Глава I

Greetings (v. 1). Thanks to God and prayers for the readers on the occasion of success in faith, love and hope on their part according to the election of God (2-4). The Apostle's preaching in Thessalonica and its divine action there and in adjacent places (5-10). 1 Thessalonians 1:1. Paul and Silouan and Timothy to the church of Thessalonica in God the Father and the Lord Jesus Christ: grace to you and peace from God our Father and the Lord Jesus Christ. The greeting is written on behalf of all three evangelists who worked on the founding of the church in F-ke. Ap. Paul calls himself here simply "Paul", without attaching any characteristics to himself. This is quite unusual, because in all his other letters he usually calls himself “Apostle”, “Apostle and servant”, simply “slave”, or even “prisoner of Jesus Christ”. But in 1 Sol (as in 2 Sol) he calls himself only by name, obviously because in this case there was no need to particularly insist on his Apostleship, which was later denied and doubted. Silvanus is placed in second place, both because he was one of the “men who rule among the brethren” (Acts 15:22), and because he, b. M. took an active part in the founding of the F church. Silvanus must be recognized as identical with Silas, mentioned in Acts 15:22, 18:5, and one must think that the name “Strength” was formed from “Silvan” by contraction; similar examples are the following abbreviations from Loucanus, Parmenas from Parmenides, or Epaphras from Epaphroditus, Apollos from Apollonius. Power is first mentioned in Acts 15:22; to Ap. He joined Paul at the beginning of his second Apostolic journey instead of St. Barnabas. He took an active part in the founding of the churches of Macedonia and Achaia, but after (Acts 18:5) he completely disappears from among the employees of St. Pavel. He was obviously of Jewish origin (Acts 16:20) and had Roman citizenship (Acts 16:37–38), hence his Roman name Silvanus (as he is always called by Apostle Paul - see 2 Thessalonians 1:1; 2 Cor 1:19). A person named Silvanus is mentioned as early as 1 Peter 5:12; Usually this person is identified with an employee of Ap. Pavel. Timofey is placed in third place, probably due to his youth. This was Ap's most faithful employee. Pavel. The name Timothy is mentioned in 11 letters out of 14, of which 2 were written personally to him. He was originally from Lystra, and was probably converted to Christianity by Ap himself. Paul (Acts 16:1–8; 2 Tim 1:5). He began his collaboration with the latter from the second Apostle. travel, and did not interrupt communication with Ap. Paul until the end of his life. The letter is addressed to the "Church of the Thessalonians." This form of address represents a feature common to 1 and 2 Thessalonians, 1 and 2 Corinthians, and Galatians, although in 1 and 2 Thessalonians the local element is stronger than in the other epistles just mentioned. The Church of F is defined from the other side - as a society of believers in God the Father and the Lord Jesus Christ. "Grace - χάρις - is the original beginning of all blessings, and peace - ειρήνη - their final result and consequence" (Lightfoot, op. cit. p. 8). In this place at Ap. Paul combined the Greek and Hebrew forms of greetings, of course, only with a more in-depth and spiritual content. 1 Thessalonians 1:2. We always thank God for all of you, remembering you in our prayers, The apostle thanks God for the good condition of the church at Thess. 1 Sol.1:3. constantly remembering your work of faith and labor of love and patience of trust in our Lord Jesus Christ before our God and Father, Here (and in 1 Thess. 5:8) Ap. lists the three main Christian virtues - “faith, as the source of all Christian virtues, love, as the constructive and supporting principle of Christian life, and hope, as the guiding star leading us to the future life” (Lightfoot op. cit. p. 10). We find the same order of naming virtues in Col 1:4, 5 and Gal 5:5, 6; but in 1 Corinthians 13:13, love is put in last place. “The importance attached here to hope is in complete agreement with the prevailing structure of the epistles to Fm, since in them the Apostle constantly tries to direct all the attention of his readers to the great day of retribution.” 1 Sol.1:4. Knowing your election, brethren beloved of God; 1 Thessalonians 1:5. because our gospel to you was not only in word, but also in power, and in the Holy Spirit, and with much evidence, as you yourselves know, what we were like among you. “Our gospel,” says Ap. Paul, “it was not only in words, not in empty and heartless rhetoric alone, but in power and in the Holy Spirit, and with much assurance” - πληροφορία - conviction and confidence on the part of the Apostle and his colleagues. 1 Thessalonians 1:6. And you became imitators of us and of the Lord, receiving the word through much tribulation with the joy of the Holy Spirit, “Through many tribulations” - persecution, first from the Jews (Acts 17:5, etc.), and then from their fellow tribesmen, who did not remain deaf to the Jewish slander against the Apostle (1 Thessalonians 2:14). 1 Thessalonians 1:7. so that you became a model for all the believers in Macedonia and Achaia. The progress of the Thessalonians in Christian life was so great that they became a τύπον (model) of the Christian community for the believers of Macedonia and Achaia. Ap. Paul wrote from Corinth, and therefore had every reason to appreciate the power of their example. 1 Thessalonians 1:8. For from you the word of the Lord spread not only in Macedonia and Achaia, but also in every place the glory of your faith in God spread, so that we do not need to talk about anything. From them “the word of the Lord” (see 2 Thess. 3:1 and compare 1 Pet. 1:25 and Col. 3:16), like thunder, passed not only through Macedonia and Achaia, but also “in every place” their faith in God (ή προς τόν Θεόν) became the subject of conversation. But how could Ap-l say that their faith had become known “in every place” when the Church of F-i was so recently founded by him? What is the meaning of this expression έν παντί τόπω? Of course, there is no need to particularly insist on the literal understanding of this expression (compare Col. 1:6; Rom. 1:8) in view of the generally not entirely correct construction of speech in this place. Correctly grammatically, the speech should end with this expression έν παντί τόπω. On the other hand, Thessalonica, being a large commercial center and located on Via Egnatia, served as an excellent starting point for the preaching of the Word of God, which came out from here throughout Macedonia and Achaia, and a convenient center from where news about the affairs of the Ph-church could quickly come. Wherever the Apostle went, the glory of Fx already preceded him. He speaks of their faith as “directed towards God” (ή προς τόν Θεόν), which undoubtedly emphasizes their former service to idols, from which they turned away and turned “to the living and true God.” 1 Thessalonians 1:9. For they themselves tell about us, what kind of entrance we had to you, and how you turned to God from idols to serve the living and true God Who does the Apostle mean by “they themselves” (αυτοί γαρ)? "The noun to which this αυτοί is to be referred is implied in έν παντί τόπω, that is, strangers from all parts" of Greece are meant (Lightfoot, op cit., p. 16). 1 Thessalonians 1:10. and look for His Son from heaven, whom He raised from the dead, Jesus, who will deliver us from the wrath to come. End of 9th century and 10 tbsp. contain a brief summary of the sermon of St. Paul in F-ka, where he, apparently, especially insisted on the coming of Christ and the Last Judgment. Most of the F-v turned to God “from idols” in order to serve “the living and true God” (if we were talking about converts from the Jews, we would not have προς τόν Θεόν, but προς τόν Κύριον - see Acts 9:4, and compare Acts 15:19; Gal.4:8 and Acts 14:15), and wait for the parousia of His Son, whose resurrection is attributed to the action of God, as in Rom. 1:4. “The word “wrath” is used here not only in the sense of God’s wrath against sin, but also in the sense of the discovery of retribution from His justice, the quick manifestation of which Ap expected in the world. Paul. Greek the text speaks of this anger not as being to be revealed in an indefinite future time, but as already coming, as if indeed already close to full revelation” (Drummond. I. Thessalonians, p. 20). You might be interested in: