the Week of Christ the King / Proper 29 / Ordinary 34
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1 Thessalonians 1:1
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Bible Verse Review
from Treasury of Scripure Knowledge
Silvanus: Acts 15:27, Acts 15:32, Acts 15:34, Acts 15:40, Acts 16:19, Acts 16:25, Acts 16:29, Acts 17:4, Acts 17:15, Acts 18:5, Silas, 2 Corinthians 1:19, 2 Thessalonians 1:1, 1 Peter 5:12
Timotheus: Acts 16:1-3, Acts 17:14, Acts 17:15, Acts 18:5, Acts 19:22, Acts 20:4, 2 Corinthians 1:1, Philippians 1:1, Colossians 1:1, 1 Timothy 1:2, 2 Timothy 1:2, Hebrews 13:23
unto the: 1 Corinthians 1:2, Galatians 1:2
Thessalonians: Acts 17:1-9, Acts 17:11, Acts 17:13
in God: Galatians 1:22, 2 Thessalonians 1:1, 1 John 1:3, Jude 1:1
Grace: Romans 1:7, Ephesians 1:2
Reciprocal: Matthew 18:20 - two Luke 11:2 - Our Acts 15:22 - Silas Romans 16:21 - Timotheus 2 Corinthians 1:2 - General Galatians 1:3 - General Colossians 3:17 - God 1 Thessalonians 2:14 - are
Cross-References
And God saw that the light was good. And God separated the light from the darkness.
And God saw the light, that it was good: and God divided the light from the darkness.
God saw that the light was good, so he divided the light from the darkness.
God saw that the light was good, so God separated the light from the darkness.
And God saw the light, that [it was] good: and God divided the light from the darkness.
God saw the light, and saw that it was good. God divided the light from the darkness.
God saw that the light was good (pleasing, useful) and He affirmed and sustained it; and God separated the light [distinguishing it] from the darkness.
And God seiy the liyt, that it was good, and he departide the liyt fro derknessis; and he clepide the liyt,
And God seeth the light that [it is] good, and God separateth between the light and the darkness,
And seeing that the light was good, God separated the light from the darkness.
Gill's Notes on the Bible
Paul, and Silvanus, and Timotheus,.... These are the persons concerned in this epistle, and who send their greetings and salutations to this church; Paul was the inspired writer of it, and who is called by his bare name, without any additional epithet to it, as elsewhere in his other epistles; where he is either styled the servant, or apostle, or prisoner of Christ, but here only Paul: the reason for it is variously conjectured; either because he was well known by this church, having been lately with them; or lest these young converts should be offended and stumble at any pompous title, which they might imagine carried an appearance of arrogance and pride; or because there were as yet no false apostles among them, who had insinuated anything to the disadvantage of Paul, as in other places, which obliged him to assert his character and magnify his office; or rather because this was the first epistle he wrote, and he being conscious to himself of his own meanness, and that he was the least of the apostles, and unworthy to be called one, chose not to use the title. Silvanus is the same with Silas, who was with the apostle at Thessalonica and at Corinth, when he wrote this epistle; he was originally a member of the church at Jerusalem, and was one of the chief of the brethren there, and a prophet; see Acts 17:4, Timothy was also with the apostle at the same place, and was sent back by him from Athens to know their state, and returned to Corinth to him with Silas; he stands last, as being the younger, and perhaps was the apostle's amanuensis, and therefore in modesty writes his name last: the reason of their being mentioned was because, having been with the apostle at this place, they were well known by the church, who would be glad to hear of their welfare; as also to show their continued harmony and consent in the doctrines of the Gospel; they stand in the same order in 2 Corinthians 1:19,
unto the church of the Thessalonians: which consisted of several of the inhabitants of Thessalonica, both Jews and Gentiles;
2 Corinthians 1:19- :, who were called under the ministry of the word by the grace of God, out of darkness into marvellous light, and were separated from the rest of the world, and incorporated into a Gospel church state. This was a particular congregated church of Christ. Some have thought it was not as yet organized, or had proper officers in it; since no mention is made of pastors and deacons, but the contrary is evident from 1 Thessalonians 5:12, where they are exhorted to know, own, and acknowledge them that laboured among them, and were over them in the Lord, and esteem them highly for their works' sake. This church is said to be
in God the Father; were interested in his love and free favour, as appears by their election of God, 1 Thessalonians 1:4, and they were in the faith of God the Father, as the Father of our Lord Jesus Christ, and in the profession of it, and so were distinguished from an assembly of Heathens that were in the faith of idols, and not of the one true and living God, and especially as the Father of Christ; they were in fellowship with God the Father, and they were drawn by the efficacy of his grace to himself and to his Son, and were gathered together and embodied in a church state under his direction and influence; he was the author of them as a church, and they were plants of Christ's heavenly Father's planting, not to be plucked up; and they were, as the Arabic version renders it, "addicted" to God the Father; they were devoted to his service; they had his word among them, which they had received not as the word of men, but as the word of God; and his ordinances were duly and faithfully administered among them, and attended on by them:
and in the Lord Jesus Christ; they were chosen in him before the foundation of the world; they were chosen in him as their head and representative; they were in him as members of his body, and as branches in the vine; they were openly in him by the effectual calling and conversion, were in the faith of him, and in the observance of his commands, and in communion with him; and so were distinguished from a Jewish synagogue or congregation: all this being true, at least of the far greater part of them, is said of them all, in a judgment of charity, they being under a profession of the Christian religion:
grace be unto you, and peace from God our Father, and the Lord Jesus Christ. This is the apostle's usual salutation and wish in all his epistles to the churches; 1 Thessalonians 1:4- :, the words "from God our Father and the Lord Jesus Christ" are left out in the Vulgate Latin and Syriac versions; and the Arabic version omits the last clause, "and the Lord Jesus Christ"; and the Ethiopic version only reads, "peace be unto you and his grace".
a Nat. Hist. l. 4. c. 10. b Ptolom. l. 3. c. 13. c Strabe, l. 7.
Barnes' Notes on the Bible
Paul, and Silvanus, and Timotheus - On the reasons why Paul associated other names with his in his epistles, see the 1 Corinthians 1:1 note, and 2 Corinthians 2:1 note. Silvanus, or Silas, and Timothy were properly united with him on this occasion, because they had been with him when the church was founded there, Acts 17:0, and because Timothy had been sent by the apostle to visit them after he had himself been driven away; 1 Thessalonians 2:1-2. Silas is first mentioned in the New Testament as one who was sent by the church at Jerusalem with Paul to Antioch (notes, Acts 15:22); and he afterward became his traveling companion.
Which is in God the Father, and in the Lord Jesus Christ - Who are united to the true God and to the Redeemer; or who sustain an intimate relation to the Father and the Lord Jesus. This is strong language, denoting, that they were a true church; compare 1 John 5:20. “Grace be unto you,” etc.; see the notes, Romans 1:7.
Clarke's Notes on the Bible
THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE THESSALONIANS.
Chronological Notes relative to this Epistle.
-Year of the Constantinopolitan era of the world, or that used by the Byzantine historians, 5560.
-Year of the Alexandrian era of the world, 5554.
-Year of the Antiochian era of the world, 5544.
-Year of the Julian period, 4762.
-Year of the world, according to Archbishop Usher, 4056.
-Year of the world, according to Eusebius, in his Chronicon, 4280.
-Year of the minor Jewish era of the world, or that in common use, 3812.
-Year of the Greater Rabbinical era of the world, 4411.
-Year from the Flood, according to Archbishop Usher, and the English Bible, 2400.
-Year of the Cali yuga, or Indian era of the Deluge, 3154.
-Year of the era of Iphitus, or since the first commencement of the Olympic games, 992.
-Year of the era of Nabonassar, king of Babylon, 799.
-Year of the CCVIIth Olympiad, 4.
-Year from the building of Rome, according to Fabius Pictor, 799.
-Year from the building of Rome, according to Frontinus, 803.
-Year from the building of Rome, according to the Fasti Capitolini, 804.
-Year from the building of Rome, according to Varro, which was that most generally used, 805.
-Year of the era of the Seleucidae, 364.
-Year of the Caesarean era of Antioch, 100.
-Year of the Julian era, 97.
-Year of the Spanish era, 90.
-Year from the birth of Jesus Christ according to Archbishop Usher, 56.
-Year of the vulgar era of Christ's nativity, 52.
-Year of Ventidius Cumanus, governor of the Jews, 4.
-Year of Vologesus, king of the Parthians, 3.
-Year of Caius Numidius Quadratus, governor of Syria, 2.
-Year of Ananias, high priest of the Jews, 8.
-Year of the Dionysian period, or Easter Cycle, 53.
-Year of the Grecian Cycle of nineteen years, or Common Golden Number, 15; or the first after the fifth embolismic.
-Year of the Jewish Cycle of nineteen years, 12, or the first after the fourth embolismic.
-Year of the Solar Cycle, 5.
-Dominical Letters, it being Bissextile, or Leap Year, BA.
-Day of the Jewish Passover, according to the Roman computation of time, the Calends of April, i.e. April 1st, which happened in this year on the Jewish Sabbath.
-Easter Sunday, April 2.
-Epact, or the moon's age on the 22d of March, or the Xth of the Calends of April, 4
-Epact, according to the present mode of computation, or the moon's age on New Year's day, or the Calends of January, 11.
-Monthly Epacts, or the moon's age on the Calends of each month respectively, (beginning with January,) 11, 13, 12, 14, 15, 16, 17, 18, 18, 20, 20.
-Number of Direction, or the number of days from the twenty-first of March (or the XIth of the Calends of April) to the Jewish Passover, 10.
-Year of Claudius Caesar, the fifth emperor of the Romans, 12.
-Roman Consuls, Publius Cornelius Sylla Faustus, and Lucius Salvius, Otho Titianus; and for the following year, (which is by some supposed to be the date of this epistle,) Decimus Junius Silanus, and Quintus Haterius Antoninus.
CHAPTER I.
The inscription by Paul, Silvanus, and Timotheus, to the Church
of the Thessalonians, 1.
St. Paul gives thanks to God for their good estate, and prays
for their continuance in the faith, 2-4.
Shows how the Gospel came to them, and the blessed effects it
produced in their life and conversation, 5-7,
How it became published from them through Macedonia and Achaia,
and how their faith was everywhere celebrated, 8.
He shows farther, that the Thessalonians had turned from
idolatry, become worshippers of the true God, and were waiting
for the revelation of Christ, 9, 10.
NOTES ON CHAP. I.
Verse 1 Thessalonians 1:1. Paul, and: Silvanus, and Timotheus — Though St. Paul himself dictated this letter, yet he joins the names of Silas and Timothy, because they had been with him at Thessalonica, and were well known there. See Acts 17:4; Acts 17:14.
And Silvanus — This was certainly the same as Silas, who was St. Paul's companion in all his journeys through Asia Minor and Greece; see Acts 15:22; Acts 16:19; Acts 17:4; Acts 17:10. Him and Timothy, the apostle took with him into Macedonia, and they continued at Berea when the apostle went from thence to Athens; from this place St. Paul sent for them to come to him speedily, and, though it is not said that they came while he was at Athens, yet it is most probable that they did; after which, having sent them to Thessalonica, he proceeded to Corinth, where they afterwards rejoined him, and from whence he wrote this epistle. See the preface.
