1 Thessalonians 1:3

Without ceasing [α δ ι α λ ε ι π τ ω ς]. P o. In LXX see 1 Macc. 7 11; 2 Macc. 3 26; 9 4; 8 12; 14 7; 3 Maccvi. 33. Should be construed with making mention, not with remembering, as A. V. and Rev. The salutations of Paul reproduce ordinary conventional forms of greeting. Thus the familiar Greek greeting cairein be joyful, hail, welcome, appears in cariv grace. This was perceived by Theodore of Mopsuestia (350 - 428 A. D.), who, in his commentary on Ephesians, says that in the preface to that letter Paul does very much as we do when we say "So and so to So and so, greeting" [ο δ ε ι ν α τ ω δ ε ι ν ι χ α ι ρ ε ι ν]. Deissmann gives some interesting parallels from ancient papyri. For instance, a letter dated 172 B. C., from an Egyptian lady to her brother or husband : "Isias to her brother Hephaestion, greeting [χ α ι ρ ε ι ν]. If you are well, and other things happen as you would wish, it would be in accordance with my constant prayer to the gods. I myself am well, and the boy; and all at home make constant remembrance of you. Comp. Romans 1:9; Ephesians 1:16; Philippians 1:4. Again :" Ammonios to his sister Tachnumi, abundant greeting [τ α π λ ε ι σ τ α χ α ι ρ ε ι ν]. Before all things, I pray that you may be in health; and each day I make the act of worship for you. " In these specimens the conventional salutations in correspondence include the general greeting [χ α ι ρ ε ι ν] and the statement that prayer is made for the correspondent's welfare; and the words constant and daily are attached to the act of prayer. It is further to be noticed that many passages of Paul's Epistles give evidence of having been shaped by expressions in letters received by him from the parties he is addressing. In his answer he gives them back their own words, as is common in correspondence. Thus, making mention of you and remembering your work, etc., together with the statement that Timothy reports that you have a good remembrance of us (ch. 3 6), all together suggest that Paul had before him, when writing to the Thessalonians, a letter which Timothy had brought from them. Other instances will be noted as they occur. 10 Work - labor - patience [ε π ρ γ ο υ - κ ο π ο υ - υ π ο μ ο ν η ς]. Ergon work, may mean either the act, the simple transaction, or the process of dealing with anything, or the result of the dealing, - as a book or a picture is called a work. Kopov labor, from koptein to strike or hew; hence, laborious, painful exertion. Upomonh patience, patient endurance and faithful persistence in toil and suffering. See on 2 Peter 1:6; James 5:7. The genitives, of faith, love, hope, mark the generating principles of the work and labor and patience, which set their stamp upon each; thus, work which springs from faith, and is characteristic of faith. The phrase patience of hope is found only here; but see Romans 5:4; Romans 8:25; Romans 14:4; 1 Corinthians 8:7; Hebrews 7:11; Hebrews 7:12. uJpomonh in LXX, see 1 Chronicles 29:15; Job 14:19; Psalms 9:18; Psalms 38:7; Jeremiah 1:4; Jeremiah 1:8. We have here the great triad of Christian graces, corresponding to 1 Corinthians 8. Hope is prominent throughout the two Epistles. The triad appears, 1 Thessalonians 5:8; Galatians 5:5; Galatians 5:6; 1 Corinthians 8:13; Ephesians 4:2-5; Colossians 1:4; Colossians 1:5; Hebrews 10:22-24; 1 Peter 1:21-22. Comp. 1 Thessalonians 2:9; 1 Thessalonians 5:8; 2 Thessalonians 3:5; 2 Thessalonians 3:8; 1 Corinthians 14:10; 1 Corinthians 14:58; 2 Corinthians 11:27; Revelation 2:2.

In our Lord, etc. [τ ο υ κ υ ρ ι ο υ]. Lit. of our Lord. For a similar use of the genitive, see John 5:42; 1 John 2:5; 1 John 2:15; Acts 9:31; Romans 1:5; iii. 18, 22, 26, etc. Connect with hope only.

Before our God and Father. Const. with remembering, and comp. ch. 1 Thessalonians 2:19; 1 Thessalonians 3:9.