성경 주석서

Finally (το λοιπον). Accusative of general reference. Cf. λοιπον 1 Thessalonians 4:1. Pray (προσευχεσθε). Present middle, keep on praying. Note περ as in 1 Thessalonians 5:25. That the word of the Lord may run and be glorified (ινα ο λογος του κυριου τρεχη κα δοξαζητα). Usual construction of ινα after προσευχομα, sub-final use, content and purpose combined. Note present subjunctive with both verbs rather than aorist, may keep on running and being glorified, two verbs joined together nowhere else in the N.T. Paul probably derived this metaphor from the stadium as in 1 Corinthians 9:24; Galatians 2:2; Romans 9:16; Philippians 2:16; 2 Timothy 4:7. Lightfoot translates "may have a triumphant career." On the word of the Lord see on 1 Thessalonians 1:8. Paul recognizes the close relation between himself and the readers. He needs their prayers and sympathy and he rejoices in their reception of the word of the Lord already, even as also it is with you (καθως κα προς υμας). "As it does in your case" (Frame).

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And that we may be delivered (κα ινα ρυσθωμεν). A second and more personal petition (Milligan). First aorist passive subjunctive of ρυομα, old verb to rescue. Note change in tense from present to aorist (effective aorist). From unreasonable and evil men (απο των ατοπων κα πονηρων ανθρωπων). Ablative case with απο. Originally in the old Greek ατοπος (α privative and τοπος) is out of place, odd, unbecoming, perverse, outrageous, both of things and persons. Πονηρος is from πονεω, to work (πονος), looking on labour as an annoyance, bad, evil. Paul had a plague of such men in Corinth as he had in Thessalonica. For all have not faith (ου γαρ παντων η πιστις). Copula εστιν not expressed. Παντων is predicate possessive genitive, faith (article with abstract substantive) does not belong to all. Hence their evil conduct.

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But the Lord is faithful (πιστος δε εστιν ο κυριος). But faithful is the Lord (correct rendition), with a play (paronomasia) on πιστις by πιστος as in Romans 3:3 we have a word-play on απιστεω and απιστια. The Lord can be counted on, however perverse men may be. From the evil one (απο του πονηρου). Apparently a reminiscence of the Lord's Prayer in Matthew 6:13 ρυσα ημας απο του πονηρου. But here as there it is not certain whether του πονηρου is neuter (evil) like to πονηρον in Romans 12:9 or masculine (the evil one). But we have ο πονηρος (the evil one) in 1 John 5:18 and του πονηρου is clearly masculine in Ephesians 6:16. If masculine here, as is probable, is it "the Evil One" (Ellicott) or merely the evil man like those mentioned in verse 2 Thessalonians 3:2? Perhaps Paul has in mind the representative of Satan, the man of sin, pictured in 2 Thessalonians 2:1-12, by the phrase here without trying to be too definite.

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And we have confidence (πεποιθομεν). Second perfect indicative of πειθω, to persuade, intransitive in this tense, we are in a state of trust. In the Lord touching you (εν κυριω εφ' υμας). Note the two prepositions, εν in the sphere of the Lord (1 Thessalonians 4:1) as the ground of Paul's confident trust, εφ' (επ) with the accusative (towards you) where the dative could have been used (cf. 2 Corinthians 2:3). Ye both do and will do ([και] ποιειτε κα ποιησετε). Compliment and also appeal, present and future tenses of ποιεω. The things which we command (α παραγγελλομεν). Note of apostolic authority here, not advice or urging, but command.

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Direct (κατευθυνα). First aorist active optative of wish for the future as in 2 Thessalonians 2:17; 1 Thessalonians 5:23 from κατευθυνω, old verb, as in 1 Thessalonians 3:11 (there way , here hearts ) and Luke 1:79 of feet (ποδας). Perfective use of κατα. Bold figure for making smooth and direct road. The Lord here is the Lord Jesus. Into the love of God (εις την αγαπην του θεου). Either subjective or objective genitive makes sense and Lightfoot pleads for both, "not only as an objective attribute of deity, but as a ruling principle in our hearts," holding that it is "seldom possible to separate the one from the other." Most scholars take it here as subjective, the characteristic of God. Into the patience of Christ (εις την υπομνην του Χριστου). There is the same ambiguity here, though the subjective idea, the patience shown by Christ, is the one usually accepted rather than "the patient waiting for Christ" (objective genitive).

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Now we command you (παραγγελλομεν δε υμιν). Paul puts into practice the confidence expressed on their obedience to his commands in verse 2 Thessalonians 3:4. In the name of the Lord Jesus Christ (εν ονοματ του κυριου Ιησου Χριστου). Name (ονομα) here for authority of Jesus Christ with which compare through the Lord Jesus (δια του κυριου Ιησου) in 1 Thessalonians 4:2. For a full discussion of the phrase see the monograph of W. Heitmuller, Im Namen Jesu. Paul wishes his readers to realize the responsibility on them for their obedience to his command. That ye withdraw yourselves (στελλεσθα υμας). Present middle (direct) infinitive of στελλω, old verb to place, arrange, make compact or shorten as sails, to move oneself from or to withdraw oneself from (with απο and the ablative). In 2 Corinthians 8:20 the middle voice (στελλομενο) means taking care. From every brother that walketh disorderly (απο παντος αδελφου ατακτως περιπατουντος). He calls him "brother" still. The adverb ατακτως is common in Plato and is here and verse 2 Thessalonians 3:11 alone in the N.T., though the adjective ατακτος, equally common in Plato we had in 1 Thessalonians 5:14 which see. Military term, out of ranks. And not after the tradition (κα μη κατα την παραδοσιν). See on 2 Thessalonians 2:15 for παραδοσιν. Which they received of us (ην παρελαβοσαν παρ ημων). Westcott and Hort put this form of the verb (second aorist indicative third person plural of παραλαμβανω, the -οσαν form instead of -ον, with slight support from the papyri, but in the LXX and the Boeotian dialect, Robertson, Grammar, pp. 335f.) in the margin with παρελαβετε (ye received) in the text. There are five different readings of the verb here, the others being παρελαβον, παρελαβε, ελαβοσαν.

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How ye ought to imitate us (πως δε μιμεισθα ημας). Literally, how it is necessary to imitate us. The infinitive μιμεισθα is the old verb μιμεομα from μιμος (actor, mimic), but in N.T. only here (and verse 2 Thessalonians 3:9), Hebrews 13:7; 3 John 1:11. It is a daring thing to say, but Paul knew that he had to set the new Christians in the midst of Jews and Gentiles a model for their imitation (Philippians 3:17). For we behaved not ourselves disorderly among you (οτ ουκ ητακτησαμεν εν υμιν). First aorist active indicative of old verb ατακτεω, to be out of ranks of soldiers. Specific denial on Paul's part in contrast to verse 2 Thessalonians 3:6; 2 Thessalonians 3:17.

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For nought (δωρεαν). Adverbial accusative, as a gift, gift-wise (δωρεα, gift, from διδωμ). Same claim made to the Corinthians (2 Corinthians 11:7), old word, in LXX, and papyri. He lodged with Jason, but did not receive his meals gratis, for he paid for them. Apparently he received no invitations to meals. Paul had to make his financial independence clear to avoid false charges which were made in spite of all his efforts. To eat bread is merely a Hebraism for eat (verse 2 Thessalonians 3:10). See 1 Thessalonians 2:9 for labour and travail, and night and day (νυκτος κα ημερας, genitive of time, by night and by day). See 1 Thessalonians 2:9 for rest of the verse in precisely the same words.

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