1WasG4012 aberG1161 die ZeitenG5550 undG2532 ZeitpunkteG2540 betrifftG4012, BrüderG80, so habtG2192 ihr nichtG3756 nötigG5532, daß euchG5213 geschriebenG1125 werde. 2DennG1063 ihr selbstG846 wissetG1492 genauG199, daßG3754 der TagG2250 des HerrnG2962 alsoG3779 kommtG2064 wieG5613 ein DiebG2812 inG1722 der NachtG3571. 3WennG3752 sie sagenG3004: FriedeG1515 undG2532 SicherheitG803! dannG5119 kommtG2186 ein plötzlichesG160 VerderbenG3639 überG2186 sieG846, gleichwieG5618 die GeburtswehenG5604 überG1722 die SchwangereG1064 G2192; undG2532 sie werdenG1628 nichtG3364 entfliehenG1628. 4IhrG5210 aberG1161 BrüderG80, seidG2075 nichtG3756 inG1722 FinsternisG4655, daßG2443 euchG5209 der TagG2250 wieG5613 ein DiebG2812 ergreifeG2638; 5denn ihrG5210 alleG3956 seidG2075 SöhneG5207 des LichtesG5457 undG2532 SöhneG5207 des TagesG2250; wir sindG2070 nichtG3756 von der NachtG3571, nochG3761 von der FinsternisG4655. 6AlsoG686 laßtG2518 uns nunG3767 nichtG3361 schlafenG2518, wieG5613 die übrigenG3062, sondernG235 wachenG1127 undG2532 nüchternG3525 sein. 7DennG1063 die da schlafenG2518, schlafenG2518 des NachtsG3571, undG2532 die da trunkenG3182 sind, sindG3184 des NachtsG3571 trunkenG3184. 8Wir aberG1161, die von dem TageG2250 sindG5607, laßtG3525 unsG2249 nüchternG3525 sein, angetanG1746 mit dem BrustharnischG2382 des GlaubensG4102 undG2532 der LiebeG26 undG2532 als HelmG4030 mit der HoffnungG1680 der SeligkeitG4991. 9DennG3754 GottG2316 hatG5087 unsG2248 nichtG3756 zumG1519 ZornG3709 gesetztG5087, sondernG235 zurG1519 ErlangungG4047 der SeligkeitG4991 durchG1223 unserenG2257 HerrnG2962 JesumG2424 ChristumG5547, 10derG3588 fürG5228 unsG2257 gestorbenG599 ist, auf daßG2443 wir, sei es daßG1535 wir wachenG1127 oderG1535 schlafenG2518, zusammenG260 mitG4862 ihmG846 lebenG2198. 11DeshalbG1352 ermuntertG3870 einanderG240 undG2532 erbauetG3618 einerG1520 den anderenG1520, wieG2531 ihr auchG2532 tutG4160. 12Wir bittenG2065 euchG5209 aberG1161, BrüderG80, daß ihr die erkennetG1492, dieG3588 unterG1722 euchG5213 arbeitenG2872 undG2532 euchG5216 vorstehenG4291 imG1722 HerrnG2962 undG2532 euchG5209 zurechtweisenG3560, 13undG2532 daß ihr sie überG5228 G1537 die MaßenG4053 inG1722 LiebeG26 achtetG2233, umG1223 ihresG846 WerkesG2041 willenG1223. Seid in FriedenG1514 untereinanderG1722 G1438. 14Wir ermahnenG3870 euchG5209 aberG1161, BrüderG80: WeisetG3560 die UnordentlichenG813 zurechtG3560, tröstetG3888 die KleinmütigenG3642, nehmetG472 euch der SchwachenG772 anG472, seid langmütigG3114 gegenG4314 alleG3956. 15Sehet zuG3708, daß niemandG3361 G5100 BösesG2556 mitG473 BösemG2556 jemandemG5100 vergelteG591, sondernG235 strebetG1377 allezeitG3842 demG3588 GutenG18 nachG1377 gegenG1519 einanderG240 undG2532 gegenG1519 alleG3956. 16Freuet euchG5463 allezeitG3842; 17betetG4336 unablässigG89; 18danksagetG2168 inG1722 allemG3956, dennG1063 diesesG5124 ist der WilleG2307 GottesG2316 inG1722 ChristoG5547 JesuG2424 gegenG1519 euchG5209. 19Den GeistG4151 löschetG4570 nichtG3361 ausG4570; 20WeissagungenG4394 verachtetG1848 nichtG3361; 21prüfetG1381 aber allesG3956, dasG3588 GuteG2570 haltet festG2722. 22VonG575 allerG3956 ArtG1491 des BösenG4190 haltet euch fernG567. 23Er selbstG846 aberG1161, der GottG2316 des FriedensG1515, heiligeG37 euchG5209 völligG3651; undG2532 euerG5216 ganzerG3648 GeistG4151 undG2532 SeeleG5590 undG2532 LeibG4983 werdeG5083 tadellosG274 bewahrtG5083 beiG1722 der AnkunftG3952 unseresG2257 HerrnG2962 JesuG2424 ChristiG5547. 24TreuG4103 ist, der euchG5209 ruftG2564; derG3739 wirdG4160 es auchG2532 tunG4160. 25BrüderG80, betetG4336 fürG4012 unsG2257. 26GrüßetG782 alleG3956 BrüderG80 mitG1722 heiligemG40 KußG5370. 27Ich beschwöreG3726 euchG5209 bei dem HerrnG2962, daß der BriefG1992 allenG3956 [heiligen]G40 BrüdernG80 vorgelesenG314 werde. 28Die GnadeG5485 unseresG2257 HerrnG2962 JesuG2424 ChristiG5547 sei mitG3326 euchG5216!
Jamieson Fausset Brown Bible Commentary 1 THE SUDDENNESS OF CHRIST'S COMING A MOTIVE FOR WATCHFULNESS; VARIOUS PRECEPTS: PRAYER FOR THEIR BEING FOUND BLAMELESS, BODY, SOUL, AND SPIRIT, AT CHRIST'S COMING: CONCLUSION. (1Th. 5:1-28)
times--the general and indefinite term for chronological periods.
seasons--the opportune times (
Δαν. 7:12;
Πράξ. 1:7). Time denotes quantity; season, quality. Seasons are parts of times.
ye have no need--those who watch do not need to be told when the hour will come, for they are always ready [BENGEL].
cometh--present: expressing its speedy and awful certainty.
2 as a thief in the night--The apostles in this image follow the parable of their Lord, expressing how the Lord's coming shall take men by surprise (
Ματθ. 24:43;
2Πέτ. 3:10). "The night is wherever there is quiet unconcern" [BENGEL]. "At midnight" (perhaps figurative: to some parts of the earth it will be literal night),
Ματθ. 25:6. The thief not only gives no notice of his approach but takes all precaution to prevent the household knowing of it. So the Lord (
Αποκ. 16:15). Signs will precede the coming, to confirm the patient hope of the watchful believer; but the coming itself shall be sudden at last (
Ματθ. 24:32-
Ματθ. 24:36;
Λουκ. 21:25-
Λουκ. 21:32,
Λουκ. 21:35).
3 they--the men of the world.
1Θεσ. 5:5-6;
1Θεσ. 4:13, "others," all the rest of the world save Christians.
Peace-- (
Κρ. 18:7,
Κρ. 18:9,
Κρ. 18:27-
Κρ. 18:28;
Ιερ. 6:14;
Ιεζ. 13:10).
then--at the very moment when they least expect it. Compare the case of Belshazzar,
Δαν. 5:1-
Δαν. 5:6,
Δαν. 5:9,
Δαν. 5:26-
Δαν. 5:28; Herod,
Πράξ. 12:21-
Πράξ. 12:23.
sudden--"unawares" (
Λουκ. 21:34).
as travail--"As the labor pang" comes in an instant on the woman when otherwise engaged (
Ψαλ. 48:6;
Ησ. 13:8).
shall not escape--Greek, "shall not at all escape." Another awful feature of their ruin: there shall be then no possibility of shunning it however they desire it (
Άμ. 9:2-
Άμ. 9:3;
Αποκ. 6:15-
Αποκ. 6:16).
4 not in darkness--not in darkness of understanding (that is, spiritual ignorance) or of the moral nature (that is, a state of sin),
Εφεσ. 4:18.
that--Greek, "in order that"; with God results are all purposed.
that day--Greek, "THE day"; the day of the Lord (
Εβρ. 10:25, "the day"), in contrast to "darkness."
overtake--unexpectedly (compare
Ιωάν. 12:35).
as a thief--The two oldest manuscripts read, "as (the daylight overtakes) thieves" (
Ιώβ 24:17). Old manuscripts and Vulgate read as English Version.
5 The oldest manuscripts read, "FOR ye are all," &c. Ye have no reason for fear, or for being taken by surprise, by the coming of the day of the Lord: "For ye are all sons (so the Greek) of light and sons of day"; a Hebrew idiom, implying that as sons resemble their fathers, so you are in character light (intellectually and morally illuminated in a spiritual point of view),
Λουκ. 16:8;
Ιωάν. 12:36.
are not of--that is, belong not to night nor darkness. The change of person from "ye" to "we" implies this: Ye are sons of light because ye are Christians; and we, Christians, are not of night nor darkness.
6 others--Greek, "the rest" of the world: the unconverted (
1Θεσ. 4:13). "Sleep" here is worldly apathy to spiritual things (
Ρωμ. 13:11;
Εφεσ. 5:14); in
1Θεσ. 5:7, ordinary sleep; in
1Θεσ. 5:10, death.
watch--for Christ's coming; literally, "be wakeful." The same Greek occurs in
1Κορ. 15:34;
2Τιμ. 2:26.
be sober--refraining from carnal indulgence, mental or sensual (
1Πέτ. 5:8).
7 This verse is to be taken in the literal sense. Night is the time when sleepers sleep, and drinking men are drunk. To sleep by day would imply great indolence; to be drunken by day, great shamelessness. Now, in a spiritual sense, "we Christians profess to be day people, not night people; therefore our work ought to be day work, not night work; our conduct such as will bear the eye of day, and such has no need of the veil of night" [EDMUNDS], (
1Θεσ. 5:8).
8 Faith, hope, and love, are the three pre-eminent graces (
1Θεσ. 1:3;
1Κορ. 13:13). We must not only be awake and sober, but also armed; not only watchful, but also guarded. The armor here is only defensive; in
Εφεσ. 6:13-
Εφεσ. 6:17, also offensive. Here, therefore, the reference is to the Christian means of being guarded against being surprised by the day of the Lord as a thief in the night. The helmet and breastplate defend the two vital parts, the head and the heart respectively. "With head and heart right, the whole man is right" [EDMUNDS]. The head needs to be kept from error, the heart from sin. For "the breastplate of righteousness,"
Εφεσ. 6:14, we have here "the breastplate of faith and love"; for the righteousness which is imputed to man for justification, is "faith working by love" (
Ρωμ. 4:3,
Ρωμ. 4:22-
Ρωμ. 4:24;
Γαλ. 5:6). "Faith," as the motive within, and "love," exhibited in outward acts, constitute the perfection of righteousness. In
Εφεσ. 6:17 the helmet is "salvation"; here, "the hope of salvation." In one aspect "salvation" is a present possession (
Ιωάν. 3:36;
Ιωάν. 5:24;
1Ιωάν. 5:13); in another, it is a matter of "hope" (
Ρωμ. 8:24-
Ρωμ. 8:25). Our Head primarily wore the "breastplate of righteousness" and "helmet of salvation," that we might, by union with Him, receive both.
9 For--assigning the ground of our "hopes" (
1Θεσ. 5:8).
appointed us--Translate, "set" (
Πράξ. 13:47), in His everlasting purpose of love (
1Θεσ. 3:3;
2Τιμ. 1:9). Contrast
Ρωμ. 9:22;
Ιούδ. 1:4.
to--that is, unto wrath.
to obtain--Greek, "to the acquisition of salvation"; said, according to BENGEL, Of One saved out of a general wreck, when all things else have been lost: so of the elect saved out of the multitude of the lost (
2Θεσ. 2:13-14). The fact of God's "appointment" of His grace "through Jesus Christ" (
Εφεσ. 1:5), takes away the notion of our being able to "acquire" salvation of ourselves. Christ "acquired (so the Greek for 'purchased') the Church (and its salvation) with His own blood" (
Πράξ. 20:28); each member is said to be appointed by God to the "acquiring of salvation." In the primary sense, God does the work; in the secondary sense, man does it.
10 died for us--Greek, "in our behalf."
whether we wake or sleep--whether we be found at Christ's coming awake, that is, alive, or asleep, that is, in our graves.
together--all of us together; the living not preceding the dead in their glorification "with Him" at His coming (
1Θεσ. 4:13).
11 comfort yourselves--Greek, "one another." Here he reverts to the same consolatory strain as in
1Θεσ. 4:18.
edify one another--rather as Greek, "edify (ye) the one the other"; "edify," literally, "build up," namely, in faith, hope, and love, by discoursing together on such edifying topics as the Lord's coming, and the glory of the saints (
Μαλ. 3:16).
12 beseech--"Exhort" is the expression in
1Θεσ. 5:14; here, "we beseech you," as if it were a personal favor (Paul making the cause of the Thessalonian presbyters, as it were, his own).
know--to have a regard and respect for. Recognize their office, and treat them accordingly (compare
1Κορ. 16:18) with reverence and with liberality in supplying their needs (
1Τιμ. 5:17). The Thessalonian Church having been newly planted, the ministers were necessarily novices (
1Τιμ. 3:6), which may have been in part the cause of the people's treating them with less respect. Paul's practice seems to have been to ordain elders in every Church soon after its establishment (
Πράξ. 14:23).
them which labour . . . are over . . . admonish you--not three classes of ministers, but one, as there is but one article common to the three in the Greek. "Labor" expresses their laborious life; "are over you," their pre-eminence as presidents or superintendents ("bishops," that is, overseers,
Φιλ. 1:1, "them that have rule over you," literally, leaders,
Εβρ. 13:17; "pastors," literally, shepherds,
Εφεσ. 4:11); "admonish you," one of their leading functions; the Greek is "put in mind," implying not arbitrary authority, but gentle, though faithful, admonition (
2Τιμ. 2:14,
2Τιμ. 2:24-25;
1Πέτ. 5:3).
in the Lord--Their presidency over you is in divine things; not in worldly affairs, but in things appertaining to the Lord.
13 very highly--Greek, "exceeding abundantly."
for their work's sake--The high nature of their work alone, the furtherance of your salvation and of the kingdom of Christ, should be a sufficient motive to claim your reverential love. At the same time, the word "work," teaches ministers that, while claiming the reverence due to their office, it is not a sinecure, but a "work"; compare "labor" (even to weariness: so the Greek),
1Θεσ. 5:12.
be at peace among yourselves--The "and" is not in the original. Let there not only be peace between ministers and their flocks, but also no party rivalries among yourselves, one contending in behalf of some one favorite minister, another in behalf of another (
Μάρκ. 9:50;
1Κορ. 1:12;
1Κορ. 4:6).
14 brethren--This exhortation to "warm (Greek, 'admonish,' as in
1Θεσ. 5:12) the unruly (those 'disorderly' persons,
2Θεσ. 3:6,
2Θεσ. 3:11, who would not work, and yet expected to be maintained, literally, said of soldiers who will not remain in their ranks, compare
1Θεσ. 4:11; also those insubordinate as to Church discipline, in relation to those 'over' the Church,
1Θεσ. 5:12), comfort the feeble-minded (the faint-hearted, who are ready to sink 'without hope' in afflictions,
1Θεσ. 4:13, and temptations)," applies to all clergy and laity alike, though primarily the duty of the clergy (who are meant in
1Θεσ. 5:12)."
support--literally, "lay fast hold on so as to support."
the weak--spiritually. Paul practiced what he preached (
1Κορ. 9:22).
be patient toward all men--There is no believer who needs not the exercise of patience "toward" him; there is none to whom a believer ought not to show it; many show it more to strangers than to their own families, more to the great than to the humble; but we ought to show it "toward all men" [BENGEL]. Compare "the long-suffering of our Lord" (
2Κορ. 10:1;
2Πέτ. 3:15).
15 (
Ρωμ. 12:17;
1Πέτ. 3:9.)
unto any man--whether unto a Christian, or a heathen, however great the provocation.
follow--as a matter of earnest pursuit.
16 In order to "rejoice evermore," we must "pray without ceasing" (
1Θεσ. 5:17). He who is wont to thank God for all things as happening for the best, will have continuous joy [THEOPHYLACT].
Εφεσ. 6:18;
Φιλ. 4:4,
Φιλ. 4:6, "Rejoice in the Lord . . . by prayer and supplication with thanksgiving";
Ρωμ. 14:17, "in the Holy Ghost";
Ρωμ. 12:12, "in hope";
Πράξ. 5:41, "in being counted worthy to suffer shame for Christ's name";
Ιακ. 1:2, in falling "into divers temptations."
17 The Greek is, "Pray without intermission"; without allowing prayerless gaps to intervene between the times of prayer.
18 In every thing--even what seems adverse: for nothing is really so (compare
Ρωμ. 8:28;
Εφεσ. 5:20). See Christ's example (
Ματθ. 15:36;
Ματθ. 26:27;
Λουκ. 10:21;
Ιωάν. 11:41).
this--That ye should "rejoice evermore, pray without ceasing, (and) in every thing give thanks," "is the will of God in Christ Jesus (as the Mediator and Revealer of that will, observed by those who are in Christ by faith, compare
Φιλ. 3:14) concerning you." God's will is the believer's law. LACHMANN rightly reads commas at the end of the three precepts (
1Θεσ. 5:16-18), making "this" refer to all three.
19 Quench not--the Spirit being a holy fire: "where the Spirit is, He burns" [BENGEL] (
Ματθ. 3:11;
Πράξ. 2:3;
Πράξ. 7:51). Do not throw cold water on those who, under extraordinary inspiration of the Spirit, stand up to speak with tongues, or reveal mysteries, or pray in the congregation. The enthusiastic exhibitions of some (perhaps as to the nearness of Christ's coming, exaggerating Paul's statement,
2Θεσ. 2:2, By spirit), led others (probably the presiding ministers, who had not always been treated with due respect by enthusiastic novices,
1Θεσ. 5:12), from dread of enthusiasm, to discourage the free utterances of those really inspired, in the Church assembly. On the other hand, the caution (
1Θεσ. 5:21) was needed, not to receive "all" pretended revelations as divine, without "proving" them.
20 prophesyings--whether exercised in inspired teaching, or in predicting the future. "Despised" by some as beneath "tongues," which seemed most miraculous; therefore declared by Paul to be a greater gift than tongues, though the latter were more showy (
1Κορ. 14:5).
21 Some of the oldest manuscripts insert "But." You ought indeed not to "quench" the manifestations of "the Spirit," nor "despise prophesyings"; "but," at the same time, do not take "all" as genuine which professes to be so; "prove (test) all" such manifestations. The means of testing them existed in the Church, in those who had the "discerning of spirits" (
1Κορ. 12:10;
1Κορ. 14:29;
1Ιωάν. 4:1). Another sure test, which we also have, is, to try the professed revelation whether it accords with Scripture, as the noble Bereans did (
Ησ. 8:20;
Πράξ. 17:11;
Γαλ. 1:8-
Γαλ. 1:9). This precept negatives the Romish priest's assumption of infallibly laying down the law, without the laity having the right, in the exercise of private judgment, to test it by Scripture. LOCKE says, Those who are for laying aside reason in matters of revelation, resemble one who would put out his eyes in order to use a telescope.
hold fast that which is good--Join this clause with the next clause (
1Θεσ. 5:22), not merely with the sentence preceding. As the result of your "proving all things," and especially all prophesyings, "hold fast (
Λουκ. 8:15;
1Κορ. 11:2;
Εβρ. 2:1) the good, and hold yourselves aloof from every appearance of evil" ("every evil species" [BENGEL and WAHL]). Do not accept even a professedly spirit-inspired communication, if it be at variance with the truth taught you (
2Θεσ. 2:2).
22 TITTMANN supports English Version, "from every evil appearance" or "semblance." The context, however, does not refer to evil appearances IN OURSELVES which we ought to abstain from, but to holding ourselves aloof from every evil appearance IN OTHERS; as for instance, in the pretenders to spirit-inspired prophesyings. In many cases the Christian should not abstain from what has the semblance ("appearance") of evil, though really good. Jesus healed on the sabbath, and ate with publicans and sinners, acts which wore the appearance of evil, but which were not to be abstained from on that account, being really good. I agree with TITTMANN rather than with BENGEL, whom ALFORD follows. The context favors this sense: However specious be the form or outward appearance of such would-be prophets and their prophesyings, hold yourselves aloof from every such form when it is evil, literally, "Hold yourselves aloof from every evil appearance" or "form."
23 the very God--rather as the Greek, "the God of peace Himself"; who can do for you by His own power what I cannot do by all my monitions, nor you by all your efforts (
Ρωμ. 16:20;
Εβρ. 13:20), namely, keep you from all evil, and give you all that is good.
sanctify you--for holiness is the necessary condition of "peace" (
Φιλ. 4:6-
Φιλ. 4:9).
wholly--Greek, "(so that you should be) perfect in every respect" [TITTMANN].
and--that is, "and so (omit 'I pray God'; not in the Greek) may your . . . spirit and soul and body be preserved," &c.
whole--A different Greek word from "wholly." Translate, "entire"; with none of the integral parts wanting [TITTMANN]. It refers to man in his normal integrity, as originally designed; an ideal which shall be attained by the glorified believer. All three, spirit, soul, and body, each in its due place, constitute man "entire." The "spirit" links man with the higher intelligences of heaven, and is that highest part of man which is receptive of the quickening Holy Spirit (
1Κορ. 15:47). In the unspiritual, the spirit is so sunk under the lower animal soul (which it ought to keep under) that such are termed "animal" (English Version. "sensual," having merely the body of organized matter, and the soul the immaterial animating essence), having not the Spirit (compare
1Κορ. 2:14; see on
1Κορ. 15:44;
1Κορ. 15:46-48;
Ιωάν. 3:6). The unbeliever shall rise with an animal (soul-animated) body, but not like the believer with a spiritual (spirit-endued) body like Christ's (
Ρωμ. 8:11).
blameless unto--rather as Greek, "blamelessly (so as to be in a blameless state) at the coming of Christ." In Hebrew, "peace" and "wholly" (perfect in every respect) are kindred terms; so that the prayer shows what the title "God of peace" implies. BENGEL takes "wholly" as collectively, all the Thessalonians without exception, so that no one should fail. And "whole (entire)," individually, each one of them entire, with "spirit, soul, and body." The mention of the preservation of the body accords with the subject (
1Θεσ. 4:16). TRENCH better regards "wholly" as meaning, "having perfectly attained the moral end," namely, to be a full-grown man in Christ. "Whole," complete, with no grace which ought to be wanting in a Christian.
24 Faithful--to His covenant promises (
Ιωάν. 10:27-
Ιωάν. 10:29;
1Κορ. 1:9;
1Κορ. 10:23;
Φιλ. 1:6).
he that calleth you--God, the caller of His people, will cause His calling not to fall short of its designed end.
do it--preserve and present you blameless at the coming of Christ (
1Θεσ. 5:23;
Ρωμ. 8:30;
1Πέτ. 5:10). You must not look at the foes before and behind, on the right hand and on the left, but to God's faithfulness to His promises, God's zeal for His honor, and God's love for those whom He calls.
25 Some oldest manuscripts read, "Pray ye also for (literally, 'concerning') us"; make us and our work the subject of your prayers, even as we have been just praying for you (
1Θεσ. 5:23). Others omit the "also." The clergy need much the prayers of their flocks. Paul makes the same request in the Epistles to Romans, Ephesians, Philippians, Colossians, Philemon, and in Second Corinthians; not so in the Epistles to Timothy and Titus, whose intercessions, as his spiritual sons, he was already sure of; nor in the Epistles, I Corinthians, and Galatians, as these Epistles abound in rebuke.
26 Hence it appears this Epistle was first handed to the elders, who communicated it to "the brethren."
holy kiss--pure and chaste. "A kiss of charity" (
1Πέτ. 5:14). A token of Christian fellowship in those days (compare
Λουκ. 7:45;
Πράξ. 20:37), as it is a common mode of salutation in many countries. The custom hence arose in the early Church of passing the kiss through the congregation at the holy communion [JUSTIN MARTYR, Apology, 1.65; Apostolic Constitutions, 2.57], the men kissing the men, and the women the women, in the Lord. So in the Syrian Church each takes his neighbor's right hand and gives the salutation, "Peace."
27 I charge--Greek, "I adjure you."
read unto all--namely, publicly in the congregation at a particular time. The Greek aorist tense implies a single act done at a particular time. The earnestness of his adjuration implies how solemnly important he felt this divinely inspired message to be. Also, as this was the FIRST of the Epistles of the New Testament, he makes this the occasion of a solemn charge, that so its being publicly read should be a sample of what should be done in the case of the others, just as the Pentateuch and the Prophets were publicly read under the Old Testament, and are still read in the synagogue. Compare the same injunction as to the public reading of the Apocalypse, the LAST of the New Testament canon (
Αποκ. 1:3). The "all" includes women and children, and especially those who could not read it themselves (
Δευτ. 31:12;
Ιησ. 8:33-
Ιησ. 8:35). What Paul commands with an adjuration, Rome forbids under a curse [BENGEL]. Though these Epistles had difficulties, the laity were all to hear them read (
1Πέτ. 4:11;
2Πέτ. 3:10; even the very young,
2Τιμ. 1:5;
2Τιμ. 3:15). "Holy" is omitted before "brethren" in most of the oldest manuscripts, though some of them support it.
28 (See on
2Κορ. 13:14.) Paul ends as he began (
1Θεσ. 1:1), with "grace." The oldest manuscripts omit "Amen," which probably was the response of the Church after the public reading of the Epistle.
The subscription is a comparatively modern addition. The Epistle was not, as it states, written from Athens, but from Corinth; for it is written in the names of Silas and Timothy (besides Paul), who did not join the apostle before he reached the latter city (
Πράξ. 18:5).