1. Was not in vain (od xevy yéyover). More accurately, hath not proved vain. Kev is empty. Maraia, also rendered vain, is fruitless.
* See Stanley’s condensation of Wetstein, in Com. on Corinthians, on 2 Cor. xii. 2.
+ See B. F. Westcott, Religious Thought in the West.
Cx. I.] THE FIRST EPISTLE TO THE THESSALONIANS. 21
2. Having suffered before (apora@ovtes). N. T.°. Although we had suffered.
Having been shamefully entreated (i8picOétes). Comp. Matt. xxii. 6; L. xvili. 82; Acts xiv. 5. This may have been added because mpoma@cvres 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 nar- rative in Acts xvi., which gives the historical explanation of the two words. It appears frequently in 2d Corinthians.
As ye know (xaos otdate). One of the many character- istic expressions of these Epistles which indicate community of experience and sentiment on the part of Paul and his readers. © oce litho Duss) ue DT, 6,10;:11.; an. 3,412; ieee Omi gavel) Gel bit 1b stil, 2.
Philippi. See Acts xvi. 19-40; Philip. 1, 30.
We waxed bold (érappynctacdpuefa). Only once elsewhere in Paul, Eph. vi. 20. Frequent in Acts. Always in N. T. in connection with speaking. Derived from zrav every, and phos speaking. Hence rappnota boldness, bold speaking out of every word. The noun is very often used adverbially, as mappnoia boldly or openly, Mk. viii. 82; see also J. xviil. 20. In Acts always peta mappncias with boldness, comp. Heb. iv. 16. ’Ev wappnoia in boldness, J. vii. 4; xvi. 29; Eph. vi. 19; Philip. i. 20. Both the verb and the noun are found in LXX. See Lev. xxvi. 18; Prov. x. 10; Wisd. v. 1; 1 Mace. iv. 18; Sir. vi. 11.
In our God (év 7@ Oe@ judv). Const. 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
* Dr. Harris says that the expression must be understood here in the sense ‘‘ye have admitted in your letter,’’ or ‘‘ye have testified.”’ Ido not think that this can be shown. It looks a little like a piece of special pleading.
2 WORD STUDIES IN THE NEW TESTAMENT. [Cu. IL.
contrasted with the idols from which they had turned (ch. i. 9). The phrase only here in N. T.
Gospel of God (evayyédov Tod Oeod). For the phrase see Mkiic14s)Rom.-1.'15 xyalGsog@orxt. Teo Le edie 1 Pet. iv. 17. It points to the monotheistic character of the gospel.
In much contention (év 7ToAA@ ayo). Better conflict. Comp. Col. ii. 1; Philip. i. 27; 1 Tim. vi. 12; Heb. xii. 1. "Ayo originally of a contest in the arena; but it is used of any struggle, outward or inward.
8. Exhortation (7apdkAnots). See on L. vi. 24and 1 Cor. xiv. 8. Hvhortation or counsel is Paul’s usual sense.
Of deceit (é« wAadvys). Better, 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 pro- ceed from any false teaching which we had ourselves received. We were guided by “the spirit of truth”; see 1 J. iv. 6, and comp. 2 Pet. i. 16.
Of uncleanness (é& axafapaias). “Axa@apcia in Matt. xxlli. 27 of the corruption of the sepulchre. Elsewhere in N. T. of sensual impurity. See Rom. i. 24; 2 Cor. xii. 21; Eph. iv. 19. Here in the sense of impurity on the side of sordidness.* In Eph. iv. 19, Paul speaks of working unclean- ness (axa0apaiav) in a spirit of selfish desire (wrreoveE/a), which is the spirit of covetousness. In Eph. vy. 8, uncleanness and covetousness are closely associated. Paul means that his
exhortation did not proceed from greed for gain or lust for power.