38 WORD STUDIES IN THE NEW TESTAMENT. [Cu. IV.
His Holy Spirit (76 wvedua adtod 7d dyov). Solemn and emphatic: His Spirit, the holy. Similarly, Acts xv. 8, 28; xix. 6; xx.23; Eph. 1. lasmivaoy:
9. Taught of God (Ocodidaxror). N.T.°. CLXX. Notin Class. ;
11. Study (@iArotiwetcGar). P®. Make it your aim. Comp. Rom. xv. 20 (see note); 2 Cor. v. 9. Often in Class. Lit. to be fond of honour: hence to strive for honour, to be ambitious.
To be quiet (jovydfev). Note the paradox, strive to be quiet. For similar instances see Rom. i. 20, unseen things clearly seen: Rom. i. 22, wise, be fooled (comp. Horace, Od. 1, 34, 2, ensaniens sapientia): 2 Cor. villi. 2, poverty abounded unto riches: 2 Cor. vii. 10, repentance, not to be repented of. The disturbances rebuked in the second Epistle may have begun to show themselves, so that there is a possible allusion to the idle busybodies of 2 Th. iii. 11. ’
12. Honestly (evoynucvws). P°. Better, seemly. From ev well and oyjua figure or fashion. The literal sense is sug- gested by the familiar phrase in good form. The contrast appears in ard«tws disorderly, 2 Th. ili. 6. Paul has in view the impression to be made by his readers on those outside of the church. See on Rom. xiii. 13, and comp. 1 Cor. xiv. 40.
Of nothing (undevds). Either neuter, of nothing, or mas- culine, of no man. In the latter case it would refer to depending upon others for their support, which some, in view of the immediately expected parousia, were disposed to do, neglecting their own business.
13. | would not have you to be ignorant (od 0édopev vuas ayvoeiv). The Greek is, we would not, etc. A formula often used by Paul to call special attention to what he is about to say. See Rom.i. 18; xi. 25; 1 Cor.x. 1, etc. He
Cx. IV.] THE FIRST EPISTLE TO THE THESSALONIANS. 39
employs several similar expressions for the same purpose, as Oérw tyas eidévac I wish you to know (1 Cor. xi. 8; Col. ii. 1): yropilo vpiv I declare unto you (1 Cor. xv. 1; 2 Cor. viii. 1; Gal. i. 11): yevoonev tuds Bovrowat I would have you know (Philip. i. 12).
Them which are asleep (ray Kotpwpdvar). Or, who are sleeping. See on Acts vii. 60; 2 Pet. iii. 4, and comp. 1 Cor. Vii. 69; xi. 30; xv. 6, 18,20, 51; J. xi. 11, etc. . The dead members of the Thessalonian church.
Ye sorrow (AvzfjoGe). Opinions differ as to the possible ground of this sorrow. According to some, the Thessaloni- ans supposed that eternal life belonged only to such as should be found alive at the parousia, and therefore that those already dead would not share the blessings of the second advent. Others, assuming an interval between the advent and the general resurrection, think that the Thessalonians were anxious lest their brethren who died before the advent would be raised only at the general resurrection, and there- fore would not share the blessings of communion with the Lord during the millennial reign. It is impossible to decide the question from Paul’s words, since he does not argue, but only consoles. The value of his consolation does not depend upon the answer to the question whether the departed saints shall first be raised up at the general resurrection, or at a previous resurrection of believers only. The Thessalonians were plainly distressed at the thought of separation from their departed brethren, and had partially lost sight of the elements of the Christian hope — reunion with them and fel- lowship with the Lord. These elements Paul emphasises in his answer. ‘The resurrection of Jesus involves the resurrec- tion of believers. The living and the dead Christians shall alike be with the Lord.
Others (of Xourol). More correctly, the rest. Paul makes a sharp distinction between Christians and all others.