Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...

ANNOTATIONS UPON THE First Epistle of PAUL the Apostle, to the THESSALONIANS. (Book 1 Thessalonians)

CHAP. I.

THe order of Pauls Epistles is according to the dignity of the Ci∣ties;* 1.1 therefore those which are directed to particular persons are put in the last place. Chrys••stome, and some of the Anci∣ents say that both the Epistles to the Thessalonians are among the first which Paul wrote; which is most true (saith Grotius) of the second Epistle.

Thessalonica (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) was the Metropolis or mother-City of Macedonia, anciently called Thermae, new built by Philip King of Macedon after his conquest of Thes∣saly, for monument of which it was so re-edified and enlarged, and obtained that name. In this City God was pleased by his ministery to collect a Church. See Acts 17.1.

Vers. 3. Your work of faith] All good Offices and fruits which proceed from it toward God, our neighbour, our selves.

And labour of love] That is, laborious love, Heb. 6.10. a labour undertaken out of love.

Vers. 5. But also in power, and in the holy Ghost] That is, in the power of the Holy Ghost.

Vers. 6. Having received the Word in much affliction] He doth not mean that they received the word when they were afflicted, that is, poore or otherwise distressed, (that is, a kind of advantage to the receiving of the Word) but afflicted in or for re∣ceiving the Word.* 1.2

Vers. 8. For from you sounded forth the Word of the Lord, &c.* 1.3] An elegant metaphor which signifies, that their faith was so lively, that with its sound as it were it stirred up other Nations. The Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is with the sound of a Trumpet or loud voice of a Cryer to make a sound far off.

CHAP. II.

Vers. 3. FOr our exhortation was not of deceit] That is, our preaching; a Synecdoche, because exhortation is a chiefe part of preaching.* 1.4 See Acts 13.15. 1 Cor. 14.3.

Vers. 5. For neither at any time used we flattering words as ye know, nor a cloak of cove∣tousnesse,* 1.5 God is witnesse: The Apostle professeth against flattering words, and appeals to them who had heard him concerning that; but he might carry his covetousnesse so closely that they might not discern it, therefore he appeales to God for his free∣dome from that sinne. See Estius.

Vers. 6. When we might have been burdensome, or as the Apostles of Christ] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath a twofold signification;* 1.6 one to be burdensome, viz. that Paul as an Apo∣stle could have demanded necessaries from the Thessalonians, but he would not. This signification agrees with that which goes before Vers. 5. nor a cloak of covetous∣nesse; and with that which follows Vers. 9. Beza and others. 2. To be in authority, viz. Paul as an Apostle of Christ could have shewed more gravity and authority, but he would not; this agrees with what went before, I sought not the glory of men. Chrysostome, the Syriack, Calvin, and others follow this signification; vide Bezam. The Hebrew Cabad signifies tam onerare quam honorare. Exod. 20.12. honor est onus quoddam.

Vers 7. Even as a nurse cherisheth her children] That is, the mother which is a nurse tenderly handleth them, but suffereth them not to harm or mischiefe themselves. See Esay 49 33. Num. 4.12.

Vers. 8. Being affectionately desirous of you] Covetously or lustfully desirous, as the originall words signifie, which note the most swaying heart-passion.

Were willing to have imparted unto you our own soules] That phrase signifies the effe∣ctuall affection (say some) wherewithall he delivered the word unto them. By an usuall Metonymie, our lives; whether by pains in preaching, or persecution; the latter is resolved by interpreters. Dr. Sclater.

Vers. 9. Our labour and travell] The first Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not simple labour, but labour joyned with greatest care and solicitude; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 travell addes something more, for it is a labour not onely having solicitude, but also wearinesse joyned with it, for when one hath wrought long and much, he is wont being oppressed with the burden of the labour, to be wearied. The Apostle therefore by these two words sig∣nifies, that he did not lightly, but diligently labour among them, even to wearinesse, and that day and night. Zanchy. Vide Bezam.

* 1.7Vers. 16. VVrath is come upon them to the utmost] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 untill the end, wrath is come upon them finally, so as it shall never be removed; so some interpret it

Vers 18. But Satan hindered us] By casting a necessity on him of disputing often with the Stoicks and Epicures which were at Athens.* 1.8

Vers 19. For what is our hope, our joy, or crown of rejoycing? Are not even ye in the presence of our Lord Jesus Christ at his comming] Paul tels the Thessalonians that they are his hope,* 1.9 that is, the thing hoped for; joy, that is, the thing wherein he shall joy; and crown, that is, the thing for which he shall be crowned.

CHAP. III.

Vers. 1. WHerefore when I could no longer forbeare] As if he had said, my love to∣ward you was such,* 1.10 and so strong within me, that it was like a fire in my breast, I could no longer keep it; and from thence it was that I sent Timotheus our brother to establish and comfort you touching your faith.

Vers. 5. No longer forbear] A desire both of knowing your faith and affaires.* 1.11

Vers. 8. We live] That is, lead a merry life, so the Hebrewes use this word,* 1.12 Psal. 22.27. and the Greekes and Latines also so use it.

Jf yee stand f••st in the Lord] A Speech borrowed from them that stand upon their guard or watch, or in their ranck, wherein they are set,* 1.13 See Rom. 5.2. 1 Cor. 16.13. 1 Phil. 27. and 4.1.

CHAP. IV.

Vers. 4. KNow how] There is a peculiar mystery in every branch of Christianitie; I have learned, saith the Apostle how to want and abound. to possesse his ves∣sell in sanctification and honour] That is, his body which is the instrument of the soule, and containing it as in a vessell. The Hebrewes call all Instruments vessells.* 1.14 As if he had said, that is indeed true sanctification agreeable to the will of God, and plea∣sing to him, that is throughout; outwardly in the body, keeping that pure and unde∣filed; and inwardly in the heart, rooting from thence the lust of concupiscence.

Vers. 5. Not in the lust of concupiscence] That is, not in the inward burning lust stirring up to filthinesse, comming from inward concupiscence.

Vers. 11. And that ye study a 1.15] The Greeke signifies to contend as it were for ho∣nour.

To be quiet; the Greeke word signifies to rest, and live in silence; and to doe your own businesse] That is, doe the necessary workes of your callings that belong to you. Perkins.

He forbids two vices, which for the most part goe together, idlenesse and curi∣osity.

Vers. 12. And that ye may have lack of nothing] Or of no man, that is not need re∣liefe and help of any man, or of any thing.* 1.16

Vers. 13. Sorrow not as those that have no hope] As if he had said, sorrow if you will; but do not sorrow as they that have no hope.* 1.17 That is a sorrow with nothing but sorrow; from which they have no hope of inlargement or freedome.

Vers. 16. With a shout] The word which the Apostle useth here,* 1.18 signifies properly the encouragement, which Marriners use one to another; when they all together with one shout put forth their Oares, and row together. It is called a clamour, a vo∣ciferation, a shout, and varied by our Translators, and Expositors, according to the originall of the word to be clamor hortatorius, suasorius, and jussorius. The voyce of the Archangell is added (saith Calvin) by way of exposition, shewing what that shout shall be; the Archangell shall exercise the office of a cryer, to cite the living and dead to Christs Tribunall.

à Lapide saith that these words with those following, And with the trump of God] are a figure called Hendyadis. With the voyce of the Archangell, which is the Trump of God; so called, 1. By an Hebraisme, that is great and loud, so as to be heard through∣out the world. Secondly, because it shall goe before God the Judge. 3. Because it shall be terrible such as becomes the divine Majesty.

CHAP. V.

* 1.19Vers. 1. TImes] The Greeke word signifies space of time in generall. Seasons] The opportunities of doing things. See Acts 1.7. Touching the yeere, or moneth or age; when the Sonne of man shall come, it is as much unrevealed, as the season.

Vers. 3. As travaile upon a woman with Childe] The Scripture useth this simili∣tude, Psal. 48.6. Ier 6.24. and 49.24. and 50.43. He signifies that the evill is 1. Certaine. 2. Sodaine. 3. Inevitable.

Vers. 9. But to obtaine salvation] Or to the purchased possession; so the same word is rendred 1 Ephes. 13. and so it may be rendred 2 Thes. 2.14.

Vers. 12. Know * 1.20 them which labour among you] That is, both in heart acknowledge them the Ministers of Christ and in affection love them as his Ministers.

Which labour among you] That is, which painefully, and earnestly labour among you till they be weary; Ministers must be labourers not loyterers.

Vers. 13. And to esteeme them very highly in love] Have them in singular, or abun∣dant; or more abundant love, for their workes sake.

Vers. 14. Warne them that are unruly] Which keep not their station. If we see any man disordered in his carriage,* 1.21 we must not thinke he is an unruly fellow, and so let him goe; but admonish him, that is a duty of charity, as well as the next fol∣lowing.

Support the weake] hold up as a crutch doth a body that is lame; or a beame a house that is ruinated, 1. Beare with their wants, and weaknesses. 2. Put under thy shoulder, to helpe to beare their necessities, Rom. 12.13.3. Help his burden of sinne from off him by admonishing, reproving, exhorting and praying. Doct. Taylor.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, est propriè, nitentem & conantem, sed non sufficientem, nec sat virium ha∣bentem adjuvare. à Lapide.

Vers. 17. Pray without ceasing] Ephes. 6.18. That is, on all occasions, every day. The originall word signifies such a performance of this duty that you do not cease to doe it at such times as God requires it at your hands;* 1.22 the same word is used, 2 Tim. 1.3. 2. A man must ever be praying habitually; a true Christian hath alwayes a disposition to pray, though not the liberty, 2 Sam. 19.13. 3. There is a vitall prayer as well as an orall, semper orat qui bene semper agit. 4. We must blesse and sanctifie every thing to us by prayer. 5. Pray in all Estates, in prosperity and misery.

Vers. 18. In every thing] That is, in every condition, or with every duty.

For this is the will of God in Christ] The acceptable will of God in Christ.

Vers. 19. Quench not the Spirit] That is, say the Anabaptists, hearken to the sug∣gestions of the private Spirit.* 1.23 The word Spirit is not taken essentially for the three persons in Trinity,* 1.24 nor hypostatically for the third person, but Metonymically for the fruits of the Spirit. The Spirit is quenched two wayes as fire, 1. By throwing on water; all sinne is as water; sinnes doe quench the Spirits operations. 2. Fire may be quenched and put out by with-drawing of wood and fewell; all negligent using of the word, Sacrament, Prayer, Meditation, holy conference, and communion of Saints, doe much quench the Spirit.

Vers. 20. Despise not prophesyings] The Greek word signifies, account it not a thing of nothing, account it not a slight matter.

This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 implies highest reverence and esteeme,* 1.25 this sentence is fitly added to the former, as if the despising of prophecying were a quenching of the spirit.

Verse 21. Prove all things] The Greeke word betokens such a triall, as Goldsmiths use touching Mettall, for the discerning whereof they have a touch-stone, at which that which will not hold is rejected, and laid by as counterfeit.

Vers. 22. Abstaine from all appearance of evill] That is, doe nothing wherein sinne appeares, or which hath a shadow of sinne.

Vers. 23. And the very God of Peace sanctifie you wholly] One would rather have thought, he should have been stiled the God of grace, but God will not be a God of peace with us, till we be throughly sanctified. He is called the God of peace,* 1.26 because he hath the fountaine of peace in himselfe, peace is in him as a fountaine. 2. As the authour and communicatour of all peace unto us in all kinds, externall, internall, eternall.

The whole man is sanctified throughout, when the spirit thinkes nothing, the will affects nothing, the body effects nothing contrary to the will of God. Our san∣ctification is perfect in parts, but not in measure, nor degrees; as a Childe is a perfect man in all the parts of a man, but not in quantity.

Your whole spirit soule and body] By spirit he meaneth the understanding and will, the reasonable and highest faculties; by soule the sensitive powers, the affections and the appetite. By body the outward man, the Instrument of the Soule.

Vers. 24. Who also will doe it] That is,* 1.27 he will finish and perfect his gracious work begun.

Notes

• * 1.1

  Inter Novi Te∣stamenti libros Epistola ad He∣braeos quasi Paulina, & A∣pocalypsis quasi Johannis, ulti∣mum acceperunt locum, quia eo∣rum librorum authoritas diu in obscuro, aut controverso fuit. Haec Epistola ideo prior dici∣tur quod ante alteram jam locum suum occupasset in Epistolarum Paulinarum volumine; scripta est non multo postquam Thessa∣lonicae Paulus fuerat, non sanè Athenis, ut quidam Epistolae fini adscripsere, sed Corinthi. Grotius.
• * 1.2

  See Chap. 2.
• * 1.3

  Graecè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est reso∣nuit quasi eccho, & exsonuit quasi tuba, ait Theoph. Vatablus, A vobis ebuccinatus est sermo Domini. Syrus. A vobis manavit fama sermonis domini, id est, praedi∣cationis Evangelicae. a Lapide.
• * 1.4

  Exhortatio Tremellius & Boderianus; con∣solatio Syrus & Arabs; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vox ambigua est, ut nunc pro exhortatione, nunc pro consolatione sumitur. de Dieu in loc.
• * 1.5

  As all sinnes have cloakes, John 15.22. so especially covetousnesse.
• * 1.6

  Nec iis qui ad gravitatem A∣postolicae prae∣stantiae aut dignitatem, cum Erasmo; nec re∣centioris, qui ad sumptus Ec∣clesiarum id re∣ferunt, quibus gravem se fuisse neget Apostolus, assentiri possum. Cum primò manifestè neget ullam se adulationis aut avaritiae suspicionem praebuisse, adeo ut ne rumoribus quidem ejusmodi de se occasionem dederit: ut nec contra nimiae severitatis accusari posse, quemadmodum illi qui ambitiosè hoc agunt, ut hominum gloriam venentur; quin potiùs cùm ita ut Apostolus Christi agere potuerit, mitem ac mansuetum fuisse, neque aliter cum iis quam nutrices cum alumnis, quos tenerrimè fovent, egisse. Heinsius.
• * 1.7

  See Dr. Sclater.
• * 1.8

  Whether satan hindered by sicknesse, or by imprisonment, or tempests at sea, who can resolve? Dr. Sclater.
• * 1.9

  B Lake. Vo•• estis spes mea, gaudium meum, & corona mea, non formalis, sed objectiva sive materialis, quia estis materia & objectum spei, gaudii, & coronae meae. à Lapidè.
• * 1.10

  See 2^d Ch. 8.11 Cum desiderium vestri n••n fer∣rem diutius, nec tam••n aditus ad vos daretur, visum fuit adventum & praesentiam meam per alium mihi conjunctissimum, ac velut alterum me, suppleri. Estius.
• * 1.11

  Jllud verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propriè significat continere se seu onus sustinere. Significat ergo Apostolus desiderium quo tenebatur videndi & in tot calamitatibus Thessalon••censes consolandi, cum non posset praestaere quod cupiebat propter Satanae impedimenta, fuisse sibi onus grave. zanch.
• * 1.12

  Vivimus, hoc est rectè val••mus. Calvinus.
• * 1.13

  Doctor Airay. Significatio est ingentis gaudij, quod ex ijs quae Timotheus nunciaverat, percepit. Estius.
• * 1.14

  1 Sam. 21.5. 2 Cor. 4. 1 Pet. 3.7. Sane meretrix vulgari dicterio vas fractum appellatur. Drus. Adag. l. 4. Class. 1 Prov.
• a 1.15

  Graecum ver∣bum significat eniti; quomodo legit Ambrosi∣nus, id est, magno conatu quippiam agere, translatum à more hominum ambitiosorum, qui summo studio & animi contentione nituntur ad honores. Estius.
• * 1.16

  Perkins.
• * 1.17

  Grace destroy∣eth not nature but rectifyeth it. Mr. Fenner on 2 Lam. 57.
• * 1.18

  Graecè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, hortamen appel∣lant quod prae∣c••puè apud nautas est quasi solemne, ut uno veluti concen∣tu remos addu∣cant. Beza. 17. vers. Electi (inquit Cajetanus in loc.) qui relin∣quimur non mo∣riemur, sed de vita corporali transferemur in vitam immortalem. Vide Bezam.
• * 1.19

  Est ea humani ingenij curiosi∣tas ut quae maximè latent, ea maxime scire cupiat. Sic multi ea aetate scire cupiebant, quando venturum esset illud judicium. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunt majora temporum spatia, ut anni: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 minora, ut menses ac dies. Habes haec sic distincta Dan. 7.12. in Graeco & Act. 1.7. Grotius.
• * 1.20

  agnitio potissi∣mum consistit in obedientia, reve∣rentia & rerum ad vitam neces∣saria••ū prompta ac liberali su••∣ministratione. Estius. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic est, non simpliciter cognoscere: sed agnoscere: hoc est, pro nostris pastoribus ac patribus reverenter amplecti, honore que debito afficere. Zanchius.
• * 1.21

  Some thinke it is a metaphore borrowed from the cu∣stome of war, wherein every Souldiour hath his station and is assigned to his ranck, from which when he s••arve, he becomes inordinate. Metaphora sumpta à militibus sparsis & inconditis, quique (ut ait Cicero) non sunt in numeros coacti. Estius.
• * 1.22

  It may fitly be expounded by that in the next verse, in all things; for the sense would be the same if we should say, in all things pray, and continually give thankes] that is, upon every just occasion pray and give thankes. The Euchetae thought they might doe nothing else but pray; and grounded their heresie upon Luke 18.1. Ephes. 6.18. and this place. Bishop Down. of prayer, c. 27.
• * 1.23

  Ephes. 4.30. Zanchius.
• * 1.24

  Grace can ne∣ver be quench∣ed, but we may doe our in∣deavour to quench it. Vide Bezam.
• * 1.25

  1 Cor. 14.3.
• * 1.26

  Ambrose ex∣pounds it of Christ him∣selfe.
• * 1.27

  Idem ipse dabit perseverantiam; hanc enim om∣nibus electis promisit, in quorum numero vos esse confido. Estius.