{"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":4,"content":[{"type":"verse","number":2,"content":["by the Lord Jesus--by His authority and direction, not by our own. He uses the strong term, \"commandments,\" in writing to this Church not long founded, knowing that they would take it in a right spirit, and feeling it desirable that they should understand he spake with divine authority. He seldom uses the term in writing subsequently, when his authority was established, to other churches. Co1 7:10; Co1 11:17; and Ti1 1:5 (Th1 4:18, where the subject accounts for the strong expression) are the exceptions. \"The Lord\" marks His paramount authority, requiring implicit obedience.\n\n"]},{"type":"verse","number":3,"content":["For--enforcing the assertion that his \"commandments\" were \"by (the authority of) the Lord Jesus\" (Th1 4:2). Since \"this is the will of God,\" let it be your will also. \n\nfornication--not regarded as a sin at all among the heathen, and so needing the more to be denounced (Act 15:20).\n\n"]},{"type":"verse","number":4,"content":["know--by moral self-control. \n\nhow to possess his vessel--rather as Greek, \"how to acquire (get for himself) his own vessel,\" that is, that each should have his own wife so as to avoid fornication (Th1 4:3; Co1 7:2). The emphatical position of \"his own\" in the Greek, and the use of \"vessel\" for wife, in Pe1 3:7, and in common Jewish phraseology, and the correct translation \"acquire,\" all justify this rendering. \n\nin sanctification-- (Rom 6:19; Co1 6:15, Co1 6:18). Thus, \"his own\" stands in opposition to dishonoring his brother by lusting after his wife (Th1 4:6). \n\nhonour-- (Heb 13:4) contrasted with \"dishonor their own bodies\" (Rom 1:24).\n\n"]},{"type":"verse","number":5,"content":["in the lust--Greek, \"passion\"; which implies that such a one is unconsciously the passive slave of lust. \n\nwhich know not God--and so know no better. Ignorance of true religion is the parent of unchastity (Eph 4:18-19). A people's morals are like the objects of their worship (Deu 7:26; Psa 115:8; Rom 1:23-24).\n\n"]},{"type":"verse","number":6,"content":["go beyond--transgress the bounds of rectitude in respect to his \"brother.\" \n\ndefraud--\"overreach\" [ALFORD]; \"take advantage of\" [EDMUNDS]. \n\nin any matter--rather as Greek, \"in the matter\"; a decorous expression for the matter now in question; the conjugal honor of his neighbor as a husband, Th1 4:4; Th1 4:7 also confirms this view; the word \"brother\" enhances the enormity of the crime. It is your brother whom you wrong (compare Pro 6:27-33). \n\nthe Lord--the coming Judge (Th2 1:7-8). \n\navenger--the Righter. \n\nof all such--Greek, \"concerning all these things;\" in all such cases of wrongs against a neighbor's conjugal honor. \n\ntestified--Greek, \"constantly testified [ALFORD].\n\n"]},{"type":"verse","number":7,"content":["unto uncleanness--Greek, \"for the purpose of.\" \n\nunto--rather as Greek, \"in\"; marking that \"holiness\" is the element in which our calling has place; in a sphere of holiness. Saint is another name for Christian.\n\n"]},{"type":"verse","number":8,"content":["despiseth, &c.--Greek, \"setteth at naught\" such engagements imposed on him in his calling, Th1 4:7; in relation to his \"brother,\" Th1 4:6. He who doth so, \"sets at naught not man (as for instance his brother), but God\" (Psa 51:4) is used of despising or rejecting God's minister, it may mean here, \"He who despiseth\" or \"rejecteth\" these our ministerial precepts. \n\nwho hath also given unto us--So some oldest manuscripts read, but most oldest manuscripts read, \"Who (without 'also') giveth (present) unto you\" (not \"us\"). \n\nhis Spirit--Greek, \"His own Spirit, the Holy (One)\"; thus emphatically marking \"holiness\" (Th1 4:7) as the end for which the Holy (One) is being given. \"Unto you,\" in the Greek, implies that the Spirit is being given unto, into (put \"into\" your hearts), and among you (compare Th1 2:9; Eph 4:30). \"Giveth\" implies that sanctification is not merely a work once for all accomplished in the past, but a present progressive work. So the Church of England Catechism, \"sanctifieth (present) all the elect people of God.\" \"His own\" implies that as He gives you that which is essentially identical with Himself, He expects you should become like Himself (Pe1 1:16; Pe2 1:4).\n\n"]},{"type":"verse","number":9,"content":["brotherly love, &c.--referring here to acts of brotherly kindness in relieving distressed brethren. Some oldest manuscripts support English Version reading, \"YE have\"; others, and those the weightiest, read, \"WE have.\" We need not write, as ye yourselves are taught, and that by God: namely, in the heart by the Holy Spirit (Joh 6:45; Heb 8:11; Jo1 2:20, Jo1 2:27). \n\nto love--Greek, \"with a view to,\" or \"to the end of your loving one another.\" Divine teachings have their confluence in love [BENGEL].\n\n"]},{"type":"verse","number":10,"content":["And indeed--Greek, \"For even.\"\n\n"]},{"type":"verse","number":11,"content":["study to be quiet--Greek, \"make it your ambition to be quiet, and to do your own business.\" In direct contrast to the world's ambition, which is, \"to make a great stir,\" and \"to be busybodies\" (Th2 3:11-12). \n\nwork with your own hands--The Thessalonian converts were, it thus seems, chiefly of the working classes. Their expectation of the immediate coming of Christ led some enthusiasts among them to neglect their daily work and be dependent on the bounty of others. See end of Th1 4:12. The expectation was right in so far as that the Church should be always looking for Him; but they were wrong in making it a ground for neglecting their daily work. The evil, as it subsequently became worse, is more strongly reproved in Th2 3:6-12.\n\n"]},{"type":"verse","number":12,"content":["honestly--in the Old English sense, \"becomingly,\" as becomes your Christian profession; not bringing discredit on it in the eyes of the outer world, as if Christianity led to sloth and poverty (Rom 13:13; Pe1 2:12). \n\nthem . . . without--outside the Christian Church (Mar 4:11). \n\nhave lack of nothing--not have to beg from others for the supply of your wants (compare Eph 4:28). So far from needing to beg from others, we ought to work and get the means of supplying the need of others. Freedom from pecuniary embarrassment is to be desired by the Christian on account of the liberty which it bestows.\n\n"]},{"type":"verse","number":13,"content":["The leading topic of Paul's preaching at Thessalonica having been the coming kingdom (Act 17:7), some perverted it into a cause for fear in respect to friends lately deceased, as if these would be excluded from the glory which those found alive alone should share. This error Paul here corrects (compare Th1 5:10). \n\nI would not--All the oldest manuscripts and versions have \"we would not.\" My fellow labourers (Silas and Timothy) and myself desire that ye should not be ignorant. \n\nthem which are asleep--The oldest manuscripts read present tense, \"them which are sleeping\"; the same as \"the dead in Christ\" (Th1 4:16), to whose bodies (Dan 12:2, not their souls; Ecc 12:7; Co2 5:8) death is a calm and holy sleep, from which the resurrection shall waken them to glory. The word \"cemetery\" means a sleeping-place. Observe, the glory and chief hope of the Church are not to be realized at death, but at the Lord's coming; one is not to anticipate the other, but all are to be glorified together at Christ's coming (Col 3:4; Heb 11:40). Death affects the mere individual; but the coming of Jesus the whole Church; at death our souls are invisibly and individually with the Lord; at Christ's coming the whole Church, with all its members, in body and soul, shall be visibly and collectively with Him. As this is offered as a consolation to mourning relatives, the mutual recognition of the saints at Christ's coming is hereby implied. \n\nthat ye sorrow not, even as others--Greek, \"the rest\"; all the rest of the world besides Christians. Not all natural mourning for dead friends is forbidden: for the Lord Jesus and Paul sinlessly gave way to it (Joh 11:31, Joh 11:33, Joh 11:35; Phi 2:27); but sorrow as though there were \"no hope,\" which indeed the heathen had not (Eph 2:12): the Christian hope here meant is that of the resurrection. Psa 16:9, Psa 16:11; Psa 17:15; Psa 73:24; Pro 14:32, show that the Old Testament Church, though not having the hope so bright (Isa 38:18-19), yet had this hope. Contrast CATULLUS [Carmina 5.4], \"When once our brief day has set, we must sleep one everlasting night.\" The sepulchral inscriptions of heathen Thessalonica express the hopeless view taken as to those once dead: as AESCHYLUS writes, \"Of one once dead there is no resurrection.\" Whatever glimpses some heathen philosophers, had of the existence of the soul after death, they had none whatever of the body (Act 17:18, Act 17:20, Act 17:32).\n\n"]},{"type":"verse","number":14,"content":["For if--confirmation of his statement, Th1 4:13, that the removal of ignorance as to the sleeping believers would remove undue grief respecting them. See Th1 4:13, \"hope.\" Hence it appears our hope rests on our faith (\"if we believe\"). \"As surely as we all believe that Christ died and rose again (the very doctrine specified as taught at Thessalonica, Act 17:3), so also will God bring those laid to sleep by Jesus with Him (Jesus).\" (So the order and balance of the members of the Greek sentence require us to translate). Believers are laid in sleep by Jesus, and so will be brought back from sleep with Jesus in His train when He comes. The disembodied souls are not here spoken of; the reference is to the sleeping bodies. The facts of Christ's experience are repeated in the believer's. He died and then rose: so believers shall die and then rise with Him. But in His case death is the term used, Co1 15:3, Co1 15:6, &c.; in theirs, sleep; because His death has taken for them the sting from death. The same Hand that shall raise them is that which laid them to sleep. \"Laid to sleep by Jesus,\" answers to \"dead in Christ\" (Th1 4:16).\n\n"]},{"type":"verse","number":15,"content":["by the word of the Lord--Greek, \"in,\" that is, in virtue of a direct revelation from the Lord to me. So Kg1 20:35. This is the \"mystery,\" a truth once hidden, now revealed, which Paul shows (Co1 15:51-52). \n\nprevent--that is, \"anticipate.\" So far were the early Christians from regarding their departed brethren as anticipating them in entering glory, that they needed to be assured that those who remain to the coming of the Lord \"will not anticipate them that are asleep.\" The \"we\" means whichever of us are alive and remain unto the coming of the Lord. The Spirit designed that believers in each successive age should live in continued expectation of the Lord's coming, not knowing but that they should be among those found alive at His coming (Mat 24:42). It is a sad fall from this blessed hope, that death is looked for by most men, rather than the coming of our Lord. Each successive generation in its time and place represents the generation which shall actually survive till His coming (Mat 25:13; Rom 13:11; Co1 15:51; Jam 5:9; Pe1 4:5-6). The Spirit subsequently revealed by Paul that which is not inconsistent with the expectation here taught of the Lord's coming at any time; namely, that His coming would not be until there should be a \"falling away first\" (Th2 2:2-3); but as symptoms of this soon appeared, none could say but that still this precursory event might be realized, and so the Lord come in his day. Each successive revelation fills in the details of the general outline first given. So Paul subsequently, while still looking mainly for the Lord's coming to clothe him with his body from heaven, looks for going to be with Christ in the meanwhile (Co2 5:1-10; Phi 1:6, Phi 1:23; Phi 3:20-21; Phi 4:5). EDMUNDS well says, The \"we\" is an affectionate identifying of ourselves with our fellows of all ages, as members of the same body, under the same Head, Christ Jesus. So Hos 12:4, \"God spake with us in Beth-el,\" that is, with Israel. \"We did rejoice,\" that is, Israel at the Red Sea (Psa 66:6). Though neither Hosea, nor David, was alive at the times referred to, yet each identifies himself with those that were present.\n\n"]},{"type":"verse","number":16,"content":["himself--in all the Majesty of His presence in person, not by deputy. \n\ndescend--even as He ascended (Act 1:11). \n\nwith--Greek, \"in,\" implying one concomitant circumstance attending His appearing. \n\nshout--Greek, \"signal shout,\" \"war shout.\" Jesus is represented as a victorious King, giving the word of command to the hosts of heaven in His train for the last onslaught, at His final triumph over sin, death, and Satan (Rev 19:11-21). \n\nthe voice of . . . archangel--distinct from the \"signal shout.\" Michael is perhaps meant (Jde 1:9; Rev 12:7), to whom especially is committed the guardianship of the people of God (Dan 10:13). \n\ntrump of God--the trumpet blast which usually accompanies God's manifestation in glory (Exo 19:16; Psa 47:5); here the last of the three accompaniments of His appearing: as the trumpet was used to convene God's people to their solemn convocations (Num 10:2, Num 10:10; Num 31:6), so here to summon God's elect together, preparatory to their glorification with Christ (Psa 50:1-5; Mat 24:31; Co1 15:52). \n\nshall rise first--previously to the living being \"caught up.\" The \"first\" here has no reference to the first resurrection, as contrasted with that of \"the rest of the dead.\" That reference occurs elsewhere (Mat 13:41-42, Mat 13:50; Joh 5:29; Co1 15:23-24; Rev 20:5-6); it simply stands in opposition to \"then,\" Th1 4:17. FIRST, \"the dead in Christ\" shall rise, THEN the living shall be caught up. The Lord's people alone are spoken of here.\n\n"]},{"type":"verse","number":17,"content":["we which are alive . . . shall be caught up--after having been \"changed in a moment\" (Co1 15:51-52). Again he says, \"we,\" recommending thus the expression to Christians of all ages, each generation bequeathing to the succeeding one a continually increasing obligation to look for the coming of the Lord. [EDMUNDS]. \n\ntogether with them--all together: the raised dead, and changed living, forming one joint body. \n\nin the clouds--Greek, \"in clouds.\" The same honor is conferred on them as on their Lord. As He was taken in a cloud at His ascension (Act 1:9), so at His return with clouds (Rev 1:7), they shall be caught up in clouds. The clouds are His and their triumphal chariot (Psa 104:3; Dan 7:13). ELLICOTT explains the Greek, \"robed round by upbearing clouds\" [Aids to Faith]. \n\nin the air--rather, \"into the air\"; caught up into the region just above the earth, where the meeting (compare Mat 25:1, Mat 25:6) shall take place between them ascending, and their Lord descending towards the earth. Not that the air is to be the place of their lasting abode with Him. \n\nand so shall we ever be with the Lord--no more parting, and no more going out (Rev 3:12). His point being established, that the dead in Christ shall be on terms of equal advantage with those found alive at Christ's coming, he leaves undefined here the other events foretold elsewhere (as not being necessary to his discussion), Christ's reign on earth with His saints (Co1 6:2-3), the final judgment and glorification of His saints in the new heaven and earth.\n\n"]},{"type":"verse","number":18,"content":["comfort one another--in your mourning for the dead (Th1 4:13).\n\n\n\n\nNext: 1 Thessalonians Chapter 5\n\n"]}],"introduction":"EXHORTATIONS TO CHASTITY; BROTHERLY LOVE; QUIET INDUSTRY; ABSTINENCE FROM UNDUE SORROW FOR DEPARTED FRIENDS, FOR AT CHRIST'S COMING ALL HIS SAINTS SHALL BE GLORIFIED. (1Th. 4:1-18)\n\nFurthermore--Greek, \"As to what remains.\" Generally used towards the close of his Epistles (Eph 6:10; Phi 4:8). \n\nthen--with a view to the love and holiness (Th1 3:12-13) which we have just prayed for in your behalf, we now give you exhortation. \n\nbeseech--\"ask\" as if it were a personal favor. \n\nby, &c.--rather as Greek, \"IN the Lord Jesus\"; in communion with the Lord Jesus, as Christian ministers dealing with Christian people [EDMUNDS]. \n\nas ye . . . received--when we were with you (Th1 2:13). \n\nhow--Greek, the \"how,\" that is, the manner. \n\nwalk and . . . please God--that is, \"and so please God,\" namely, by your walk; in contrast to the Jews who \"please not God\" (Th1 2:15). The oldest manuscripts add a clause here, \"even as also ye do walk\" (compare Th1 4:10; Th1 5:11). These words, which he was able to say of them with truth, conciliate a favorable hearing for the precepts which follow. Also the expression, \"abound more and more,\" implies that there had gone before a recognition of their already in some measure walking so.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/1TH/4.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TH","chapter":4},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/1TH/5.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TH","chapter":5},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/1TH/3.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TH","chapter":3},"numberOfVerses":17}