{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/th1002.htm","path":"bib/cmt/vws/th1002.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/th1002.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nWas not in vain (\u03bf\u1f50 \u03ba\u03b5\u03bd\u1f74 \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5\u03bd)\nMore accurately, hath not proved vain. \u039a\u03b5\u03bd\u1f74 is empty. \u039c\u03b1\u03c4\u03b1\u03af\u03b1, also rendered vain, is fruitless.\nHaving suffered before (\u03c0\u03c1\u03bf\u03c0\u03b1\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2)\nN.T.o. Although we had suffered.\nHaving been shamefully entreated (\u1f51\u03b2\u03c1\u03b9\u03c3\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2)\nComp. Matthew 22; Luk 18:32; Act 14:5. This may have been added because \u03c0\u03c1\u03bf\u03c0\u03b1\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 alone might denote the experience of something good; but it is more probably intended as an expansion and illustration of that word. Paul's sensitiveness to personal indignity appears in the narrative in Acts 16, which gives the historical explanation of the two words. It appears frequently in 2nd Corinthians.\nAs ye know (\u03ba\u03b1\u03b8\u1f7c\u03c2 \u03bf\u1f34\u03b4\u03b1\u03c4\u03b5)\nOne of the many characteristic expressions of these Epistles which indicate community of experience and sentiment on the part of Paul and his readers. See Th1 1:5, Th1 1:8; Th1 2:1, Th1 2:5, Th1 2:10, Th1 2:11; Th1 3:3, Th1 3:4, Th1 3:12; Th1 4:1, Th1 4:2, Th1 4:6, Th1 4:11; Th1 5:1, Th1 5:11; Th2 2:16; Th2 3:1, Th2 3:2.\nPhilippi\nSee Acts 16:19-40; Phi 1:1.\nWe waxed bold (\u1f10\u03c0\u03b1\u03c1\u03c1\u03b7\u03c3\u03b9\u03b1\u03c3\u03ac\u03bc\u03b5\u03b8\u03b1)\nOnly once elsewhere in Paul, Eph 6:20. Frequent in Acts. Always in N.T. in connection with speaking. Derived from \u03c0\u1fb6\u03bd every, and \u1fe5\u1fc6\u03c3\u03b9\u03c2 speaking. Hence \u03c0\u03b1\u03c1\u03c1\u03b7\u03c3\u03af\u03b1 boldness, bold speaking out of every word. The noun is very often used adverbially, as \u03c0\u03b1\u03c1\u03c1\u03b7\u03c3\u03af\u1fb3 boldly or openly, Mar 8:32; see also Joh 18:20. In Acts always \u03bc\u03b5\u03c4\u1f70 \u03c0\u03b1\u03c1\u03c1\u03b7\u03c3\u03af\u03b1\u03c2 with boldness, comp. Heb 4:16. \u1f19\u03bd \u03c0\u03b1\u03c1\u03c1\u03b7\u03c3\u03af\u1fb3 in boldness, Joh 7:4; Joh 16:29; Eph 6:19; Phi 1:20. Both the verb and the noun are found in lxx. See Lev 26:13; Pro 10:10; Wisd. 5:1; 1 Macc. 4:18; Sir. 6:11.\nIn our God (\u1f10\u03bd \u03c4\u1ff7 \u03b8\u03b5\u1ff7 \u1f21\u03bc\u1ff6\u03bd)\nConst. with we waxed bold. Their boldness was not mere natural courage, but was inspired by God. There is a slight emphasis on our God, as contrasted with the idols from which they had turned (Th1 1:9). The phrase only here in N.T.\nGospel of God (\u03b5\u1f50\u03b1\u03b3\u03b3\u03ad\u03bb\u03b9\u03bf\u03bd \u03c4\u03bf\u1fe6 \u0398\u03b5\u03bf\u1fe6)\nFor the phrase see Mar 1:14; Rom 1:1; Rom 15:16; Co2 11:7; Th1 2:8, Th1 2:9; Pe1 4:17. It points to the monotheistic character of the gospel.\nIn much contention (\u1f10\u03bd \u03c0\u03bf\u03bb\u03bb\u1ff7 \u1f00\u03b3\u1ff6\u03bd\u03b9)\nBetter conflict. Comp. Col 2:1; Phi 1:27; Ti1 6:12; Heb 12:1. \u1f09\u03b3\u1f7c\u03bd originally of a contest in the arena; but it is used of any struggle, outward or inward.\nExhortation (\u03c0\u03b1\u03c1\u03ac\u03ba\u03bb\u03b7\u03c3\u03b9\u03c2)\nSee on Luk 6:24 and see on Co1 14:3. Exhortation or counsel is Paul's usual sense.\nOf deceit (\u1f10\u03ba \u03c0\u03bb\u03ac\u03bd\u03b7\u03c2)\nBetter, of error. It may imply deceit as accompanying or causing error, but it does not occur in the sense of deceit. Our exhortation did not proceed from any false teaching which we had ourselves received. We were guided by \"the spirit of truth\"; See Jo1 4:6, and comp. Pe2 1:16.\nOf uncleanness (\u1f10\u03be \u1f00\u03ba\u03b1\u03b8\u03b1\u03c1\u03c3\u03af\u03b1\u03c2)\n\u1f08\u03ba\u03b1\u03b8\u03b1\u03c1\u03c3\u03af\u03b1 in Mat 23:27 of the corruption of the sepulchre. Elsewhere in N.T. of sensual impurity. See Rom 1:24; Co2 12:21; Eph 4:19. Here in the sense of impurity on the side of sordidness. In Eph 4:19, Paul speaks of working uncleanness (\u1f00\u03ba\u03b1\u03b8\u03b1\u03c1\u03c3\u03af\u03b1\u03bd) in a spirit of selfish desire (\u03c0\u03bb\u03b5\u03bf\u03bd\u03b5\u03be\u03af\u03b1) which is the spirit of covetousness. In Eph 5:3, uncleanness and covetousness are closely associated. Paul means that his exhortation did not proceed from greed for gain or lust for power.\nIn guile (\u1f10\u03bd \u03b4\u03cc\u03bb\u1ff3)\nWhile uncleanness expresses impure purpose or motive, guile has reference to improper means; plausible but insincere methods of winning converts; suppression of the truth; \"huckstering the word of God\" (see on Co2 2:17); adulterating it for purposes of gain or popularity.\nWe were allowed (\u03b4\u03b5\u03b4\u03bf\u03ba\u03b9\u03bc\u03ac\u03c3\u03bc\u03b5\u03b8\u03b1)\nMore correctly, approved. See on Pe1 1:7. We came and spoke to you as tested men.\nPleasing (\u1f00\u03c1\u03ad\u03c3\u03ba\u03bf\u03bd\u03c4\u03b5\u03c2)\nAs being those who seek to please. Comp. Gal 1:10, and \u1f00\u03bd\u03b8\u03c1\u03c9\u03c0\u03ac\u03c1\u03b5\u03c3\u03ba\u03bf\u03b9 man-pleasers, Eph 6:6; Col 3:22. Comp. lxx, Psa 52:5 : \"God hath scattered the bones of men-pleasers.\" The fourth Psalm of Solomon is entitled: Against the men-pleasers (\u1f00\u03bd\u03b8\u03c1\u03c9\u03c0\u03b1\u03c1\u03ad\u03c3\u03ba\u03bf\u03b9\u03c2).\nWho proveth (\u03b4\u03bf\u03ba\u03b9\u03bc\u03ac\u03b6\u03bf\u03bd\u03c4\u03b9)\nWord-play with \u03b4\u03b5\u03b4\u03bf\u03ba\u03b9\u03bc\u03ac\u03c3\u03bc\u03b5\u03b8\u03b1 we were approved.\nUsed we flattering words (\u1f10\u03bd \u03bb\u03cc\u03b3\u1ff3 \u03ba\u03bf\u03bb\u03b1\u03ba\u03af\u03b1\u03c2 \u1f10\u03b3\u03b5\u03bd\u03b7\u03b8\u03ae\u03bc\u03b5\u03bd)\nBetter, were we found using flattering discourse. Very literally and baldly it is, we came to pass in discourse of flattery. It means more than the mere fact that they were not flatterers: rather, they did not prove to be such in the course of their work. Similar periphrases with \u1f10\u03bd are found, Luk 22:44; Act 22:17; Co2 3:7; Phi 2:7; with \u03b5\u1f30\u03c2, Mat 21:42; Mar 12:10; Luk 20:17; Act 4:11; Th1 3:5. \u039a\u03bf\u03bb\u03b1\u03ba\u03af\u03b1 flattery, N.T.o. olxx. Rare in Class. \u039b\u03cc\u03b3\u1ff3 is explained by some as report or rumor. Common report did not charge us with being flatterers. This meaning is admissible, but the other is simpler. Paul says that they had not descended to flattery in order to make the gospel acceptable. They had not flattered men's self-complacency so as to blind them to their need of the radical work which the gospel demands.\nCloke of covetousness (\u03c0\u03c1\u03bf\u03c6\u03ac\u03c3\u03b5\u03b9 \u03c0\u03bb\u03b5\u03bf\u03bd\u03b5\u03be\u03af\u03b1\u03c2)\nFor \u03c0\u03c1\u03cc\u03c6\u03b1\u03c3\u03b9\u03c2 see on Joh 15:22. Properly pretext: \u03c0\u03c1\u03cc before, \u03c6\u03ac\u03c3\u03b9\u03c2 a word or saying. Others, less probably, from \u03c0\u03c1\u03bf\u03c6\u03b1\u03af\u03bd\u03b5\u03b9\u03bd to cause to shine forth or before. Paul means that he had not used his apostolic office to disguise or conceal avaricious designs.\nGod is witness (\u03b8\u03b5\u1f78\u03c2 \u03bc\u03ac\u03c1\u03c4\u03c5\u03c2)\nComp. Rom 1:9; Co2 1:23; Phi 1:8; Th1 2:10. God or the Lord is witness is a common O.T. formula: see Gen 31:44, Gen 31:50; Sa1 12:5, Sa1 12:6; Sa1 20:23, Sa1 20:42; Wisd. 1:6. For testimony to his conduct, he appeals to the Thessalonians (as ye know): for testimony to his motives, he appeals to God. Comp. Th1 2:10, where there is the double appeal.\nOf men (\u1f10\u03be \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd)\nTo extract glory from men.\nWhen we might have been burdensome (\u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03bd\u03bf\u03b9 \u1f10\u03bd \u03b2\u03ac\u03c1\u03b5\u03b9 \u03b5\u1f36\u03bd\u03b1\u03b9)\nLit. being able to be in weight. The phrase \u1f10\u03bd \u03b2\u03ac\u03c1\u03b5\u03b9 in weight is unique in N.T., and does not occur in lxx. The better rendering here is to be in authority. Paul means that his position as an apostle would have warranted him in asserting authority or standing on his dignity, which he did not do. \u0392\u03ac\u03c1\u03bf\u03c2 weight, in the sense of influence, is found in late Greek. Paul's Epistles were called weighty (\u03b2\u03b1\u03c1\u03b5\u1fd6\u03b1\u03b9), Co2 10:10 : others explain as referring to the apostolic right to exact pecuniary support.\nGentle (\u1f24\u03c0\u03b9\u03bf\u03b9)\nThis reading is adopted by Tischendorf, Weiss, and the Rev. T. Westcott and Hort read \u03bd\u03ae\u03c0\u03b9\u03bf\u03b9 babes. This gives a stronger and bolder image, and one which falls in better with the course of thought, in which Paul is asserting his innocence of guile and flattery, and not of harshness.\nAmong you (\u1f10\u03bd \u03bc\u03ad\u03c3\u1ff3 \u1f51\u03bc\u1ff6\u03bd)\nBetter, and more literally, in the midst of you, which implies more intimate intercourse than among you. Comp. Luk 22:27.\nNurse (\u03c4\u03c1\u03bf\u03c6\u03cc\u03c2)\nN.T.o. In Class. sometimes of a mother, and so probably here. See Gal 4:19.\nCherisheth (\u03b8\u03ac\u03bb\u03c0\u1fc3)\nPo. Here and Eph 5:29. The verb originally means to warm. See lxx, Deu 22:6.\nHer own children\nNote the inversion of metaphor. Paul is first the babe, then the nurse or mother. For similar instances see Th1 5:2, Th1 5:4; Co2 3:13-16; Rom 7:1 ff. See Introduction to 2 Corinthians, Vol. 3, p. 19.\nBeing affectionately desirous (\u1f41\u03bc\u03b5\u03b9\u03c1\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9)\nN.T.o. Once in lxx, Job 3:21. The figure of the nursing mother is continued. She is not satisfied with nursing the child, but interests herself affectionately in all that concerns it.\nWe were willing (\u03b7\u1f50\u03b4\u03bf\u03ba\u03bf\u1fe6\u03bc\u03b5\u03bd)\nBetter, we were pleased. Imperfect tense: we continued to entertain and manifest our affectionate solicitude. The verb occasionally in later Greek, and often in lxx. In N.T. it is used of God's decrees, as Luk 12:32; Co1 1:21; Gal 1:15; Col 1:19; and of the free determination and plans of men, as Rom 15:26; Co2 5:8; Th1 3:1.\nSouls (\u03c8\u03c5\u03c7\u03ac\u03c2)\nBetter lives. See on Rom 11:3; see on Co1 15:45; see on Mar 12:30.\nLabor - travail (\u03ba\u03cc\u03c0\u03bf\u03bd - \u03bc\u03cc\u03c7\u03b8\u03bf\u03bd)\nThe two words are associated in Co2 11:27; Th2 3:8. \u039c\u03cc\u03c7\u03b8\u03bf\u03c2 travail, Po. Frequent in lxx. \u039a\u03cc\u03c0\u03bf\u03c2 emphasizes fatigue, \u03bc\u03cc\u03c7\u03b8\u03bf\u03c2 hardship.\nBecause we would not be chargeable (\u03c0\u03c1\u1f78\u03c2 \u03c4\u1f78 \u03bc\u1f74 \u1f10\u03c0\u03b9\u03b2\u03b1\u03c1\u1fc6\u03c3\u03b1\u03b9)\nIncorrect. Rend. that we might not burden. Put you to expense for our support. Comp. Th2 3:8.\nHolily - justly - unblameably (\u1f41\u03c3\u03af\u03c9\u03c2 - \u03b4\u03b9\u03ba\u03b1\u03af\u03c9\u03c2 - \u1f00\u03bc\u03ad\u03bc\u03c0\u03c4\u03c9\u03c2)\nFor \u03b4\u03b9\u03ba\u03b1\u03af\u03c9\u03c2 holily, see on Luk 1:75; for \u03b4\u03b9\u03ba\u03b1\u03af\u03c9\u03c2 justly or righteously, see on Rom 1:17; see on Rom 5:7. \u1f09\u03bc\u03ad\u03bc\u03c0\u03c4\u03c9\u03c2 unblameably, only in these Epistles. See Th1 3:13; Th1 5:23. For the distinction between \u1f45\u03c3\u03b9\u03bf\u03c2 and \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03c2 see Plato, Gorg. 507.\nComforted (\u03c0\u03b1\u03c1\u03b1\u03bc\u03c5\u03b8\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03b9)\nThe A.V. renders the three participles in this verse as finite verbs, we exhorted, etc. Rev. retains the participial construction. Better than comforted, persuading. Persuasion is the form which the exhortation assumed. \u03a0\u03b1\u03c1\u03ac\u03ba\u03bb\u03b7\u03c3\u03b9\u03c2 exhortation, and \u03c0\u03b1\u03c1\u03b1\u03bc\u03cd\u03b8\u03b9\u03bf\u03c5 persuasion, are associated in Phi 2:1. The verb \u03c0\u03b1\u03c1\u03b1\u03bc\u03c5\u03b8\u03ad\u03bf\u03bc\u03b1\u03b9, to persuade occurs only four times in N.T. See on Phi 2:1. Neither verb nor noun in lxx.\nCharged (\u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9)\nRev. testifying; but the A.V. is more correct. Rend. charging. The verb means to conjure, or appeal to by something sacred. So Eph 4:17. Comp. Act 20:26; Gal 5:3, and \u03b4\u03b9\u03b1\u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03bf\u03bc\u03b1\u03b9 I charge, Ti1 5:21; Ti2 2:14; Ti2 4:1. Comp. Thucyd. vi. 80.\nWalk (\u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6\u03bd)\nBy Paul exclusively in the metaphorical sense of behaving or conducting one's self. Similarly in Hebrews. In the Synoptic Gospels, with one exception (Mar 7:5), of the physical act. Both senses in the Fourth Gospel, but only the metaphorical sense in John's Epistles. Once in the metaphorical sense in Acts, Act 21:21. In lxx almost exclusively literal; but see 2 Kings 20:23; Pro 8:20; Ecc 11:9. The phrase \u1f00\u03be\u03af\u03c9\u03c2 \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6\u03bd to walk worthily, in Eph 4:1; Col 1:10.\nWorthy of God (\u1f00\u03be\u03af\u03c9\u03c2 \u03b8\u03b5\u03bf\u1fe6)\nBetter worthily. For \u1f00\u03be\u03af\u03c9\u03c2 comp. lxx, Wisd. 7:15; 16:1; Sir. 14:11. The formula \u1f00\u03be\u03af\u03c9\u03c2 \u03b8\u03b5\u03bf\u1fe6 is found among the Pergamum papyri. A priest of Dionysus is described as having performed his sacred duties \u1f00\u03be\u03af\u03c9\u03c2 \u03b8\u03b5\u03bf\u1fe6. A priestess of Athene as having served \u1f00\u03be\u03af\u03c9\u03c2 \u03c4\u1fc6\u03c2 \u03b8\u03b5\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03c4\u1fc6\u03c2 \u03c0\u03b1\u03c4\u03c1\u03af\u03b4\u03bf\u03c2 worthily of the goddess and of her fatherland. A chief herdsman as having conducted the divine mysteries. \u1f00\u03be\u03af\u03c9\u03c2 \u03c4\u03bf\u1fe6 \u03ba\u03b1\u03b8\u03b7\u03b3\u03b5\u03bc\u03cc\u03bd\u03bf\u03c2 \u0394\u03b9\u03bf\u03bd\u03cd\u03c3\u03bf\u03c5 worthily of his chief, Dionysus. The dates of these papyri are from 141 b.c. to the beginning of the first century a.d.\nKingdom and glory\nThe only instance of this collocation. God's kingdom is here conceived as present - the economy of divine grace to which the readers are called as Christians. Glory is the future consummation of that kingdom. For \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1 kingdom, see on Luk 6:20. \u0394\u03cc\u03be\u03b1 glory is not used in N.T. in its primary, classical sense of opinion or notion. It signifies reputation, Joh 12:43; Rom 2:7, Rom 2:10 : brightness or splendor, Act 22:11; Rom 9:4; Co1 15:40. Glory of God expresses the sum total of the divine perfections. The idea is prominent in redemptive revelation: see Isa 60:1; Rom 5:2; Rom 6:4. It expresses the form in which God reveals himself in the economy of salvation: see Rom 9:23; Eph 1:12; Ti1 1:11. It is the means by which the redemptive work is carried on: see Pe2 1:3; Rom 6:4; Eph 3:16; Col 1:11. It is the goal of Christian hope: see Rom 5:2; Rom 8:18, Rom 8:21; Tit 2:13.\nAlso - we\nAlso may point to an expression of thanksgiving in a letter from the Thessalonians to Paul. You say \"we give thanks to God.\" We also give thanks. Comp. Th1 1:2.\nWhen ye received the word of God which ye heard of us (\u03c0\u03b1\u03c1\u03b1\u03bb\u03b1\u03b2\u03cc\u03bd\u03c4\u03b5\u03c2 \u03bb\u03cc\u03b3\u03bf\u03bd \u1f00\u03ba\u03bf\u1fc6\u03c2 \u03c0\u03b1\u03c1' \u1f21\u03bc\u1ff6\u03bd \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6)\nRend. when ye received the word of the message (which came) from us, even the word of God. The words the word of the message from us form one conception, governed by \u03c0\u03b1\u03c1\u03b1\u03bb\u03b1\u03b2\u03cc\u03bd\u03c4\u03b5\u03c2 having received or when ye received; therefore from us is not to be taken as depending on having received, as Rev. when ye received from us the word, etc. Of God (supply the word) is added in order to correct any possible false impression made by from us. \u1f09\u03ba\u03bf\u03ae in N.T. means the sense of hearing, as Mat 13:14; Co1 12:17; Pe2 2:8 : or the organ of hearing = ear, as Mar 7:35; Luk 7:1 : or a thing heard, a report, rumor, as Joh 12:38; Rom 10:16. The phrase \u03bb\u03cc\u03b3\u03bf\u03c2 \u1f00\u03ba\u03bf\u1fc6\u03c2 or \u03c4\u1fc6\u03c2 \u1f00\u03ba\u03bf\u1fc6\u03c2 the word of hearing, or word of the message, signifies the word which is heard. Comp. Heb 4:2. See on the fame, Luk 4:37.\nEffectually worketh (\u1f10\u03bd\u03b5\u03c1\u03b3\u03b5\u1fd6\u03c4\u03b1\u03b9)\nReferring to the word, not to God. Comp. Phi 2:13. In the middle voice as here, used only by Paul and James, and only of things. See Eph 3:20; Col 1:29; Jam 5:16, and footnote on Col 1:29. The noun \u1f10\u03bd\u03ad\u03c1\u03b3\u03b5\u03b9\u03b1, Po. It means power in exercise, and is used only of superhuman power.\nIn Christ Jesus\nSeems to be added to distinguish the Christian churches in Judaea from the synagogues of the Jews, which would claim to be churches of God. Comp. Gal 1:22, and see on Th1 1:1. In Christ Jesus, in Christ, in Jesus, in the Lord, in him, are common Pauline formulas to denote the most intimate communion with the living Christ. These phrases are not found in the Synoptic Gospels. \u1f19\u03bd \u1f10\u03bc\u03bf\u03af in me (Christ) is frequent in the Fourth Gospel. The conception is that of a sphere or environment in which a Christian or a church lives, as a bird in the air, or the roots of a tree in the soil.\nCountrymen (\u03c3\u03c5\u03bc\u03c6\u03c5\u03bb\u03b5\u03c4\u1ff6\u03bd)\nN.T.o. olxx. Not in pre-Christian Greek writers. Lit. belonging to the same tribe or clan. The reference is to the Gentile persecutors who were instigated by the Jews.\nPersecuted (\u1f10\u03ba\u03b4\u03b9\u03c9\u03be\u03ac\u03bd\u03c4\u03c9\u03bd)\nRev. more literally and correctly, drave out. The word only here, though it occurs as an alternative reading, Luk 11:49. Probably with special reference to his own expulsion from Thessalonica. Act 17:5-10.\nContrary to all men\nTacitus (Hist. v. 5) describes the Jews as stubborn in their faith, prompt in kindly offices to each other, but bitterly hostile toward everybody else: Juvenal (Sat. xiv. 102 f.) says that they observe and respect whatever Moses has taught in his mystical volume; not to show the way except to one who practices the same rites, and to show the well only to the circumcised.\nTo speak - that they might be saved (\u03bb\u03b1\u03bb\u1fc6\u03c3\u03b1\u03b9 \u1f35\u03bd\u03b1 \u03c3\u03c9\u03b8\u1ff6\u03c3\u03b9\u03bd)\nNot, to speak to the Gentiles in order that they might be saved, but to tell the Gentiles that they might be saved. Comp. Co1 10:33.\nTo fill up (\u1f00\u03bd\u03b1\u03c0\u03bb\u03b7\u03c1\u1ff6\u03c3\u03b1\u03b9)\nThe verb means the making up of what is lacking to perfect fulness; the filling of a partial void. Comp. Phi 2:30. Once in lxx of filling up of sins, Gen 15:16. Always blind and stubborn, the Jews filled up the measure of their sins by their treatment of Christ and his apostles.\nAlway (\u03c0\u03ac\u03bd\u03c4\u03bf\u03c4\u03b5)\nEmphatically placed at the end of the sentence. At all times - before Christ, in Christ's time, now - the Jews by their resistance to the divine word fill up their sins.\nIs come (\u1f14\u03c6\u03b8\u03b1\u03c3\u03b5\u03bd)\nThe verb not frequent in N.T. and used mostly by Paul. See on Co2 10:14, and comp. Rom 9:31; Phi 3:16.\nTo the uttermost (\u03b5\u1f30\u03c2 \u03c4\u03ad\u03bb\u03bf\u03c2)\nThis is not the meaning of the phrase in N.T. It is to the end: see Mat 10:22; Mat 24:13; Luk 18:5; Joh 13:1. The wrath of God had not come upon them to the uttermost. The meaning is that the divine wrath had reached the point where it passed into judgment.\nBeing taken from you (\u1f00\u03c0\u03bf\u03c1\u03c6\u03b1\u03bd\u03b9\u03c3\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2)\nN.T.o. olxx. Rev. better, being bereaved of you. From \u1f40\u03c1\u03c6\u03b1\u03bd\u03cc\u03c2 bereft. See Mar 12:40, Joh 14:18; Jam 1:27. The word suggests the intimate personal fellowship of the writer with his readers. The separation was like that between parents and children. Comp. Th1 2:7, Th1 2:8.\nFor a short time (\u03c0\u03c1\u1f78\u03c2 \u03ba\u03b1\u03b9\u03c1\u1f78\u03bd \u1f65\u03c1\u03b1\u03c2)\nN.T.o. Lit. for the season of an hour. Comp. Lat. horae momentum. Stronger than the usual phrase \u03c0\u03c1\u1f78\u03c2 \u1f65\u03c1\u03b1\u03bd for an hour: see Co2 7:8; Gal 2:5; Plm 1:15. Comp. \u03c0\u03c1\u1f78\u03c2 \u03ba\u03b1\u03b9\u03c1\u1f78\u03bd for a season, Luk 8:13; Co1 7:5.\nThe more abundantly (\u03c0\u03b5\u03c1\u03b9\u03c3\u03c3\u03bf\u03c4\u03ad\u03c1\u03c9\u03c2)\nRev. the more exceedingly. Paul uses this adverb very freely, and outside of his letters it appears only Heb 2:1; Heb 13:19. He is much given to the use of comparatives, and sometimes heaps them together: see Rom 8:37; Co2 7:13; Co2 4:17; Eph 3:20; Phi 1:23.\nWe would (\u1f20\u03b8\u03b5\u03bb\u03ae\u03c3\u03b1\u03bc\u03b5\u03bd)\nImplying more than a mere inclination or desire. It was our will to come. See on Mat 1:19.\nI Paul\nNot implying any less desire on the part of his associates, but emphasizing his own. See on the use of the epistolary plural, Th1 1:2.\nSatan (\u03a3\u03b1\u03c4\u03b1\u03bd\u1fb6\u03c2)\nFrom the Aramaic Satana, adversary. In the canonical lxx the name appears only three times, Kg1 11:14, Kg1 11:23, Kg1 11:25, and in each case is applied to a man. In lxx \u03b4\u03b9\u03ac\u03b2\u03bf\u03bb\u03bf\u03c2 is used, almost without exception, as the translation of the Hebrew Satan. Of 22 instances of \u03b4\u03b9\u03ac\u03b2\u03bf\u03bb\u03bf\u03c2 only 9 are outside of the book of Job. From the more general conception of an adversary, there is, in the O.T., a gradual development toward that of an evil personality. For instance, in Sa2 24:1, the numbering of the people is ascribed to the anger of the Lord. The later historian, in Ch1 21:1, ascribes the act to Satan. See also Job, Wisd. 2:24; Zac 3:1. The specialising of the conception was due, in part, to the contact of the Jews with the religions of Babylon and Persia. In N.T. Satan appears as the personal spirit of evil - the same who is called the devil, the wicked one, the prince of the power of the air, the prince of this world, the serpent, the God of this world, the tempter. He tempts to evil, opposes God's work, inspires evil dispositions, torments God's people. The word Satan occurs only once in the Fourth Gospel, not in the Epistles, but often in Revelation. Mark never uses \u03b4\u03b9\u03ac\u03b2\u03bf\u03bb\u03bf\u03c2, Matthew never Satan. Paul seldom \u03b4\u03b9\u03ac\u03b2\u03bf\u03bb\u03bf\u03c2, often Satan. Satan alone in Pastorals. Luke uses both. It is clear that Paul here as elsewhere employs the word in a personal sense; but any attempt to base the doctrine of a personal devil on this and similar passages is unsafe.\nHindered (\u1f10\u03bd\u03ad\u03ba\u03bf\u03c8\u03b5\u03bd)\nSee on Pe1 3:7.\nHope\nUsed of the object of hope, as Col 1:5; Ti1 1:1; Heb 6:18.\nJoy - crown (\u03c7\u03b1\u03c1\u1f70 - \u03c3\u03c4\u03ad\u03c6\u03b1\u03bd\u03bf\u03c2)\nComp. Phi 4:1. The phrase crown of rejoicing or boasting, in Pro 16:31; Eze 16:12; Eze 23:42. Comp. Isa 62:3, \u03c3\u03c4\u03ad\u03c6\u03b1\u03bd\u03bf\u03c2 \u03ba\u03ac\u03bb\u03bb\u03bf\u03c5\u03c2 crown of beauty, and Soph. Aj. 465, \u03c3\u03c4\u03ad\u03c6 \u03b5\u1f50\u03ba\u03bb\u03b5\u03af\u03b1\u03c2 crown of renown. The Thessalonians were \"a chaplet of victory of which Paul might justly make his boast in the day of the Lord\" (Ellicott). For \u03c3\u03c4\u03ad\u03c6\u03b1\u03bd\u03bf\u03c2 see on Rev 4:4.\nComing (\u03c0\u03b1\u03c1\u03bf\u03c5\u03c3\u03af\u1fb3)\nSee on Mat 24:8, and see on \u1f10\u03c0\u03b9\u03c6\u03ac\u03bd\u03b5\u03b9\u03b1 appearing, Ti1 6:14 and see on Th2 2:8.","title":"Vincent's Word Studies: 1 Thessalonians: 1 Thessalonians Chapter 2","type":"page"}