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Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ
Առ Թեսաղոնիկեցիս Առաջին Թղթոյն

Զայս առաքէ յԱթենայ՝ տեսօղ յառաջագոյն եղեալ սոցա, եւ լլկեալ անդ նոքա. եւ է պատճառ թղթոյս՝ ա՛յս։ Առաքեալն բազում վիշտս կրեաց ՚ի Բերիա, եւ ՚ի Փիլիպպուս Մակեդովնացւոց, եւ ՚ի Կորնթոս. եւ զի գիտէր անձկալի զինքն Թեսաղոնիկեցւոցն՝ երկեաւ զի մի՛ լուիցեն Թեսաղոնիկեցիքն եթէ փորձեցաւ ՚ի փորձողէն՝ եւ գայթագղեսցին։ Լուաւ եթէ եւ որք մեռանին՝ կարծէին եթէ ՚ի կորուստ լինէին, առաքեաց զՏիմոթէոս նախ առ նոսա, եւ ՚ի վերայ այնր եւ զթուղթս զայս։ Եւ նախ՝ հաստատէ զնոսա ՚ի հաւատս, զի մի՛ շարժեսցին երբէք վասն վշտացն, եւ ո՛չ յօտարն խորհեսցին ՚ի Հրէութիւնն. զի նոքա զՏէրն սպանին. քրիստոնէից շնորհեալ, եւ նեղութիւն ունիք ասացեալ, բազում անգամ գովէ զնոսա, այսու՝ զի որպէս առին ՚ի նմանէ պահէին։ Գրէ վասն ննջեցելոցն մխիթարութիւն նոցա. եւ վարդապետէ զի մի՛ ծանրասցին ընդ այն. զի ո՛չ է մահն կորուստ, այլ ճանապարհ յարութեան։ Յետ այսորիկ եւ վասն ժամանակաց նոցա վարդապետէ. Զի անհնար է զայս գիտել. այլ հանապազ պատրաստ լիցուք, եւ մի՛ յումեքէ կարծել ուսանել զայս. այլ գիտասցուք ասէ գալուստն այսպէս. զի որ մնացեալքն են, եւ որք գտանին յաւուրն յայնմիկ՝ ո՛չ ժամանեն ննջեցելոցն յարութեան. այլ ՚ի միասին լինիցի ամենեցուն փոխումն։ Վարդապետէ այսու եւս եւ օրինակ ածէ նոցա առաւելուլ ՚ի սովորականն հանապազ նոցա, եւ ուրախ լինել վասն յուսոյն. եւ աղօթէ եւ գոհանայ վասն նոցա զՏեառնէ. երդմնեցուցանէ զնոսա ընթեռնուլ զթուղթս զայս ամենայն եղբարց. եւ այսպէս կատարէ զթուղթն։

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Послания к Фессалоникийцам были адресованы "церкви Фессалоникской", находившейся в городе Македонии - Фессалонике (совр. греч. Salonikh, по-турецки Selanik).

В эпоху классической древности этот город носил название Qerma или Qermh, происшедшее, вероятно, от существовавших здесь теплых источников. Название Qessalonich, он получил в 315: г. до Р. X., когда Кассандр, зять Филиппа Македонского, вновь построил город на месте древней Qerma, дав ему имя Фессалоника в честь своей жены, сводной сестры Александра Великого (Strabo, 330: и Herodotus, VII:121). Географическое положение города, расположенного в самом лучшем месте Салоникского залива (в то время - "Термейского"), обеспечивало ему важное значение и в военном и в торговом отношении. Когда в 168: г. до Р. X. Македония перешла в руки Римлян, и была разделена на 4: провинции Ф-ка, "celeberrima urbs", стала главным городом в провинции "Macedonia secumda". В 146: г. до Р. X. Македонские провинции были слиты в одну, и Ф-ка в сущности обратилась в столицу всей Македонии. Под римским владычеством город быстро вырос и приобрел военное, стратегическое и особенно торговое значение, благодаря тому, что через него проходила знаменитая римская дорога "Viа Egnatia", упиравшаяся с одной стороны в город Dyrrachium на Адриатике, а с другой в реку Hebrus во Фракии, и таким образом соединявшая собою восточные провинции империи с самым ее центром - Римом. Важность положения Ф-ки особенно хорошо указана Цицероном, который сам провел здесь некоторое время своего изгнания в 58: г. до Р. X. "Thessalonieenses positi in gremio imperii nostri", так выражается знаменитый римский оратор (De ргоV. Consul. 2). В 49: г. до Р. X. Ф-ка приняла деятельное участие в первой гражданской войне, и служила центром партии Помпея, но во время второй войны город перешел на сторону Октавия и Антония, за что, надо думать, ему дано было звание "свободного города" (Plinius, N. H. IV:17: "Thessalonica liberae conditionis"). Благодаря eleuqeria Фессалоника сохранила чисто греческий характер, и получила возможность управляться через особых начальников, которые в XVII г. кн. Деяний ст. 6-8: носят название "politarcai". Название это не встречается у классических писателей, но точность кн. Деяний здесь прекрасно подтверждается одною надписью на римской арке в Ф-ке в воротах Vardar (теперь разрушенной; надпись хранится в Брит. Музее в Лондоне), на которой, странно сказать, упоминаются три политарха - Сосипатр, Секунд и Гаий - носившие как раз имена трех лиц, сопутствовавших Ап. Павлу. Город имел право решать свои дела народным собранием, что опять подтверждается словами кн. Деяний, где это собрание названо "dhmoV" (XVII:5).

В 304: г. по Р. X. здесь пострадал мученик Димитрий Солунский, ставший после покровителем города. В 389: г. город Ф-ка был местом страшной резни, устроенной по приказанию Импер. Феодосия, мстившего городу за убийство своего чиновника. За эту кровавую резню Имп. Феодосий был обличен св. Амвросием Медиоланским и должен был понести церковное наказание. В 904: г. Ф-ка была захвачена Сарацинами, в 1185: г. она перешла во власть норманнов из Сицилии, а в 1422: подпала под протекторат Венеции. В 1430: г. город был завоеван Турками; и только в 1912: году освобожден соединенными усилиями балканских христиан. В настоящее время это второй по величине город на Балканском полуострове к несчастию густо заселенный евреями. Для славян Ф-ка будет всегда памятна как родина великих Апостолов славянства - св. братьев Кирилла и Мефодия.

История появления в Фессалонике света Христова учения рассказана в XVII г. кн. Деяний. Здесь мы читаем о том, как Апостол Павел, во время своего второго миссионерского путешествия, сопутствуемый Силою и, вероятно, Тимофеем, пройдя Амфиполь и Апполлонию, пришел, наконец, в Ф-ку, где была синагога. "Пострадав и быв поруган" (1: Фес II:2) в Филиппах, Апостол все таки дерзнул проповедать слово Божие и в Фессалонике. Следуя своему обычаю, Апостол начал с проповеди среди местных евреев. В течении трех суббот он вел беседы с евреями на тему о том, что "Христу надлежало пострадать и воскреснуть из мертвых, и что сей Христос есть Иисус, которого я проповедую вам" (Деян XVII:3). Результаты проповеди среди евреев оказались, однако, не особенно блестящими; благодарную почву представляли не гордые сыны Авраама, а прозелиты из язычников. "И некоторые из них уверовали и присоединились к Павлу и Силе, как из Еллинов, чтущих Бога, великое множество, так и из знатных женщин не мало" (Деян XVII:4). Судя по этому стиху кн. Деяний большинство обращенных, принадлежало к числу "sebomenoi" - "благочестивых Еллинов", принявших основные положения иудаизма, и посещавших синагогу. Но если мы обратимся к первому посланию Ап. Павла к Фессалоникийцам, то найдем, что Фессалоникская церковь по своему составу была по преимуществу "из язычников". Подтверждением этому служат следующие три места: I:9; II:14: и далее; и IV:1-5. В первом из них Ап. Павел напоминает Фессалоникийцам о том, как они "обратились к Богу от идолов", чтобы служить Богу живому и истинному. Судя по ходу мысли, это обращение было делом Ап. Павла и Силы. Но тогда это выражение едва ли приложимо и к "sebomenoi", и к самим Иудеям, ибо те и другие были уже почитателями Единого Бога. Во втором тексте слова Ап. Павла к Ф-м касательно понесенных ими страданий от их же собственных "единоплеменников" прямо говорят о том, что здесь под последними разумеются язычники, а не Иудеи, как о том говорит и самое противоположение. В третьем тексте даны нравственные предостережения и советы касательно соблюдения моральной чистоты, которые были бы более понятны и уместны по адресу только что обращенных ко Христу язычников, чем по отношению к sebomenoi и Иудеям. Таким образом получается как бы противоречие между данными книги Деяний и данными, почерпаемыми из самого послания. На это именно упирает глава Тюбингенской школы Baur (в его "Paulus"). Чтобы примирить это противоречие, английский ученый W. М. Ramsay (в своей книге "St. Paul The Traveller and The Roman Citizen", London, 1897) предлагает принять в 4: ст. XVII г. книги Деяний чтение, получаемое путем сравнения Александрийского кодекса (А) и кодекса Безы (D). При этом чтении нужно внести в Textus Receptus союз kai после слов twn (te) sebomenwn (op. cit. стр. 226-7; 235-6). В таком случае мы получим следующее чтение: "и некоторые из них уверовали; а также присоединились к Павлу и Силе многие из богобоязненных прозелитов, и великое множество из Еллинов, а также и из знатных женщин не мало". Но это чтение, по нашему мнению, устраняет лишь некоторое затруднение в тексте, именно немного неожиданную комбинацию слов twn sebomenwn Ellhnwn, в которой нельзя не видеть некоторого рода тавтологии. Судя по ходу мыслей в кн. Деяний, для писателя не было никаких оснований делать какое-нибудь особенное ударение на национальности этих sebomenwn, и афинские sebomenoi так и называются просто sebomevoi в той же самой главе кн. Деяний (XVII, ст. 17). Но, допуская неожиданность комбинаций twn sebomenwn Ellhnwn мы все же смеем думать, что поправка проф. Рамсея едва ли требуется. Мы склонны остаться при Т. Receptus, и искать примирения иным путем, именно на основании данных, взятых из самих же посланий Апостола Павла. Мы должны прежде всего допустить, что Апостол Павел пробыл в Ф-ке гораздо более, чем три недели, как это, по-видимому, вытекает из ст. 2. XVII г. кн. Деяний. В послании к Филиппийцам он напоминает последним, что они "и в Фессалонику и раз и два присылали... на нужду" (IV:16). Но мы знаем, что Филиппы отстоят от Фессалоники на сто миль, и 3: недель едва ли было бы достаточно для того, чтобы послать Апостолу Павлу пособие apax kai diV. Значит, нужно предположить что Апостол пробыл в Ф-ке долее трех недель, и не встретив сочувствия среди Евреев, обратился с проповедью Царства Божия прямо к язычникам, среди которых его "благовествование Божие со многим подвигом" (1: Фес II:2) имело громадный успех, вполне оправдывающий слова первого послания к Ф-м в I:9: и II:14. Весьма правдоподобно то предположение, что книга Деяний описывает лишь тот период в миссионерской деятельности Апостола в Ф-ке, который был связан с синагогою. Что Апостол оставался гораздо больше времени в Ф-ке, чем 3: недели, об этом говорит и то обстоятельство, что он счел нужным заняться своим обычным ремеслом (schnopoioV th tecnh), чтобы не быть в зависимости и в тягость кому-нибудь, и чтобы войти в более близкие отношения с своими учениками и последователями, и тем усилить благие результаты проповеди (1: Фес II:7-12). Наконец, судя по V г. ст. 12: первого послания, церковь Ф-я была несколько сорганизована, что также говорит о том, что Апостол Павел прожил в Ф-ке больше чем 3: недели. Таким образом, не прибегая в поправке в тексте кн. Деяний, мы легко можем примирить слова Ев. Луки с данными первого послания. Апостол оставался в Ф-ке достаточно долго, чтобы создать вполне "языческую" по своему происхождению церковь, в которую, конечно, вошел и небольшой элемент прозелитов, обращенных ко Христу через синагогу.

Но апостольская деятельность св. Павла не могла долго оставаться без протеста со стороны его не веровавших соплеменников. Колоссальный успех его миссионерства, большая потеря в рядах синагогальных прозелитов, непосредственное обращение Апостола Павла к язычникам - все это вызвало страшный взрыв иудейского фанатизма. Но, оставаясь всегда верными своей политике, Евреи восстали на Апостола Павла не одни, а прибегли к помощи разного сорта сомнительных агитаторов (agoraioi) всегда способных разжечь толпу и двинуть ее на беспорядки. Судя по ст. 5-6: гл. XVII кн. Деяний, их цель заключалась в том, чтобы обвинить Апостола Павла перед народным собранием (dhmoV); дело могло кончиться очень худо для благовестника Христова. Но к счастью Апостола Павла не оказалось в доме Иасона, куда направилась толпа, и все дело ограничилось захватом "Иасона и некоторых братьев", и обвинением их пред политархами. Самое обвинение, выставленное толпою, несомненно по наущению Евреев, поражает своею низостью и двуличием, свойственными последним. Благовестников обвиняли в том, что они "всесветные возмутители", что "они поступают против повелений кесаря, почитая другого царем, Иисуса". Все это могло исходить только из среды Иудеев, которые прекрасно знали мессианские упования своего народа, и могли придать им опасное для христиан толкование, но которые, однако, сами ждали царя - Мессию, долженствовавшего смести с лица земли всех врагов народа иудейского. Но обвинение было тонко рассчитано на то, чтобы возбудить опасения в политархах, и ускорить дело изгнания Апостола Павла из Ф-ки. Все-таки возмущение на почве политики было опасно для eleuqeria города, и потому политархи мгновенно потребовали от Иасона "удостоверения" (labontaV to ikanon - по всей вероятности денежное обеспечение, залог), что беспорядки больше не повторятся. Ночью Апостол Павел оставил пределы Ф-ки и сопутствуемый Силою, и вероятно Тимофеем, ушел в Верию. Здесь его проповедь в синагоге встретила более благосклонный прием, и имела большие успехи. Но Евреи из Ф-ки, услышав об этом, явились и в Верию и подняли возмущение и здесь. Апостолу Павлу ничего не оставалось, как удалиться. Он, в сопровождении "братьев", морем двинулся в Афины. Сила и Тимофей остались в Верии, но получили через проводников Апостола Павла приказание - прибыть к нему в Афины wV tacista. Если мы будем следовать тексту кн. Деяний, то у нас здесь может получиться то впечатление, что Сила и Тимофей пришли к Апостолу Павлу не в Афины, а прямо в Коринф (XVIII, ст. 5). Но если мы обратимся к первому посланию к Ф-м то мы найдем, что Тимофей и Сила возвратились к Апостолу в Афины (см. III:1: eudokhsamen epemyamen), отсюда первый послан был по поручению в Ф-ку (III:1, 2). Далее когда Тимофей возвратился назад в Коринф к Апостолу Павлу, чтобы сообщить ему о состоянии церкви в Ф-ке, он, по выражению послания, пришел "proV hmaV" - что, вероятно, указывает на то, что Сила в это время был уже с Апостолом Павлом в Коринфе, что опять не совсем согласно с XVIII:5: кн. Деяний. (В этих разногласиях Baur усматривает сильный аргумент против подлинности вашего послания). Но, не смотря на все это, следует думать, что кн. Деяний и послание до известной степени примиримы. Здесь прав английский ученый Paley, который в своих Horae Paulinae замечает по поводу вышесказанного следующее: "послание открывает факт, который не был сохранен в истории, но который придает всему тому, что сказано в истории, более смысла, вероятности и согласованности. Здесь в истории заметно опущение; послание путем ссылки как раз и указывает то обстоятельство, которое заполняет это опущение" (стр. 474. Complete works of w. Paley. London. 1825. т. III). Что Тимофей пришел к Апостолу Павлу в Афины, это едва ли может подлежать сомнению (III:1, 2). Нужно думать (по hudokhsamen в III:1), что и Сила пришел к Апостолу, повинуясь его entolh. На приход их в Афины отчасти указывает и выражение "ecdecomenou autouV" в XVII:16: кн. Деяний. Из Афин Тимофей был послан назад в Фессалонику, чтобы узнать о положении там дел. Судя по III:1: Сила остался с Апостолом в Афинах. Таким образом все затруднение заключается в том, чтобы выяснить каковы были движения Силы, пока Тимофей ходил в Ф-ку и как они могли прибыть вместе в Коринф (вопреки hmaV в III:6). Все это может быть "разрешено путем того предположения, что Апостол Павел после того как Тимофей ушел в Ф-ку счел за лучшее, чтобы и Сила возвратился в Македонию, может быть, для того, чтобы навестить церковь в Верии. Нужно помнить, что в то время как Силе было запрещено вступать в Ф-ку, для него не была закрыта дорога в Верию [Из повествования кн. Деян XVII видно, что возмущение в Ф-ке было направлено, главным образом, против Апостола Павла и Силы, и следовательно "удостоверение" Иасона простиралось лишь на них. Тимофею же дорога в Ф. не была закрыта]. Отсюда - Сила, может быть, пошел в Верию, а Тимофей ранее в Ф-ку. Далее - нет необходимости предполагать, что они возвратились из Македонии вместе. Сила мог придти первым, и вместе с Апостолом Павлом мог встретить Тимофея. В этом случае множественное число hmaV в 1: Фес III:6: будет вполне понятно. Но даже если Сила и Тимофей пришли из Македонии в Коринф и вместе, это hmaV не будет необъяснимым. Сам Сила не мог бы быть в Ф-ке, и следовательно в своих сведениях относительно Ф-ской церкви должен был зависеть от Тимофея столько же, сколько и Апостол Павел. Наконец Тимофей мог встретить Силу в Верии и пойти с ним вместе в Коринф" (Е. Н. Askwith, An Introduction to the Thes. Epestles, crp. 28, London. 1902). Таким образом послание и кн. Деяний могут быть до известной степени примирены.

Побыв некоторое время в Афинах, Апостол Павел пришел в Коринф (XVIII:1), куда позднее возвратился из Македонии и Тимофей с подробным отчетом о состоянии Фессалоникской церкви. Основываясь на 1: посл. к Фессалоникийцам, можно с достаточной полнотою восстановить содержание того, что сообщил Тимофей о делах Фессал. церкви. Весьма возможно, что этот отчет Тимофея был поддержан и письмом от Ф-х христиан к Апостолу Павлу.

Судя по всему, описание было весьма благоприятное. Фессалоникийцы не только не поколебались. но даже "стали образцом для всех верующих в Македонии и Ахаии" (I:7).

Правда, они подверглись гонению со стороны своих единоплеменников (II:14), но опасность была не в этом; страдания были неизбежны (III:3, 4).

Среди верующих была иная опасность - это подрыв у нее авторитета Апостола Павла путем разного рода клеветы и инсинуации относительно чистоты и искренности его Апостольства. Пользуясь отсутствием самого Апостола, враги обвиняли его в распространении заблуждений по нечистым побуждениям, в преследовании корыстных и тщеславных целей, в человекоугодничестве и ласкательстве, и, наконец, в позорной трусости, именно в том, что в критическую минуту он-де оставил свою паству на произвол судьбы (II:3-12; 17-18). Откуда могли исходить подобного сорта обвинения, - это легко можно догадаться. Их источником никоим образом не могла быть языческая среда, для которой Апостол Павел был сравнительно мало известен с стороны своего благовестничества (II:4) и прав на него; все эти инсинуации могли выйти только из среды иудейства, которое, опираясь на свою осведомленность относительно Апостола Павла, рассчитывало путем этих низких обвинений подорвать авторитет благовестника среди его последователей и таким образом свести на нет его дело и сделать "тщетным его труд". Но это было не все. Хотя Тимофей принес "и добрую весть о вере и любви" (III:6) Ф-ской церкви, но все же приятная картина имела и теневые стороны. Недавно обращенные в христианство были еще нетверды в нравственном отношении, и присущая древнему греческому миру распущенность находила, видимо, адептов и среди новообращенных ко Христу (IV:3-7). Внутренняя дисциплина церкви тоже хромала немного (V:12-13); чувствовался недостаток уважения "k proϊstamenouV". Замечался несколько повышенный интерес к вопросу о пришествии "дня Господня", о наступлении "парусии", начинавший уже сказываться на сравнительно ровном ходе братской жизни развитием "бесчинства" (V:1-14). Наконец, Тимофей довел до сведения Апостола Павла и одно важное доктринальное затруднение, возникшее у Фессалоникийских христиан в связи с вопросом о "парусии". За время отсутствия Апостола из Ф-ки среди христиан, видимо, были случаи смерти, которые невольно могли вызвать вопрос о том, что же будет с умершими до наступления "дня Господня"? Примут ли и они участие в славе и блаженстве парусии? Все эти сообщения, вместе взятые, и послужили поводом к написанию первого послания к Ф-м. Цель Апостола Павла заключалась здесь в том, чтобы устранить нарекания на себя, укрепить веру "страждущих" Ф-в, рассеять их недоразумения и преподать им советы и наставления для укрепления их на пути добра, чтобы они "поступали достойно Бога, призвавшего их в Свое Царство и славу" (II:12).

Что касается времени и места написания 1-го послания к Ф-м, то вышесказанное приводит к следующему выводу. Послание было, несомненно, написано в Коринфе, после возвращения сюда Тимофея и Силы, а не в Афинах, как это мы читаем в Textus Receptus (egrafh apo Aqhnwn). Относить написание этого послания к моменту пребывания Апостола Павла в Афинах не позволяет самая краткость промежутка времени между уходом Апостола из Ф-ки и приходом его в Афины. События в Ф-кой церкви требовали несколько более времени для своего развития, чем позволяет это вышеуказанное предположение о месте написания. Притом если послание относить к афинскому пребыванию Апостола Павла, то тогда будет трудно понять, как Апостол Павел мог написать стихи 7-8: первой главы. Относить же написание послания ко времени после пребывания Апостола Павла в Коринфе не позволяют два соображения; во-первых - та живость разлуки, которая чувствуется во всем послании (I:5; II:1-20; и особенно II:17), и во вторых тот факт. что, насколько мы можем судить по книге Деяний, Тимофей и Сила были вместе с Апостолом Павлом только во втором его Апостольском путешествии, и никогда после, так что надписание послания именами трех благовестников Евангелия в Ф-ке, и почти постоянное употребление в послании (hmehV) первого лица множ. числа будут понятны только при том предположении, что 1-е посл. к Ф-м было написано из Коринфа, где были и Тимофей и Сила в начале 51-го, или же в конце 50-го года.

Послание начинается очень теплым выражением пожелания мира и благодати Ф-ской церкви (I:1). Затем автор переходит к изъявлению своей благодарности Богу за благосостояние и процветание церкви в Ф-ке (2-10) и тотчас же переходит к апологии своего Апостольства среди Ф-цев, подвергшегося клевете и очернению со стороны врагов Евангелия - Иудеев (II:1-12). Затем автор вновь возвращается к выражению благодарности Богу за твердость гонимой церкви в Ф-ке, и делает резкое нападение на неверующих Иудеев (II:13-16). Продолжая свою апологию, автор послания описывает свои намерения касательно обратного возвращения в Ф-ку, и свои сношения с церковью через посредство Тимофея (III:10). Весь отдел заканчивается молитвою о церкви в Ф-ке (III:11-13).

Вторую часть Апостол начинает увещаниями - блюсти чистоту и избегать блуда (IV:1-8) и прелюбодеяния, любовно относиться к своему ближнему (9-10), и вести жизнь тихо, трудясь и поступая благоприлично пред внешними (11-12). Далее Апостол переходит к вопросу, видимо, сильно волновавшему Ф-ю общину - вопросу о судьбе умерших до наступления парусии (13-18), и говорит, что последние примут одинаковое участие в славе "дня Господня", но когда этот последний наступит - это неизвестно, а потому необходимо "бодрствовать и трезвиться" (V:1-11).

Наконец, Апостол дает наставления касательно уважения к предстоятелям церкви, касательно бесчинных в общине, и заканчивает послание рядом сжатых, но глубоких по содержанию афоризмов религиозно-социального характера (12-22). Конец послания занят молитвой, благословением и приветствием всех братьев (23-28).

Сомнения в подлинности послания к Фессалоникийцам явились в XIX веке; до этого же времени послание пользовалось полным признанием несомненной своей подлинности, хотя внешними свидетельствами в этом отношении оно и небогато. Весьма возможно, что отголоски послания могут быть указаны у св. Игнатия Богоносца, в его посланиях Рим II:1: - 1: Фес II:4; 1: Фес V:17; и Ермы в его "Пастыре" (видение III, IX:10, 1: Фес V:13). Прямое свидетельство в пользу нашего послания мы находим у Иринея Лионского (180: г. по Р. X.) в его Adv. haeres. V:6, 1: "in prima epistola acl Thessalonicenses" (ibid V:30, 2), у Климента Александрийского (190: г.) в его "Педагоге" (I гл. 5), и "Строматы" (I гл. 2), и у Тертуллиана (200: г.). Послание находится в каноне еретика Маркиона (140: г.) в Пешито, в старых латинских версиях, а в Мураториевом каноне (170: г.) оно поставлено шестым по счету среди посланий Апостола Павла. Что касается внутренних данных в пользу нашего послания, то их много. Достаточно бегло перечитать это послание, чтобы тотчас же убедиться в том, что оно никоим образом не могло выйти из рук какого-нибудь позднейшего анонима, писавшего под именем Апостола Павла. Характер великого Апостола языков отпечатан на всем послании самым неизгладимым образом. Язык и стиль послания тоже подтверждают это. "Внутренние данные настолько сильны, что их совершенно достаточно, чтобы убедить большую часть критиков. 1) Если бы наше послание было подложно, то оно естественно содержало бы какие-нибудь ссылки на важное у Апостола Павла учение об оправдании верою, и тому подобное. 2) Оно едва ли бы заключало в себе такое место как IV:13-18, которое, по-видимому, предполагает, что Апостол Павел ожидал быть личным свидетелем второго пришествия Христа. 3) Помимо этого подложное послание едва ли было бы в состоянии воссоздать ту теплоту чувства, те личные намеки и ту выразительность и энергичность языка, которые отмечают наше послание как подлинное... 4) Всякий подлог делается с определенною целью; но никакого мотива для подлога нельзя найти для такого послания, как 1: Фес" (H. W. Fulford. Thessalonians, 1911, p. 8-9).

Askwith. E. H. An Introduction to the Thessalonian Epistles. London. 1902. Немецкая литература относительно монографии указана у G. Milligan. Gloag. P. The Paulme Epistles, Edinburgh, 1876. Lake. K. The Earlier Letters of St. Paul, 1911. Shaw, R. D. The Pauline Epistles, Edinburgh, 1901. Scott, R. The Pauline Epistles Edinburgh, 1909.

В русской литературе необходимо указать прежде всего на труд проф. Н. Н. Глубоковского: Благовестие Св. Апостола Павла, 2: т. 1905, 1910. Затем следуют: свящ. Ф. Титов: Первое послание Апостола Павла к Фессалоникийцам, 1893, Киев, и его же речь перед защитой своей диссертации: "Обстоятельства происхождения 1: посл. Апостола Павла к Ф-м". Свящ. В. Страхов: Второе послание Апостола Павла к Фессалоникийцам. Сергиев Посад 1911. Епископ Никанор: Общедоступное объяснение посланий Св. Апостола Павла.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
THESSALONICA was formerly the metropolis of Macedonia; it is now called Salonichi, and is the best peopled, and one of the best towns for commerce, in the Levant. The apostle Paul, being diverted from his design of going into the provinces of Asia, properly so called, and directed after an extraordinary manner to preach the gospel in Macedonia (Acts xvi. 9, 10), in obedience to the call of God went from Troas to Samothracia, thence to Neapolis, and thence to Philippi, where he had good success in his ministry, but met with hard usage, being cast into prison with Silas his companion in travel and labour, from which being wonderfully delivered, they comforted the brethren there, and departed. Passing through Amphipolis and Apollonia, they came to Thessalonica, where the apostle planted a church that consisted of some believing Jews and many converted Gentiles, Acts xvii. 1-4. But a tumult being raised in the city by the unbelieving Jews, and the lewd and baser sort of the inhabitants, Paul and Silas, for their safety, were sent away by night unto Berea, and afterwards Paul was conducted to Athens, leaving Silas and Timotheus behind him, but sent directions that they should come to him with all speed. When they came, Timotheus was sent to Thessalonica, to enquire after their welfare and to establish them in the faith (1 Thess. iii. 2), and, returning to Paul while he tarried at Athens, was sent again, together with Silas, to visit the churches in Macedonia. So that Paul, being left at Athens alone (1 Thess. iii. 1), departed thence to Corinth, where he continued a year and a half, in which time Silas and Timotheus returned to him from Macedonia (Acts xviii. 5), and then he wrote this epistle to the church of Christ at Thessalonica, which, though it is placed after the other epistles of this apostle, is supposed to be first in time of all Paul's epistles, and to be written about A.D. 51. The main scope of it is to express the thankfulness of this apostle for the good success his preaching had among them, to establish them in the faith, and persuade them to a holy conversation.

After the introduction (ver. 1) the apostle begins with a thanksgiving to God for the saving benefits bestowed on them, ver. 2-5. And then mentions the sure evidences of the good success of the gospel among them, which was notorious and famous in several other places, ver. 6-10.

Inscription and Apostolical Salutation.A. D. 51.
1 Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.

In this introduction we have,

I. The inscription, where we have, 1. The persons from whom this epistle came, or by whom it was written. Paul was the inspired apostle and writer of this epistle, though he makes no mention of his apostleship, which was not doubted of by the Thessalonians, nor opposed by any false apostle among them. He joins Silvanus (or Silas) and Timotheus with himself (who had now come to him with an account of the prosperity of the churches in Macedonia), which shows this great apostle's humility, and how desirous he was to put honour upon the ministers of Christ who were of an inferior rank and standing. A good example this is to such ministers as are of greater abilities and reputation in the church than some others. 2. The persons to whom this epistle is written, namely, the church of the Thessalonians, the converted Jews and Gentiles in Thessalonica; and it is observable that this church is said to be in God the Father and in the Lord Jesus Christ; they had fellowship with the Father, and his Son Jesus Christ, 1 John i. 3. They were a Christian church, because they believed in God the Father and in the Lord Jesus Christ. They believed the principles both of natural and revealed religion. The Gentiles among them were turned to God from idols, and the Jews among them believed Jesus to be the promised Messias. All of them were devoted and dedicated to God the Father and the Lord Jesus Christ: to God as their chief good and highest end, to Jesus Christ as their Lord and Mediator between God and man. God the Father is the original centre of all natural religion; and Jesus Christ is the author and centre of all revealed religion. You believe in God, says our Saviour, believe also in me. John xiv. 1.

II. The salutation or apostolical benediction: Grace be with you, and peace from God our Father and the Lord Jesus Christ. This is the same for substance as in the other epistles. Grace and peace are well joined together; for the free grace or favour of God is the spring or fountain of all the peace and prosperity we do or can enjoy; and where there are gracious dispositions in us we may hope for peaceful thoughts in our own breasts; both grace and peace, and all spiritual blessings, come to us from God the Father and the Lord Jesus Christ; from God the original of all good, and from the Lord Jesus the purchaser of all good for us; from God in Christ, and so our Father in covenant, because he is the God and Father of our Lord Jesus Christ. Note, As all good comes from God, so no good can be hoped for by sinners but from God in Christ. And the best good may be expected from God as our Father for the sake of Christ.
Adam Clarke: Commentary on the Bible - 1831
Preface to the First Epistle of Paul the Apostle to the Thessalonians
Thessalonica, now called by the Turks Salonichi, a mere corruption of its ancient name, is a seaport town of Turkey in Europe, situated on what was called the Thermaic Gulf, and was anciently the capital of Macedonia. According to Stephanus Byzantinus, it was embellished and enlarged by Philip, king of Macedon, father of Alexander the Great, who called it Thessalonica, or the Victory of Thessalia, on account of the victory he obtained there over the Thessalians; prior to which it was called Thermae. Strabo, Tzetzes, and Zonaras say that it obtained the name of Thessalonica from Thessalonica, wife of Cassander, and daughter of Philip.
In 1431, it was taken from the Venetians by the Turks, in whose possession it still continues. It is still a large, rich, and populous city, being ten miles in circumference, and carrying on an extensive trade in silk, the principal merchants being Greek Christians and Jews.
Christianity has never been extinct in Thessalonica since the year 51 or 52, in which it was planted there by the Apostle Paul; see Acts 17, etc. It contains at present thirty churches belonging to the Greek Christians, and as many Jewish synagogues, besides some Mohammedan mosques. Thessalonica is the see of an archbishop; and is well fortified, being surrounded with walls flanked with towers, and defended on the land side by a citadel; and near the harbor, with three forts.
St. Paul, in company with Silas, first preached the Gospel in this city and the adjacent country, about a.d. 52 or 53. Though the Jews, who were sojourners in this city, rejected the Gospel in general, yet a great multitude of the devout Greeks, i.e., such as were proselytes to Judaism, or the descendants of Jewish parents, born and naturalized in Greece, believed and associated with Paul and Silas, and not a few of the chief women of the city embraced the Christian faith. Act 17:4.
As the Jews found that, according to the doctrine of the Gospel, the Gentiles were called to enjoy the same privileges with themselves, without being obliged to submit to circumcision and other ordinances of the law, they persecuted that Gospel, and those who proclaimed it; for, moved with indignation, they employed certain lewd fellows of the baser sort - the beasts of the people, set the city on an uproar, assaulted the house of Jason, where the apostles lodged, dragged him and certain brethren before the rulers, and charged them with seditious designs and treason against the Roman emperor! The apostles escaped, and got to Berea, where they began anew their important evangelical labors: thither the Jews of Thessalonica, pursuing them, raised a fresh tumult; so that the apostle, being counselled by the brethren, made his escape to Athens; Act 17:5-15. Thus he followed the command of his Master: Being persecuted in one city, he fled to another; not to hide himself, but to proclaim, in every place, the saving truths of the Gospel of Christ.
It does not appear that St. Paul stayed long at Athens; he soon went thence to Corinth, where Timothy and Silas were, but probably not before Timothy met him, for whom he had sent, Act 17:15, to come to him speedily; and whom, it appears, he sent immediately back to Thessalonica, to establish the believers there, and comfort them concerning the faith; Th1 3:2. While Paul abode at Corinth, Timothy and Silas came to him from Thessalonica, and hearing by them of the steadfastness of the Thessalonian converts in the faith of Christ, he wrote this epistle, and shortly after the second, to comfort and encourage them; to give them farther instructions in the doctrines of Christianity, and to rectify some mistaken views, relative to the day of judgment, which had been propagated amongst them. See the preface to the second epistle.
Who the persons were who formed the apostolic Church at Thessalonica is not easy to determine. They were not Jews, for these in general persecuted the apostle and the Gospel in this place. We are therefore left to infer that the Church was formed, 1st, of Jewish proselytes, called, Act 17:4, devout Greeks. And 2dly, of converts from heathenism; for, on the preaching of the Gospel to them, it is said; Th1 1:9, that they turned to God from idols, to serve the living and true God. Though some of the Jews believed on the preaching of Paul and Silas, Act 17:3, Act 17:4, yet it is evident that the great bulk of the Church was composed of Grecian proselytes and converts from heathenism. Hence we find in this epistle but few allusions to the Jews, and but few references to the peculiarities of their religious or civil institutions.
There is a remarkable reading in the text of Act 17:4, which I neglected to quote in the note on that place: instead of των σεβομενων, Ελληνων πολυ πληθος, of devout Greeks a great multitude; the Codex Alexandrinus, Codex Bezae, both in the Greek and Latin, two others, with the Vulgate, read των σεβομενων και Ἑλληνων, of the devout, i.e., those who worshipped the true God; And of the Greeks, i.e., those who were previously heathens, a great multitude; so that,
1. Some few Jews;
2. A great number of those who acknowledged the true God; and
3. A great multitude of heathens, besides many of the chief women, received the doctrine preached by the apostle, and became members of the Church at Thessalonica. See Dr. Paley's remarks on this various reading.
The First Epistle to the Thessalonians is allowed on all hands to be the first epistle that St. Paul wrote to any of the Churches of God; and from it two things may be particularly noted:
1. That the apostle was full of the Spirit of love;
2. That the Church at Thessalonica was pure, upright, and faithful, as we scarcely find any reprehension in the whole epistle: the Thessalonian converts had Faith that worked, a Love that labored, and a Hope which induced them to bear afflictions patiently and wait for the coming of the Lord Jesus Christ.
This epistle has been divided into different parts by commentators; but these are arbitrary, the apostle having made no division of this kind; for, although he treats of several subjects, yet he has not so distinguished them from each other as to show that he had any formal division in his mind. In the divisions imposed on this epistle by commentators we do not find two of them alike; a full proof that the apostle has made no divisions, else some of these learned men would have certainly found them out. Technical distinctions of this nature are of little use to a proper understanding of the contents of this epistle.

The inscription by Paul, Silvanus, and Timotheus, to the Church of the Thessalonians, Th1 1:1. St. Paul gives thanks to God for their good estate, and prays for their continuance in the faith, Th1 1:2-4. Shows how the Gospel came to them, and the blessed effects it produced in their life and conversation, Th1 1:5-7, How it became published from them through Macedonia and Achaia, and how their faith was everywhere celebrated, Th1 1:8. He shows farther, that the Thessalonians had turned from idolatry, become worshippers of the true God, and were waiting for the revelation of Christ, Th1 1:9, Th1 1:10.

Albert Barnes: Notes on the Bible - 1834
Introduction to 1 Thessalonians
Section 1. The Situation of Thessalonica
Thessalonica was a city and sea-port of Macedonia. It was at the head of the bay Thermaicus, or the Gulf of Thessalonica, and was, therefore, favorably situated for commerce. It was on the great Egnatian Way; was possessed of an excellent harbor, and had great advantages for commerce through the Hellespont, and with Asia Minor and the adjacent countries. It was southwest of Philippi and Amphipolis, and a short distance northeast of Berea. Macedonia was an independent country until it was subdued by the Romans. The occasion of the wars which led to its conquest by the Romans was an alliance which was formed by Philip II. with Carthage, during the second Punic war. The Romans delayed their Rev_enge for a season; but Philip having laid siege to Athens, the Athenians called the Romans to their aid, and they declared war against the Macedonians. Philip was compelled to sue for peace, to surrender his vessels, to reduce his army to 500 men, and to defray the expenses of the war.
Perseus, the successor of Philip, took up arms against the Romans, and was totally defeated at Pydna by Paulus Emilins, and the Romans took possession of the country. Indignant at their oppression, the Macedonian nobility and the whole nation rebelled under Andriscus; but after a long struggle they were overcome by Quintus Caecilius, surnamed, from his conquest, Macedonius, and the country became a Roman province, b. c. 148. It was divided into four districts, and the city of Thessalonica was made the capital of the second division, and was the station of a Roman governor and questor. At the time, therefore, that the gospel was preached there. this whole country was subject to Roman authority. The city, called, when Paul visited it, Thessalonica, was anciently called Therme, and by this name was known in the times of Herodotus, Thucydides, and Eschines. We are informed by Strabo that Cassander changed the name of Therme to Thessalonica, in honor of his wife, who was a daughter of Phil Others have said that the name was given to it by Philip himself, in memory of a victory which he obtained over the armies of Thessaly. In the time of Brutus and Cassius it was a city of so much importance that the promise of being permitted to plunder the city, as the reward of victory, infused new courage into their armies.
The city was inhabited by Greeks, Romans, and Jews. It adored many gods, but particularly Jupiter, as the father of Hercules, the alleged founder of its ancient royal family. It had a celebrated amphitheater, where gladiatorial shows were exhibited for the amusement of the citizens, and a circus for public games. The Roman part of the population was, of course, introduced after the conquest, and it is impossible now to estimate the relative number of the Greeks and the Romans in the time when the gospel was preached there. In common with most of the other cities of Greece, a considerable number of Jews resided there, who had a synagogue at the time when the city was visited by Paul; Act 17:1. Little is known of the morals of the place, but there is reason to believe that it was somewhat distinguished for dissoluteness of manners. "The females, particularly, could claim little credit on the score of modest, retiring demeanour; for this virtue was in so low estimation in the city, that the place was selected as the scene of the wanton fancies of the satirist." (Lucian.) See Hug. Intro. The name of the place now is Saloniki. It is a Turkish commercial town, and contains about 70, 000 inhabitants.
Its situation and appearance are thus described by Dr. Clarke: "The walls of Salonica give a very remarkable appearance to the town, and cause it to be seen at a great distance, being white-washed; and what is still more extraordinary, they are painted. They extend in a semi-circular manner from the sea, enclosing the whole of the buildings within a peribolus, whose circuit is five or six miles; but a great part of the space within the walls is void. It is one of the few remaining cities which has preserved the ancient form of its fortifications; the mural turrets yet standing, and the walls that support them, being entire. Their antiquity is perhaps, unknown, for, though they have been ascribed to the Greek emperors, it is very evident they were constructed in two distinct periods of time; the old Cyclopean masonry remaining in the lower parts of them, surmounted by an upper structure of brickwork.
Like all the ancient and modern cities of Greece, its wretched aspect within is forcibly contrasted with the beauty of its external appearance. The houses are generally built of unburnt bricks, and, for the most part, they are no better than so many hovels." It is, however, a flourishing commercial town, from which is exported the corn, cotton, wool, tobacco, bees-wax, and silk of Macedonia. It is the seat of a Pasha, and has still among its population a considerable proportion of Jews. rabbi Benjamin of Tudela, who visited it in a. d. 1160, describes it, under the name of Salunki, and says that it was built by Seleucus, one of the four Greek nobles who arose after Alexander, and that when, he visited it, it was "a large city containing about five hundred Jewish inhabitants." "The Jews," says he, "are much oppressed in this place, and live by the exercise of handicrafts." Itinerary, vol. 1:49, 50, Ed. 1840. He describes it as having at that time more Jewish inhabitants than any other town in Greece, Thebes alone excepted. It is said at present to contain about 20, 000 Jewish inhabitants. Its favorable situation for commerce is probably the cause of the numerous assemblage of the Jews there. See Asher's Ed. of Benjamin of Tudela, vol. 2:p. 42.
Section 2. The Establishment of the Church in Thessalonica
The gospel was first preached in Thessalonica by Paul and Silas. After their release from imprisonment at Philippi, they passed through Amphipolls and Apollonia, and came to Thessalonica. For some cause they appear not to have paused to preach in either of the first two places, but went at once to the city of Thessalonica, That was a much more important place, and they may have been attracted there particularly because many Jews resided there. It was customary for the apostle Paul, when he came to a place where there were Jews, to preach the gospel first to them; and as there was a synagogue in Thessalonica, he entered it, and, for three Sabbath days, reasoned with the Jews in regard to the Messiah. The points on which he endeavored to convince them were, that, according to the Scriptures, it was necessary that the Messiah should be put to death, and that he would rise from the dead, and that all the predictions on these points were completely fulfilled in Jesus of Nazareth; Act 17:2-3.
A few of the Jews believed, and a much larger number of the "devout Greeks," and also a considerable number of females of the more elevated ranks. From these converts the church was organized, and the number at the organization would seem to have been large. It is not quite certain how long Paul and Silas remained at Thessalonica. It is known only that they preached in the synagogue for three sabbaths, and if that were all the time that they remained there, it could not have been more than about three weeks. But it is not certain that they did not remain in the city a longer time. It is possible that they may have been excluded from the synagogue, but still may have found some other place in which to preach. This would seem probable from one or two circumstances referred to in the history and in the Epistle. In the history Act 17:5, it appears that Paul and Silas, for a time at least, made the house of Jason their home, and that so large numbers attended on their ministry as to give occasion to great excitement among the Jews. In the epistle Th1 2:9, Paul says that when he was among them, he "labored night and day, because he would not be chargeable unto any of them, and preached unto them the gospel of God" (compare Th2 3:8), which looks as if he had been with them a longer time than the "three sabbaths," and as if he had labored at his usual occupation for support, before he shared the hospitality of Jason. It appears also, from Phi 4:16, that he was there long enough to receive repeated supplies from the church at Philippi. "For even in Thessalonica ye sent once and again unto my necessity."
Paul and Silas were driven away from Thessalonica by the opposition of the Jews. A mob was created by them; the house of Jason was assailed; he and "certain brethren," who were supposed to have harbored and secreted Paul and Silas, were dragged before the magistrates and accused of receiving those who "had turned the world upside down," and who were guilty of treason against the Roman emperor; Act 17:5-7 So great was the tumult, and such would be the danger of Paul and Silas if they remained there, that the members of the church judged it best that they should go to a place of safety, and they were conveyed by night to the neighboring city of Berea. There the gospel was received with more favor, and Paul preached without opposition, until the Jews from Thessalonica, hearing where he was, came thither and excited the people against him; Act 17:13. It became necessary again that he should be removed to a place of safety, and he was conducted to Athens, while Silas and Timothy remained at Berea. Timothy, it appears, had accompanied Paul, and had been with him, as well as Luke, at Philippi and Thessalonica, though he is not mentioned as present with them until the arrival at Berea. When Paul went to Athens, he gave commandment to those who conducted him, that Silas and Timothy should come to him as soon as possible; and while he waited for them at Athens, he delivered the memorable speech on Mars' hill, recorded in Acts 17: Their actual arrival at Athens is not mentioned by Luke (Acts xvii.), but that Timothy came to him there appears from Th1 3:1, Th1 3:2, "Wherefore when we could no longer forbear, we thought it good to be left at Athens alone, and sent Timotheus our brother, etc., to comfort you concerning your faith." Timothy appears, therefore, to have been with Paul at Athens but a short time, for he sent him back to Thessalonica, and before his return, Paul had gone to Corinth, whither Timothy followed him; Act 18:5.
Section 3. The Time and Place of Writing the Epistle
The subscription at the close of this epistle affirms that it was written at Athens. But these subscriptions are of no authority whatever (see notes at the close of 1 Corinthians), and in this case, as in several others, the subscription is false. Paul remained but a short time at Athens, and there is internal evidence that the epistle was not written there. In Th1 3:1-2, Paul says that, such was his anxiety for them, that he had concluded to remain at Athens alone, and that he had sent Timothy to them from that place to impart to them consolation. In the same epistle Th1 3:6, he speaks of Timothy's return to him before the epistle was written. But from Acts 17 and Act 18:5, it is evident that Timothy did not return to Paul at Athens, but that he and Silas came to him after he had left Athens and had gone to Corinth. To that place Paul had gone after his short visit to Athens, and there he remained a year and a half; Act 18:11.
It is further evident that the epistle was not written to the Thessalonians so soon as it would be necessary to suppose, if it were written from Athens. In Th1 2:17-18, the author says, "But we, brethren, being taken from you a short time in presence, not in heart, endeavored the more abundantly to see your face with great desire. Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us." From this it is evident that the apostle had repeatedly endeavored to visit them, but had been hindered. But it is not reasonable to suppose that he had attempted this during the short time that he was in Athens, and so soon after having been driven away from Berea. It is more probable that this had occurred during his residence at Corinth, and it would seem also from this, that the epistle was written toward the close of his residence there. At the time of writing the epistle, Silas and Timothy were with the apostle Th1 1:1, and we know that they were with him when he was at Corinth; Act 18:5.
If this epistle was written at the time supposed, at Corinth, it must have been about the 13th year of the reign of Claudius, and about a. d. 52. That this was the time in which it was written, is the opinion of Mill, of Lardner, of Hug, and is indeed generally admitted. It was the first epistle written by the apostle Paul, and, in some respects, may be allowed to excite a deeper interest on that account than any others of his. The Second Epistle to the Thessalonians is supposed to have been written at the same place, and probably in the same year; see Lardner, vol. Act 6:4-6. Grotius, indeed, supposes that the order of the epistles has been inverted, and that that which is now called the "Second Epistle to the Thessalonians" was in fact first sent. But there is no evidence of this.
Section 4. The Character of the Church at Thessalonica, and the Design of the Epistle
The church at Thessalonica, at first, was composed of the following classes of persons:
(1) Jews. To them Paul preached first, and though the mass of them opposed him, and rejected his message, yet some of them believed; Act 17:4,
(2) Greeks who had been proselyted to the Jewish faith, and who seem to have been in attendance on the synagogue; Act 17:4. They are called "devout Greeks" - σεβομένοι Ἑλλήνοι sebomenoi Hellē noi - that is, religious Greeks, or those who had renounced the worship of idols, and who attended on the worship of the synagogue. They were probably what the Jews called "Proselytes of the Gate;" persons who were admitted to many privileges, but who were not proselytes in the fullest sense. There were many such persons usually where a synagogue was established among the Gentiles.
(3) females of the more elevated rank and standing in the community; Act 17:4. They were women of influence, and were connected with distinguished families. Possibly they also may have been of the number of the proselytes.
(4) not a few members of the church appear to have been converted from idolatry by the preaching of the apostle, or had connected themselves with it after he had left them. Thus, in Th1 1:9, it is said, "For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols, to serve the living and true God.
Though the apostle had been much opposed when there, and the gospel had been rejected by the great body of the inhabitants of Thessalonica, yet it had been most cordially embraced by these different classes Th1 2:13, and they were entirely harmonious in the belief of it. They forgot all their former differences in the cordiality with which they had embraced the gospel. The characteristics of the church there, and the circumstances existing, which gave occasion for the two epistles to the Thessalonians, appear to have been, so far as can he gathered from the history Acts 17, and the epistles themselves, the following:
(1) The members of the church had very cordially embraced the gospel; they were the warm friends of the apostle; they greatly desired to receive his instruction; and these things prompted him to the earnest wish which he had cherished to visit them Th1 2:17, and now led him to write to them; compare Th1 1:5-6; Th1 2:8-9, Th1 2:13, Th1 2:19-20. Paul had for them the strong affection which a nurse has for the children committed to her charge (Th1 2:7), or a father for his children Th1 2:11, and hence the interest shown for them by writing these epistles.
(2) they were disposed not only to embrace the gospel, but to spread it abroad (chap Th1 1:8), and Paul was evidently desirous of commending them for this, and of exciting them to greater love and zeal in doing it.
(3) they had at first embraced the gospel amidst scenes of strife Th1 2:2; they were now opposed, as they had been there, by the Jews, and by their own countrymen Th1 2:14; and they appear to have been called to some peculiar trials, by the loss of some valued members of the church - friends who were peculiarly dear to their hearts; Th1 2:3, Th1 2:5; Th1 3:13. To console them in view of these afflictions was one design of the first epistle, and in doing it the apostle states one of the most interesting views of the resurrection to be found in the Scriptures; Th1 4:14-18.
(4) they had been instructed in reference to the future coming of the Saviour; the day of judgment, and the fact that the appearing of the "day of the Lord" would be like a thief in the night; Th1 5:2. But they seem to have inferred that that day was near, and they were looking for the immediate advent of the Redeemer, and the close of the world. To this view they seem to have been led by two things. One was, a misinterpretation of what the apostle says, Th1 4:14-18; Th1 5:2-3, about the advent of the Redeemer, which they seem to have understood as if it meant that it would be "soon;" and the other was, probably, the fact that certain letters had been forged in the name of Paul which maintained this doctrine; Th2 2:2. To correct this view was one of the leading objects of the second epistle, and accordingly the apostle in that shows them that events must occur preceding the coming of the Lord Jesus which would occupy a long time, and that the end of the world, therefore, could not be near; Th2 2:3-12.
(5) An error seems also to have pRev_ailed among them in regard to the resurrection, which was the cause of great uneasiness to those who had lost Christian friends by death; Th1 4:13, They seem to have supposed that when the Lord Jesus appeared, they who were alive would have great advantages over those who were deceased; that the living would be allowed to behold his glory, and to participate in the splendors of his personal reign, while those who were in their graves would slumber through these magnificent scenes. To correct these views, appears to have been one design of the first epistle. The apostle shows them that at the coming of the Saviour, all the redeemed, whether living or dead, would participate alike in his glory. They who were alive would not anticipate those who were in their graves. In fact, he says, those who were dead would rise before the change would take place in the living that was to fit them to dwell with the Lord, and then all would he taken up to be foRev_er with him; Th1 4:15-18.
(6) it would appear to be not improbable that after the departure of the apostle from Thessalonica, he had been accused by the enemies of the gospel there, of a lack of courage, and that they had urged this as proof that he was conscious that the gospel was an imposture. Besides, his leaving the church there without any instructors in a time when they greatly needed them, may have been urged as a proof that he had no real affection for them, or concern for their welfare. To meet this charge, the apostle urges several things, vindicating his conduct, and showing the strength of his attachment for them. He says, (1) that, as they knew; so far from being deterred by persecution from preaching, after a violent persecution at Philippi, he and his fellow laborers had at once preached the same gospel at Thessalonica, and they had done it there amidst the same kind of opposition; Th1 2:2. (2) that they themselves were witnesses that it had been done without any appearance of fraud or of guile. They had given them all possible proofs of sincerity; Th1 2:3-5; (3) That they had given every proof possible that they did not seek glory from men, and that their aims were not selfish. They were willing to have imparted, not the gospel only, but also their own lives; and to show that they had had no selfish aim while with them, they had supported themselves by the labor of their own hands; Th1 2:6-9. (4) that so far from not feeling any interest in them, he had repeatedly sought to visit them, but had in every instance been pRev_ented Th1 2:17-18; and (5) that, since he was pRev_ented from going to them, he had submitted to the personal sacrifice of parting with Timothy at Athens, and of being left alone there, in order that he might go to them and comfort their hearts; Th1 3:1-2.
(7) in common with other churches, gathered in part or in whole from the pagan, they were in danger of falling into the sins to which they had been addicted before their conversion, and one object of the first epistle is to put them on their guard against the leading vices to which they were exposed; Th1 4:1-7.
(8) it would seem, also, that there were some in the church who had a spirit of insubordination toward their religious teachers, and who, under pretence of edifying others, were guilty of disorder. To correct this was also one object of the epistle; Th1 5:12-14.
From these views, the design of this epistle, and also of the second epistle to the same church, which seems to have been written soon-after this, will be apparent. They were the effusions of warm attachment toward a church which the apostle had founded, but from which he had been soon driven away, and which he had been pRev_ented from Rev_isiting when be had earnestly desired it. They are filled with expressions of tender regard; they remind the members of the church of the ardor with which they had at first embraced the gospel; caution them against the dangers to which they were exposed; commend them for their fidelity hitherto, and encourage them in their trials and persecutions. They present some most interesting views of the nature of the gospel, and especially contain statements about the resurrection of the saints which are not found elsewhere in the New Testament, and views in relation to the great apostasy, and the "man of sin," which demonstrate that the writer was inspired, and which are of inestimable importance in guarding the true church from the power of Antichrist. No one could have drawn the picture of the Papacy in the second chapter of the second epistle who was not under the inspiration of the Holy Ghost; and no true Christian can be sufficiently grateful that the apostle was thus inspired to Rev_eal the features of that great apostasy, to put the church on its guard against the wiles and the power of him who "exalteth himself above all that is called God."

The first chapter of this Epistle embraces the following subjects:
1. The inscription by Paul, Silas, and Timothy, to the Thessalonians, and the usual salutations; Th1 1:1.
2. An expression of thanks for their fidelity in the gospel; Th1 1:2-4. The apostle says that he made mention of them continually in his prayers; that he remembered their faith, and love, and patience, for by these things they had shown that they were among the elect of God.
3. He reminds them of the manner in which they received the gospel when it was first preached to them; Th1 1:5-6. The power of God had been manifested among them in a remarkable manner; they had embraced the gospel with strong assurance, and though in the midst of deep afflictions, they had received the word with joy.
4. The effect of the establishment of the church in Thessalonica had been felt far abroad, and had been of the most happy character; Th1 1:7-10. They had become examples to all that believed in Macedonia and Achaia. From them the gospel had been sounded abroad throughout Greece, and indeed in all places with which they had connection by their commercial relations. Those who dwelt in distant places bore witness to the influence of the gospel on them, and to the power of that religion which had turned them from idols to serve the living God. These verses contain a beautiful illustration of the effect of the gospel in a place favorably situated for commerce, and having extensive contact with other regions.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Th1 1:1, The Thessalonians are given to understand both how mindful of them Saint Paul was at all time in thanksgiving, and prayer; Th1 1:5, and also how well he was persuaded of the truth and sincerity of their faith and conversion to God.
1 Thessalonians 1:1
John Gill
INTRODUCTION TO 1 THESSALONIANS 1
This chapter contains the inscription of the epistle; the apostle's salutation of the persons it is written to; his thanksgiving for blessings received by them; an account of the manner in which the Gospel came to them, how they behaved when it was preached to them, and of the success of it in their conversion. The inscription which expresses the names of the persons concerned in the epistle, and describes those to whom it is written, and also the salutation, which is the same as in other epistles, are in Th1 1:1 and then follows a thanksgiving to God made in prayer to him for the special graces of the Spirit bestowed on them, as faith, hope, and love, and the lively exercise of them in which they were; the source and spring of which was the electing love of God, Th1 1:2 and the evidence of their election of God to the apostle, was the manner in which the Gospel came to them; not merely in the external ministry of it, but in the internal efficacy of it, through the power of the Holy Ghost, Th1 1:5 and the effects of it upon them; it found an hearty reception among them, in much affliction, and with joy of the Holy Ghost; so that they not only professed it, and became the followers of Christ and his apostles, but were examples unto others, Th1 1:6 for the fame of the Gospel being preached unto them, and of their faith, were spread everywhere, so that the apostle had no need to say anything about it, Th1 1:8 the manner of their entrance among them, and the issue of it, their conversion, were so manifest to all; which is described by what they were turned from, idols; and by what they were turned to, the living God; and by the ends of it, which were to serve God, and wait for Jesus Christ; the arguments engaging to which are, his relation to God as his Son, his being raised from the dead by him; his being in heaven, exalted at his right hand there, from whence he is expected; and his having, by his sufferings and death, delivered his people from wrath to come, Th1 1:9.
John Wesley
Paul - In this epistle St. Paul neither uses the title of an apostle, nor any other, as writing to pious and simple - hearted men, with the utmost familiarity. There is a peculiar sweetness in this epistle, unmixed with any sharpness or reproof: those evils which the apostles afterward reproved having not yet crept into the church.
Robert Jamieson, A. R. Fausset and David Brown
ADDRESS: SALUTATION: HIS PRAYERFUL THANKSGIVING FOR THEIR FAITH, HOPE, AND LOVE. THEIR FIRST RECEPTION OF THE GOSPEL, AND THEIR GOOD INFLUENCE ON ALL AROUND. (Th1 1:1-10)
Paul--He does not add "an apostle," because in their case, as in that of the Philippians (see on Phil 1:1), his apostolic authority needs not any substantiation. He writes familiarly as to faithful friends, not but that his apostleship was recognized among them (Th1 2:6). On the other hand, in writing to the Galatians, among whom some had called in question his apostleship, he strongly asserts it in the superscription. An undesigned propriety in the Epistles, evincing genuineness.
Silvanus--a "chief man among the brethren" (Acts 15:22), and a "prophet" (Acts 15:32), and one of the deputies who carried the decree of the Jerusalem council to Antioch. His age and position cause him to be placed before "Timothy," then a youth (Acts 16:1; Ti1 4:12). Silvanus (the Gentile expanded form of "Silas") is called in 1Pet 5:12, "a faithful brother" (compare 2Cor 1:19). They both aided in planting the Thessalonian Church, and are therefore included in the address. This, the first of Paul's Epistles, as being written before various evils crept into the churches, is without the censures found in other Epistles. So realizing was their Christian faith, that they were able hourly to look for the Lord Jesus.
unto the church--not merely as in the Epistles to Romans, Ephesians, Colossians, Philippians, "to the saints," or "the faithful at Thessalonica." Though as yet they do not seem to have had the final Church organization under permanent "bishops" and deacons, which appears in the later Epistles (See on Phil 1:1; 1 and 2 Timothy). Yet he designates them by the honorable term "Church," implying their status as not merely isolated believers, but a corporate body with spiritual rulers (Th1 5:12; 2Cor 1:1; Gal 1:2).
in--implying vital union.
God the Father--This marks that they were no longer heathen.
the Lord Jesus Christ--This marks that they were not Jews, but Christians.
Grace be unto you, and peace--that ye may have in God that favor and peace which men withhold [ANSELM]. This is the salutation in all the Epistles of Paul, except the three pastoral ones, which have "grace, mercy, and peace." Some of the oldest manuscripts support, others omit the clause following, "from God our Father and the Lord Jesus Christ." It may have crept in from 1Cor 1:3; 2Cor 1:2.
1:11:1: Պաւղոս եւ Սիղուանոս, եւ Տիմոթէոս. եկեղեցւոյդ Թեսաղոնիկեցւոց՝ յԱստուած Հայր մեր, եւ ՚ի Տէր Յիսուս Քրիստոս[4552]։ [4552] Ոմանք. Պաւղոս եւ Սիւղուիանոս։
1 Պօղոսը, Սիղուանոսը եւ Տիմոթէոսը՝ թեսաղոնիկեցիներիդ եկեղեցուն՝ մեր Հայր Աստուծով եւ Տէր Յիսուս Քրիստոսով:
1 Պօղոս եւ Սիղուանոս ու Տիմոթէոս, Թեսաղոնիկեցիներու եկեղեցիին՝ Հայր Աստուծմով ու Տէր Յիսուս Քրիստոսով.
Պաւղոս եւ Սիղուանոս եւ Տիմոթէոս, եկեղեցւոյդ Թեսաղոնիկեցւոց յԱստուած Հայր մեր եւ ի Տէր Յիսուս Քրիստոս:

1:1: Պաւղոս եւ Սիղուանոս, եւ Տիմոթէոս. եկեղեցւոյդ Թեսաղոնիկեցւոց՝ յԱստուած Հայր մեր, եւ ՚ի Տէր Յիսուս Քրիստոս[4552]։
[4552] Ոմանք. Պաւղոս եւ Սիւղուիանոս։
1 Պօղոսը, Սիղուանոսը եւ Տիմոթէոսը՝ թեսաղոնիկեցիներիդ եկեղեցուն՝ մեր Հայր Աստուծով եւ Տէր Յիսուս Քրիստոսով:
1 Պօղոս եւ Սիղուանոս ու Տիմոթէոս, Թեսաղոնիկեցիներու եկեղեցիին՝ Հայր Աստուծմով ու Տէր Յիսուս Քրիստոսով.
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Павел и Силуан и Тимофей--церкви Фессалоникской в Боге Отце и Господе Иисусе Христе: благодать вам и мир от Бога Отца нашего и Господа Иисуса Христа.
1:1  παῦλος καὶ σιλουανὸς καὶ τιμόθεος τῇ ἐκκλησίᾳ θεσσαλονικέων ἐν θεῶ πατρὶ καὶ κυρίῳ ἰησοῦ χριστῶ· χάρις ὑμῖν καὶ εἰρήνη.
1:1. ΠΑΥΛΟΣ (A-Paulos) ΚΑΙ (and) ΣΙΛΟΥΑΝΟΣ (a-Silouanos) ΚΑΙ (and) ΤΙΜΟΘΕΟΣ (a-Timotheos) τῇ (unto-the-one) ἐκκλησίᾳ (unto-a-calling-out-unto) Θεσσαλονικέων (of-Thessalonikers-of) ἐν (in) θεῷ (unto-a-Deity) πατρὶ (unto-a-Father) καὶ (and) κυρίῳ (unto-Authority-belonged) Ἰησοῦ (unto-an-Iesous) Χριστῷ: (unto-Anointed) χάρις (a-granting) ὑμῖν (unto-ye) καὶ (and) εἰρήνη. (a-peace)
1:1. Paulus et Silvanus et Timotheus ecclesiae Thessalonicensium in Deo Patre et Domino Iesu Christo gratia vobis et paxPaul and Sylvanus and Timothy to the church of the Thessalonians: in God the Father and in the Lord Jesus Christ.
1. Paul, and Silvanus, and Timothy, unto the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.
1:1. Paul and Sylvanus and Timothy, to the church of the Thessalonians, in God the Father and the Lord Jesus Christ.
Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians [which is] in God the Father and [in] the Lord Jesus Christ: Grace [be] unto you, and peace, from God our Father, and the Lord Jesus Christ:

1: Павел и Силуан и Тимофей--церкви Фессалоникской в Боге Отце и Господе Иисусе Христе: благодать вам и мир от Бога Отца нашего и Господа Иисуса Христа.
1:1  παῦλος καὶ σιλουανὸς καὶ τιμόθεος τῇ ἐκκλησίᾳ θεσσαλονικέων ἐν θεῶ πατρὶ καὶ κυρίῳ ἰησοῦ χριστῶ· χάρις ὑμῖν καὶ εἰρήνη.
1:1. Paulus et Silvanus et Timotheus ecclesiae Thessalonicensium in Deo Patre et Domino Iesu Christo gratia vobis et pax
Paul and Sylvanus and Timothy to the church of the Thessalonians: in God the Father and in the Lord Jesus Christ.
1:1. Paul and Sylvanus and Timothy, to the church of the Thessalonians, in God the Father and the Lord Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Приветствие написано от лица всех трех благовестников, трудившихся над основанием церкви в Ф-ке. Ап. Павел называет здесь себя просто "Павел", не прилагая никаких к себе характеристик. Это довольно необычно, потому что во всех других своих посланиях он обыкновенно называет себя "Апостолом", "Апостолом и рабом", просто "рабом", или даже "узником И. Христа". Но в 1: Фес (как и во 2: Фес) он называет себя лишь по имени, очевидно, потому, что в данном случае не было никакой нужды особенно настаивать на своем Апостольстве, которое подверглось отрицанию и сомнению позднее. Силуан поставлен на втором месте, как потому, что он был из числа "мужей начальствующих между братьями" (Деян XV:22), так и потому, что он, б. м. принимал самое деятельное участие в основании Ф-ской церкви. Силуана нужно признать тожественным с Силою, упоминаемым в Деян XV:22; XVIII:5, причем нужно думать, что имя "Сила" образовалось из "Силуан" путем сокращения; аналогичными примерами служат следующие сокращения: Loucas из Loucanus, Parmenas из Parmenides, или же Epaphras из Epaphroditus, Apollos из Apollonius. Сила первый раз упоминается в Деян XV:22; к Ап. Павлу он присоединился в начале его второго Апостольского путешествия вместо Ап. Варнавы. Он принимал самое деятельное участие в основании церквей Македонии и Ахаии, но после (Деян XVIII:5) он совершенно исчезает из числа сотрудников Ап. Павла. Он, очевидно, был иудейского происхождения (Деян XVI:20) и имел римское гражданство (Деян XVI:37-38), отсюда и его римское имя Silvanus (так он всегда называется у Ап. Павла - смотри 2: Фес I:1; 2Кор. I:19). Лицо с именем Силуана упоминается еще в 1: Петра V:12; обычно это лицо отождествляют с сотрудником Ап. Павла. Тимофей поставлен на третьем месте, вероятно, по молодости. Это был самый верный сотрудник Ап. Павла. Имя Тимофей упоминается в 11: посланиях из 14, из коих 2: написаны лично к нему. Родом он был из Листры, и, вероятно, был обращен в христианство самим Ап. Павлом (Деян XVI:1-8; 2Тим. I:5). Он начал свое сотрудничество последнему со второго Апост. путешествия, и не прерывал связи с Ап. Павлом до конца его жизни. Послание адресовано "церкви Фессалоникийцев". Эта форма адреса представляет особенность, общую посланиям 1: и 2: Фес, 1: и 2: к Кор и к Галатам, хотя в 1: и 2: Фес местный элемент сильнее, чем в других только что упомянутых посланиях. Церковь Ф-ская определяется и с другой стороны - как общество верующих в Бога Отца и Господа Иисуса Христа. "Благодать - cariV - это источное начало всех благословений, а мир - eirhnh - их конечный результат и следствие" (Lightfoot, op. cit. стр. 8). В данном месте у Ап. Павла соединены вместе греческая и еврейская формы приветствий, конечно, только с более углубленным и одухотворенным содержанием.
Adam Clarke: Commentary on the Bible - 1831
1:1: Paul, and: Silvanus, and Timotheus - Though St. Paul himself dictated this letter, yet he joins the names of Silas and Timothy, because they had been with him at Thessalonica, and were well known there. See Act 17:4, Act 17:14.
And Silvanus - This was certainly the same as Silas, who was St. Paul's companion in all his journeys through Asia Minor and Greece; see Act 15:22; Act 16:19; Act 17:4, Act 17:10. Him and Timothy, the apostle took with him into Macedonia, and they continued at Berea when the apostle went from thence to Athens; from this place St. Paul sent for them to come to him speedily, and, though it is not said that they came while he was at Athens, yet it is most probable that they did; after which, having sent them to Thessalonica, he proceeded to Corinth, where they afterwards rejoined him, and from whence he wrote this epistle. See the preface.
Albert Barnes: Notes on the Bible - 1834
1:1: Paul, and Silvanus, and Timotheus - On the reasons why Paul associated other names with his in his epistles, see the Co1 1:1 note, and Co2 2:1 note. Silvanus, or Silas, and Timothy were properly united with him on this occasion, because they had been with him when the church was founded there, Acts 17, and because Timothy had been sent by the apostle to visit them after he had himself been driven away; Th1 2:1-2. Silas is first mentioned in the New Testament as one who was sent by the church at Jerusalem with Paul to Antioch (notes, Act 15:22); and he afterward became his traveling companion.
Which is in God the Father, and in the Lord Jesus Christ - Who are united to the true God and to the Redeemer; or who sustain an intimate relation to the Father and the Lord Jesus. This is strong language, denoting, that they were a true church; compare Jo1 5:20. "Grace be unto you," etc.; see the notes, Rom 1:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: Silvanus: Act 15:27, Act 15:32, Act 15:34, Act 15:40, Act 16:19, Act 16:25, Act 16:29, Act 17:4, Act 17:15, Act 18:5, Silas, Co2 1:19; Th2 1:1; Pe1 5:12
Timotheus: Act 16:1-3, Act 17:14, Act 17:15, Act 18:5, Act 19:22, Act 20:4; Co2 1:1; Phi 1:1; Col 1:1; Ti1 1:2; Ti2 1:2; Heb 13:23
unto the: Co1 1:2; Gal 1:2
Thessalonians: Act 17:1-9, Act 17:11, Act 17:13
in God: Gal 1:22; Th2 1:1; Jo1 1:3; Jde 1:1
Grace: Rom 1:7; Eph 1:2
1 Thessalonians 1:2
John Gill
Paul, and Silvanus, and Timotheus,.... These are the persons concerned in this epistle, and who send their greetings and salutations to this church; Paul was the inspired writer of it, and who is called by his bare name, without any additional epithet to it, as elsewhere in his other epistles; where he is either styled the servant, or apostle, or prisoner of Christ, but here only Paul: the reason for it is variously conjectured; either because he was well known by this church, having been lately with them; or lest these young converts should be offended and stumble at any pompous title, which they might imagine carried an appearance of arrogance and pride; or because there were as yet no false apostles among them, who had insinuated anything to the disadvantage of Paul, as in other places, which obliged him to assert his character and magnify his office; or rather because this was the first epistle he wrote, and he being conscious to himself of his own meanness, and that he was the least of the apostles, and unworthy to be called one, chose not to use the title. Silvanus is the same with Silas, who was with the apostle at Thessalonica and at Corinth, when he wrote this epistle; he was originally a member of the church at Jerusalem, and was one of the chief of the brethren there, and a prophet; see Acts 17:4, Timothy was also with the apostle at the same place, and was sent back by him from Athens to know their state, and returned to Corinth to him with Silas; he stands last, as being the younger, and perhaps was the apostle's amanuensis, and therefore in modesty writes his name last: the reason of their being mentioned was because, having been with the apostle at this place, they were well known by the church, who would be glad to hear of their welfare; as also to show their continued harmony and consent in the doctrines of the Gospel; they stand in the same order in 2Cor 1:19,
unto the church of the Thessalonians: which consisted of several of the inhabitants of Thessalonica, both Jews and Gentiles; See Gill on Acts 17:4, who were called under the ministry of the word by the grace of God, out of darkness into marvellous light, and were separated from the rest of the world, and incorporated into a Gospel church state. This was a particular congregated church of Christ. Some have thought it was not as yet organized, or had proper officers in it; since no mention is made of pastors and deacons, but the contrary is evident from Th1 5:12, where they are exhorted to know, own, and acknowledge them that laboured among them, and were over them in the Lord, and esteem them highly for their works' sake. This church is said to be
in God the Father; were interested in his love and free favour, as appears by their election of God, Th1 1:4, and they were in the faith of God the Father, as the Father of our Lord Jesus Christ, and in the profession of it, and so were distinguished from an assembly of Heathens that were in the faith of idols, and not of the one true and living God, and especially as the Father of Christ; they were in fellowship with God the Father, and they were drawn by the efficacy of his grace to himself and to his Son, and were gathered together and embodied in a church state under his direction and influence; he was the author of them as a church, and they were plants of Christ's heavenly Father's planting, not to be plucked up; and they were, as the Arabic version renders it, "addicted" to God the Father; they were devoted to his service; they had his word among them, which they had received not as the word of men, but as the word of God; and his ordinances were duly and faithfully administered among them, and attended on by them:
and in the Lord Jesus Christ; they were chosen in him before the foundation of the world; they were chosen in him as their head and representative; they were in him as members of his body, and as branches in the vine; they were openly in him by the effectual calling and conversion, were in the faith of him, and in the observance of his commands, an in communion with him; and so were distinguished from a Jewish synagogue or congregation: all this being true, at least of the far greater part of them, is said of them all, in a judgment of charity, they being under a profession of the Christian religion:
grace be unto you, and peace from God our Father, and the Lord Jesus Christ. This is the apostle's usual salutation and wish in all his epistles to the churches; See Gill on Rom 1:7, the words "from God our Father and the Lord Jesus Christ" are left out in the Vulgate Latin and Syriac versions; and the Arabic version omits the last clause, "and the Lord Jesus Christ"; and the Ethiopic version only reads, "peace be unto you and his grace".
(a) Nat. Hist. l. 4. c. 10. (b) Ptolom. l. 3. c. 13. (c) Strabe, l. 7.
1:21:2: Շնո՛րհք ընդ ձեզ եւ խաղաղութիւն։ Գոհանա՛մք զԱստուծոյ յամենայն ժամ վասն ձե՛ր ամենեցուն՝ յիշատա՛կ առնել յաղօթս մեր անդադար[4553]. [4553] Օրինակ մի. Եւ խաղաղութիւն բազմասցի։
2 Շնո՜րհ ձեզ եւ խաղաղութի՜ւն: Միշտ գոհութիւն ենք յայտնում Աստծուն ձեզ համար՝ բոլորիդ յիշատակելով մեր աղօթքներում,
2 Շնորհք եւ խաղաղութիւն ձեզի Աստուծմէ՝ մեր Հօրմէն ու Տէր Յիսուս Քրիստոսէն*։Կը գոհանանք Աստուծմէ ամէն ատեն ձեր ամենուն համար՝ ձեզ յիշելով մեր աղօթքներուն մէջ.
շնորհք ընդ ձեզ եւ խաղաղութիւն[1]: Գոհանամք զԱստուծոյ յամենայն ժամ վասն ձեր ամենեցուն յիշատակ առնել յաղօթս մեր:

1:2: Շնո՛րհք ընդ ձեզ եւ խաղաղութիւն։ Գոհանա՛մք զԱստուծոյ յամենայն ժամ վասն ձե՛ր ամենեցուն՝ յիշատա՛կ առնել յաղօթս մեր անդադար[4553].
[4553] Օրինակ մի. Եւ խաղաղութիւն բազմասցի։
2 Շնո՜րհ ձեզ եւ խաղաղութի՜ւն: Միշտ գոհութիւն ենք յայտնում Աստծուն ձեզ համար՝ բոլորիդ յիշատակելով մեր աղօթքներում,
2 Շնորհք եւ խաղաղութիւն ձեզի Աստուծմէ՝ մեր Հօրմէն ու Տէր Յիսուս Քրիստոսէն*։
Կը գոհանանք Աստուծմէ ամէն ատեն ձեր ամենուն համար՝ ձեզ յիշելով մեր աղօթքներուն մէջ.
zohrab-1805▾ eastern-1994▾ western am▾
1:22: Всегда благодарим Бога за всех вас, вспоминая о вас в молитвах наших,
1:2  εὐχαριστοῦμεν τῶ θεῶ πάντοτε περὶ πάντων ὑμῶν, μνείαν ποιούμενοι ἐπὶ τῶν προσευχῶν ἡμῶν, ἀδιαλείπτως
1:2. Εὐχαριστοῦμεν (We-goodly-grant-unto) τῷ (unto-the-one) θεῷ (unto-a-Deity) πάντοτε (all-to-the-one-which-also) περὶ (about) πάντων ( of-all ) ὑμῶν (of-ye) μνείαν (to-a-memorying-of) ποιούμενοι ( doing-unto ) ἐπὶ (upon) τῶν (of-the-ones) προσευχῶν (of-goodly-holdings-toward) ἡμῶν, (of-us,"
1:2. gratias agimus Deo semper pro omnibus vobis memoriam facientes in orationibus nostris sine intermissioneGrace be to you and peace. We give thanks to God always for you all: making a remembrance of you in our prayers without ceasing,
2. We give thanks to God always for you all, making mention in our prayers;
1:2. Grace and peace to you. We give thanks to God always for all of you, keeping the memory of you in our prayers without ceasing,
We give thanks to God always for you all, making mention of you in our prayers:

2: Всегда благодарим Бога за всех вас, вспоминая о вас в молитвах наших,
1:2  εὐχαριστοῦμεν τῶ θεῶ πάντοτε περὶ πάντων ὑμῶν, μνείαν ποιούμενοι ἐπὶ τῶν προσευχῶν ἡμῶν, ἀδιαλείπτως
1:2. gratias agimus Deo semper pro omnibus vobis memoriam facientes in orationibus nostris sine intermissione
Grace be to you and peace. We give thanks to God always for you all: making a remembrance of you in our prayers without ceasing,
1:2. Grace and peace to you. We give thanks to God always for all of you, keeping the memory of you in our prayers without ceasing,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-10: Апостол благодарит Бога за хорошее состояние церкви в Фес.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Thanksgiving to God.A. D. 51.
2 We give thanks to God always for you all, making mention of you in our prayers; 3 Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; 4 Knowing, brethren beloved, your election of God. 5 For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.

I. The apostle begins with thanksgiving to God. Being about to mention the things that were matter of joy to him, and highly praiseworthy in them, and greatly for their advantage, he chooses to do this by way of thanksgiving to God, who is the author of all that good that comes to us, or is done by us, at any time. God is the object of all religious worship, of prayer and praise. And thanksgiving to God is a great duty, to be performed always or constantly; even when we do not actually give thanks to God by our words, we should have a grateful sense of God's goodness upon our minds. Thanksgiving should be often repeated; and not only should we be thankful for the favours we ourselves receive, but for the benefits bestowed on others also, upon our fellow-creatures and fellow-christians. The apostle gave thanks not only for those who were his most intimate friends, or most eminently favoured of God, but for them all.

II. He joined prayer with his praise or thanksgiving. When we in every thing by prayer and supplication make our requests known to God, we should join thanksgiving therewith, Phil. iv. 6. So when we give thanks for any benefit we receive we should join prayer. We should pray always and without ceasing, and should pray not only for ourselves, but for others also, for our friends, and should make mention of them in our prayers. We may sometimes mention their names, and should make mention of their case and condition; at least, we should have their persons and circumstances in our minds, remembering them without ceasing. Note, As there is much that we ought to be thankful for on the behalf of ourselves and our friends, so there is much occasion of constant prayer for further supplies of good.

III. He mentions the particulars for which he was so thankful to God; namely,

1. The saving benefits bestowed on them. These were the grounds and reasons of his thanksgiving. (1.) Their faith and their work of faith. Their faith he tells them (v. 8) was very famous, and spread abroad. This is the radical grace; and their faith was a true and living faith, because a working faith. Note, Wherever there is a true faith, it will work: it will have an influence upon heart and life; it will put us upon working for God and for our own salvation. We have comfort in our own faith and the faith of others when we perceive the work of faith. Show me thy faith by thy works, Jam. ii. 18. (2.) Their love and labour of love. Love is one of the cardinal graces; it is of great use to us in this life and will remain and be perfected in the life to come. Faith works by love; it shows itself in the exercise of love to God and love to our neighbour; as love will show itself by labour, it will put us upon taking pains in religion. (3.) Their hope and the patience of hope. We are saved by hope. This grace is compared to the soldier's helmet and sailor's anchor, and is of great use in times of danger. Wherever there is a well-grounded hope of eternal life, it will appear by the exercise of patience; in a patient bearing of the calamities of the present time and a patient waiting for the glory to be revealed. For, if we hope for that we see not, then do we with patience wait for it, Rom. viii. 25.

2. The apostle not only mentions these three cardinal graces, faith, hope and love, but also takes notice, (1.) Of the object and efficient cause of these graces, namely, our Lord Jesus Christ. (2.) Of the sincerity of them: being in the sight of God even our Father. The great motive to sincerity is the apprehension of God's eye as always upon us; and it is a sign of sincerity when in all we do we endeavour to approve ourselves to God, and that is right which is so in the sight of God. Then is the work of faith, or labour of love, or patience of hope, sincere, when it is done under the eye of God. (3.) He mentions the fountain whence these graces flow, namely, God's electing love: Knowing, brethren beloved, your election of God, v. 4. Thus he runs up these streams to the fountain, and that was God's eternal election. Some by their election of God would understand only the temporary separation of the Thessalonians from the unbelieving Jews and Gentiles in their conversion; but this was according to the eternal purpose of him who worketh all things according to the counsel of his own will, Eph. i. 11. Speaking of their election, he calls them, brethren beloved; for the original of the brotherhood that is between Christians and the relation wherein they stand one to another is election. And it is a good reason why we should love one another, because we are all beloved of God, and were beloved of him in his counsels when there was not any thing in us to merit his love. The election of these Thessalonians was known to the apostles, and therefore might be known to themselves, and that by the fruits and effects thereof--their sincere faith, and hope, and love, by the successful preaching of the gospel among them. Observe, [1.] All those who in the fulness of time are effectually called and sanctified were from eternity elected and chosen to salvation. [2.] The election of God is of his own good pleasure and mere grace, not for the sake of any merit in those who are chosen. [3.] The election of God may be known by the fruits thereof. [4.] Whenever we are giving thanks to God for his grace either to ourselves or others, we should run up the streams to the fountain, and give thanks to God for his electing love, by which we are made to differ.

3. Another ground or reason of the apostle's thanksgiving is the success of his ministry among them. He was thankful on his own account as well as theirs, that he had not laboured in vain. He had the seal and evidence of his apostleship hereby, and great encouragement in his labours and sufferings. Their ready acceptance and entertainment of the gospel he preached to them were an evidence of their being elected and beloved of God. It was in this way that he knew their election. It is true he had been in the third heavens; but he had not searched the records of eternity, and found their election there, but knew this by the success of the gospel among them (v. 5), and he takes notice with thankfulness, (1.) That the gospel came to them also not in word only, but in power; they not only heard the sound of it, but submitted to the power of it. It did not merely tickle the ear and please the fancy, not merely fill their heads with notions and amuse their minds for awhile, but it affected their hearts: a divine power went along with it for convincing their consciences and amending their lives. Note, By this we may know our election, if we not only speak of the things of God by rote as parrots, but feel the influence of these things in our hearts, mortifying our lusts, weaning us from the world, and raising us up to heavenly things. (2.) It came in the Holy Ghost, that is, with the powerful energy of the divine Spirit. Note, Wherever the gospel comes in power, it is to be attributed to the operation of the Holy Ghost; and unless the Spirit of God accompany the word of God, to render it effectual by his power, it will be to us but as a dead letter; and the letter killeth, it is the Spirit that giveth life. (3.) The gospel came to them in much assurance. Thus did they entertain it by the power of the Holy Ghost. They were fully convinced of the truth of it, so as not to be easily shaken in mind by objections and doubts; they were willing to leave all for Christ, and to venture their souls and everlasting condition upon the verity of the gospel revelation. The word was not to them, like the sentiments of some philosophers about matters of opinion and doubtful speculation, but the object of their faith and assurance. Their faith was the evidence of things not seen; and the Thessalonians thus knew what manner of men the apostle and his fellow-labourers were among them, and what they did for their sake, and with what good success.
Adam Clarke: Commentary on the Bible - 1831
1:2: We give thanks - See Phi 1:3, Phi 1:4, and Col 1:3; where the same forms of speech are used.
Albert Barnes: Notes on the Bible - 1834
1:2: We give thanks to God always for you all - see the notes, Rom 1:9.
Making mention of you in our prayers - See the notes at Eph 1:16. It may be observed here:
(1) that the apostle was in the habit of constant prayer.
(2) that he was accustomed to extemporary prayer, and not to written prayer. It is not credible that "forms" of prayer had been framed for the churches at Thessalonica and Ephesus, and the other churches for which Paul says he prayed, nor would it have been possible to have adapted such forms to the varying circumstances attending the organization of new churches.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Rom 1:8, Rom 1:9, Rom 6:17; Co1 1:4; Eph 1:15, Eph 1:16; Phi 1:3, Phi 1:4; Col 1:3; Plm 1:4
1 Thessalonians 1:3
Geneva 1599
(1) We give thanks to God always for you all, making mention of you in our prayers;
(1) An example of proper Christian rejoicing, by which also we learn, that those who have great gifts in them, are in two ways governed: first, if they consider that they have received all from God, and second, that continuance must be desired at his hands. And to these things this whole epistle exhorts the Thessalonians.
John Gill
We give thanks to God always for you all,.... For all the members of this church, Jew or Gentile, rich or poor, greater or lesser believers, officers or private Christians; for their being a church, for the gifts bestowed on them, for the graces hereafter mentioned that were wrought in them and exercised by them; the glory of all which is given to God, and thanks for the same, which shows them to be gifts of his, and not in the least owing to any merits of men: the apostle ascribes nothing to their free will, previous dispositions and qualifications, diligence and industry; nor does he attribute anything to himself and to his companions, who were only ministers by whom these believed; but he refers all to God, to his grace and goodness: and he returned thanks to him for it, and that "always"; whenever he thought of it, made mention of it, or was at the throne of grace, as follows,
making mention of you in our prayers; to God, daily, both in private and in public, at which times thanksgivings to God were made on their account; for thanksgiving is a part of prayer, and requests are always to be made known unto God with thanksgiving. The Ethiopic version renders this clause in the singular number, "and I am mindful of you always in my prayer"; and leaves out the word "all" in the former clause.
Robert Jamieson, A. R. Fausset and David Brown
(Rom 1:9; Ti2 1:3.) The structure of the sentences in this and the following verses, each successive sentence repeating with greater fulness the preceding, characteristically marks Paul's abounding love and thankfulness in respect to his converts, as if he were seeking by words heaped on words to convey some idea of his exuberant feelings towards them.
We--I, Silvanus, and Timotheus. Rom 1:9 supports ALFORD in translating, "making mention of you in our prayers without ceasing" (Th1 1:3). Thus, "without ceasing," in the second clause, answers in parallelism to "always," in the first.
1:31:3: յիշել զձեր գո՛րծն հաւատոց, եւ զվաստակ սիրոյ՝ եւ զհամբերութեան յուսոյ Տեառն մերոյ Յիսուսի Քրիստոսի՝ առաջի Աստուծոյ եւ Հօ՛ր մերոյ[4554]։ [4554] Ոմանք. Եւ զվաստակն սիրոյ, եւ զհամբերութիւն յուսոյ Տեառն մե՛՛... եւ Հօր մեր։
3 անդադար յիշելով ձեր հաւատի գործը, սիրոյ վաստակը եւ յոյսի համբերութիւնը մեր Տէր Յիսուս Քրիստոսի, Աստծու եւ մեր Հօր առաջ:
3 Անդադար յիշելով ձեր հաւատքին գործը ու սիրոյ աշխատութիւնը եւ մեր Տէր Յիսուս Քրիստոսին յոյսին համբերութիւնը՝ Աստուծոյ ու մեր Հօրը առջեւ։
անդադար յիշել զձեր գործն հաւատոց եւ զվաստակ սիրոյ եւ զհամբերութիւն յուսոյ Տեառն մերոյ Յիսուսի Քրիստոսի առաջի Աստուծոյ եւ Հօր մերոյ:

1:3: յիշել զձեր գո՛րծն հաւատոց, եւ զվաստակ սիրոյ՝ եւ զհամբերութեան յուսոյ Տեառն մերոյ Յիսուսի Քրիստոսի՝ առաջի Աստուծոյ եւ Հօ՛ր մերոյ[4554]։
[4554] Ոմանք. Եւ զվաստակն սիրոյ, եւ զհամբերութիւն յուսոյ Տեառն մե՛՛... եւ Հօր մեր։
3 անդադար յիշելով ձեր հաւատի գործը, սիրոյ վաստակը եւ յոյսի համբերութիւնը մեր Տէր Յիսուս Քրիստոսի, Աստծու եւ մեր Հօր առաջ:
3 Անդադար յիշելով ձեր հաւատքին գործը ու սիրոյ աշխատութիւնը եւ մեր Տէր Յիսուս Քրիստոսին յոյսին համբերութիւնը՝ Աստուծոյ ու մեր Հօրը առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:33: непрестанно памятуя ваше дело веры и труд любви и терпение упования на Господа нашего Иисуса Христа пред Богом и Отцем нашим,
1:3  μνημονεύοντες ὑμῶν τοῦ ἔργου τῆς πίστεως καὶ τοῦ κόπου τῆς ἀγάπης καὶ τῆς ὑπομονῆς τῆς ἐλπίδος τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν,
1:3. ἀδιαλείπτως (unto-un-remaindered-through) μνημονεύοντες ( remembering-of ) ὑμῶν (of-ye) τοῦ (of-the-one) ἔργου (of-a-work) τῆς (of-the-one) πίστεως (of-a-trust) καὶ (and) τοῦ (of-the-one) κόπου (of-a-fell) τῆς (of-the-one) ἀγάπης (of-an-excessing-off) καὶ (and) τῆς (of-the-one) ὑπομονῆς (of-a-staying-under) τῆς (of-the-one) ἐλπίδος (of-an-expectation) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) ἔμπροσθεν (in-toward-from) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) πατρὸς (of-a-Father) ἡμῶν, (of-us,"
1:3. memores operis fidei vestrae et laboris et caritatis et sustinentiae spei Domini nostri Iesu Christi ante Deum et Patrem nostrumBeing mindful of the work of your faith and labour and charity: and of the enduring of the hope of our Lord Jesus Christ before God and our Father.
3. remembering without ceasing your work of faith and labour of love and patience of hope in our Lord Jesus Christ, before our God and Father;
1:3. remembering your work of faith, and hardship, and charity, and enduring hope, in our Lord Jesus Christ, before God our Father.
Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father:

3: непрестанно памятуя ваше дело веры и труд любви и терпение упования на Господа нашего Иисуса Христа пред Богом и Отцем нашим,
1:3  μνημονεύοντες ὑμῶν τοῦ ἔργου τῆς πίστεως καὶ τοῦ κόπου τῆς ἀγάπης καὶ τῆς ὑπομονῆς τῆς ἐλπίδος τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν,
1:3. memores operis fidei vestrae et laboris et caritatis et sustinentiae spei Domini nostri Iesu Christi ante Deum et Patrem nostrum
Being mindful of the work of your faith and labour and charity: and of the enduring of the hope of our Lord Jesus Christ before God and our Father.
1:3. remembering your work of faith, and hardship, and charity, and enduring hope, in our Lord Jesus Christ, before God our Father.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Здесь (и в V:8) Ап. перечисляет три главных христианских добродетели - "веру, как источник всех христианских добродетелей, любовь, как зиждительный и поддерживающий принцип христианской жизни, и упование, как путеводную звезду, ведущую нас к будущей жизни" (Lightfoot op. cit. стр. 10). Тот же порядок поименования добродетелей мы находим в Кол I:4, 5: и в Гал V:5, 6; но в 1: Кор, XIII:13, любовь поставлена на последнем месте. "Важное значение, приданное здесь надежде, вполне согласно с преобладающим построением посланий к Ф-м, так как в них Апостол все время старается направить все внимание своих читателей к великому дню воздаяния".
Adam Clarke: Commentary on the Bible - 1831
1:3: Your work of faith - This verse contains a very high character of the believers at Thessalonica. They had Faith, not speculative and indolent, but true, sound, and operative; their faith worked. They had Love, not that gazed at and became enamoured of the perfections of God, but such a love as labored with faith to fulfill the whole will of God. Faith worked; but love, because it can do more, did more, and therefore labored - worked energetically, to promote the glory of God and the salvation of men. They had Hope; not an idle, cold, heartless expectation of future good, from which they felt no excitement, and for which they could give no reason, but such a hope as produced a satisfying expectation of a future life and state of blessedness, the reality of which faith had descried, and love anticipated; a hope, not hasty and impatient to get out of the trials of life and possess the heavenly inheritance, but one that was as willing to endure hardships as to enjoy glory itself, when God might be most honored by this patient endurance. Faith worked, Love labored, and Hope endured patiently.
It is not a mark of much grace to be longing to get to heaven because of the troubles and difficulties of the present life; they who love Christ are ever willing to suffer with him; and he may be as much glorified by patient suffering, as by the most active faith or laborious love. There are times in which, through affliction or other hinderances, we cannot do the will of God, but we can suffer it; and in such cases he seeks a heart that bears submissively, suffers patiently, and endures, as seeing him who is invisible, without repining or murmuring. This is as full a proof of Christian perfection as the most intense and ardent love. Meekness, gentleness, and long-suffering, are in our present state of more use to ourselves and others, and of more consequence in the sight of God, than all the ecstasies of the spirits of just men made perfect, and than all the raptures of an archangel. That Church or Christian society, the members of which manifest the work of faith, labor of love, and patience of hope, is most nearly allied to heaven, and is on the suburbs of glory.
Albert Barnes: Notes on the Bible - 1834
1:3: Remembering without ceasing - Remembering your faith and love whenever we pray. This is not to be understood literally, but it is language such as we use respecting anything that interests us much. It is constantly in our mind. Such an interest the apostle had in the churches which he had established.
Your work of faith - That is, your showing or evincing faith. The reference is probably to acts of duty, holiness, and benevolence, which proved that they exercised faith in the Lord Jesus Christ. Works of faith are those to which faith prompts, and which show that there is faith in the heart. This does not mean, therefore, a work of their own producing faith, but a work which showed that they had faith.
And labour of love - Labour produced by love, or showing that you are actuated by love. Such would be all their kindness toward the poor, the oppressed, and the afflicted; and all their acts which showed that they loved the souls of people.
And patience of hope - Patience in your trials, showing that you have such a hope of future blessedness as to sustain you in your afflictions. It was the hope of heaven through the Lord Jesus that gave them patience; see the notes on Rom 8:24. "The phrases here are Hebraisims, meaning active faith, and laborious love, and patient hope, and might have been so translated." Doddridge.
In our Lord Jesus Christ - That is, your hope is founded only on him. The only hope that we have of heaven is through the Redeemer.
In the sight of God and our Father - Before God, even our Father. It is a hope which we have through the merits of the Redeemer, and which we are permitted to cherish before God; that is, in his very presence. When we think of God; when we reflect that we must soon stand before him, we are permitted to cherish this hope. It is a hope which will be found to be genuine even in the presence of a holy and heart-searching God. This does not mean that it had been merely professed before God, but that it was a hope which they might dare to entertain even in the presence of God, and which would bear the scrutiny of his eye.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: Remembering: Th1 3:6; Ti2 1:3-5
your: Th1 2:13, Th1 2:14; Joh 6:27-29; Rom 16:26; Co1 15:58; Gal 5:6; Th2 1:3, Th2 1:11; Heb 4:11, Heb 11:7, Heb 11:8, Heb 11:17, Heb 11:24-34; Jam 2:17-26; Rev 2:19
and labour: Gen 29:20; Sol 8:7; Joh 14:15, Joh 14:21-23, Joh 15:10, Joh 21:15-17; Rom 16:6; Co1 13:4-7; Co2 5:14, Co2 5:15, Co2 8:7-9; Gal 5:13; Plm 1:5-7; Heb 6:10, Heb 6:11; Jo1 3:18, Jo1 5:3; Rev 2:2-4
and patience: Rom 2:7, Rom 5:3-5, Rom 8:24, Rom 8:25, Rom 12:12, Rom 15:13; Co1 13:13; Gal 6:9; Heb 6:15; Heb 10:36; Jam 1:3, Jam 1:4, Jam 5:7, Jam 5:8; Jo1 3:3; Rev 3:10
in the: Ecc 2:26; Act 3:19, Act 10:31; Co2 2:17; Ti1 2:3; Heb 13:21; Pe1 3:4; Jo1 3:21
1 Thessalonians 1:4
Geneva 1599
(2) Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;
(2) He commends them for three special gifts: effectual faith, continual love, and patient hope. And he does this to the end that they might be ashamed, being endued with such excellent gifts, not to continue in God's election.
John Gill
Remembering without ceasing,.... The phrase "without ceasing", is, by the Vulgate Latin, Syriac, and Ethiopic versions, joined to the last clause of the preceding verse; and the remembrance the apostle speaks of is either a distinct thing from the mention made of them in prayer, and suggests that they bore them on their minds at other times also; or it is the same with it; or rather a reason of their mentioning of them then, because they remembered them, and the following things of theirs:
as your work of faith; by which is meant not the principle of faith, for as such that is God's work, the product of his grace, and the effect of his almighty power; but the operative virtue and exercise of it under the influence of the grace of God: the Vulgate Latin, Arabic, and Ethiopic versions render it, "the work of your faith"; and so some copies, and the Syriac version, "the works of your faith". The Targumist in Hab 1:12 represents God as holy , "in works of faith": faith is a working grace, it has a deal of work to do, it has its hands always full, and is employed about many things; it is the grace by which a soul goes to God, as its covenant God, lays hold on him as such, pleads his promises with him, asks favours of him, and is very importunate, and will have no denial; and by which it goes to Christ as at first conversion, afterwards for fresh supplies of grace, out of that fulness of grace that is in him; it receives him and all from him, and through him pardon, righteousness, adoption of children, and an eternal inheritance; and it is that grace which carries back all the glory to God and Christ, and to free grace; it glorifies God, exalts Christ, humbles the creature, and magnifies the grace of God, it has much work to do this way; and it works by love, by acts of love to God, to Christ, and to the saints; and it puts the soul upon a cheerful obedience to every ordinance and command, and hence obedience is styled the obedience of faith; and indeed all good works that are properly so are done in faith, and faith without works is dead; it is greatly engaged against the world and the devil; it is that grace by which Satan is opposed and overcome, and by which the believer gets the victory over the world; so that he is not discouraged by its frowns, and cast down by the trials and afflictions he meets with in it, nor drawn aside by its snares and allurements; something of this kind the apostle had observed and remembered in these believers: he adds,
and labour of love; love is a laborious grace when in lively exercise; love to God and Christ will constrain a believer to engage in, and go through, great hardships, difficulties, toil, and labour, for their sakes; and love to the saints will exert itself, by serving them in things temporal and spiritual, ministering cheerfully and largely to their outward wants, for which reason the same epithet is given to love in Heb 6:10 as here; regarding and assisting them in their spiritual concerns; praying for them and with them; building them up in their most holy faith; communicating their experiences, and speaking comfortable words unto them; reproving them for sin in love, and with tenderness; restoring them when fallen in a spirit of meekness; and stirring them up to love and good works: love has much toil and labour, not only in performing the several duties of religion, both towards God and man; but in bearing all things, the burdens of fellow Christians; the infirmities of weak believers, forbearing them in love, forgiving their offences, and covering their sins:
and patience of hope in our Lord Jesus Christ, or "of our Lord Jesus Christ". These persons had a good hope through grace given unto them, and which was founded in Christ Jesus, in his person, blood, and righteousness, and so was as an anchor sure and steadfast; and it had him for its object, it was an hope of interest in him, of being for ever with him, of his, second coming and glorious appearance, and of eternal life and happiness through him; and this was attended with patience, with a patient bearing of reproaches, afflictions, and persecutions, for the sake of Christ, and a patient waiting for his coming, his kingdom and glory; and this as well as the others were remembered by the apostle, and his fellow ministers, with great pleasure: and that
in the sight of God and our Father; or before God and our Father; which may be read in connection either with the above graces, which were exercised, not only before men, but before God, and in his sight, who sees not as man seeth, and who cannot be deceived and imposed upon; and so shows that these graces were true and genuine, faith was unfeigned, love was without dissimulation, and hope without hypocrisy: or with the word remembering, as it is in the Syriac version, which reads, "remembering before God and our Father"; that is, as often as we appear before God, and lift up our hands and our hearts unto him in prayer, we bear you upon our minds before God; and particularly remember your operative faith, laborious love, and patient hope of Christ.
John Wesley
Remembering in the sight of God - That is, praising him for it. Your work of faith - Your active, ever - working faith. And labour of love - Love continually labouring for the bodies or souls of men. They who do not thus labour, do not love. Faith works, love labours, hope patiently suffers all things.
Robert Jamieson, A. R. Fausset and David Brown
work of faith--the working reality of your faith; its alacrity in receiving the truth, and in evincing itself by its fruits. Not an otiose assent; but a realizing, working faith; not "in word only," but in one continuous chain of "work" (singular, not plural, works), Th1 1:5-10; Jas 2:22. So "the work of faith" in Th2 1:11 implies its perfect development (compare Jas 1:4). The other governing substantives similarly mark respectively the characteristic manifestation of the grace which follows each in the genitive. Faith, love, and hope, are the three great Christian graces (Th1 5:8; 1Cor 13:13).
labour of love--The Greek implies toil, or troublesome labor, which we are stimulated by love to bear (Th1 2:9; Rev_ 2:2). For instances of self-denying labors of love, see Acts 20:35; Rom 16:12. Not here ministerial labors. Those who shun trouble for others, love little (compare Heb 6:10).
patience--Translate, "endurance of hope"; the persevering endurance of trials which flows from "hope." Rom 15:4 shows that "patience" also nourishes "hope."
hope in our Lord Jesus--literally, "hope of our Lord Jesus," namely, of His coming (Th1 1:10): a hope that looked forward beyond all present things for the manifestation of Christ.
in the sight of God and our Father--Your "faith, hope, and love" were not merely such as would pass for genuine before men, but "in the sight of God," the Searcher of hearts [GOMARUS]. Things are really what they are before God. BENGEL takes this clause with "remembering." Whenever we pray, we remember before God your faith, hope, and love. But its separation from "remembering" in the order, and its connection with "your . . . faith," &c., make me to prefer the former view.
and, &c.--The Greek implies, "in the sight of Him who is [at once] God and our Father."
1:41:4: Գիտէ՛ք եղբարք սիրեցեա՛լք յԱստուծոյ՝ զընտրութիւնն ձեր[4555]. [4555] Օրինակ մի. ՅԱստուծոյ՝ զանտեսութիւնն ձեր։
4 Սիրելի՛ եղբայրներ, գիտցէ՛ք, որ ընտրուել էք Աստծու կողմից.
4 Գիտցէ՛ք, սիրելի եղբայրներ, թէ Աստուած ձեզ ընտրեց
գիտէք, եղբարք սիրեցեալք յԱստուծոյ, զընտրութիւնն ձեր:

1:4: Գիտէ՛ք եղբարք սիրեցեա՛լք յԱստուծոյ՝ զընտրութիւնն ձեր[4555].
[4555] Օրինակ մի. ՅԱստուծոյ՝ զանտեսութիւնն ձեր։
4 Սիրելի՛ եղբայրներ, գիտցէ՛ք, որ ընտրուել էք Աստծու կողմից.
4 Գիտցէ՛ք, սիրելի եղբայրներ, թէ Աստուած ձեզ ընտրեց
zohrab-1805▾ eastern-1994▾ western am▾
1:44: зная избрание ваше, возлюбленные Богом братия;
1:4  εἰδότες, ἀδελφοὶ ἠγαπημένοι ὑπὸ [τοῦ] θεοῦ, τὴν ἐκλογὴν ὑμῶν,
1:4. εἰδότες , ( having-had-come-to-see ," ἀδελφοὶ ( Brethrened ) ἠγαπημένοι ( having-had-come-to-be-excessed-off-unto ) ὑπὸ (under) [τοῦ] "[of-the-one]"θεοῦ, (of-a-Deity,"τὴν (to-the-one) ἐκλογὴν (to-a-fortheeing-out) ὑμῶν, (of-ye,"
1:4. scientes fratres dilecti a Deo electionem vestramKnowing, brethren, beloved of God, your election:
4. knowing, brethren beloved of God, your election,
1:4. For we know, brothers, beloved of God, of your election.
Knowing, brethren beloved, your election of God:

4: зная избрание ваше, возлюбленные Богом братия;
1:4  εἰδότες, ἀδελφοὶ ἠγαπημένοι ὑπὸ [τοῦ] θεοῦ, τὴν ἐκλογὴν ὑμῶν,
1:4. scientes fratres dilecti a Deo electionem vestram
Knowing, brethren, beloved of God, your election:
1:4. For we know, brothers, beloved of God, of your election.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:4: Knowing your election of God - Being assured, from the doctrine which I have delivered to you, and which God has confirmed by various miracles, and gifts of the Holy Spirit, that he has chosen and called the Gentiles to the same privileges to which he chose and called the Jews; and that, as they have rejected the offers of the Gospel, God has now elected the Gentiles in their stead. This is the election which the Thessalonians knew; and of which the apostle treats at large in his Epistle to the Romans, and also in his Epistles to the Galatians and Ephesians. No irrespective, unconditional, eternal, and personal election to everlasting glory, is meant by the apostle. As God had chosen the Jews, whom, because of their obstinate unbelief, he had now rejected; so he had now chosen or elected the Gentiles. And in neither case was there any thing absolute; all was most specifically conditional, as far as their final salvation was concerned; without any merit on their side, they were chosen and called to those blessings which, if rightly used, would lead them to eternal glory. That these blessings could be abused - become finally useless and forfeited, they had an ample proof in the case of the Jews, who, after having been the elect of God for more than 2000 years, were now become reprobates.
Albert Barnes: Notes on the Bible - 1834
1:4: Knowing, brethren beloved, your election of God - The margin here reads, "beloved of God, your election." The difference depends merely on the pointing, and that which would require the marginal reading has been adopted by Hahn, Tittman, Bloomfield, and Griesbach. The sense is not materially varied, and the common version may be regarded as giving the true meaning. There is no great difference between "being beloved of God," and "being chosen of God." The sense then is, "knowing that you are chosen by God unto salvation;" compare notes on Eph 1:4-5, Eph 1:11. The word "knowing" here refers to Paul himself, and to Silas and Timothy, who united with him in writing the Epistle, and in rendering thanks for the favors shown to the church at Thessalonica. The meaning is, that they had so strong confidence that they had been chosen of God as a church unto salvation, that they might say they knew it.
The way in which they knew it seems not to have been by direct Revelation or by inspiration, but by the evidence which they had furnished, and which constituted such a proof of piety as to leave no doubt of the fact. Calvin. What this evidence was, the apostle states in the following verses. I was shown by the manner in which they embraced the gospel, and by the spirit which they had evinced under its influence The meaning here seems to be, not that all the members of the church at Thessalonica were certainly chosen of God to salvation - for, as in other churches, there might have been those there who were false professors - but that the church, as such, had given evidence that it was a true church - that it was founded on Christian principles - and that, as a church, it had furnished evidence of its "election by God." Nor can it mean, as Clarke and Bloomfield suppose, that God "had chosen and called the Gentiles to the same privileges to which he chose and called the Jews; and that as they (the Jews) had rejected the gospel, God had now elected the Gentiles in their stead;" for a considerable portion of the church was composed of Jews (see Act 17:4-5), and it cannot, therefore, mean that the Gentiles had been selected in the place of the Jews. Besides, the election of the Gentiles, or any portion of the human family, to the privileges of salvation, to the neglect or exclusion of any other part, would be attended with all the difficulties which occur in the doctrine of personal and individual election. Nothing is gained on this subject in removing the difficulties, by supposing that God chooses masses of people instead of individuals. How can the one be more proper than the other? What difficulty in the doctrine of election is removed by the supposition? Why is it not as right to choose an individual as a nation? Why not as proper to reject an individual as a whole people? If this means that the church at Thessalonica had shown that it was a true church of Christ, chosen by God, then we may learn:
(1) that a true church owes what it has to the "election of God." It is because God has chosen it; has called it out from the world; and has endowed it in such a manner as to he a true church.
(2) a church may give evidence that it is chosen of God, and is a true church. There are things which it may do, which will show that it is undoubtedly such a church as God has chosen, and such as he approves. There are just principles on which a church should be organized, and there is a spirit which may be manifested by a church which will distinguish it from any other association of people.
(3) it is not improper to speak with strong confidence of such a church as undoubtedly chosen of God. There are churches which, by their zeal, self-denial, and deadness to the world, show beyond question their "election of God," and the world may see that they are founded on other principles and manifest a different spirit from other organizations of people.
(4) every church should evince such a spirit that there may be no doubt of its "election of God." It should be so dead to the world; so pure in doctrine and in practice, and so much engaged in spreading the knowledge of salvation, that the world will see that it is governed by higher principles than any worldly association, and that nothing could produce this but the influence of the Holy Spirit of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: Knowing: Th1 1:3; Rom 8:28-30, Rom 11:5-7; Eph 1:4; Phi 1:6, Phi 1:7; Pe1 1:2; Pe2 1:10
your election: Rom 1:7, Rom 9:25; Eph 2:4, Eph 2:5; Col 3:12; Th2 2:13; Ti2 1:9, Ti2 1:10; Tit 3:4, Tit 3:5
beloved, your election of God: or, beloved of God
1 Thessalonians 1:5
Geneva 1599
Knowing, brethren beloved, your (a) election of God.
(a) Literally, "that your election is of God".
John Gill
Knowing, brethren beloved, your election of God. Which intends not an election to an office, for this epistle is written not to the officers of the church only, but to the whole church; nor to the Gospel, the outward means of grace, since this was common to them with others, and might be known without the evidence after given; nor does it design the effectual calling, sometimes so called for this is expressed in the following verse as a fruit, effect, and evidence of the election here spoken of, which is no other than the eternal choice of, them to everlasting life and happiness: this is of God, an act of God the Father, made in Christ Jesus before the world began, and which springs from his sovereign will, and is the effect of his pure love and free favour; and therefore these persons who are the objects of it are said to be "beloved of God"; for so the Vulgate Latin, Syriac, Arabic, and Ethiopic versions read the words, and which agree with Th2 2:13 for this choice does not arise from the merits of men, or any conditions in them, or from the foresight of their faith, holiness, and good works, but from the free grace and good pleasure of God; and is the source and spring of all grace, and the blessings of it, and even of good works; and is a sure, immutable, and irreversible act of God, being founded on his own will, and not on the works of men; the knowledge they had of this was not what the Thessalonians themselves had, though they might have, and doubtless had the knowledge of this grace, and which may be concluded with certainty from the effectual calling; and is a privilege which many particular believers may, and do arrive unto the knowledge of, without any extraordinary revelation made unto them: but here it intends the knowledge which the apostle and his companions had of the election of the members of this church; not by inspiration of the Spirit of God, but by the manner of the Gospel's coming unto them, and the effects it had upon them, as expressed in the following verses; and from their faith, hope, and love, mentioned in the preceding verse; and which was the ground and foundation of their thanksgiving for them;
see on Gill Th2 2:13.
John Wesley
Knowing your election - Which is through faith, by these plain proofs.
Robert Jamieson, A. R. Fausset and David Brown
Knowing--Forasmuch as we know.
your election of God--The Greek is rather, "beloved by God"; so Rom 1:7; Th2 2:13. "Your election" means that God has elected you as individual believers to eternal life (Rom 11:5, Rom 11:7; Col 3:12; Th2 2:13).
1:51:5: զի աւետարանն մեր՝ ո՛չ եղեւ առ ձեզ միայն բանիւ, այլ եւ զօրութեամբ՝ եւ Հոգւո՛վ Սրբով, եւ լրութեամբ բազմաւ. որպէս եւ գիտէք իսկ, թէ որպիսի՛ք եղեաք ՚ի միջի ձերում վասն ձեր[4556]։ [4556] Ոմանք. Միայն բանիւք... եթէ որպիսի եղաք։
5 մեր Աւետարանը միայն խօսքերով չքարոզուեց ձեզ, այլ նաեւ զօրութեամբ, Սուրբ Հոգով եւ կատարեալ վստահութեամբ. գիտէք նաեւ, թէ ինչպիսի ընթացք ունեցանք ձեր մէջ ձեզ համար:
5 Եւ մեր աւետարանը ո՛չ միայն խօսքով քարոզուեցաւ ձեզի, հապա զօրութիւնով ալ եւ Սուրբ Հոգիով ու ստուգութեամբ, ինչպէս գիտէք ալ թէ ի՛նչպէս կեցանք ձեր մէջ ձեզի համար։
զի աւետարանն մեր ոչ եղեւ առ ձեզ միայն բանիւ, այլ եւ զօրութեամբ եւ Հոգւով Սրբով եւ լրութեամբ բազմաւ, որպէս եւ գիտէք իսկ թէ որպիսիք եղեաք ի միջի ձերում վասն ձեր:

1:5: զի աւետարանն մեր՝ ո՛չ եղեւ առ ձեզ միայն բանիւ, այլ եւ զօրութեամբ՝ եւ Հոգւո՛վ Սրբով, եւ լրութեամբ բազմաւ. որպէս եւ գիտէք իսկ, թէ որպիսի՛ք եղեաք ՚ի միջի ձերում վասն ձեր[4556]։
[4556] Ոմանք. Միայն բանիւք... եթէ որպիսի եղաք։
5 մեր Աւետարանը միայն խօսքերով չքարոզուեց ձեզ, այլ նաեւ զօրութեամբ, Սուրբ Հոգով եւ կատարեալ վստահութեամբ. գիտէք նաեւ, թէ ինչպիսի ընթացք ունեցանք ձեր մէջ ձեզ համար:
5 Եւ մեր աւետարանը ո՛չ միայն խօսքով քարոզուեցաւ ձեզի, հապա զօրութիւնով ալ եւ Սուրբ Հոգիով ու ստուգութեամբ, ինչպէս գիտէք ալ թէ ի՛նչպէս կեցանք ձեր մէջ ձեզի համար։
zohrab-1805▾ eastern-1994▾ western am▾
1:55: потому что наше благовествование у вас было не в слове только, но и в силе и во Святом Духе, и со многим удостоверением, как вы [сами] знаете, каковы были мы для вас между вами.
1:5  ὅτι τὸ εὐαγγέλιον ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν δυνάμει καὶ ἐν πνεύματι ἁγίῳ καὶ [ἐν] πληροφορίᾳ πολλῇ, καθὼς οἴδατε οἷοι ἐγενήθημεν [ἐν] ὑμῖν δι᾽ ὑμᾶς.
1:5. ὅτι (to-which-a-one) τὸ (the-one) εὐαγγέλιον (a-goodly-messagelet) ἡμῶν (of-us) οὐκ (not) ἐγενήθη (it-was-became) εἰς (into) ὑμᾶς (to-ye) ἐν (in) λόγῳ (unto-a-forthee) μόνον (to-alone,"ἀλλὰ (other) καὶ (and) ἐν (in) δυνάμει (unto-an-ability) καὶ (and) ἐν (in) πνεύματι (unto-a-currenting-to) ἁγίῳ (unto-hallow-belonged) καὶ (and) πληροφορίᾳ (unto-a-full-bearing-unto) πολλῇ, (unto-much,"καθὼς (down-as) οἴδατε (ye-had-come-to-see) οἷοι ( which-belonged ) ἐγενήθημεν (we-were-became) ὑμῖν (unto-ye) δι' (through) ὑμᾶς: (to-ye)
1:5. quia evangelium nostrum non fuit ad vos in sermone tantum sed et in virtute et in Spiritu Sancto et in plenitudine multa sicut scitis quales fuerimus vobis propter vosFor our gospel hath not been unto you in word only, but in power also: and in the Holy Ghost and in much fulness, as you know what manner of men we have been among you for your sakes.
5. how that our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and much assurance; even as ye know what manner of men we shewed ourselves toward you for your sake.
1:5. For our Gospel has not been among you in word alone, but also in virtue, and in the Holy Spirit, and with a great fullness, in the same manner as you know we have acted among you for your sake.
For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake:

5: потому что наше благовествование у вас было не в слове только, но и в силе и во Святом Духе, и со многим удостоверением, как вы [сами] знаете, каковы были мы для вас между вами.
1:5  ὅτι τὸ εὐαγγέλιον ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν δυνάμει καὶ ἐν πνεύματι ἁγίῳ καὶ [ἐν] πληροφορίᾳ πολλῇ, καθὼς οἴδατε οἷοι ἐγενήθημεν [ἐν] ὑμῖν δι᾽ ὑμᾶς.
1:5. quia evangelium nostrum non fuit ad vos in sermone tantum sed et in virtute et in Spiritu Sancto et in plenitudine multa sicut scitis quales fuerimus vobis propter vos
For our gospel hath not been unto you in word only, but in power also: and in the Holy Ghost and in much fulness, as you know what manner of men we have been among you for your sakes.
1:5. For our Gospel has not been among you in word alone, but also in virtue, and in the Holy Spirit, and with a great fullness, in the same manner as you know we have acted among you for your sake.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: "Наше благовествование", говорит Ап. Павел "было не в славе только, не в одной пустой и бессердечной риторике, но в силе и во Св. Духе, и со многим удостоверением" - plhroforia - убежденностью и уверенностью со стороны Апостола и его сотрудников.
Adam Clarke: Commentary on the Bible - 1831
1:5: For our Gospel - That is, the glad tidings of salvation by Jesus Christ, and of your being elected to enjoy all the privileges to which the Jews were called, without being obliged to submit to circumcision, or fulfill the rites and ceremonies of the Mosaic law.
Came not unto you in word only - It was not by simple teaching or mere reasoning that the doctrines which we preached recommended themselves to you, we did not insist on your using this or the other religious institution; we insisted on a change of heart and life, and we held out the energy which was able to effect it.
But also in power - Εν δυναμει· With miraculous manifestations, to your eyes and to your hearts, which induced you to acknowledge that this Gospel was the power of God unto salvation.
And in the Holy Ghost - By his influence upon your hearts, in changing and renewing them; and by the testimony which ye received from him, that you were accepted through the Beloved, and become the adopted children of God.
And in much assurance - Εν πληροφοριᾳ πολλῃ. The Holy Spirit which was given you left no doubt on your mind, either with respect to the general truth of the doctrine, or the safety of your own state. Ye had the fullest assurance that the Gospel was true, and the fullest assurance that ye had received the remission of sins through that Gospel; the Spirit himself bearing witness with your spirit, that you are the sons and daughters of God Almighty.
What manner of men we were - How we preached, and how we lived; our doctrines and our practices ever corresponding. And for your sakes we sustained difficulties, endured hardships, and were incessant in our labors.
Albert Barnes: Notes on the Bible - 1834
1:5: For our gospel came not unto you - When first preached; Act 17:1-3. Paul speaks of it as "our gospel," because it was the gospel preached by him and Silas and Timothy; comp Th2 2:14; Ti2 2:8. He did not mean to say that the gospel had been originated by him, but only that he had delivered the good news of salvation to them. He is here stating the evidence which had been given that they were a church "chosen by God." He refers, first, to the manner in which the gospel was received by them Th1 1:5-7, and, secondly, to the spirit which they themselves manifested in sending it abroad; yet. Th1 1:8.
In word only - Was not merely spoken; or was not merely heard. It produced a powerful effect on the heart and life. It was not a mere empty sound that produced no other effect than to entertain or amuse; compare Eze 33:32.
But also in power - That is, in such power as to convert the soul. The apostle evidently refers not to any miracles that were performed there, but to the effect of the gospel on those who heard it. It is possible that there were miracles performed there, as there were in other places, but there is no mention of such a fact, and it is not necessary to suppose it, in order to see the full meaning of this language. There was great power manifested in the gospel in its leading them to break off from their sins, to abandon their idols, and to give their hearts to God; see this more fully explained in the notes on Co1 2:4.
And in the Holy Ghost - Compare the notes on Co1 2:4. It is there called the "demonstration of the Spirit."
And in much assurance - That is, with firm conviction, or full persuasion of its truth. It was not embraced as a doubtful thing, and it did not produce the effect on the mind which is caused by anything that is uncertain in its character. Many seem to embrace the gospel as if they only half believed it, or as if it were a matter of very doubtful truth and importance; but this was not the case with the Thessalonians. There was the firmest conviction of its truth, and they embraced it "heart and soul;" compare Col 2:2; Heb 6:11. From all that is said in this verse, it is evident that the power of God was remarkably manifested in the conversion of the Thessalonians, and that they embraced the gospel with an uncommonly strong conviction of its truth and value. This fact will account for the subsequent zeal which the apostle so much commends in them - for it is usually true that the character of piety in a church, as it is in an individual, is determined by the views with which the gospel is first embraced, and the purposes which are formed at the beginning of the Christian life.
As ye know what manner of men, ... - Paul often appeals to those among whom he had labored as competent witnesses with respect to his own conduct and character; see Th1 2:9-10; Act 20:33-35. He means here that he and his fellow-laborers had set them an example, or had shown what Christianity was by their manner of living, and that the Thessalonians had become convinced that the religion which they taught was real. The holy life of a preacher goes far to confirm the truth of the religion which he preaches, and is among the most efficacious means of inducing them to embrace the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: our: Isa 55:11; Rom 2:16; Co2 4:3; Gal 1:8-12, Gal 2:2; Th2 2:14; Ti2 2:8
in word: Th1 2:13; Co1 4:20; Co2 3:6
but: Psa 10:2, Psa 10:3; Mar 16:20; Act 11:21, Act 16:14; Rom 1:16, Rom 15:18, Rom 15:19; Co1 1:24; Co1 2:4, Co1 2:5, Co1 3:6; Co2 10:4, Co2 10:5; Eph 1:17-20, Eph 2:4, Eph 2:5, Eph 2:10, Eph 3:20; Phi 2:13; Jam 1:16-18; Pe1 1:3
in the: Joh 16:7-15; Act 2:33, Act 10:44-46, Act 11:15-18; Co1 3:16, Co1 12:7-11; Co2 6:6; Gal 3:2-5, Gal 5:5, Gal 5:22, Gal 5:23; Tit 3:5, Tit 3:6; Heb 2:4; Pe1 1:12
in much: Col 2:2; Heb 2:3, Heb 6:11, Heb 6:18, Heb 6:19, Heb 10:22; Pe2 1:10, Pe2 1:19
what: Th1 2:1-11; Act 20:18, Act 20:19, Act 20:33-35; Co1 2:2-5, Co1 4:9-13, Co1 10:33; Co2 4:1, Co2 4:2; Co2 6:3-10; Phi 4:9; Th2 3:7-9; Ti1 4:12-16; Pe1 5:3
for: Co1 9:19-23; Ti2 2:10
1 Thessalonians 1:6
Geneva 1599
(3) For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in (b) much assurance; as ye know what manner of men we were among you for your sake.
(3) Another reason why they ought in no way start back but continue to the end, because they cannot doubt this doctrine which has been so many ways confirmed to them, even from heaven, as they themselves well knew.
(b) Paul shows by two things that there followed very great fruit from his preaching, that is, by these gifts of the Holy Spirit, and that certain assurance which was thoroughly settled in their minds, as appeared by their willingly bearing the cross.
John Gill
For our Gospel came not unto you,.... The apostle calls the Gospel "our Gospel", not because he and his fellow ministers were the authors of it; for in this respect it is solely of God, being the produce of his wisdom and grace, and by the revelation of Jesus Christ, hence he calls it the Gospel of God in Th1 2:2 nor because they were the subject of it, for they preached not themselves, but a crucified Christ, and him only, though it was a stumblingblock to some, and foolishness to others; but because it was committed to their trust, and they were the preachers of it, and agreed in the ministration of it; and it is opposed to, and is distinct from, that which was preached by the false teachers; and here intends not barely the Gospel itself, but chiefly their preaching of it: and this came unto them being sent of God, for wherever the Gospel comes, it comes with a mission and commission from God; and being brought unto them by the apostles, who were bringers and publishers of the good tidings of good things, it came unthought of, unsought and unasked for by them; and that not only externally, which to have is a great blessing, but internally, , "into you"; it came not barely into their ears vocally, and into their heads notionally; but into their hearts, and worked effectually there; it was mixed with faith, and was profitable; it became the ingrafted word, and dwelt richly in them: for it came to them not
in word only; it did come in word, it could not come without words, there is no interpreting of Scripture, no preaching of the Gospel, nor hearing of it without words, without articulate sounds; but not only with these, nor with wisdom of words, with enticing words of man's wisdom, with words which man's wisdom teacheth; as also not in the mere notion and letter of the Gospel, which when it comes in that manner is a dead letter, and the savour of death unto death:
but in power; not merely preached in a powerful way, or attended with miraculous operations, though doubtless both were true; for the apostle was a powerful preacher, and his ministry was confirmed by signs and wonders and mighty deeds; but from neither of these could he conclude the election of these people: but the preaching of the Gospel was accompanied with the powerful efficacy of the grace of God, working by it upon them; so that it became the power of God unto salvation to them; it came to them in the demonstration of the Spirit of God, and of power, quickening them who were dead in trespasses, and sin, enlightening their dark understandings, unstopping their deaf ears, softening their hard hearts, and delivering them from the slavery of sin and Satan; from whence it clearly appeared that they were the chosen of God, and precious:
and in the Holy Ghost; the Gospel was not only preached under the influence, and by the assistance of the Holy Spirit, and attended with his extraordinary gifts for the confirmation of it, which it might be, and be no proof of the election of these persons to eternal life; but it came by the power of the Holy Spirit to their souls, working and implanting his graces in them, as faith, hope, and love, and every other; and he himself was received along with it, as a spirit of illumination and conviction, of regeneration, conversion, and sanctification, and of faith and adoption; all which gave full evidence of their election:
and in much assurance; not on the preacher's side, as if the Gospel was preached by him with great assurance, boldness, and confidence; or with great strength of evidence, giving clear and full proof of what was delivered sufficient to ascertain it, and persuade anyone to the belief of it; or with "much fulness", as some render the words, that is, of the Gospel of Christ, and of the gifts of the Spirit, and to a multitude of persons; all which might be, and yet be no proof of the choice of these persons in Christ to eternal salvation; but the Gospel preached to them was blessed to produce in them much assurance, or a large assurance, if not a full one, of the grace of faith in Christ, and of hope of eternal life by him, and of understanding of the doctrines of the Gospel, and of interest in the blessings of grace held forth in them; and this being a fruit, was an evidence of electing grace:
as ye know what manner of men we were among you for your sake. The apostle appeals to themselves for the truth of what he had said; who must have observed, and could not but remember, with what meanness they appeared, with what fear and trembling, with what plainness and simplicity, without the enticing words of man's wisdom; what a contemptible figure they made, how they wrought with their own hands, and endured reproach and persecution for their sakes, that they might obtain salvation by Christ with eternal glory; and had nothing to recommend them to them, to win upon them, and engage their attention, and strike their affection; or persuade them to receive their persons, and believe their doctrines; wherefore the effects their ministry had upon them were not owing to the charms of words, the force of language, and power of oratory; or to any external thing in them, or done by them; but must be ascribed to the Spirit of God, and to the power and efficacy of his grace.
John Wesley
With power - Piercing the very heart with a sense of sin and deeply convincing you of your want of a Saviour from guilt, misery, and eternal ruin. With the Holy Ghost - Bearing an outward testimony, by miracles, to the truth of what we preached, and you felt: also by his descent through laying on of hands. With much assurance - Literally, with full assurance, and much of it: the Spirit bearing witness by shedding the love of God abroad in your hearts, which is the highest testimony that can be given. And these signs, if not the miraculous gifts, always attend the preaching of the gospel, unless it be in vain: neither are the extraordinary operations of the Holy Ghost ever wholly withheld, where the gospel is preached with power, and men are alive to God. For your sake - Seeking your advantage, not our own.
Robert Jamieson, A. R. Fausset and David Brown
our gospel--namely, the Gospel which we preached.
came--Greek, "was made," namely, by God, its Author and Sender. God's having made our preaching among you to be attended with such "power," is the proof that you are "elect of God" (Th1 1:4).
in power--in the efficacy of the Holy Spirit clothing us with power (see end of verse; Acts 1:8; Acts 4:33; Acts 6:5, Acts 6:8) in preaching the Gospel, and making it in you the power of God unto salvation (Rom 1:16). As "power" produces faith; so "the Holy Ghost," love; and "much assurance" (Col 2:2, full persuasion), hope (Heb 6:11), resting on faith (Heb 10:22). So faith, love, and hope (Th1 1:3).
as ye know--answering to the "knowing," that is, as WE know (Th1 1:4) your character as the elect of God, so YE know ours as preachers.
for your sake--The purpose herein indicated is not so much that of the apostles, as that of God. "You know what God enabled us to be . . . how mighty in preaching the word . . . for your sakes . . . thereby proving that He had chosen (Th1 1:4) you for His own" [ALFORD]. I think, from Th1 2:10-12, that, in "what manner of men we were among you," besides the power in preaching, there is included also Paul's and his fellow missionaries' whole conduct which confirmed their preaching; and in this sense, the "for your sake" will mean "in order to win you." This, though not the sole, yet would be a strong, motive to holy circumspection, namely, so as to win those without (Col 4:5; compare 1Cor 9:19-23).
1:61:6: Եւ դուք նմանեալք մեզ՝ եւ Տեառն, ընկալա՛յք զբանն ՚ի բազո՛ւմ նեղութեան՝ խնդութեամբ Հոգւոյն Սրբոյ[4557]. [4557] Ոմանք. Եւ դուք նմանողք մեզ... ՚ի բազում նեղութիւն։ Ուր Ոսկան. Մեզ եղէք եւ Տեառն։
6 Եւ դուք, նմանուելով մեզ եւ Տիրոջը, ընդունեցիք Խօսքը բազում նեղութեան մէջ Սուրբ Հոգու ուրախութեամբ՝
6 Դուք ալ՝ մեզի ու Տէրոջը նմանելով ընդունեցիք խօսքը շատ նեղութեան մէջ Սուրբ Հոգիին ուրախութիւնովը։
Եւ դուք նմանեալք մեզ եւ Տեառն` ընկալայք զբանն ի բազում նեղութեան խնդութեամբ Հոգւոյն Սրբոյ:

1:6: Եւ դուք նմանեալք մեզ՝ եւ Տեառն, ընկալա՛յք զբանն ՚ի բազո՛ւմ նեղութեան՝ խնդութեամբ Հոգւոյն Սրբոյ[4557].
[4557] Ոմանք. Եւ դուք նմանողք մեզ... ՚ի բազում նեղութիւն։ Ուր Ոսկան. Մեզ եղէք եւ Տեառն։
6 Եւ դուք, նմանուելով մեզ եւ Տիրոջը, ընդունեցիք Խօսքը բազում նեղութեան մէջ Սուրբ Հոգու ուրախութեամբ՝
6 Դուք ալ՝ մեզի ու Տէրոջը նմանելով ընդունեցիք խօսքը շատ նեղութեան մէջ Սուրբ Հոգիին ուրախութիւնովը։
zohrab-1805▾ eastern-1994▾ western am▾
1:66: И вы сделались подражателями нам и Господу, приняв слово при многих скорбях с радостью Духа Святаго,
1:6  καὶ ὑμεῖς μιμηταὶ ἡμῶν ἐγενήθητε καὶ τοῦ κυρίου, δεξάμενοι τὸν λόγον ἐν θλίψει πολλῇ μετὰ χαρᾶς πνεύματος ἁγίου,
1:6. καὶ (and) ὑμεῖς (ye) μιμηταὶ (emulators) ἡμῶν (of-us) ἐγενήθητε (ye-were-became) καὶ (and) τοῦ (of-the-one) κυρίου, (of-Authority-belonged," δεξάμενοι ( having-received ) τὸν (to-the-one) λόγον (to-a-forthee) ἐν (in) θλίψει (unto-a-pressing) πολλῇ (unto-much) μετὰ (with) χαρᾶς (of-a-joy) πνεύματος (of-a-currenting-to) ἁγίου, (of-hallow-belonged,"
1:6. et vos imitatores nostri facti estis et Domini excipientes verbum in tribulatione multa cum gaudio Spiritus SanctiAnd you became followers of us and of the Lord: receiving the word in much tribulation, with joy of the Holy Ghost:
6. And ye became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost;
1:6. And so, you became imitators of us and of the Lord, accepting the Word in the midst of great tribulation, but with the joy of the Holy Spirit.
And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost:

6: И вы сделались подражателями нам и Господу, приняв слово при многих скорбях с радостью Духа Святаго,
1:6  καὶ ὑμεῖς μιμηταὶ ἡμῶν ἐγενήθητε καὶ τοῦ κυρίου, δεξάμενοι τὸν λόγον ἐν θλίψει πολλῇ μετὰ χαρᾶς πνεύματος ἁγίου,
1:6. et vos imitatores nostri facti estis et Domini excipientes verbum in tribulatione multa cum gaudio Spiritus Sancti
And you became followers of us and of the Lord: receiving the word in much tribulation, with joy of the Holy Ghost:
1:6. And so, you became imitators of us and of the Lord, accepting the Word in the midst of great tribulation, but with the joy of the Holy Spirit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: "При многих скорбях" - гонениях, сначала со стороны Евреев (Деян XVII:5: и д.), а потом и со стороны своих единоплеменников, не оставшихся глухими к еврейской клевете на Апостола (1: Фес II:14).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Evidence of the Apostle's Success.A. D. 51.
6 And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: 7 So that ye were ensamples to all that believe in Macedonia and Achaia. 8 For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing. 9 For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; 10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

In these words we have the evidence of the apostle's success among the Thessalonians, which was notorious and famous in several places. For,

I. They were careful in their holy conversation to imitate the good examples of the apostles and ministers of Christ, v. 6. As the apostle took care to demean himself well, not only for his own credit's sake, but for the benefit of others, by a conversation suitable to his doctrine, that he might not pull down with one hand what he built up with the other, so the Thessalonians, who observed what manner of men they were among them, how their preaching and living were all of a piece, showed a conscientious care to be followers of them, or to imitate their good example. Herein they became also followers of the Lord, who is the perfect example we must strive to imitate; and we should be followers of others no further than they are followers of Christ, 1 Co. xi. 1. The Thessalonians acted thus, notwithstanding their affliction, that much affliction which the apostles and themselves also were exposed to. They were willing to share in the sufferings that attended the embracing and professing of Christianity. They entertained the gospel, notwithstanding the troubles and hardships which attended the preachers and professors of it too. Perhaps this made the word more precious, being dear--bought; and the examples of the apostles shone very bright under their afflictions; so that the Thessalonians embraced the word cheerfully, and followed the example of the suffering apostles joyfully, with joy in the Holy Ghost--such solid and spiritual and lasting joy as the Holy Ghost is the author of, who, when our afflictions abound, makes our consolations much more to abound.

II. Their zeal prevailed to such a degree that they were themselves examples to all about them, v. 7, 8. Observe here,

1. Their example was very effectual to make good impressions upon many others. They were typoi--stamps, or instruments to make impression with. They had themselves received good impressions from the preaching and conversation of the apostles, and they made good impressions, and their conversation had an influence upon others. Note, Christians should be so good as by their example to influence others.

2. It was very extensive, and reached beyond the confines of Thessalonica, even to the believers of all Macedonia, and further, in Achaia; the Philippians, and others who received the gospel before the Thessalonians, were edified by their example. Note, Some who were last hired into the vineyard may sometimes outstrip those who come in before them, and become examples to them.

3. It was very famous. The word of the Lord, or its wonderful effects upon the Thessalonians, sounded, or was famous and well known, in the regions round about that city, and in every place; not strictly every where, but here and there, up and down in the world: so that, from the good success of the gospel among them, many others were encouraged to entertain it, and to be willing, when called, to suffer for it. Their faith was spread abroad. (1.) The readiness of their faith was famed abroad. These Thessalonians embraced the gospel as soon as it was preached to them; so that every body took notice what manner of entering in among them the apostles had, that there were no such delays as at Philippi, where it was a great while before much good was done. (2.) The effects of their faith were famous. [1.] They quitted their idolatry; they turned from their idols, and abandoned all the false worship they had been educated in. [2.] They gave themselves up to God, to the living and true God, and devoted themselves to his service. [3.] They set themselves to wait for the Son of God from heaven, v. 10. And this is one of the peculiarities of our holy religion, to wait for Christ's second coming, as those who believe he will come and hope he will come to our joy. The believers under the Old Testament waited for the coming of the Messiah, and believers now wait for his second coming; he is yet to come. And there is good reason to believe he will come, because God has raised him from the dead, which is full assurance unto all men that he will come to judgment, Acts xvii. 31. And there is good reason to hope and wait for his coming, because he has delivered us from the wrath to come. He came to purchase salvation, and will, when he comes again, bring salvation with him, full and final deliverance from sin, and death, and hell, from that wrath which is yet to come upon unbelievers, and which, when it has once come, will be yet to come, because it is everlasting fire prepared for the devil and his angels, Mt. xxv. 41.
Adam Clarke: Commentary on the Bible - 1831
1:6: Ye became followers of us - Ye became imitators, μιμηται, of us-ye believed the same truths, walked in the same way, and minded the same thing; knowing that our doctrine was of the Lord, and that the way in which we walked was prescribed by himself, and that he also suffered the contradictions of ungodly men.
Having received the word in much affliction - That they received the doctrine of the Gospel in the midst of much persecution we may learn from the history in general, and from Act 17:5, Act 17:6.
With joy of the Holy Ghost - The consolations which they received, in consequence of believing in Christ, more than counterbalanced all the afflictions which they suffered from their persecutors.
Albert Barnes: Notes on the Bible - 1834
1:6: And ye became followers of us - "You became imitators - μιμηταὶ mimē tai - of us." This does not mean that they became followers of Paul, Silas, and Timothy, in the sense that they had set themselves up as teachers, or as the head of a sect, but that they imitated their manner of living; see the notes on Co1 4:16; Co1 11:1.
And of the Lord - The Lord Jesus. You also learned to imitate him. From this it is evident that the manner in which the Saviour lived was a prominent topic of their preaching, and also that it was one of the means of the conversion of the Thessalonians. It is probable that preaching on the pure and holy life of the Lord Jesus might be made a much more important means of the conversion of sinners than it is. Nothing is better adapted to show them the evil of their own guilty lives than the contrast between their lives and his; and nothing can be conceived better fitted to win them to holy living than the contemplation of his pure and holy deportment.
Having received the word in much affliction - That is, amidst much opposition from others; see Act 17:5-8. It was in the midst of these trials that they had become converted - and they seem to have been all the better Christians for them. In this they were imitators of the Saviour, or shared the same lot with him, and thus became his followers. Their embracing and holding fast the truths of religion amidst all this opposition, showed that they were controlled by the same principles that he was, and that they were truly his friends.
With joy of the Holy Ghost - With happiness produced by the Holy Ghost. Though they were much afflicted and persecuted, yet there was joy. There was joy in their conversion - in the evidence of pardoned sin - in the hope of heaven; see the notes, Act 8:8. However great may be the trials and persecutions experienced in receiving the gospel, or however numerous and long the sufferings of the subsequent life in consequence of having embraced it, there is a joy in religion that more than overbalances all, and that makes religion the richest of all blessings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: ye: Th1 2:14; Co1 4:16, Co1 11:1; Co2 8:5; Phi 3:17; Th2 3:9
and of: Mat 16:24; Joh 8:12, Joh 13:13-15; Eph 5:1; Pe1 3:13; Jo3 1:11
received: Th1 2:13, Th1 2:14, Th1 3:2-4; Hos 2:14; Mar 10:29-30; Act 17:5; Co2 8:1, Co2 8:2; Th2 1:4
with joy: Joh 14:16-18; Act 5:41, Act 9:31, Act 13:52; Rom 5:3-5, Rom 8:16-18, Rom 15:13; Gal 5:22; Heb 10:34; Pe1 1:6, Pe1 1:8
1 Thessalonians 1:7
Geneva 1599
(4) And ye became followers of us, and of the Lord, having received the word in much affliction, with (c) joy of the Holy Ghost:
(4) Another reason, because even to that day they embraced the Gospel with great cheerfulness, insomuch that they were an example to all their neighbours: so that it would be more shameful for them to faint in the middle of the race.
(c) With joy which comes from the Holy Spirit.
John Gill
And ye became followers of us, and of the Lord,.... So far followers of them as they were of Christ, in embracing the Gospel, submitting to the ordinances of it, professing the name of Christ, and suffering for his sake; the Alexandrian copy reads, "of God", and others, "of Christ":
having received the word; the Gospel, the word of truth, peace, and righteousness, and of salvation by Christ; which they received not as the word of man, but of God; and that
in much affliction; referring to the uproar made by the baser sort of people, instigated by the unbelieving Jews, and the trouble they gave to Jason and other brethren, mentioned in Acts 17:1 and this is a considerable commendation of them, that at a time when others were offended and fell off from hearing the word, and a profession of the Gospel, they should receive it, and that
with much joy of the Holy Ghost; not with a carnal joy, or with a mere flash of natural affection, as in the stony ground hearers, and in the Jews, who rejoiced for a while in John's ministry, and in Herod, who sometimes heard him gladly; but with a spiritual joy of the Holy Ghost's producing in them, applying the word with power to them, giving them a spiritual gust of it, and pleasure in it, raising in their souls a joy upon the most solid foundation.
John Wesley
Though in much affliction, yet with much joy.
Robert Jamieson, A. R. Fausset and David Brown
And ye--answering to "For our Gospel," Th1 1:5.
followers--Greek, "imitators." The Thessalonians in their turn became "ensamples" (Th1 1:7) for others to imitate.
of the Lord--who was the apostle of the Father, and taught the word, which He brought from heaven, under adversities [BENGEL]. This was the point in which they imitated Him and His apostles, joyful witness for the word in much affliction: the second proof of their election of God (Th1 1:4); Th1 1:5 is the first (see on Th1 1:5).
received the word in much affliction-- (Th1 2:14; Th1 3:2-5; Acts 17:5-10).
joy of--that is, wrought by "the Holy Ghost." "The oil of gladness" wherewith the Son of God was "anointed above His fellows" (Ps 45:7), is the same oil with which He, by the Spirit, anoints His fellows too (Is 61:1, Is 61:3; Rom 14:17; 1Jn 2:20, 1Jn 2:27).
1:71:7: լինել ձեզ օրինա՛կ ամենայն հաւատացելոց որ են ՚ի Մակեդովնիա՝ եւ յԱքայիա։
7 օրինակ հանդիսանալով բոլոր հաւատացեալներին, որոնք Մակեդոնիայում եւ Աքայիայում են.
7 Այնպէս որ դուք օրինակ եղաք բոլոր հաւատացեալներուն, որոնք Մակեդոնիայի ու Աքայիայի մէջ են։
լինել ձեզ օրինակ ամենայն հաւատացելոց որ են ի Մակեդոնիա եւ յԱքայիա:

1:7: լինել ձեզ օրինա՛կ ամենայն հաւատացելոց որ են ՚ի Մակեդովնիա՝ եւ յԱքայիա։
7 օրինակ հանդիսանալով բոլոր հաւատացեալներին, որոնք Մակեդոնիայում եւ Աքայիայում են.
7 Այնպէս որ դուք օրինակ եղաք բոլոր հաւատացեալներուն, որոնք Մակեդոնիայի ու Աքայիայի մէջ են։
zohrab-1805▾ eastern-1994▾ western am▾
1:77: так что вы стали образцом для всех верующих в Македонии и Ахаии.
1:7  ὥστε γενέσθαι ὑμᾶς τύπον πᾶσιν τοῖς πιστεύουσιν ἐν τῇ μακεδονίᾳ καὶ ἐν τῇ ἀχαΐᾳ.
1:7. ὥστε (as-also) γενέσθαι ( to-have-had-became ) ὑμᾶς (to-ye) τύπον (to-an-impression) πᾶσιν ( unto-all ) τοῖς (unto-the-ones) πιστεύουσιν ( unto-trusting-of ) ἐν (in) τῇ (unto-the-one) Μακεδονίᾳ (unto-a-Makedonia) καὶ (and) ἐν (in) τῇ (unto-the-one) Ἀχαίᾳ. (unto-an-Achaia)
1:7. ita ut facti sitis forma omnibus credentibus in Macedonia et in AchaiaSo that you were made a pattern to all that believe in Macedonia and in Achaia.
7. so that ye became an ensample to all that believe in Macedonia and in Achaia.
1:7. So have you become a pattern for all who believe in Macedonia and in Achaia.
So that ye were ensamples to all that believe in Macedonia and Achaia:

7: так что вы стали образцом для всех верующих в Македонии и Ахаии.
1:7  ὥστε γενέσθαι ὑμᾶς τύπον πᾶσιν τοῖς πιστεύουσιν ἐν τῇ μακεδονίᾳ καὶ ἐν τῇ ἀχαΐᾳ.
1:7. ita ut facti sitis forma omnibus credentibus in Macedonia et in Achaia
So that you were made a pattern to all that believe in Macedonia and in Achaia.
1:7. So have you become a pattern for all who believe in Macedonia and in Achaia.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Прогресс Фессалоникийцев в христианской жизни был так велик, что они стали tupon (образцом) христианской общины для верующих Македонии и Ахаии. Ап. Павел писал из Коринфа, а потому имел все основания оценить силу влияния их примера.
Adam Clarke: Commentary on the Bible - 1831
1:7: Ye were ensamples - Τοπους· Types, models, or patterns; according to which all the Churches in Macedonia and Achaia formed both their creed and their conduct.
Albert Barnes: Notes on the Bible - 1834
1:7: So that ye were ensamples to all that believe - Examples in reference to the firmness with which you embraced the gospel, the fidelity with which you adhered to it in trials, and the zeal which you showed in spreading it abroad. These things are specified in the pRev_ious and subsequent verses as characterizing their piety. The word here rendered "ensamples" - τύπον tupon, singular - is that from which the word type is derived. It properly denotes anything caused or produced by the means of "blows" (from τύπτω tuptō), and hence a mark, print, or impression, made by a stamp or die; and then a resemblance, figure, pattern, exemplar - a model after which anything is made. This is the meaning here. They became, as it were, a model or pattern after which the piety of others should be moulded, or showed what the piety of others ought to be.
In Macedonia - Thessalonica was an important city of Macedonia (see the Intro.; compare notes, Act 16:9), and of course their influence would be felt on the whole of the surrounding region. This is a striking instance of the effect which a church in a city may have on the country. The influence of a city church may be felt, and will usually be felt afar on the other churches of a community - just as, in all other respects, a city has an important influence on the country at large.
And Achaia - Achaia proper was the part of Greece of which Corinth was the capital. The word, however, was sometimes so used as to comprehend the whole of Greece, and in this sense it seems to be employed here, as there is no reason to suppose that their influence would be felt particularly in the province of which Corinth was the center. Koppe observes that Macedonia and Achaia were the two provinces into which all Greece was divided when it was brought under the Roman yoke, the former of which comprehended Macedonia proper, Illyricum, Epirus, and Thessaly, and the other Greece properly so called. The meaning here is, therefore, that their influence was felt on all the parts of Greece; that their piety was spoken of, and the effect of their conversion had been felt in all those places. Thessalonica was a commercial city, and a sea-port. It had contact with all the other parts of Macedonia, with Greece, and with Asia Minor. It was partly owing to the advantages of its situation that its influence was thus felt.
Its own merchants and mariners who went abroad would carry with them the spirit of the religion of the church there, and those who visited it from other ports would see the effect of religion there. This is just an instance, therefore, of the influence which a commercial town and a sea-port may have in religion on other parts of the world. A Rev_ival of religion in such a place will extend its influence afar to other places, and appropriate zeal among the friends of the Redeemer there may have an important effect on sea-ports, and towns, and lands far remote. It is impossible to over-estimate the importance of such places in regard to the spread of the gospel; and Christians who reside there - be they merchants, mechanics, lawyers, physicians, mariners, or ministers of the gospel, should feel that on them God has placed the responsibility of using a vast influence in sending the gospel to other lands. He that goes forth from a commercial town should be imbued with the spirit of the gospel, and churches located there should be so under the influence of religion, that they who come among them from abroad shall bear to their own lands honorable testimony of the power of religion there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: ensamples: Th1 4:10; Ti1 4:12; Tit 2:7; Pe1 5:3
in: Th1 1:8; Act 16:12, Act 1:13, Act 18:1; Co2 1:1, Co2 9:2, Co2 11:9, Co2 11:10
1 Thessalonians 1:8
John Gill
So that ye were ensamples to all that believe,.... They were not only followers of Christ and his apostles, whom they took for examples of faith, holiness, courage, meekness, and patience; but they were patterns of good works; and of suffering afflictions to other believers, even to all that knew them, or heard of them, particularly
in Macedonia; as at Philippi and other places: though the Gospel was first preached there, and they had received it, and a Gospel church state was formed there; yet these were more forward in the exercise of grace and discharge of duty, and were even ensamples to them to copy after; so the first are sometimes last, and the last first:
and Achaia; another part of Greece, the metropolis of which was Corinth, where there also was a very considerable church; but these saints at Thessalonica set them an example in many things, and particularly in acts of beneficence and liberality, being one of the churches of Macedonia spoken of in 2Cor 8:1.
Robert Jamieson, A. R. Fausset and David Brown
ensamples--So some of the oldest manuscripts read. Others, "ensample" (singular), the whole Church being regarded as one. The Macedonian Church of Philippi was the only one in Europe converted before the Thessalonians. Therefore he means their past conduct is an ensample to all believers now; of whom he specifies those "in Macedonia" because he had been there since the conversion of the Thessalonians, and had left Silvanus and Timotheus there; and those in "Achaia," because he was now at Corinth in Achaia.
1:81:8: Զի ՚ի ձէ՛նջ հնչեաց բանն Աստուծոյ. ո՛չ միայն ՚ի Մակեդովնիա եւ յԱքայիա, այլ յամենայն տեղիս հաւա՛տքն ձեր որ առ Աստուած են սփռեցան. զի այսուհետեւ ո՛չինչ է պիտոյ մեզ եւ խօսել ինչ[4558]։ [4558] Ոմանք. Այլ եւ յամենայն տեղիս հաւատք ձեր առ Աստուած... ոչ ինչ պիտոյ է մեզ. եւ ոմանք. Ոչ է պիտոյ մեզ եւ խօսել իսկ ինչ։
8 ձեզնից հնչեց Աստծու խօսքը ոչ միայն Մակեդոնիայում եւ Աքայիայում, այլեւ առ Աստուած ձեր ունեցած հաւատը սփռուեց ամէն տեղ, այնպէս որ մեզ պէտք չէ մի որեւէ բան խօսել այդ մասին,
8 Վասն զի ձեզմէ հռչակուեցաւ Տէրոջը խօսքը, ո՛չ միայն Մակեդոնիայի ու Աքայիայի մէջ, հապա նաեւ ամէն տեղ տարածուեցաւ ձեր հաւատքը, որ ունիք Աստուծոյ վրայ, այնպէս որ ա՛լ պէտք չունինք բան մը խօսելու։
Զի ի ձէնջ հնչեաց բանն [2]Աստուծոյ, ոչ միայն ի Մակեդոնիա եւ յԱքայիա, այլ յամենայն տեղիս հաւատքն ձեր որ առ Աստուած են` սփռեցան, զի այսուհետեւ ոչինչ է պիտոյ մեզ եւ խօսել ինչ:

1:8: Զի ՚ի ձէ՛նջ հնչեաց բանն Աստուծոյ. ո՛չ միայն ՚ի Մակեդովնիա եւ յԱքայիա, այլ յամենայն տեղիս հաւա՛տքն ձեր որ առ Աստուած են սփռեցան. զի այսուհետեւ ո՛չինչ է պիտոյ մեզ եւ խօսել ինչ[4558]։
[4558] Ոմանք. Այլ եւ յամենայն տեղիս հաւատք ձեր առ Աստուած... ոչ ինչ պիտոյ է մեզ. եւ ոմանք. Ոչ է պիտոյ մեզ եւ խօսել իսկ ինչ։
8 ձեզնից հնչեց Աստծու խօսքը ոչ միայն Մակեդոնիայում եւ Աքայիայում, այլեւ առ Աստուած ձեր ունեցած հաւատը սփռուեց ամէն տեղ, այնպէս որ մեզ պէտք չէ մի որեւէ բան խօսել այդ մասին,
8 Վասն զի ձեզմէ հռչակուեցաւ Տէրոջը խօսքը, ո՛չ միայն Մակեդոնիայի ու Աքայիայի մէջ, հապա նաեւ ամէն տեղ տարածուեցաւ ձեր հաւատքը, որ ունիք Աստուծոյ վրայ, այնպէս որ ա՛լ պէտք չունինք բան մը խօսելու։
zohrab-1805▾ eastern-1994▾ western am▾
1:88: Ибо от вас пронеслось слово Господне не только в Македонии и Ахаии, но и во всяком месте прошла [слава] о вере вашей в Бога, так что нам ни о чем не нужно рассказывать.
1:8  ἀφ᾽ ὑμῶν γὰρ ἐξήχηται ὁ λόγος τοῦ κυρίου οὐ μόνον ἐν τῇ μακεδονίᾳ καὶ [ἐν τῇ] ἀχαΐᾳ, ἀλλ᾽ ἐν παντὶ τόπῳ ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεὸν ἐξελήλυθεν, ὥστε μὴ χρείαν ἔχειν ἡμᾶς λαλεῖν τι·
1:8. ἀφ' (Off) ὑμῶν (of-ye) γὰρ (therefore) ἐξήχηται (it-had-come-to-be-reverberated-out-unto) ὁ (the-one) λόγος (a-forthee) τοῦ (of-the-one) κυρίου (of-Authority-belonged) οὐ (not) μόνον (to-alone) ἐν (in) τῇ (unto-the-one) Μακεδονίᾳ (unto-a-Makedonia) καὶ (and) Ἀχαίᾳ, (unto-an-Achaia,"ἀλλ' (other) ἐν (in) παντὶ (unto-all) τόπῳ (unto-an-occasion) ἡ (the-one) πίστις (a-trust) ὑμῶν (of-ye) ἡ (the-one) πρὸς (toward) τὸν (to-the-one) θεὸν (to-a-Deity) ἐξελήλυθεν, (it-had-come-to-come-out,"ὥστε (as-also) μὴ (lest) χρείαν (to-an-affording-of) ἔχειν (to-hold) ἡμᾶς (to-us) λαλεῖν (to-speak-unto) τι: (to-a-one)
1:8. a vobis enim diffamatus est sermo Domini non solum in Macedonia et in Achaia sed in omni loco fides vestra quae est ad Deum profecta est ita ut non sit nobis necesse quicquam loquiFor from you was spread abroad the word of the Lord not only in Macedonia and in Achaia but also in every place: your faith which is towards God, is gone forth, so that we need not to speak any thing.
8. For from you hath sounded forth the word of the Lord, not only in Macedonia and Achaia, but in every place your faith to God-ward is gone forth; so that we need not to speak anything.
1:8. For from you, the Word of the Lord was spread, not only in Macedonia and in Achaia, but also in every place. Your faith, which is toward God, has advanced so much so that we do not need to speak to you about anything.
For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God- ward is spread abroad; so that we need not to speak any thing:

8: Ибо от вас пронеслось слово Господне не только в Македонии и Ахаии, но и во всяком месте прошла [слава] о вере вашей в Бога, так что нам ни о чем не нужно рассказывать.
1:8  ἀφ᾽ ὑμῶν γὰρ ἐξήχηται ὁ λόγος τοῦ κυρίου οὐ μόνον ἐν τῇ μακεδονίᾳ καὶ [ἐν τῇ] ἀχαΐᾳ, ἀλλ᾽ ἐν παντὶ τόπῳ ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεὸν ἐξελήλυθεν, ὥστε μὴ χρείαν ἔχειν ἡμᾶς λαλεῖν τι·
1:8. a vobis enim diffamatus est sermo Domini non solum in Macedonia et in Achaia sed in omni loco fides vestra quae est ad Deum profecta est ita ut non sit nobis necesse quicquam loqui
For from you was spread abroad the word of the Lord not only in Macedonia and in Achaia but also in every place: your faith which is towards God, is gone forth, so that we need not to speak any thing.
1:8. For from you, the Word of the Lord was spread, not only in Macedonia and in Achaia, but also in every place. Your faith, which is toward God, has advanced so much so that we do not need to speak to you about anything.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: От них "слово Господне" (смотри 2: Фес III:1: и сравни 1Пет.: I:5: и Кол III:16), как гром, прошло не только по Македонии и Ахаии, но и "во всяком месте" их вера к Богу (h proV ton Qeon) стала предметом разговора. Но как Ап-л мог сказать, что их вера стала известна "во всяком месте", когда церковь Ф-я была так еще недавно основана им? Какой смысл этого выражения en panti topw? Конечно, нет нужды особенно настаивать на буквальном понимании этого выражения (сравни Кол I:6; Рим I:8) в виду вообще не совсем правильной конструкции речи в данном месте. Правильно грамматически речь должна была бы заканчиваться на этом выражении en panti topw. С другой стороны, Фессалоника, будучи большим коммерческим центром и находясь на Viа Egnatia, служила прекрасным отправным пунктом для проповеди Слова Божия, которое и вышло отсюда по всей Македонии и Ахаии, и удобным центром, откуда могли быстро идти известия о делах Ф-ской церкви. Куда Апостол ни приходил, слава о Ф-х уже предваряла его. Он говорит об их вере, как "направленной к Богу" (h proV ton Qeon), что несомненно подчеркивает их прежнее служение идолам, от которого они отвратились и обратились "к Богу живому и истинному".
Adam Clarke: Commentary on the Bible - 1831
1:8: From you sounded out - As Thessalonica vas very conveniently situated for traffic, many merchants from thence traded through Macedonia, Achaia, and different parts of Greece. By these, the fame of the Thessalonians having received the doctrine of the Gospel was doubtless carried far and wide. And it appears that they had walked so conscientiously before God and man, that their friends could speak of them without a blush, and their adversaries could say nothing to their disgrace.
Albert Barnes: Notes on the Bible - 1834
1:8: For from you sounded out the word of the Lord - The truths of religion were thus spread abroad. The word rendered "sounded out" - ἐξήχηται exē chē tai - refers to the sounding of a trumpet (Bloomfield), and the idea is, that the gospel was proclaimed like the sonorous voice of a trumpet echoing from place to place; compare Isa 58:1; Rev 1:10. Their influence had an effect in diffusing the gospel in other places, as if the sound of a trumpet echoed and reechoed among the hills and along the vales of the classic land of Greece. This seems to have been done:
(1) involuntarily; that is, the necessary result of their conversion, even without any direct purpose of the kind of their own, would be to produce this effect. Their central and advantageous commercial position; the fact that many of them were in the habit of visiting other places; and the fact that they were visited by strangers from abroad, would naturally contribute to this result. But.
(2) this does not appear to be all that is intended. The apostle commends them in such a way as to make it certain that they were voluntary in the spread of the gospel; that they made decided efforts to take advantage of their position to send the knowledge of the truth abroad. If so, this is an interesting instance of one of the first efforts made by a church to diffuse the gospel, and to send it to those who were destitute of it. There is no improbability in the supposition that they sent out members of their church - messengers of salvation - to other parts of Macedonia and Greece that they might communicate the same gospel to others. See Doddridge.
But also in every place - Thessalonica was connected not only with Macedonia and Greece proper, in its commercial relations, but also with the ports of Asia Minor, and not improbably with still more remote regions. The meaning is, that in all the places with which they trafficked the effect of their faith was seen and spoken of.
Faith to God-ward - Fidelity toward God. They showed that they had a true belief in God and in the truth which he had Rev_ealed.
So that we need not to speak anything - That is, wheRev_er we go, we need say nothing of the fact that you have been turned to the Lord, or of the character of your piety. These things are sufficiently made known by those who come from you, by those who visit you, and by your zeal in spreading the true religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: from: Isa 2:3, Isa 52:7, Isa 66:19; Rom 10:14-18; Co1 14:36; Th2 3:1; Rev 14:6, Rev 22:17
in every: Rom 1:8; Th2 1:4; Jo3 1:12
God-ward: Exo 18:9; Co2 3:4
1 Thessalonians 1:9
John Gill
For from you sounded out the word of the Lord,.... By which is meant the Gospel, and is so called because it is from the Lord, as the author of it: and it is of the Lord, as the subject of it; and it is by the Lord, as the minister or dispenser of it; and it is owing to the efficacy of his grace that it is useful and successful, and ought to be attended to, received, and obeyed, not as the word of man, but as the word of the Lord. This is said to have "sounded out", alluding to the blowing of a trumpet, to which the Gospel is sometimes compared, as to the silver trumpet under the law, for the gathering of the people of Israel; or to the trumpet blown in the years of jubilee, which proclaimed liberty, release of debts, and restoration of inheritances, as the Gospel in a spiritual sense does; or to the trumpet used in war to prepare for the battle, and therefore should not give an uncertain sound; or as used musically, the Gospel being a joyful sound; and this sounding of it may denote the clear publication and open declaration, and large spread of it far and near: though, when it is said to sound forth from the Thessalonians, it is not to be understood as if the Gospel first began to be preached among them, and from thence went to other places; it was preached at Philippi before it came to them, and at many other places before it was there; the word of the Lord, according to the prophecy of Is 2:2 came from Jerusalem; Christ and his apostles first preached there, and from thence their words and sound went to the ends of the earth; but not so much the preaching of the Gospel, as the fame and report of its being preached in this place, is here meant: and so the Latin translation of the Syriac version renders it, "for from you went the report of the word of our Lord"; the fame of its being preached and received at Thessalonica, in the manner it was, spread itself,
not only in Macedonia and Achaia, but also in every place; not only at Philippi, Berea, Athens, and Corinth, and other cities and towns in those countries, but also in other parts of the world; and what greatly contributed to it were the uproar that was made at Thessalonica, and continued at Berea upon the first preaching of the Gospel in those parts by the unbelieving Jews; as also the large numbers both of Greeks and Jews, and of devout women of considerable families, that were converted: to which may be added, that Thessalonica was the metropolis of Macedonia, and a city of great trade, and much frequented from all parts both by sea and land; and by this means it came to pass, that not only the fame of the preaching of the word among them went abroad everywhere; but, as the apostle adds,
your faith to God-ward is spread abroad; meaning the grace of faith bestowed on them, by which they received the Gospel in the love of it, assented to it, and professed it, and which has God for its object, and is very valuable, since such public notice is taken of it; and which shows that it was not kept to themselves, and lay hid in their own breasts; but they declared it both by words and by deeds, by making a profession of it, and by walking agreeably to it:
so that we had no need to speak anything; the Syriac version adds, "concerning you"; concerning the preaching of the Gospel among them, their faith in it and profession of it, all being so well known in the several places where they came; for it seems it was usual with the apostles, when they came to any place, to speak of their success in others, and of the faith, and hope, and joy of other Christians, for the encouragement of, and as ensamples to those to whom they minister; but with relation to the Thessalonians this was unnecessary.
John Wesley
For from you the word sounded forth - (Thessalonica being a city of great commerce.) Being echoed, as it were, from you. And your conversion was divulged far beyond Macedonia and Achaia. So that we need not speak anything - Concerning it.
Robert Jamieson, A. R. Fausset and David Brown
from you sounded . . . the word of the Lord--not that they actually became missionaries: but they, by the report which spread abroad of their "faith" (compare Rom 1:8), and by Christian merchants of Thessalonica who travelled in various directions, bearing "the word of the Lord" with them, were virtually missionaries, recommending the Gospel to all within reach of their influence by word and by example (Th1 1:7). In "sounded," the image is that of a trumpet filling with its clear-sounding echo all the surrounding places.
to God-ward--no longer directed to idols.
so that we need not to speak any thing--to them in praise of your faith; "for (Th1 1:9) they themselves" (the people in Macedonia, Achaia, and in every place) know it already.
1:91:9: Զի նոքի՛ն իսկ պատմեն վասն մեր, թէ ո՞րպէս եղեւ մեզ մո՛ւտ առ ձեզ. եւ ո՞րպէս դարձայք առ Աստուած ՚ի կռո՛ց անտի, ծառայել Աստուծոյ կենդանւոյ եւ ճշմարտի[4559]. [4559] Ոմանք. Պատմեն վասն ձեր. եթէ որպէս... որպէս եւ դարձայք։
9 քանի որ մարդիկ իրենք իսկ պատմում են մեր մասին. թէ ինչպէս եղաւ մեր մուտքը ձեր մէջ, եւ թէ ինչպէս կուռքերից դարձաք առ Աստուած՝ ծառայելու համար կենդանի եւ ճշմարիտ Աստծուն
9 Քանզի իրենք կը պատմեն մեզի համար, թէ ի՛նչպէս մեզ ընդունեցիք եւ ի՛նչպէս դուք կուռքերէն Աստուծոյ դարձաք՝ կենդանի ու ճշմարիտ Աստուծոյ ծառայելու
Զի նոքին իսկ պատմեն վասն մեր, թէ որպէս եղեւ մեզ մուտ առ ձեզ, եւ որպէս դարձայք առ Աստուած ի կռոց անտի` ծառայել Աստուծոյ կենդանւոյ եւ ճշմարտի:

1:9: Զի նոքի՛ն իսկ պատմեն վասն մեր, թէ ո՞րպէս եղեւ մեզ մո՛ւտ առ ձեզ. եւ ո՞րպէս դարձայք առ Աստուած ՚ի կռո՛ց անտի, ծառայել Աստուծոյ կենդանւոյ եւ ճշմարտի[4559].
[4559] Ոմանք. Պատմեն վասն ձեր. եթէ որպէս... որպէս եւ դարձայք։
9 քանի որ մարդիկ իրենք իսկ պատմում են մեր մասին. թէ ինչպէս եղաւ մեր մուտքը ձեր մէջ, եւ թէ ինչպէս կուռքերից դարձաք առ Աստուած՝ ծառայելու համար կենդանի եւ ճշմարիտ Աստծուն
9 Քանզի իրենք կը պատմեն մեզի համար, թէ ի՛նչպէս մեզ ընդունեցիք եւ ի՛նչպէս դուք կուռքերէն Աստուծոյ դարձաք՝ կենդանի ու ճշմարիտ Աստուծոյ ծառայելու
zohrab-1805▾ eastern-1994▾ western am▾
1:99: Ибо сами они сказывают о нас, какой вход имели мы к вам, и как вы обратились к Богу от идолов, [чтобы] служить Богу живому и истинному
1:9  αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῶ ζῶντι καὶ ἀληθινῶ,
1:9. αὐτοὶ (them) γὰρ (therefore) περὶ (about) ἡμῶν (of-us) ἀπαγγέλλουσιν (they-message-off) ὁποίαν (to-which-whither-belonged) εἴσοδον (to-a-way-into) ἔσχομεν (we-had-held) πρὸς (toward) ὑμᾶς, (to-ye,"καὶ (and) πῶς (unto-whither) ἐπεστρέψατε (ye-beturned-upon) πρὸς (toward) τὸν (to-the-one) θεὸν (to-a-Deity) ἀπὸ (off) τῶν (of-the-ones) εἰδώλων (of-images) δουλεύειν (to-bondee-of) θεῷ (unto-a-Deity) ζῶντι (unto-lifing-unto) καὶ (and) ἀληθινῷ, (unto-un-secluded-belonged-to,"
1:9. ipsi enim de nobis adnuntiant qualem introitum habuerimus ad vos et quomodo conversi estis ad Deum a simulacris servire Deo vivo et veroFor they themselves relate of us, what manner of entering in we had unto you: and how you turned to God from idols to serve the living and true God.
9. For they themselves report concerning us what manner of entering in we had unto you; and how ye turned unto God from idols, to serve a living and true God,
1:9. For others are reporting among us of the kind of acceptance we had among you, and how you were converted from idols to God, to the service of the living and true God,
For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God:

9: Ибо сами они сказывают о нас, какой вход имели мы к вам, и как вы обратились к Богу от идолов, [чтобы] служить Богу живому и истинному
1:9  αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῶ ζῶντι καὶ ἀληθινῶ,
1:9. ipsi enim de nobis adnuntiant qualem introitum habuerimus ad vos et quomodo conversi estis ad Deum a simulacris servire Deo vivo et vero
For they themselves relate of us, what manner of entering in we had unto you: and how you turned to God from idols to serve the living and true God.
1:9. For others are reporting among us of the kind of acceptance we had among you, and how you were converted from idols to God, to the service of the living and true God,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Кого разумеет Апостол под "они сами" (autoi gar)? "Существительное, к которому должно быть отнесено это autoi, подразумевательно содержится в en panti topw, т. е. здесь разумеются пришельцы из всех частей" Греции (Lightfoot, op cit., стр. 16).
Adam Clarke: Commentary on the Bible - 1831
1:9: How ye turned to God from idols - This could not be spoken either of the Jews or of the devout persons, but of the heathen Greeks, and of such it appears that the majority of the Church was formed. See what is said on this subject in the preface to this epistle.
To serve the living and true God - The living God; in opposition to the idols, which were either inanimate stocks or stones, or the representations of dead men.
The true God - In opposition to the whole system of idolatry, which was false in the objects of its adoration, false in its pretensions, false in its promises, and false in all its prospects.
Albert Barnes: Notes on the Bible - 1834
1:9: For they themselves - They who have visited you, and they whom you have sent out; all persons testify of your piety. The apostle seems to refer to all whom he had met or had heard of "in all places," who said anything about the Thessalonians They were unanimous in bearing testimony to their fidelity and piety.
Show of us what manner of entering in we had unto you - The testimony which they bear of you is, in fact, testimony of the manner in which we preached the gospel, and demeaned ourselves when we were with you. It shows that we were intent on our Master's work, and that we were not actuated by selfish or sinister motives The argument is, that such effects could not have been produced among them if Paul, Silas, and their fellow laborers had been impostors. Their sound conversion to God; their change from idolatry to the true religion, and the zeal which had been the result of their conversion, was an argument to which Paul and his fellow-laborers might appeal in proof of their sincerity and their being sent from God. Paul often makes a similar appeal; compare notes on Co2 3:2-3. It is certain that many of the Jews in Thessalonica, when Paul and his fellow-laborers were there, regarded them as impostors Act 17:6, Act 17:8, and there is every reason to suppose that after they left the city, they would endeavor to keep up this impression among the people. To meet this, Paul now says that their own undoubted conversion to a life of holiness and zeal under their ministry, was an unanswerable argument that this was not so. How could impostors and deceivers have been the means of producing such effects?
And how ye turned to God from idols - That is, under our preaching. This proves that the church was to a considerable extent composed of those who were converted from idolatry under the preaching of Paul; compare Intro. 4. The meaning here is, that they who came from them, or they who had visited them, bore abundant testimony to the fact that they had turned from idols to the worship of the true God; compare notes Co1 12:2; Gal 1:8.
To serve the living and true God - He is called the "living God" in opposition to idols - who are represented as dead, dumb, deaf, and blind; compare Psa 135:15-17; notes, Isa 44:10-17; Mat 16:16; Joh 5:26; Act 14:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: what: Th1 1:5, Th1 1:6, Th1 2:1, Th1 2:13
ye: Isa 2:17-21; Jer 16:19; Zep 2:11; Zac 8:20-23; Mal 1:11; Act 14:15; Act 26:17, Act 26:18; Co1 12:2; Gal 4:8, Gal 4:9
the living: Deu 5:26; Sa1 17:26, Sa1 17:36; Psa 42:2, Psa 84:2; Isa 37:4, Isa 37:17; Jer 10:10; Dan 6:26; Hos 1:10; Rom 9:26; Co2 6:16, Co2 6:17; Ti1 4:10; Heb 12:22; Rev 17:2
1 Thessalonians 1:10
Geneva 1599
For (d) they themselves shew of us what manner of entering in we had unto you, (5) and how ye turned to God from idols to serve the living and true God;
(d) All the believers. (5) It is no true conversion to forsake idols, unless a man in addition worships the true and living God in Christ the only Redeemer.
John Gill
For they themselves show of us,.... Either the above reports of the preaching of the Gospel to the Thessalonians, and of their faith in God; or rather the persons to whom these reports were brought, openly and publicly, and largely declared concerning
the apostles, what manner of entering in we had unto you; under what difficulties they laboured, what contention they had with the unbelieving Jews, what reproaches were cast upon them, and what persecutions they endured when they first entered their city and synagogue, and preached the Gospel to them; and in what manner they did preach it, with what boldness, sincerity, uprightness and affection, and without flattery, covetousness, and vain glory; and with what power it came to them, and what success attended it, and how readily, cheerfully, and reverently both they and that were received by them:
and how ye turned to God from idols; immediately and at once, upon the preaching of the Gospel to them, being first turned by the powerful and efficacious grace of God; for the first work of conversion is God's work; then they themselves, under the influence of the same grace, turned to the one God, from their internal idols, their sins and lusts, and from their external idols, their many false and fictitious deities: for the Thessalonians before the Gospel came among them were idolaters; here the "Dii Cabiri", the great and chief gods of the Gentiles, were worshipped; as Jupiter and Bacchus, Ceres and Proserpina, Pluto and Mercury, Castor and Pollux, and Esculapius; these the Macedonians, and particularly the Thessalonians, worshipped with great devotion and reverence (d): but now they turned from them and forsook them,
to serve the living and true God; who is called the living God, because he has life in and of himself, and is the fountain of life to others; from whom all living creatures have their life, and are supported in it by him; and in opposition to the above idols, which were inanimate things made of wood or metal, and were images of men that had been dead long ago: and the "true" God, because he is truth itself, and cannot lie, who faithfully performs all his promises, and is to be worshipped in spirit and in truth; and in opposition to the nominal and fictitious deities of the Gentiles, which were only in name, not in truth and reality, or by nature gods: now though these Thessalonians had before done service to these idols, they now turned from them to serve the one living and true God; not only externally, by embracing and professing his Gospel, submitting to his ordinances, and walking according to the rules prescribed by him; but also internally, in the exercise of faith, hope, love, and every other grace.
(d) Gutherlothus de mysteriis Deor. Cabirorum, c. 15. p. 94, 95. Jul. Firmicus. de errore prof. relig. p. 18.
John Wesley
For they themselves - The people wherever we come.
Robert Jamieson, A. R. Fausset and David Brown
Strictly there should follow, "For they themselves show of you," &c.; but, instead, he substitutes that which was the instrumental cause of the Thessalonians' conversion and faith, "for they themselves show of us what manner of entering in we had unto you"; compare Th1 1:5, which corresponds to this former clause, as Th1 1:6 corresponds to the latter clause. "And how ye turned from idols to serve the living . . . God," &c. Instead of our having "to speak any thing" to them (in Macedonia and Achaia) in your praise (Th1 1:8), "they themselves (have the start of us in speaking of you, and) announce concerning (so the Greek of 'show of' means) us, what manner of (how effectual an) entrance we had unto you" (Th1 1:5; Th1 2:1).
the living and true God--as opposed to the dead and false gods from which they had "turned." In the English Version reading, Acts 17:4, "of the devout Greeks a great multitude," no mention is made, as here, of the conversion of idolatrous Gentiles at Thessalonica; but the reading of some of the oldest manuscripts and Vulgate singularly coincides with the statement here: "Of the devout AND of Greeks (namely, idolaters) a great multitude"; so in Acts 17:17, "the devout persons," that is, Gentile proselytes to Judaism, form a separate class. PALEY and LACHMANN, by distinct lines of argument, support the "AND."
1:101:10: եւ ա՛կն ունել Որդւոյ նորա յերկնից, զոր յարո՛յցն ՚ի մեռելոց՝ զՅիսուս, որ փրկելո՛ցն է զմեզ ՚ի բարկութենէ անտի որ գալոցն է[4560]։[4560] Ոմանք. Որդւոյն նորա յերկնից... որ փրկելոց է... ՚ի բարկութենէն որ։ Ուր Ոսկան. Որ փրկեաց զմեզ ՚ի բար՛՛։
10 եւ սպասելու երկնքից նրա Որդու գալստեան, որին յարութիւն տուեց նա մեռելներից, Յիսուսին, որ պիտի փրկի մեզ վերահաս բարկութիւնից:
10 Եւ սպասելու անոր Որդիին՝ երկնքէն գալուն, որ ինք մեռելներէն յարուցանեց, այսինքն Յիսուսը, որ կ’ազատէ մեզ գալու բարկութենէն։
եւ ակն ունել Որդւոյ նորա յերկնից, զոր յարոյցն ի մեռելոց, զՅիսուս, որ [3]փրկելոցն է`` զմեզ ի բարկութենէ անտի որ գալոցն է:

1:10: եւ ա՛կն ունել Որդւոյ նորա յերկնից, զոր յարո՛յցն ՚ի մեռելոց՝ զՅիսուս, որ փրկելո՛ցն է զմեզ ՚ի բարկութենէ անտի որ գալոցն է[4560]։
[4560] Ոմանք. Որդւոյն նորա յերկնից... որ փրկելոց է... ՚ի բարկութենէն որ։ Ուր Ոսկան. Որ փրկեաց զմեզ ՚ի բար՛՛։
10 եւ սպասելու երկնքից նրա Որդու գալստեան, որին յարութիւն տուեց նա մեռելներից, Յիսուսին, որ պիտի փրկի մեզ վերահաս բարկութիւնից:
10 Եւ սպասելու անոր Որդիին՝ երկնքէն գալուն, որ ինք մեռելներէն յարուցանեց, այսինքն Յիսուսը, որ կ’ազատէ մեզ գալու բարկութենէն։
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: и ожидать с небес Сына Его, Которого Он воскресил из мертвых, Иисуса, избавляющего нас от грядущего гнева.
1:10  καὶ ἀναμένειν τὸν υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ [τῶν] νεκρῶν, ἰησοῦν τὸν ῥυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆς ἐρχομένης.
1:10. καὶ (and) ἀναμένειν (to-stay-up) τὸν (to-the-one) υἱὸν (to-a-Son) αὐτοῦ (of-it) ἐκ (out) τῶν (of-the-ones) οὐρανῶν, (of-skies,"ὃν (to-which) ἤγειρεν (it-roused) ἐκ (out) [τῶν] "[of-the-ones]" νεκρῶν , ( of-en-deaded ,"Ἰησοῦν (to-an-Iesous) τὸν (to-the-one) ῥυόμενον ( to-tracting ) ἡμᾶς (to-us) ἐκ (out) τῆς (of-the-one) ὀργῆς (of-a-stressing) τῆς (of-the-one) ἐρχομένης . ( of-coming )
1:10. et expectare Filium eius de caelis quem suscitavit ex mortuis Iesum qui eripuit nos ab ira venturaAnd to wait for his Son from heaven (whom he raised up from the dead), Jesus, who hath delivered us from the wrath to come.
10. and to wait for his Son from heaven, whom he raised from the dead, Jesus, which delivereth us from the wrath to come.
1:10. and to the expectation of his Son from heaven (whom he raised up from the dead), Jesus, who has rescued us from the approaching wrath.
And to wait for his Son from heaven, whom he raised from the dead, [even] Jesus, which delivered us from the wrath to come:

10: и ожидать с небес Сына Его, Которого Он воскресил из мертвых, Иисуса, избавляющего нас от грядущего гнева.
1:10  καὶ ἀναμένειν τὸν υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ [τῶν] νεκρῶν, ἰησοῦν τὸν ῥυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆς ἐρχομένης.
1:10. et expectare Filium eius de caelis quem suscitavit ex mortuis Iesum qui eripuit nos ab ira ventura
And to wait for his Son from heaven (whom he raised up from the dead), Jesus, who hath delivered us from the wrath to come.
1:10. and to the expectation of his Son from heaven (whom he raised up from the dead), Jesus, who has rescued us from the approaching wrath.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Конец 9: ст. и 10: ст. содержать в себе краткое резюме проповеди Ап. Павла в Ф-ке, где он, видимо, особенно настаивал на пришествии Христа и страшном суде. Большинство Ф-в обратилось к Богу "от идолов", чтобы служить "Богу живому и истинному" (если бы речь шла об обращенных из Евреев, мы имели бы не proV ton Qeon, а proV ton Kurion - смотри Деян IX:4, и сравни XV:19; Гал IV:8: и Деян XIV:15), и ожидать парусии Сына Его, воскресение Которого приписывается действию Божию, как и в Рим I:4. "Слово "гнев" здесь употребляется не только в смысле гнева Божия против греха, но и в смысле обнаружения воздаяния со стороны Его правосудия, скорого проявления которого в мире ожидал Ап. Павел. Греч. текст говорить об этом гневе не как долженствующем открыться в неопределенном будущем времени, но как о наступающем уже, как бы действительно уже близком к полному открытию" (Drummond. I. Thessalonians, стр. 20).
Adam Clarke: Commentary on the Bible - 1831
1:10: And to wait for his Son from heaven - To expect a future state of glory, and resurrection of the body, according to the Gospel doctrine, after the example of Jesus Christ, who was raised from the dead, and ascended unto heaven, ever to appear in the presence of God for us.
Delivered us from the wrath to come - From all the punishment due to us for our sins, and from the destruction which is about to come on the unbelieving and impenitent Jews.
This was the news, the sounding out, that went abroad concerning the converted Thessalonians. Every where it was said: They have believed the Gospel; they have renounced idolatry; they worship the living and true God; they have received the gifts and graces of the Holy Spirit; they are happy in their souls, unspotted in their lives, and full of joy; expecting an eternal glory through that Christ who had died for and purged their sins, and who shall fashion their degraded bodies and make them like to his glorious body, and give them an eternal residence with himself in a state of blessedness.
These were glorious news; and, wherever they were told, prepared the way of the Gospel among the heathen. The mere preaching of the Gospel has done much to convince and convert sinners, but the lives of the sincere followers of Christ, as illustrative of the truth of these doctrines, have done much more: Truth represented in action seems to assume a body, and thus renders itself palpable. In heathen countries, which are under the dominion of Christian powers, the Gospel, though established there, does little good, because of the profane and irreligious lives of those who profess it. Why has not the whole peninsula of India been long since evangelized? The Gospel has been preached there; but the lives of the Europeans professing Christianity there have been, in general, profligate, sordid, and base. From them sounded out no good report of the Gospel; and therefore the Mohammedans continue to prefer their Koran, and the Hindoos their Vedas and Shasters, to the Bible. It should now ever be acknowledged, to the glory of God, that of late years a few apostolic men in that country are turning the tide in favor of the Gospel; and several eminent Europeans have warmly espoused the doctrine of Christ, and are labouring to circulate the word of God through the whole of British India.
Albert Barnes: Notes on the Bible - 1834
1:10: And to wait for his Son from heaven - It is clear from this and from other parts of these two Epistles, that the return of the Lord Jesus to this world was a prominent subject of the preaching of Paul at Thessalonica. No small part of these Epistles is occupied with stating the true doctrine on this point (1 Th 4:v.), and in correcting the errors which pRev_ailed in regard to it after the departure of Paul. Perhaps we are not to infer, however, that this doctrine was made more prominent there than others, or that it had been inculcated there more frequently than it had been elsewhere, but the apostle adverts to it here particularly because it was a doctrine so well fitted to impart comfort to them in their trials Th1 4:13-18, and because, in that connection, it was so well calculated to rouse them to vigilance and zeal; Th1 5:1-11. He makes it prominent in the second Epistle, because material errors pRev_ailed there in reference to it which needed to be corrected.
In the passage before us, he says that the return of the Son of God from heaven was an important point which had been insisted on when he was there, and that their conduct, as borne witness to by all, had shown with what power it had seized upon them, and what a practical influence it had exerted in their lives. They lived as if they were" waiting" for his return. They fully believed in it; they expected it. They were looking out for it, not knowing when it might occur, and as if it might occur at any moment. They were, therefore, dead to the world, and were animated with an earnest desire to do good. This is one of the instances which demonstrate that the doctrine that the Lord Jesus will return to our world, is fitted, when understood in the true sense Rev_ealed in the Scriptures, to exert a powerful influence on the souls of people. It is eminently adapted to comfort the hearts of true Christians in the sorrows, bereavements, and sicknesses of life Joh 14:1-3; Act 1:11; Th1 4:13-18; Pe2 3:8-9; to lead us to watchfulness and to an earnest inquiry into the question whether we are prepared to meet him Mat 24:37-44; Mat 25:13; to make us dead to the world, and to lead us to act as becomes the children of light (Th1 5:5-9; to awaken and arouse impenitent and carless sinners Th1 5:2-3; Pe2 3:3-7, and to excite Christians to self-denying efforts to spread the gospel in distant lands, as was the case at Thessalonica. Every doctrine of the gospel is adapted to produce some happy practical effects on mankind, but there are few that are more full of elevated and holy influences than that which teaches that the Lord Jesus will return to the earth, and which leads the soul to wait for his appearing; compare notes, Co1 1:7; Phi 3:20.
Whom he raised from the dead - See the Act 2:24-32 notes; Co1 15:4-9 notes. Paul probably means to intimate here, that this was one of the great truths which they had received, that the Lord Jesus had been raised from the dead. We know it was a prominent doctrine wheRev_er the gospel was preached.
Which delivered us from the wrath to come - Another of the prominent doctrines of Christianity, which was undoubtedly always inculcated by the first preachers of religion. The "wrath to come" is the divine indignation which will come upon the guilty; Mat 3:7. From that Christ delivers us by taking our place, and dying in our stead. It was the great purpose of his coming to save us from this approaching wrath. It follows from this:
(1) that there was wrath which man had to dread - since Jesus came to deliver us from something that was real, and not from what was imaginary; and,
(2) that the same wrath is to be dreaded now by all who are not united to Christ, since in this respect they are now just as all were before he died; that is, they are exposed to fearful punishment, from which He alone can deliver. It may be added, that the existence of this wrath is real, whether people believe it or not, for the fact of its existence is not affected by our belief or unbelief.
Remarks On 1 Thessalonians 1
This chapter teaches:
(1) That it is right to commend these who do well; Th1 1:3. Paul was never afraid of injuring any one by commending him when he deserved it: nor was he ever afraid to rebuke when censure was due.
(2) Christians are chosen to salvation; Th1 1:4. Their hope of heaven depends on the "election of God."
(3) it is possible for a people to know that they are chosen of God, and to give such evidence of it that others shall know it also; Th1 1:4. It is possible for a church to evince such a spirit of piety, self-denial, love, and holiness, and such a desire to spread the gospel, as to show that they are "chosen of God," or that they are a true church. This question is not to be determined by their adherence to certain rites and forms; by their holding to the sentiments of an orthodox creed: or by their zeal in defense of the "apostolic succession," but by their bringing forth "the fruits of good living." In determining that the church at Thessalonica was "chosen of God," Paul does not refer to its external organization, or to the fact that it was founded by apostolic hands, or that it had a true ministry and valid ordinances, but to the fact that it evinced the true spirit of Christian piety; and particularly that they had been zealous in sending the gospel to others. There were three things to which he referred:
1. that the gospel had power over themselves, inducing them to abandon their sins;
2. that it had such influence on their lives that others recognized in them the evidence of true religion; and,
3. that it made them benevolent, and excited them to make efforts to diffuse its blessings abroad.
(4) if a church may know that it is chosen or elected of God, it is true of an individual also that he may know it. It is not by any direct Revelation from heaven; not by an infallible communication of the Holy Spirit; not by any voice or vision; but it is in the same way in which this may be evinced by a church. The conversion of an individual, or his "election of God," may be certainly known by himself, if,
1. the gospel is received as "the word of God," and induces him to abandon his sins;
2. if it leads him to pursue such a life that others shall see that he is actuated by Christian principles; and,
3. if he makes it his great aim in life to do good, and to diffuse abroad, as far as he can, that religion which he professes to love. He who finds in his own heart and life evidence of these things, need not doubt that he is among the "chosen of God."
(5) the character of piety in the life of an individual Christian, and in a church, is often determined by the manner in which the gospel is embraced at first, and by the spirit with which the Christian life is entered on; see the notes on Th1 1:5-6. If so, then this fact is of immense importance in the question about organizing a church, and about making a profession of religion. If a church is so organized as to have it understood that it shall be to a considerable extent the patron of worldly amusements - a "halfway house" between the world and religion, that purpose will determine all its subsequent character - unless it shall be counteracted by the grace of God. If it is organized so as to look with a benignant and tolerant eye on gaiety, vanity, self-indulgence, ease, and what are called the amusements and pleasures of life, it is not difficult to see what will be its character and influence. How can such a church diffuse far and near the conviction that it is "chosen of God," as the church at Thessalonica did And so of an individual. Commonly, the whole character of the religious life will be determined by the views with which the profession of religion is made. If there is a purpose to enjoy religion and the world too; to be the patron of fashion as well as a professed follower of Christ; to seek the flattery or the plaudits of man as well as the approbation of God, that purpose will render the whole religious life useless, vacillating, inconsistent, miserable. The individual will live without the enjoyment of religion, and will die leaving little evidence to his friends that he has gone to be with God. If, on the other hand, there be singleness of purpose, and entire dedication to God at the commencement of the Christian life, the religious career will be one of usefulness, respectability, and peace. The most important period in a man's life, then, is that when he is pondering the question whether he shall make a profession of religion.
(6) a church in a city should cause its influence to be felt afar; Th1 1:7-9. This is true, indeed, of all other churches, but it is especially so of a church in a large town. Cities will be centers of influence in fashion, science, literature, religion, and morals. A thousand ties of interest bind them to other parts of a land, and though in fact there may be, as there often is, much more intelligence in a country neighborhood than among the same number of inhabitants taken promiscuously from a city; and though there may be, as there often is, far more good sense and capability to appreciate religious truth in a country congregation than in a congregation in a city, yet it is true that the city will be the radiating point of influence. This, of course, increases the responsibility of Christians in a city, and makes it important that, like those of Thessalonica, they should be models of self-denial and of efforts to spread the gospel.
(7) a church in a commercial town should make use of its special influence to spread the gospel abroad; Th1 1:7-9. Such a place is connected with remote lands, and those who, for commercial purposes, visit distant ports from that place, should bear with them the spirit of the gospel. Such, too, should be the character of piety in the churches in such a city, that all who visit it for any purpose, should see the reality of religion, and be led to bear the honorable report of it again to their own land,
(8) such, too, should be the piety of any church. The church at Thessalonica evinced the true spirit of religion; Th1 1:7-9. Its light shone afar. It sent out those who went to spread the gospel. Its members, when they went abroad, showed that they were influenced by higher and purer principles than those which actuated them before conversion, and than were evinced by the pagan world. Those who visited them, also, saw that there was a reality in religion, and bore an honorable report of it again to their own lands. Let any church evince this spirit, and it will show that it is "chosen of God," or a true church; and wheRev_er there is a church formed after the primitive model, these traits will always be seen.
(9) it is our duty and privilege to "wait for the Son of God to return from heaven." We know not when his appearing, either to remove us by death, or to judge the world, will be - and we should therefore watch and be ready. The hope of his return to our world to raise the dead, and to convey his ransomed to heaven, is the brightest and most cheering prospect that dawns on man, and we should be ready, whenever it occurs, to hail him as our returning Lord, and to rush to his arms as our glorious Redeemer. It should be always the characteristic of our piety, as it was that of John to say, "Even so, come, Lord Jesus;" Rev 22:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: wait: Th1 4:16, Th1 4:17; Gen 49:18; Job 19:25-27; Isa 25:8, Isa 25:9; Luk 2:25; Act 1:11, Act 3:21; Rom 2:7, Rom 8:23-25; Co1 1:7; Phi 3:20; Th1 1:7, Th1 2:7; Ti2 4:1; Tit 2:13; Heb 9:28; Pe2 3:12, Pe2 3:14; Rev 1:7
whom: Act 2:24, Act 3:15, Act 4:10, Act 5:30, Act 5:31, Act 10:40, Act 10:41, Act 17:31; Rom 1:4, Rom 4:25, Rom 8:34; 1Cor. 15:4-21; Col 1:18; Pe1 1:3, Pe1 1:21, Pe1 3:18; Rev 1:18
Jesus: Th1 5:9; Mat 1:21; Rom 5:9, Rom 5:10; Gal 3:13; Pe1 2:21
the wrath: Mat 3:7; Luk 3:7; Heb 10:27
Geneva 1599
And to wait for his Son from heaven, whom he raised from the dead, [even] Jesus, which delivered us from (e) the wrath to come.
(e) This word "the" is not put here without reason: and by "wrath" is meant that revenge and punishment with which the Lord will in time judge the world in his terrible wrath.
John Gill
And to wait for his Son from heaven,.... The Lord Jesus Christ, who is the natural, essential, and eternal Son of God; and whoever is truly converted, is not only turned to God the Father, and believes in him; but also believes in, receives, embraces, and professes his Son Jesus Christ; who became incarnate, and, in the human nature he assumed, obeyed, suffered, and died and rose again, and ascended into heaven, where he now is, and will be till the time of the restitution of all things; when he will descend from thence, and come and judge the world in righteousness; and from thence the saints expect him, and look and wait by faith for eternal glory and happiness by him, and with him at his appearance and kingdom; so that many articles of faith are contained in this expression, which these Thessalonians were acquainted with, believed, and acted upon: and Christ the Son of God is further described as that person
whom he raised from the dead; that is, God the Father raised from the dead, and whereby he was declared to be the Son of God; and which supposes his dying for the sins of his people, as it expresses his rising again for their justification; things which the faith of these believers was led unto, and in which light they viewed him:
even Jesus, which delivered us from wrath to come; which is revealed from heaven against sin, and comes upon the children of disobedience; which all men are deserving of, even God's elect themselves, but shall not partake of, because they are not appointed to it, but to salvation; and because they are justified by the blood and righteousness of Christ, and so are saved from it; not from all fears about it, and apprehensions of it, which they are filled with, especially under first awakenings, and sometimes afterwards when under afflictive providences; but they are delivered from the thing itself, by which is meant vindictive punishment, even from all punishment in this life, for there is no wrath mixed with any of their mercies or their chastisements; and from all punishment in the world to come, which will fall heavy on others; and that because Christ has bore their sins, and the wrath of God and curse of the law, due unto them, in their room and stead.
John Wesley
Whom he hath raised from the dead - In proof of his future coming to judgment. Who delivereth us - He redeemed us once; he delivers us continually; and will deliver all that believe from the wrath, the eternal vengeance, which will then come upon the ungodly.
Robert Jamieson, A. R. Fausset and David Brown
This verse distinguishes them from the Jews, as Th1 1:9 from the idolatrous Gentiles. To wait for the Lord's coming is a sure characteristic of a true believer, and was prominent amidst the graces of the Thessalonians (1Cor 1:7-8). His coming is seldom called his return (Jn 14:3); because the two advents are regarded as different phases of the same coming; and the second coming shall have features altogether new connected with it, so that it will not be a mere repetition of the first, or a mere coming back again.
his Son . . . raised from the dead--the grand proof of His divine Sonship (Rom 1:4).
delivered--rather as Greek, "who delivereth us." Christ has once for all redeemed us; He is our Deliverer ALWAYS.
wrath to come-- (Th1 5:9; Col 3:6).