36 lines
12 KiB
HTML
36 lines
12 KiB
HTML
<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN">
|
|
<head>
|
|
<title>Blue Letter Bible: Text Commentaries</title>
|
|
<script src="../../../js/basepath.js" type="text/javascript"></script>
|
|
<script src="./js/nav.js" type="text/javascript"></script>
|
|
<script src="./js/MainHeader.js" type="text/javascript"></script>
|
|
<script type="text/javascript">
|
|
PriorBook = 'Colossians';
|
|
PriorBookURL = './Comm/jfb/Col/Col000.html';
|
|
PriorChapter = 'Colossians 4';
|
|
PriorChapterURL = './Comm/jfb/Col/Col004.html';
|
|
NextBook = '2 Thessalonians';
|
|
NextBookURL = './Comm/jfb/2Th/2Th000.html';
|
|
NextChapter = '1 Thessalonians 1';
|
|
NextChapterURL = './Comm/jfb/1Th/1Th001.html';
|
|
Title = 'The First Epistle of Paul the Apostle to the Thessalonians';
|
|
SubTitle1 = 'Commentary by A. R. FAUSSET';
|
|
SubTitle2 = '';
|
|
SubTitle3 = 'INTRODUCTION';
|
|
SubTitle3Cased = 'Introduction';
|
|
Author = ' Jamieson, Fausset & Brown';
|
|
imageMasthead = 'jfb.gif';
|
|
authorCite = 'Robert Jamieson; A.R. Fausset; and David Brown';
|
|
</script>
|
|
<script src="./js/Comms/JFB.js" type="text/javascript"></script>
|
|
</head><body>
|
|
<p align="center">Commentary by A. R. FAUSSET<br>INTRODUCTION
|
|
<p id="Introduction">The AUTHENTICITY of this Epistle is attested by IRENAEUS [<i>Against Heresies,</i> 5.6.1], quoting <a onclick="return mV('1Th',5,23);">1Th 5:23</a>; CLEMENT OF ALEXANDRIA [<i>The Instructor,</i> 1.88], quoting <a onclick="return mV('1Th',2,7);">1Th 2:7</a>; TERTULLIAN [<i>On the Resurrection of the Flesh,</i> 24], quoting <a onclick="return mV('1Th',5,1);">1Th 5:1</a>; CAIUS in EUSEBIUS' <i>Ecclesiastical History</i> [6.20]; ORIGEN [<i>Against Celsus,</i> 3].
|
|
<p>The OBJECT OF THE EPISTLE.—Thessalonica was at this time capital of the Roman second district of Macedonia [LIVY, <i>Histories,</i> 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 (<a onclick="return mV('1Th',2,2);">1Th 2:2</a>) passed on to Thessalonica; and in company with Silas (<a onclick="return mV('Act',17,'1-9');">Act 17:1-9</a>) and Timotheus (<a onclick="return mV('Act',16,3);">Act 16:3</a>: <a onclick="return mV('Act',17,14);">17:14</a>, compare with <a onclick="return mV('1Th',1,1);">1Th 1:1</a>; <a onclick="return mV('1Th',3,'1-6');">3:1-6</a>; <a onclick="return mV('2Th',1,1);">2Th 1:1</a>) founded the Church there. The Jews, as a body, rejected the Gospel when preached for three successive sabbaths (<a onclick="return mV('Act',17,2);">Act 17:2</a>); 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 (<a onclick="return mV('1Th',1,6);">1Th 1:6</a>; <a onclick="return mV('1Th',2,13);">2:13</a>) from their own countrymen and from the Jews (<a onclick="return mV('1Th',2,'14-16');">1Th 2:14-16</a>). His stay at Thessalonica was doubtless not limited to the three weeks in which were the three sabbaths specified in <a onclick="return mV('Act',17,2);">Act 17:2</a>; for his laboring there with his hands for his support (<a onclick="return mV('1Th',2,9);">1Th 2:9</a>; <a onclick="return mV('2Th',3,8);">2Th 3:8</a>), his receiving supplies there more than once from Philippi (<a onclick="return mV('Phl',4,16);">Phl 4:16</a>), his making many converts from the Gentiles (<a onclick="return mV('1Th',1,9);">1Th 1:9</a>; and as two oldest manuscripts read, <a onclick="return mV('Act',17,4);">Act 17:4</a>, "of the devout <i>and</i> of the Greeks a great multitude," <a onclick="return mV('Act',17,4);">Act 17:4</a>), and his appointing ministers—all imply a longer residence. Probably as at Pisidian Antioch (<a onclick="return mV('Act',13,46);">Act 13:46</a>), at Corinth (<a href= "#" onclick="return mV('Act',18,6,7);">Act 18:6-7</a>), and at Ephesus (<a onclick="return mV('Act',19,8,9);">Act 19:8-9</a>), 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 (<a onclick="return mV('Act',17,5);">Act 17:5</a>), perhaps "the kinsman" of Paul mentioned in<a onclick="return mV('Rom',16,21);">Rom 16:21</a>. His great subject of teaching to them seems to have been the coming and kingdom of Christ, as we may infer from <a onclick="return mV('1Th',1,10);">1Th 1:10</a>; <a onclick="return mV('1Th',2,12,19);">2:12, 19</a>; <a onclick="return mV('1Th',3,13);">3:13</a>; <a onclick="return mV('1Th',4,'13-18');">4:13-18</a>; <a onclick="return mV('1Th',5,'1-11', '23-24');">5:1-11, 23-24</a>; and that they should walk worthy of it (<a onclick="return mV('1Th',2,12);">1Th 2:12</a>; <a onclick="return mV('1Th',4,1);">4:1</a>;). And it is an undesigned coincidence between the two Epistles and <a onclick="return mV('Act',17,5, 9);">Act 17:5, 9</a>, 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 Caesar, saying that there is another <i>king,</i> one Jesus." As in the case of the Lord Jesus Himself (<a onclick="return mV('Jhn',18,'33-37');">Jhn 18:33-37</a>; <a onclick="return mV('Jhn',19,12');">19:12</a>; compare <a onclick="return mV('Mat',26,64);">Mat 26:64</a>), they perverted the doctrine of the coming kingdom of Christ into a ground for the charge of treason against Caesar. The result was, Paul and Silas were obliged to flee under the cover of night to Berea; Timothy had probably preceded him (<a onclick="return mV('Act',17,10,14);">Act 17:10, 14</a>). 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 (<a onclick="return mV('1Th',1,7,8);">1Th 1:7-8</a>). 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 <a onclick="return mV('Act',17,10);">Act 17:10</a>, with <a onclick="return mV('Act',17,14);">Act 17:14</a>) 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" (<a onclick="return mV('1Th',3,10);">1Th 3:10</a>); but (probably using the Thessalonian Jews as his instruments, <a onclick="return mV('Jhn',13,27);">Jhn 13:27</a>) "Satan hindered" him (<a onclick="return mV('1Th',2,18);">1Th 2:18</a>; compare <a onclick="return mV('Act',17,13);">Act 17:13</a>). He therefore sent Timotheus, who seems to have followed him to Athens from Berea (<a onclick="return mV('Act',17,15);">Act 17:15</a>), immediately on his arrival to Thessalonica (<a onclick="return mV('1Th',3,1);">1Th 3:1</a>); 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 <i>at Athens</i> at all, though Paul had desired him and Timothy to "come to him with all speed" (<a onclick="return mV('Act',17,15);">Act 17:15</a>); but seems with Timothy (who from Thessalonica called for him at Berea) to have joined Paul <i>at Corinth</i> first; compare <a onclick="return mV('Act',18,1,5);">Act 18:1, 5</a>, "When Silas and Timothy were come from <i>Macedonia.</i>" The Epistle makes no mention of Silas <i>at Athens,</i> as it does of Timothy (<a onclick="return mV('1Th',3,1);">1Th 3:1</a>).
|
|
<p>Timothy's account of the Thessalonian Church was highly favorable. They abounded in faith and charity and reciprocated his desire to see them (<a onclick="return mV('1Th',3,'6-10');">1Th 3:6-10</a>). 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 (<a onclick="return mV('1Th',4,11,12);">1Th 4:11-12</a>). 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 (<a onclick="return mV('1Th',5,'5-7');">1Th 5:5-7</a>), as also against charity (<a onclick="return mV('1Th',4,'3-10');">1Th 4:3-10</a>; <a onclick="return mV('1Th',5,13,15);">5:13, 15</a>). 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 (<a onclick="return mV('1Th',5,19);">1Th 5:19</a>). 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.
|
|
<p>The PLACE OF WRITING IT was doubtless Corinth, where Timothy and Silas rejoined him (<a onclick="return mV('Act',18,5);">Act 18:5</a>) soon after he arrived there (compare <a onclick="return mV('1Th',2,17);">1Th 2:17</a>) in the autumn of A.D. 52.
|
|
<p>The TIME OF WRITING was evidently immediately after having received from Timothy the tidings of their state (<a onclick="return mV('1Th',3,6);">1Th 3:6</a>) in the winter of A.D. 52, or early in 53. For it was written not long after the conversion of the Thessalonians (<a onclick="return mV('1Th',1,8,9);">1Th 1:8-9</a>), while Paul could speak of himself as only <i>taken from them for a short season</i> (<a onclick="return mV('1Th',2,17);">1Th 2:17</a>). Thus this Epistle was <i>first in date of all Paul's extant Epistles.</i> 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 <a onclick="return mV('1Th',2,18);">1Th 2:18</a>; <a onclick="return mV('1Th',3,5);">3:5</a>; <a onclick="return mV('1Th',5,27);">5:27</a>. "We" is the true reading, <a onclick="return mV('1Th',4,13);">1Th 4:13</a>. The <i>English Version</i> "I," in <a onclick="return mV('1Th',4,9);">1Th 4:9</a>; <a onclick="return mV('1Th',5,1,23);">1Th 5:1, 23</a>, is not supported by the original [EDMUNDS].
|
|
<p>The 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.
|
|
<p>The 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.
|
|
</div></div><div class="return"><a href="#top">Return to Top</a></div>
|
|
<script src="./js/MainFooter.js" type="text/javascript"></script> |