Ver. το. Precept as well as example (DCG, ii. 2]. As is perhaps implied in ὅτι, εἰ . . . ἐσθιέτω is a maxim quoted by the apostle, not from some unwritten saying of Jesus (Resch) but from the Jewish counterparts, based on Gen. iii. το, which are cited by Wetstein, especi- ally Beresch. rabba, xiv. 12: “ut, si non laborat, non manducet”. Cf. Carlyle’s Chartism, chap. iii (‘‘ In all ways it needs, especially in these times, to be proclaimed
6—16.
εσθαι, μηδὲ ἐσθιέτω.
ὑμῖν ἀτάκτως, μηδὲν' ἐργαζομένους ἀλλὰ ° περιεργαζομένους. τοῖς δὲ τοιούτοις παραγγέλλομεν καὶ παρακαλοῦμεν ἐν Κυρίῳ Ἰησοῦ ε Χριστῷ Siva μετὰ " ἡσυχίας ἐργαζόμενοι τὸν ἑαυτῶν ἄρτον ἐσθίωσιν. 13. ὑμεῖς δὲ, ἀδελφοί, μὴ ᾿ἐγκακήσητε " καλοποιοῦντες.
3 ς , A , ε a Te) Nae > a A τις οὐχ ὑπακούει τῷ λόγῳ ἡμών διὰ ᾿ τῆς ἐπιστολῆς, τοῦτον
59
Die ἀκούομεν γάρ τινας περιπατοῦντας évd" We are
informed” (as x Cor. xi. 18). For the parono- masia,see Blass, § 82, 4, and Deissm. 225.
f 5ς.αὐτούς.
12.
14. εἰ δέ ""σημει-
οὔσθε, μὴ " συναναμίγνυσθαι αὐτῷ, ἵνα “ ἐντραπῇ" 15. καὶ μὴ ὡς ᾳΟ; on I.
ἐχθρὸν " ἡγεῖσθε, ἀλλὰ 3 νουθετεῖτε ὡς ἀδελφόν. Κύριος τῆς εἰρήνης ' δώη ὑμῖν τὴν εἰρήνην "διὰ παντὸς ἐν παντὶ
/ τρόπῳ.
k Only here in N.T. Findlay, etc.) the present, Win. § 18, 4. Git. i948; p Cf. Job xix. 11 (LXX).
without ἄν, asin x Peter i. 2; Hellenistic opt., Win. § 14, το.
53, Ps. Sol. ii. 40, εἰς.
aloud that for the idle man there is no place in this England... he that will not work according to his faculty, let him perish according to his necessity”’). The use of ἐν Κυρίῳ here andin τ Cor. xi. ΤΙ (cf. Matt. xix. 4 f.) proves, as Titius argues (der Paulinismus unter dem Gesichtspunkt der Seligkeit, 1900, p. 105), that the original divine ideas of the Creation are fulfilled and realised in the light of Christ’s gospel; the entire process of human life culminates in the faith of Christ, and therefore no unqualified anti- thesis can be drawn between ordinary life and Christian conduct.
Ver. τι. The γάρ goes back to ver. 6. ‘Whereas I am told that some of your number are behaving in a disorderly fashion, not busy but busybodies,” fussy and officious, doing anything but attend- ing to their daily trade. ‘Ab otio ualde procliue est hominum ingenium ad curi- ositatem” (Bengel). The first persecu- tion at Thessalonica had been fostered by a number of fanatical loungers (Acts xvii. 5). On the sensible attitude of the primitive church to labour, see Har- nack’s Expansion, i. 215 f. M. Aurelius (ili. 4) warns people against idle, fussy habits, but especially against τὸ περί- εργον καὶ κακόηθες, and an apt parallel to this use of ἀτάκτως lies in Dem. Olynth., iii. 34: ὅσα (funds or food) otros ἀτάκτως viv λαμβάνων ({1.ε., takes with- out rendering personal service in the field) οὐκ ὠφελεῖ, ταῦτ᾽ ἐν iog τάξει λαμβανέτω.
Ver. 12. They are not directly ad-
dressed (contrast 6, 13).---μετὰ ἡσυχίας, .
in the homely sphere of work. The three causes of disquiet at Thessalonica are (a)
16. αὐτὸς δὲ 6p Cf. τὰ Acts xi. 18.
i Cf. on Gal. vi. 9; Eph. iii.
1 {.ε., not 1 Thess.(so Liinemann, Schmiedel, Schafer) but (so Pelt, Legft.,
m Only here in N.T. n Cf. 1 Cor. ν. of. ΟἿΣ q cf. I. v. 14, 1 Cor. iv. 14, and 2 Cor. ii. 7. r Opt. s = “continually” Lk. xxiv.
the disturbing effect of persecution, (6) the tension produced by the thought of the advent of Christ, and (c), as an out- come of the latter, irregularity and social disorganisation in the community.
Ver. 13. ὑμεῖς δέ, whoever else drops out of the ranks of industrious, steady Christians.—py ἐγκ., implying that they had not begun to grow slack (Moulton, 122 f.). Perhaps with a special allusion to the presence of people who abused charity; generous Christians must not forego liberality and help, arguing that it is no use to succour any because some will take advantage of the church’s largess.