{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"1TH","commentaryId":"jamieson-fausset-brown","name":"1 Thessalonians","commonName":"1 Thessalonians","introduction":"The AUTHENTICITY of this Epistle is attested by IRENÆUS [Against Heresies, 5.6.1], quoting Th1 5:23; CLEMENT OF ALEXANDRIA [The Instructor, 1.88], quoting Th1 2:7; TERTULLIAN [On the Resurrection of the Flesh, 24], quoting Th1 5:1; CAIUS in EUSEBIUS' Ecclesiastical History [6.20]; ORIGEN [Against Celsus, 3].\n\nThe OBJECT OF THE EPISTLE.--Thessalonica was at this time capital of the Roman second district of Macedonia [LIVY, Histories, 45.29]. It lay on the bay of Therme, and has always been, and still is, under its modern name Saloniki, a place of considerable commerce. After his imprisonment and scourging at Philippi, Paul (Th1 2:2) passed on to Thessalonica; and in company with Silas (Act 17:1-9) and Timotheus (Act 16:3; Act 17:14, compare with Th1 1:1; Th1 3:1-6; Th2 1:1) founded the Church there. The Jews, as a body, rejected the Gospel when preached for three successive sabbaths (Act 17:2); but some few \"believed and consorted with Paul and Silas, and of the devout (that is, proselytes to Judaism) Greeks a great multitude, and of the chief women not a few.\" The believers received the word joyfully, notwithstanding trials and persecutions (Th1 1:6; Th1 2:13) from their own countrymen and from the Jews (Th1 2:14-16). His stay at Thessalonica was doubtless not limited to the three weeks in which were the three sabbaths specified in Act 17:2; for his laboring there with his hands for his support (Th1 2:9; Th2 3:8), his receiving supplies there more than once from Philippi (Phi 4:16), his making many converts from the Gentiles (Th1 1:9; and as two oldest manuscripts read, Act 17:4, \"of the devout and of the Greeks a great multitude,\" Act 17:4), and his appointing ministers--all imply a longer residence. Probably as at Pisidian Antioch (Act 13:46), at Corinth (Act 18:6-7), and at Ephesus (Act 19:8-9), having preached the Gospel to the Jews, when they rejected it, he turned to the Gentiles. He probably thenceforth held the Christian meetings in the house of Jason (Act 17:5), perhaps \"the kinsman\" of Paul mentioned in Rom 16:21. His great subject of teaching to them seems to have been the coming and kingdom of Christ, as we may infer from Th1 1:10; Th1 2:12, Th1 2:19; Th1 3:13; Th1 4:13-18; Th1 5:1-11, Th1 5:23-24; and that they should walk worthy of it (Th1 2:12; Th1 4:1). And it is an undesigned coincidence between the two Epistles and Act 17:5, Act 17:9, that the very charge which the assailants of Jason's house brought against him and other brethren was, \"These do contrary to the decrees of CÃ&brvbrsar, saying that there is another king, one Jesus.\" As in the case of the Lord Jesus Himself (Joh 18:33-37; Joh 19:12; compare Mat 26:64), they perverted the doctrine of the coming kingdom of Christ into a ground for the charge of treason against CÃ&brvbrsar. The result was, Paul and Silas were obliged to flee under the cover of night to Berea; Timothy had probably preceded him (Act 17:10, Act 17:14). But the Church had been planted, and ministers appointed; nay, more, they virtually became missionaries themselves for which they possessed facilities in the extensive commerce of their city, and both by word and example were extending the Gospel in Macedonia, Achaia, and elsewhere (Th1 1:7-8). From Berea, also. Paul, after having planted a Scripture-loving Church, was obliged to flee by the Thessalonian Jews who followed him thither. Timothy (who seems to have come to Berea separately from Paul and Silas, compare Act 17:10, with Act 17:14) and Silas remained there still, when Paul proceeded by sea to Athens. While there he more than once longed to visit the Thessalonians again, and see personally their spiritual state, and \"perfect that which was lacking in their faith\" (Th1 3:10); but (probably using the Thessalonian Jews as his instruments, Joh 13:27) \"Satan hindered\" him (Th1 2:18; compare Act 17:13). He therefore sent Timotheus, who seems to have followed him to Athens from Berea (Act 17:15), immediately on his arrival to Thessalonica (Th1 3:1); glad as he would have been of Timothy's help in the midst of the cavils of Athenian opponents, he felt he must forego that help for the sake of the Thessalonian Church. Silas does not seem to have come to Paul at Athens at all, though Paul had desired him and Timothy to \"come to him with all speed\" (Act 17:15); but seems with Timothy (who from Thessalonica called for him at Berea) to have joined Paul at Corinth first; compare Act 18:1, Act 18:5, \"When Silas and Timothy were come from Macedonia.\" The Epistle makes no mention of Silas at Athens, as it does of Timothy (Th1 3:1).\n\nTimothy's account of the Thessalonian Church was highly favorable. They abounded in faith and charity and reciprocated his desire to see them (Th1 3:6-10). Still, as nothing human on earth is perfect, there were some defects. Some had too exclusively dwelt on the doctrine of Christ's coming kingdom, so as to neglect the sober-minded discharge of present duties (Th1 4:11-12). Some who had lost relatives by death, needed comfort and instruction in their doubts as to whether they who died before Christ's coming would have a share with those found alive in His kingdom then to be revealed. Moreover, also, there had been committed among them sins against chastity and sobriety (Th1 5:5-7), as also against charity (Th1 4:3-10; Th1 5:13, Th1 5:15). There were, too, symptoms in some of want of respectful love and subordination to their ministers; others treated slightingly the manifestations of the Spirit in those possessing His gifts (Th1 5:19). To give spiritual admonition on these subjects, and at the same time commend what deserved commendation, and to testify his love to them, was the object of the Epistle.\n\nThe PLACE OF WRITING IT was doubtless Corinth, where Timothy and Silas rejoined him (Act 18:5) soon after he arrived there (compare Th1 2:17) in the autumn of A.D. 52.\n\nThe TIME OF WRITING was evidently immediately after having received from Timothy the tidings of their state (Th1 3:6) in the winter of A.D. 52, or early in 53. For it was written not long after the conversion of the Thessalonians (Th1 1:8-9), while Paul could speak of himself as only taken from them for a short season (Th1 2:17). Thus this Epistle was first in date of all Paul's extant Epistles. The Epistle is written in the joint names of Paul, Silas, and Timothy, the three founders of the Thessalonian Church. The plural first person \"we,\" is used everywhere, except in Th1 2:18; Th1 3:5; Th1 5:27. \"We\" is the true reading, Th1 4:13. The English Version \"I,\" in Th1 4:9 Th1 5:1, Th1 5:23, is not supported by the original [EDMUNDS].\n\nThe STYLE is calm and equable, in accordance with the subject matter, which deals only with Christian duties in general, taking for granted the great doctrinal truths which were not as yet disputed. There was no deadly error as yet to call forth his more vehement bursts of feeling and impassioned argument. The earlier Epistles, as we should expect, are moral and practical. It was not until Judaistic and legalizing errors arose at a later period that he wrote those Epistles (for example, Romans and Galatians) which unfold the cardinal doctrines of grace and justification by faith. Still, later the Epistles from his Roman prison confirm the same truths. And last of all, the Pastoral Epistles are suited to the more developed ecclesiastical constitution of the Church, and give directions as to bishops and deacons, and correct abuses and errors of later growth.\n\nThe prevalence of the Gentile element in this Church is shown by the fact that these two Epistles are among the very few of Paul's writings in which no quotation occurs from the Old Testament. \n\n\n\nNext: 1 Thessalonians Chapter 1\n\n","order":52,"numberOfChapters":5,"sha256":"1328cb6079a2a921189859a0c136c94f2139a4537b96b436358efd8e231cc958","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/1TH/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TH","chapter":1},"lastChapterNumber":5,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/1TH/5.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TH","chapter":5},"totalNumberOfVerses":84},"chapter":{"number":3,"content":[{"type":"verse","number":2,"content":["minister of God and our fellow labourer--Some oldest manuscripts read, \"fellow workman with God\"; others, \"minister of God.\" The former is probably genuine, as copyists probably altered it to the latter to avoid the bold phrase, which, however, is sanctioned by Co1 3:9; Co2 6:1. The English Version reading is not well supported, and is plainly compounded out of the two other readings. Paul calls Timothy \"our brother\" here; but in Co1 4:17, \"my son.\" He speaks thus highly of one so lately ordained, both to impress the Thessalonians with a high respect for the delegate sent to them, and to encourage Timothy, who seems to have been of a timid character (Ti1 4:12; Ti1 5:23). \"Gospel ministers do the work of God with Him, for Him, and under Him\" [EDMUNDS]. \n\nestablish--Greek, \"confirm.\" In Th2 3:3, GOD is said to \"stablish\": He is the true establisher: ministers are His \"instruments.\" \n\nconcerning--Greek, \"in behalf of,\" that is, for the furtherance of your faith. The Greek for \"comfort\" includes also the idea, \"exhort.\" The Thessalonians in their trials needed both (Th1 3:3; compare Act 14:22).\n\n"]},{"type":"verse","number":3,"content":["moved--\"shaken,\" \"disturbed.\" The Greek is literally said of dogs wagging the tail in fawning on one. Therefore TITTMANN explains it, \"That no man should, amidst his calamities, be allured by the flattering hope of a more pleasant life to abandon his duty.\" So ELSNER and BENGEL, \"cajoled out of his faith.\" In afflictions, relatives and opponents combine with the ease-loving heart itself in flatteries, which it needs strong faith to overcome. \n\nyourselves know--We always candidly told you so (Th1 3:4; Act 14:22). None but a religion from God would have held out such a trying prospect to those who should embrace it, and yet succeed in winning converts. \n\nwe--Christians. \n\nappointed thereunto--by God's counsel (Th1 5:9).\n\n"]},{"type":"verse","number":4,"content":["that we should suffer--Greek, \"that we are about (we are sure) to suffer\" according to the appointment of God (Th1 3:3). \n\neven as--\"even (exactly) as it both came to pass and ye know\"; ye know both that it came to pass, and that we foretold it (compare Joh 13:19). The correspondence of the event to the prediction powerfully confirms faith: \"Forewarned, forearmed\" [EDMUNDS]. The repetition of \"ye know,\" so frequently, is designed as an argument, that being forewarned of coming affliction, they should be less readily \"moved\" by it.\n\n"]},{"type":"verse","number":5,"content":["For this cause--Because I know of your \"tribulation\" having actually begun (Th1 3:4). \n\nwhen I--Greek, \"when I also (as well as Timothy, who, Paul delicately implies, was equally anxious respecting them, compare \"we,\" Th1 3:1), could no longer contain myself (endure the suspense).\" \n\nI sent--Paul was the actual sender; hence the \"I\" here: Paul, Silas, and Timothy himself had agreed on the mission already, before Paul went to Athens: hence the \"we,\" (see on Th1 3:1). \n\nto know--to learn the state of your faith, whether it stood the trial (Col 4:8). \n\nlest . . . have tempted . . . and . . . be--The indicative is used in the former sentence, the subjunctive in the latter. Translate therefore, \"To know . . . whether haply the tempter have tempted you (the indicative implying that he supposed such was the case), and lest (in that case) our labor may prove to be in vain\" (compare Gal 4:11). Our labor in preaching would in that case be vain, so far as ye are concerned, but not as concerns us in so far as we have sincerely labored (Isa 49:4; Co1 3:8).\n\n"]},{"type":"verse","number":6,"content":["Join \"now\" with \"come\"; \"But Timotheus having just now come from you unto us\" [ALFORD]. Thus it appears (compare Act 18:5) Paul is writing from Corinth. \n\nyour faith and charity-- (Th1 1:3; compare Th2 1:3, whence it seems their faith subsequently increased still more). Faith was the solid foundation: charity the cement which held together the superstructure of their practice on that foundation. In that charity was included their \"good (kindly) remembrance\" of their teachers. \n\ndesiring greatly--Greek, \"having a yearning desire for.\" \n\nwe also--The desires of loving friends for one another's presence are reciprocal.\n\n"]},{"type":"verse","number":7,"content":["over you--in respect to you. \n\nin--in the midst of: notwithstanding \"all our distress (Greek, 'necessity') and affliction,\" namely, external trials at Corinth, whence Paul writes (compare Th1 3:6, with Act 18:5-10).\n\n"]},{"type":"verse","number":8,"content":["now--as the case is; seeing ye stand fast. \n\nwe live--we flourish. It revives us in our affliction to hear of your steadfastness (Psa 22:26). \n\nif--implying that the vivid joy which the missionaries \"now\" feel, will continue if the Thessalonians continue steadfast. They still needed exhortation, Th1 3:10; therefore he subjoins the conditional clause, \"if ye,\" &c. (Phi 4:1).\n\n"]},{"type":"verse","number":9,"content":["For what thanks--what sufficient thanks? \n\nrender . . . again--in return for His goodness (Psa 116:12). \n\nfor you--\"concerning you.\" \n\nfor all the joy--on account of all the joy. It was \"comfort,\" Th1 3:7, now it is more, namely, joy. \n\nfor your sakes--on your account. \n\nbefore our God--It is a joy which will bear God's searching eye: a joy as in the presence of God, not self-seeking, but disinterested, sincere, and spiritual (compare Th1 2:20; Joh 15:11).\n\n"]},{"type":"verse","number":10,"content":["Night and day--(See on Th1 2:9). Night is the season for the saint's holiest meditations and prayers (Ti2 1:3). \n\npraying--connected with, \"we joy\"; we joy while we pray; or else as ALFORD, What thanks can we render to God while we pray? The Greek implies a beseeching request. \n\nexceedingly--literally, \"more than exceeding abundantly\" (compare Eph 3:20). \n\nthat which is lacking--Even the Thessalonians had points in which they needed improvement [BENGEL], (Luk 17:5). Their doctrinal views as to the nearness of Christ's coming, and as to the state of those who had fallen asleep, and their practice in some points, needed correction (Th1 4:1-9). Paul's method was to begin by commending what was praiseworthy, and then to correct what was amiss; a good pattern to all admonishers of others.\n\n"]},{"type":"verse","number":11,"content":["Translate, \"May God Himself, even our Father (there being but one article in the Greek, requires this translation, 'He who is at once God and our Father'), direct,\" &c. The \"Himself\" stands in contrast with \"we\" (Th1 2:18); we desired to come but could not through Satan's hindrance; but if God Himself direct our way (as we pray), none can hinder Him (Th2 2:16-17). It is a remarkable proof of the unity of the Father and Son, that in the Greek here, and in Th2 2:16-17, the verb is singular, implying that the subject, the Father and Son, are but one in essential Being, not in mere unity of will. Almost all the chapters in both Epistles to the Thessalonians are sealed, each with its own prayer (Th1 5:23; Th2 1:11; Th2 2:16; Th2 3:5, Th2 3:16) [BENGEL]. Paul does not think the prosperous issue of a journey an unfit subject for prayer (Rom 1:10; Rom 15:32) [EDMUNDS]. His prayer, though the answer was deferred, in about five years afterwards was fulfilled in his return to Macedonia.\n\n"]},{"type":"verse","number":12,"content":["The \"you\" in the Greek is emphatically put first; \"But\" (so the Greek for \"and\") what concerns \"YOU,\" whether we come or not, \"may the Lord make you to increase and abound in love,\" &c. The Greek for \"increase\" has a more positive force; that for \"abound\" a more comparative force, \"make you full (supplying 'that which is lacking,' Th1 3:10) and even abound.\" \"The Lord\" may here be the Holy Spirit; so the Three Persons of the Trinity will be appealed to (compare Th1 3:13), as in Th2 3:5. So the Holy Ghost is called \"the Lord\" (Co2 3:17). \"Love\" is the fruit of the Spirit (Gal 5:22), and His office is \"to stablish in holiness\" (Th1 3:13; Pe1 1:2).\n\n"]},{"type":"verse","number":13,"content":["your hearts--which are naturally the spring and seat of unholiness. \n\nbefore God, even our Father--rather, \"before Him who is at once God and our Father.\" Before not merely men, but Him who will not be deceived by the mere show of holiness, that is, may your holiness be such as will stand His searching scrutiny. \n\ncoming--Greek, \"presence,\" or \"arrival.\" \n\nwith all his saints--including both the holy angels and the holy elect of men (Th1 4:14; Dan 7:10; Zac 14:5; Mat 25:31; Th2 1:7). The saints are \"His\" (Act 9:13). We must have \"holiness\" if we are to be numbered with His holy ones or \"saints.\" On \"unblameable,\" compare Rev 14:5. This verse (compare Th1 3:12) shows that \"love\" is the spring of true \"holiness\" (Mat 5:44-48; Rom 13:10; Col 3:14). God is He who really \"stablishes\"; Timothy and other ministers are but instruments (Th1 3:2) in \"stablishing.\"\n\n\n\n\nNext: 1 Thessalonians Chapter 4\n\n"]}],"introduction":"PROOF OF HIS DESIRE AFTER THEM IN HIS HAVING SENT TIMOTHY: HIS JOY AT THE TIDINGS BROUGHT BACK CONCERNING THEIR FAITH AND CHARITY: PRAYERS FOR THEM. (Th1 3:1-13)\n\nWherefore--because of our earnest love to you (Th1 2:17-20). \n\nforbear--\"endure\" the suspense. The Greek is literally applied to a watertight vessel. When we could no longer contain ourselves in our yearning desire for you. \n\nleft at Athens alone--See my Introduction. This implies that he sent Timothy from Athens, whither the latter had followed him. However, the \"we\" favors ALFORD'S view that the determination to send Timothy was formed during the hasty consultation of Paul, Silas, and Timothy, previous to his departure from Berea, and that then he with them \"resolved\" to be \"left alone\" at Athens, when he should arrive there: Timothy and Silas not accompanying him, but remaining at Berea. Thus the \"I,\" Th1 3:5, will express that the act of sending Timothy, when he arrived at Athens, was Paul's, while the determination that Paul should be left alone at Athens, was that of the brethren as well as himself, at Berea, whence he uses, Th1 3:1, \"we.\" The non-mention of Silas at Athens implies that he did not follow Paul to Athens as was at first intended; but Timothy did. Thus the history, Act 17:14-15, accords with the Epistle. The word \"left behind\" (Greek) implies that Timothy had been with him at Athens. It was an act of self-denial for their sakes that Paul deprived himself of the presence of Timothy at Athens, which would have been so cheering to him in the midst of philosophic cavillers; but from love to the Thessalonians, he is well content to be left all \"alone\" in the great city.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/1TH/3.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TH","chapter":3},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/1TH/4.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TH","chapter":4},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/1TH/2.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TH","chapter":2},"numberOfVerses":12}