Text -- 1 Thessalonians 2:1-15 (NET)

Paul’s Ministry in Thessalonica

2:1 For you yourselves know, brothers and sisters, about our coming to you– it has not proven to be purposeless. 2:2 But although we suffered earlier and were mistreated in Philippi, as you know, we had the courage in our God to declare to you the gospel of God in spite of much opposition. 2:3 For the appeal we make does not come from error or impurity or with deceit, 2:4 but just as we have been approved by God to be entrusted with the gospel, so we declare it, not to please people but God, who examines our hearts. 2:5 For we never appeared with flattering speech, as you know, nor with a pretext for greed– God is our witness– 2:6 nor to seek glory from people, either from you or from others, 2:7 although we could have imposed our weight as apostles of Christ; instead we became little children among you. Like a nursing mother caring for her own children, 2:8 with such affection for you we were happy to share with you not only the gospel of God but also our own lives, because you had become dear to us. 2:9 For you recall, brothers and sisters, our toil and drudgery: By working night and day so as not to impose a burden on any of you, we preached to you the gospel of God. 2:10 You are witnesses, and so is God, as to how holy and righteous and blameless our conduct was toward you who believe. 2:11 As you know, we treated each one of you as a father treats his own children, 2:12 exhorting and encouraging you and insisting that you live in a way worthy of God who calls you to his own kingdom and his glory. 2:13 And so we too constantly thank God that when you received God’s message that you heard from us, you accepted it not as a human message, but as it truly is, God’s message, which is at work among you who believe. 2:14 For you became imitators, brothers and sisters, of God’s churches in Christ Jesus that are in Judea, because you too suffered the same things from your own countrymen as they in fact did from the Jews, 2:15 who killed both the Lord Jesus and the prophets and persecuted us severely. They are displeasing displeasing to God and are opposed to all people,

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Th 2:1

For yourselves know ( autoi gar oidate ).

This explanatory gar takes up in 1Th 2:1-12 the allusion in 1Th 1:9 about the "report"concerning the entrance (eisodon , way in, eis , hodon ), unto you (tēn pros humās ). Note repeated article to sharpen the point. This proleptic accusative is common enough. It is expanded by the epexegetic use of the hoti clause that it hath not been found vain (hoti ou kenē gegonen ). Literally, that it has not become empty. Second perfect active (completed state) of ginomai . Every pastor watches wistfully to see what will be the outcome of his work. Bengel says: Non inanis, sed plena virtutis . Cf. 1Th 1:5. Kenos is hollow, empty, while mataios is fruitless, ineffective. In 1Co 15:14, 1Co 15:17 Paul speaks of kenon to kērugma ( empty the preaching ) and mataia hē pistis ( vain the faith ). One easily leads to the other.

Robertson: 1Th 2:2

But having suffered before ( alla propathontes ).

Strong adversative alla , antithesis to kenē . Appeal to his personal experiences in Thessalonica known to them ( as ye know , kathōs oidate ). Second aorist active participle of propaschō , old compound verb, but here alone in the N.T. The force of prȯ (before) is carried over to the next verb. The participle may be regarded as temporal (Ellicott) or concessive (Moffatt).

Robertson: 1Th 2:2

And been shamefully entreated in Philippi ( kai hubristhentes en Philippois ).

First aorist passive participle of hubrizō , old verb, to treat insolently. "More than the bodily suffering it was the personal indignity that had been offered to him as a Roman citizen"(Milligan), for which account see notes on Acts 16:16-40, an interesting example of how Acts and the Epistles throw light on each other. Luke tells how Paul resented the treatment accorded to him as a Roman citizen and here Paul shows that the memory still rankled in his bosom.

Robertson: 1Th 2:2

We waxed bold in our God ( eparrēsiasametha en tōi theōi hēmōn ).

Ingressive first aorist middle of parrēsiazomai , old deponent verb from parrēsia (full story, pan -, rēsia ). In his reply to Festus (Act 26:26) Paul uses parrēsiazomenos lalō , being bold I speak , while here he has we waxed bold to speak (eparrēsiasametha lalēsai ). The insult in Philippi did not close Paul’ s mouth, but had precisely the opposite effect "in our God."It was not wild fanaticism, but determined courage and confidence in God that spurred Paul to still greater boldness in Thessalonica, unto you (pros humās ), be the consequences what they might, the gospel of God in much conflict , (to euaggelion tou theou en pollōi agōni ). This figure of the athletic games (agōn ) may refer to outward conflict like Phi 1:30 or inward anxiety (Col 2:1). He had both in Thessalonica.

Robertson: 1Th 2:3

Exhortation ( paraklēsis ).

Persuasive discourse, calling to one’ s side, for admonition, encouragement, or comfort.

Robertson: 1Th 2:3

Not of error ( ouk ek planēs ).

This word is same as planaō , to lead astray (2Ti 3:13) like Latin errare . Passive idea of error here rather than deceit. That is seen in nor in guile (oude en dolōi ) from delō , to catch with bait. Paul is keenly sensitive against charges against the correctness of his message and the purity of his life.

Robertson: 1Th 2:3

Nor of uncleanness ( oude ex akatharsias ).

"This disclaimer, startling as it may seem, was not unneeded amidst the impurities consecrated by the religions of the day"(Lightfoot). There was no necessary connection in the popular mind between religion and morals. The ecstatic initiations in some of the popular religions were grossly sensual.

Robertson: 1Th 2:4

But even as we have been approved by God ( alla kathōs dedokimasmetha hupo tou theou ).

Perfect passive indicative of dokimazō , old verb to put to the test, but here the tense for completed state means tested and proved and so approved by God. Paul here claims the call of God for his ministry and the seal of God’ s blessing on his work and also for that of Silas and Timothy.

Robertson: 1Th 2:4

To be entrusted with the gospel ( pisteuthēnai to euaggelion ).

First aorist passive infinitive of pisteuō , common verb for believing, from pistis (faith), but here to entrust rather than to trust. The accusative of the thing is retained in the passive according to regular Greek idiom as in 1Co 9:17; Gal 2:7; Rom 3:2; 1Ti 1:11; Tit 1:3, though the active had the dative of the person.

Robertson: 1Th 2:4

So we speak ( houtōs laloumen ).

Simple, yet confident claim of loyalty to God’ s call and message. Surely this should be the ambition of every preacher of the gospel of God.

Robertson: 1Th 2:4

Not as pleasing men ( ouch hōs anthrōpois areskontes ).

Dative case with areskō as in Gal 1:10. Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb dokimazō used in the beginning of this verse) and he is the only one whose approval matters in the end of the day (1Co 4:5).

Robertson: 1Th 2:5

Using words of flattery ( en logōi kolakeias ).

Literally, in speech of flattery or fawning. Old word, only here in N.T., from kolaks , a flatterer. An Epicurean, Philodemus, wrote a work Peri Kolakeias (Concerning Flattery). Milligan ( Vocabulary , etc.) speaks of "the selfish conduct of too many of the rhetoricians of the day,"conduct extremely repugnant to Paul. The third time (1Th 2:1, 1Th 2:2, 1Th 2:5) he appeals to their knowledge of his work in Thessalonica. Frame suggests "cajolery."

Robertson: 1Th 2:5

Nor a cloke of covetousness ( oute prophasei pleonexias ).

Pretext (prophasis from prophainō , to show forth, or perhaps from prȯphēmi , to speak forth). This is the charge of self-interest rather than the mere desire to please people. Pretext of greediness is Frame’ s translation. Pleonexia is merely "having more"from pleonektēs , one eager for more, and pleonekteō , to have more, then to over-reach, all old words, all with bad meaning as the result of the desire for more. In a preacher this sin is especially fatal. Paul feels so strongly his innocence of this charge that he calls God as witness as in 2Co 1:23; Rom 9:1; Phi 1:8, a solemn oath for his own veracity.

Robertson: 1Th 2:6

Nor seeking glory of men ( oute zētountes ex anthrōpōn doxan ).

"Upon the repudiation of covetousness follows naturally the repudiation of worldly ambition"(Milligan). See Act 20:19; 2Co 4:5; Eph 4:2. This third disclaimer is as strong as the other two. Paul and his associates had not tried to extract praise or glory out of (ex ) men.

Robertson: 1Th 2:6

Neither from you nor from others ( oute aph' humōn oute aph' allōn ).

He widens the negation to include those outside of the church circles and changes the preposition from ex (out of) to apo (from).

Robertson: 1Th 2:6

When we might have been burdensome, as apostles of Christ ( dunamenoi en barei einai hōs Christou apostoloi ).

Westcott and Hort put this clause in 1Th 2:7. Probably a concessive participle, though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or "men of weight"as Moffatt suggests). Milligan suggests that Paul "plays here on the double sense of the phrase"like the Latin proverb: Honos propter onus . So he adds, including Silas and Timothy, as Christ’ s apostles , as missionaries clearly, whether in the technical sense or not (cf. Act 14:4, Act 14:14; 2Co 8:23; 2Co 11:13; Rom 16:7; Phi 2:25; Rev 2:2). They were entitled to pay as "Christ’ s apostles"(cf. 1 Corinthians 9; 2Co 11:7.), though they had not asked for it.

Robertson: 1Th 2:7

x5940 But we were gentle in the midst of you ( alla egenēthēmen nēpioi en mesōi humōn ).

Note egenēthēmen (became), not ēmetha (were). This rendering follows ēpioi instead of nēpioi (Aleph B D C Vulg. Boh.) which is clearly correct, though Dibelius, Moffatt, Ellicott, Weiss prefer ēpioi as making better sense. Dibelius terms nēpioi unmoglich (impossible), but surely that is too strong. Paul is fond of the word nēpioi (babes). Lightfoot admits that he here works the metaphor to the limit in his passion, but does not mar it as Ellicott holds.

Robertson: 1Th 2:7

As when a nurse cherishes her own children ( hōs ean trophos thalpēi ta heautēs tekna ).

This comparative clause with hōs ean (Mar 4:26; Gal 6:10 without ean or an ) and the subjunctive (Robertson, Grammar , p. 968) has a sudden change of the metaphor, as is common with Paul (1Ti 5:24; 2Co 3:13.) from babes to nurse (trophos ), old word, here only in the N.T., from trephō , to nourish, trophē , nourishment. It is really the mother-nurse "who suckles and nurses her own children"(Lightfoot), a use found in Sophocles, and a picture of Paul’ s tender affection for the Thessalonians. Thalpō is an old word to keep warm, to cherish with tender love, to foster. In N.T. only here and Eph 5:29.

Robertson: 1Th 2:8

Even so, being affectionately desirous of you ( houtōs omeiromenoi humōn ).

Clearly the correct text rather than himeiromenoi from himeirō , old verb to long for. But the verb homeiromai (Westcott and Hort om ., smooth breathing) occurs nowhere else except MSS. in Job 3:21; Psa 62:2 (Symmachus) and the Lycaonian sepulchral inscription (4th cent. a.d.) about the sorrowing parents homeiromenoi peri paidos , greatly desiring their son (Moulton and Milligan, Vocabulary ). Moulton suggests that it comes from a root smer , remember, and that ȯ is a derelict preposition o like o -duromai , o -kellō , ō -keanos . Wohlenberg (Zahn, Kommentar ) calls the word "a term of endearment,""derived from the language of the nursery"(Milligan).

Robertson: 1Th 2:8

We were well pleased ( ēudokoumen ).

Imperfect active of eudokeō , common verb in later Greek and in N.T. (see Mat 3:17), picturing Paul’ s idea of their attitude while in Thessalonica. Paul often has it with the infinitive as here.

Robertson: 1Th 2:8

To impart ( metadounai ).

Second aorist active infinitive of metadidōmi , old verb to share with (see Luk 3:11). Possible zeugma with souls (psuchas ), though Lightfoot renders "lives."Paul and his associates held nothing back.

Robertson: 1Th 2:8

Because ye were become very dear to us ( dioti agapētoi hēmin egenēthēte ).

Note dioti (double cause, dia , hoti , for that), use of ginomai again for become, and dative hēmin with verbal agapētoi , beloved and so dear. A beautiful picture of the growth of Paul’ s affection for them as should be true with every pastor.

Robertson: 1Th 2:9

Travail ( mochthon ).

Old word for difficult labour, harder than kopos (toil). In the N.T. only here, 2Th 3:8; 2Co 11:27. Note accusative case here though genitive with mnēmoneuō in 1Th 1:3.

Robertson: 1Th 2:9

Night and day ( nuktos kai hēmeras ).

Genitive case, both by day and by night, perhaps beginning before dawn and working after dark. So in 1Th 3:10.

Robertson: 1Th 2:9

That we might not burden any of you ( pros to mē epibarēsai tina humōn ).

Use of pros with the articular infinitive to express purpose (only four times by Paul). The verb epibareō is late, but in the papyri and inscriptions for laying a burden (baros ) on (epi̇ ) one. In N.T. only here and 2Th 3:8; 2Co 2:5. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2 Corinthians 9-12), though he vindicated his right to remuneration.

Robertson: 1Th 2:9

We preached ( ekēruxamen ).

Robertson: 1Th 2:9

We heralded ( from kērux , herald)

to you, common verb for preach.

Robertson: 1Th 2:10

How holily and righteously and unblameably ( hōs hosiōs kai dikaiōs kai amemptōs ).

Paul calls the Thessalonians and God as witnesses (martures ) to his life toward you the believers (humin tois pisteuousin ) dative of personal interest. He employs three common adverbs that show how holily toward God and how righteously toward men so that they did not blame him and his associates in either respect. So there is a reason for each adverb. All this argues that Paul spent a considerable time in Thessalonica, more than the three sabbaths mentioned by Luke. The pastor ought to live so that his life will bear close inspection.

Robertson: 1Th 2:11

As a father with his own children ( hōs patēr tekna heautou ).

Change from the figure of the mother-nurse in 1Th 2:7. There is ellipse of a principal verb with the participles parakalountes , paramuthoumenoi , marturoumenoi . Lightfoot suggests enouthetoumen (we admonished) or egenēthēmen (we became). The three participles give three phases of the minister’ s preaching (exhorting, encouraging or consoling, witnessing or testifying). They are all old verbs, but only the first (parakaleō ) is common in the N.T.

Robertson: 1Th 2:12

To the end that ( eis to ).

Final use of eis and the articular infinitive, common idiom in the papyri and Paul uses eis to and the infinitive fifty times (see again in 1Th 3:2), some final, some sub-final, some result (Robertson, Grammar , pp. 989-91).

Robertson: 1Th 2:12

Walk worthily of God ( peripatein axiōs tou theou ).

Present infinitive (linear action), and genitive case with adverb axiōs as in Col 1:10 (cf. Phi 1:27; Eph 4:1), like a preposition.

Robertson: 1Th 2:12

Calleth ( kalountos ).

Present active participle, keeps on calling. Some MSS. have kalesantos , called.

Robertson: 1Th 2:12

Kingdom ( basileian )

here is the future consummation because of glory (doxan ) as in 2Th 1:5; 1Co 6:9; 1Co 15:50; Gal 5:21; 2Ti 4:1, 2Ti 4:18), but Paul uses it for the present kingdom of grace also as in 1Co 4:20; Rom 14:17; Col 1:13.

Robertson: 1Th 2:13

And for this cause we also ( kai dia touto kai hēmeis ).

Note kai twice. We as well as you are grateful for the way the gospel was received in Thessalonica.

Robertson: 1Th 2:13

Without ceasing ( adialeiptōs ).

Late adverb for which see note on 1Th 1:3 and for eucharistoumen see note on 1Th 1:2.

Robertson: 1Th 2:13

The word of the message ( logon akoēs ).

Literally, the word of hearing, as in Sir. 42:1 and Heb 4:2 ho logos tēs akoēs , the word marked by hearing (genitive case), the word which you heard. Here with tou theou (of God) added as a second descriptive genitive which Paul expands and justifies.

Robertson: 1Th 2:13

Ye received it so ( paralabontes )

and accepted or welcomed it (edexasthe ) so, not as the word of men (ou logou anthrōpōn ), but as the word of God (alla logon theou ), as it is in truth (kathōs alēthōs estin ). This last clause is literally, as it truly is. Paul had not a doubt that he was proclaiming God’ s message. Should any preacher preach his doubts if he has any? God’ s message can be found and Paul found it.

Robertson: 1Th 2:13

Worketh in you ( energeitai en humin ).

Perhaps middle voice of energeō (en , ergon , work) late verb, not in ancient Greek or lxx, but in papyri and late writers (Polybius, etc.) and in N.T. only by Paul and James. If it is passive, as Milligan thinks, it means "is set in operation,"as Polybius has it. The idea then is that the word of God is set in operation in you that believe.

Robertson: 1Th 2:14

Imitators of the churches of God which are in Judea ( mimētai tōn ekklēsiōn tou theou tōn ousōn en tēi Ioudaiāi ).

On mimētai see note on 1Th 1:6. "This passage, implying an affectionate admiration of the Jewish churches on the part of St. Paul, and thus entirely bearing out the impression produced by the narrative in the Acts, is entirely subversive of the theory maintained by some and based on a misconception of Galatians 2, and by the fiction of the Pseudo-Clementines, of the feud existing between St. Paul and the Twelve"(Lightfoot).

Robertson: 1Th 2:14

In Christ Jesus ( en Christōi Iēsou ).

It takes this to make a Christian church of God. Note order here Christ Jesus as compared with Jesus Christ in 1Th 1:1, 1Th 1:3.

Robertson: 1Th 2:14

Ye also - even as they ( kai humeiṡ̇kai autoi ).

Note kai twice (correlative use of kai ).

Robertson: 1Th 2:14

Countrymen ( sumphuletōn ).

Fellow-countrymen or tribesmen. Late word that refers primarily to Gentiles who no doubt joined the Jews in Thessalonica who instigated the attacks on Paul and Silas so that it "was taken up by the native population, without whose Corinthians-operation it would have been powerless"(Lightfoot).

Robertson: 1Th 2:14

Own ( idiōn )

here has apparently a weakened force. Note hupo here with the ablative both with sumphuletōn and Ioudaiōn after the intransitive epathete (suffered). The persecution of the Christians by the Jews in Judea was known everywhere.

Robertson: 1Th 2:15

Who both killed the Lord Jesus and the prophets ( tōn kai ton Kurion apokteinantōn Iēsoun kai tous prophētas ).

First aorist active participle of apokteinō . Vivid justification of his praise of the churches in Judea. The Jews killed the prophets before the Lord Jesus who reminded them of their guilt (Mat 23:29). Paul, as Peter (Act 2:23), lays the guilt of the death of Christ on the Jews.

Robertson: 1Th 2:15

And drove us out ( kai hēmās ekdiōxantōn ).

An old verb to drive out or banish, to chase out as if a wild beast. Only here in N.T. It is Paul’ s vivid description of the scene told in Act 17:5. when the rabbis and the hoodlums from the agora chased him out of Thessalonica by the help of the politarchs.

Robertson: 1Th 2:15

Please not God ( Theōi mē areskontōn ).

The rabbis and Jews thought that they were pleasing God by so doing as Paul did when he ravaged the young church in Jerusalem. But Paul knows better now.

Robertson: 1Th 2:15

And are contrary to all men ( kai pasin anthrōpois enantiōn ).

Dative case with the adjective enantiōn (old and common word, face to face, opposite). It seems like a bitter word about Paul’ s countrymen whom he really loved (Rom 9:1-5; Rom 10:1-6), but Paul knew only too well the middle wall of partition between Jew and Gentile as he shows in Ephesians 2 and which only the Cross of Christ can break down. Tacitus ( Hist. V. 5) says that the Jews are adversus omnes alios hostile odium .

Vincent: 1Th 2:1

Was not in vain ( οὐ κενὴ γέγονεν )

More accurately, hath not proved vain . Κενὴ is empty . Ματαία , also rendered vain , is fruitless .

Vincent: 1Th 2:2

Having suffered before ( προπαθόντες )

N.T.o . Although we had suffered.

Vincent: 1Th 2:2

Having been shamefully entreated ( ὑβρισθέντες )

Comp. Matthew 22; Luk 18:32; Act 14:5. This may have been added because προπαθόντες alone might denote the experience of something good; but it is more probably intended as an expansion and illustration of that word. Paul's sensitiveness to personal indignity appears in the narrative in Acts 16, which gives the historical explanation of the two words. It appears frequently in 2nd Corinthians.

Vincent: 1Th 2:2

As ye know ( καθὼς οἴδατε )

One of the many characteristic expressions of these Epistles which indicate community of experience and sentiment on the part of Paul and his readers. See 1Th 1:5, 1Th 1:8; 1Th 2:1, 1Th 2:5, 1Th 2:10, 1Th 2:11; 1Th 3:3, 1Th 3:4, 1Th 3:12; 1Th 4:1, 1Th 4:2, 1Th 4:6, 1Th 4:11; 1Th 5:1, 1Th 5:11; 2Th 2:16; 2Th 3:1, 2Th 3:2.

Vincent: 1Th 2:2

Philippi

See Acts 16:19-40; Phi 1:1.

Vincent: 1Th 2:2

We waxed bold ( ἐπαρρησιασάμεθα )

Only once elsewhere in Paul, Eph 6:20. Frequent in Acts. Always in N.T. in connection with speaking. Derived from πᾶν every , and ῥῆσις speaking . Hence παρρησία boldness , bold speaking out of every word . The noun is very often used adverbially, as παρρησίᾳ boldly or openly , Mar 8:32; see also Joh 18:20. In Acts always μετὰ παρρησίας with boldness , comp. Heb 4:16. Ἑν παρρησίᾳ in boldness , Joh 7:4; Joh 16:29; Eph 6:19; Phi 1:20. Both the verb and the noun are found in lxx. See Lev 26:13; Pro 10:10; Wisd. 5:1; 1 Macc. 4:18; Sir. 6:11.

Vincent: 1Th 2:2

In our God ( ἐν τῷ θεῷ ἡμῶν )

Const. with we waxed bold . Their boldness was not mere natural courage, but was inspired by God. There is a slight emphasis on our God, as contrasted with the idols from which they had turned (1Th 1:9). The phrase only here in N.T.

Vincent: 1Th 2:2

Gospel of God ( εὐαγγέλιον τοῦ Θεοῦ )

For the phrase see Mar 1:14; Rom 1:1; Rom 15:16; 2Co 11:7; 1Th 2:8, 1Th 2:9; 1Pe 4:17. It points to the monotheistic character of the gospel.

Vincent: 1Th 2:2

In much contention ( ἐν πολλῷ ἀγῶνι )

Better conflict . Comp. Col 2:1; Phi 1:27; 1Ti 6:12; Heb 12:1. Ἁγὼν originally of a contest in the arena; but it is used of any struggle, outward or inward.

Vincent: 1Th 2:3

Exhortation ( παράκλησις )

See on Luk 6:24 and see on 1Co 14:3. Exhortation or counsel is Paul's usual sense.

Vincent: 1Th 2:3

Of deceit ( ἐκ πλάνης )

Better, of error . It may imply deceit as accompanying or causing error, but it does not occur in the sense of deceit . Our exhortation did not proceed from any false teaching which we had ourselves received. We were guided by " the spirit of truth" ; See 1Jo 4:6, and comp. 2Pe 1:16.

Vincent: 1Th 2:3

Of uncleanness ( ἐξ ἀκαθαρσίας )

Ἀκαθαρσία in Mat 23:27 of the corruption of the sepulchre. Elsewhere in N.T. of sensual impurity. See Rom 1:24; 2Co 12:21; Eph 4:19. Here in the sense of impurity on the side of sordidness . In Eph 4:19, Paul speaks of working uncleanness (ἀκαθαρσίαν ) in a spirit of selfish desire (πλεονεξία ) which is the spirit of covetousness . In Eph 5:3, uncleanness and covetousness are closely associated. Paul means that his exhortation did not proceed from greed for gain or lust for power.

Vincent: 1Th 2:3

In guile ( ἐν δόλῳ )

While uncleanness expresses impure purpose or motive , guile has reference to improper means ; plausible but insincere methods of winning converts; suppression of the truth; " huckstering the word of God" (see on 2Co 2:17); adulterating it for purposes of gain or popularity.

Vincent: 1Th 2:4

We were allowed ( δεδοκιμάσμεθα )

More correctly, approved . See on 1Pe 1:7. We came and spoke to you as tested men.

Vincent: 1Th 2:4

Pleasing ( ἀρέσκοντες )

As being those who seek to please. Comp. Gal 1:10, and ἀνθρωπάρεσκοι man-pleasers , Eph 6:6; Col 3:22. Comp. lxx, Psa 52:5 : " God hath scattered the bones of men-pleasers." The fourth Psalm of Solomon is entitled: Against the men-pleasers (ἀνθρωπαρέσκοις ).

Vincent: 1Th 2:4

Who proveth ( δοκιμάζοντι )

Word-play with δεδοκιμάσμεθα we were approved .

Vincent: 1Th 2:5

Used we flattering words ( ἐν λόγῳ κολακίας ἐγενηθήμεν )

Better, were we found using flattering discourse . Very literally and baldly it is, we came to pass in discourse of flattery . It means more than the mere fact that they were not flatterers: rather, they did not prove to be such in the course of their work. Similar periphrases with ἐν are found, Luk 22:44; Act 22:17; 2Co 3:7; Phi 2:7; with εἰς , Mat 21:42; Mar 12:10; Luk 20:17; Act 4:11; 1Th 3:5. Κολακία flattery , N.T.o . o lxx. Rare in Class. Λόγῳ is explained by some as report or rumor . Common report did not charge us with being flatterers. This meaning is admissible, but the other is simpler. Paul says that they had not descended to flattery in order to make the gospel acceptable. They had not flattered men's self-complacency so as to blind them to their need of the radical work which the gospel demands.

Vincent: 1Th 2:5

Cloke of covetousness ( προφάσει πλεονεξίας )

For πρόφασις see on Joh 15:22. Properly pretext: πρό before , φάσις a word or saying . Others, less probably, from προφαίνειν to cause to shine forth or before . Paul means that he had not used his apostolic office to disguise or conceal avaricious designs.

Vincent: 1Th 2:5

God is witness ( θεὸς μάρτυς )

Comp. Rom 1:9; 2Co 1:23; Phi 1:8; 1Th 2:10. God or the Lord is witness is a common O.T. formula: see Gen 31:44, Gen 31:50; 1Sa 12:5, 1Sa 12:6; 1Sa 20:23, 1Sa 20:42; Wisd. 1:6. For testimony to his conduct, he appeals to the Thessalonians ( as ye know ) : for testimony to his motives , he appeals to God. Comp. 1Th 2:10, where there is the double appeal.

Vincent: 1Th 2:6

Of men ( ἐξ ἀνθρώπων )

To extract glory from men.

Vincent: 1Th 2:6

When we might have been burdensome ( δυνάμενοι ἐν βάρει εἶναι )

Lit. being able to be in weight . The phrase ἐν βάρει in weight is unique in N.T., and does not occur in lxx. The better rendering here is to be in authority . Paul means that his position as an apostle would have warranted him in asserting authority or standing on his dignity, which he did not do. Βάρος weight , in the sense of influence , is found in late Greek. Paul's Epistles were called weighty (βαρεῖαι ), 2Co 10:10 : others explain as referring to the apostolic right to exact pecuniary support.

Vincent: 1Th 2:7

Gentle ( ἤπιοι )

This reading is adopted by Tischendorf, Weiss, and the Rev. T. Westcott and Hort read νήπιοι babes . This gives a stronger and bolder image, and one which falls in better with the course of thought, in which Paul is asserting his innocence of guile and flattery, and not of harshness .

Vincent: 1Th 2:7

Among you ( ἐν μέσῳ ὑμῶν )

Better, and more literally, in the midst of you , which implies more intimate intercourse than among you . Comp. Luk 22:27.

Vincent: 1Th 2:7

Nurse ( τροφός )

N.T.o . In Class. sometimes of a mother, and so probably here. See Gal 4:19.

Vincent: 1Th 2:7

Cherisheth ( θάλπῃ )

Po . Here and Eph 5:29. The verb originally means to warm . See lxx, Deu 22:6.

Vincent: 1Th 2:7

Her own children

Note the inversion of metaphor. Paul is first the babe, then the nurse or mother. For similar instances see 1Th 5:2, 1Th 5:4; 2Co 3:13-16; Rom 7:1 ff. See Introduction to 2 Corinthians, Vol. 3, p. 19.

Vincent: 1Th 2:8

Being affectionately desirous ( ὁμειρόμενοι )

N.T.o . Once in lxx, Job 3:21. The figure of the nursing mother is continued. She is not satisfied with nursing the child, but interests herself affectionately in all that concerns it.

Vincent: 1Th 2:8

We were willing ( ηὐδοκοῦμεν )

Better, we were pleased . Imperfect tense: we continued to entertain and manifest our affectionate solicitude. The verb occasionally in later Greek, and often in lxx. In N.T. it is used of God's decrees, as Luk 12:32; 1Co 1:21; Gal 1:15; Col 1:19; and of the free determination and plans of men, as Rom 15:26; 2Co 5:8; 1Th 3:1.

Vincent: 1Th 2:8

Souls ( ψυχάς )

Better lives . See on Rom 11:3; see on 1Co 15:45; see on Mar 12:30.

Vincent: 1Th 2:9

Labor - travail ( κόπον - μόχθον )

The two words are associated in 2Co 11:27; 2Th 3:8. Μόχθος travail , Po . Frequent in lxx. Κόπος emphasizes fatigue , μόχθος hardship .

Vincent: 1Th 2:9

Because we would not be chargeable ( πρὸς τὸ μὴ ἐπιβαρῆσαι )

Incorrect. Rend. that we might not burden . Put you to expense for our support. Comp. 2Th 3:8.

Vincent: 1Th 2:10

Holily - justly - unblameably ( ὁσίως - δικαίως - ἀμέμπτως )

For δικαίως holily , see on Luk 1:75; for δικαίως justly or righteously , see on Rom 1:17; see on Rom 5:7. Ἁμέμπτως unblameably , only in these Epistles. See 1Th 3:13; 1Th 5:23. For the distinction between ὅσιος and δίκαιος see Plato, Gorg . 507.

Vincent: 1Th 2:11

Comforted ( παραμυθούμενοι )

The A.V. renders the three participles in this verse as finite verbs, we exhorted , etc. Rev. retains the participial construction. Better than comforted , persuading . Persuasion is the form which the exhortation assumed. Παράκλησις exhortation , and παραμύθιου persuasion , are associated in Phi 2:1. The verb παραμυθέομαι , to persuade occurs only four times in N.T. See on Phi 2:1. Neither verb nor noun in lxx.

Vincent: 1Th 2:11

Charged ( μαρτυρόμενοι )

Rev. testifying ; but the A.V. is more correct. Rend. charging . The verb means to conjure , or appeal to by something sacred. So Eph 4:17. Comp. Act 20:26; Gal 5:3, and διαμαρτύρομαι I charge , 1Ti 5:21; 2Ti 2:14; 2Ti 4:1. Comp. Thucyd. vi. 80.

Vincent: 1Th 2:12

Walk ( περιπατεῖν )

By Paul exclusively in the metaphorical sense of behaving or conducting one's self. Similarly in Hebrews. In the Synoptic Gospels, with one exception (Mar 7:5), of the physical act. Both senses in the Fourth Gospel, but only the metaphorical sense in John's Epistles. Once in the metaphorical sense in Acts, Act 21:21. In lxx almost exclusively literal; but see 2 Kings 20:23; Pro 8:20; Ecc 11:9. The phrase ἀξίως περιπατεῖν to walk worthily , in Eph 4:1; Col 1:10.

Vincent: 1Th 2:12

Worthy of God ( ἀξίως θεοῦ )

Better worthily . For ἀξίως comp. lxx, Wisd. 7:15; 16:1; Sir. 14:11. The formula ἀξίως θεοῦ is found among the Pergamum papyri. A priest of Dionysus is described as having performed his sacred duties ἀξίως θεοῦ . A priestess of Athene as having served ἀξίως τῆς θεοῦ καὶ τῆς πατρίδος worthily of the goddess and of her fatherland . A chief herdsman as having conducted the divine mysteries. ἀξίως τοῦ καθηγεμόνος Διονύσου worthily of his chief , Dionysus . The dates of these papyri are from 141 b.c. to the beginning of the first century a.d.

Vincent: 1Th 2:12

Kingdom and glory

The only instance of this collocation. God's kingdom is here conceived as present - the economy of divine grace to which the readers are called as Christians. Glory is the future consummation of that kingdom. For βασιλεία kingdom , see on Luk 6:20. Δόξα glory is not used in N.T. in its primary, classical sense of opinion or notion . It signifies reputation , Joh 12:43; Rom 2:7, Rom 2:10 : brightness or splendor , Act 22:11; Rom 9:4; 1Co 15:40. Glory of God expresses the sum total of the divine perfections. The idea is prominent in redemptive revelation: see Isa 60:1; Rom 5:2; Rom 6:4. It expresses the form in which God reveals himself in the economy of salvation: see Rom 9:23; Eph 1:12; 1Ti 1:11. It is the means by which the redemptive work is carried on: see 2Pe 1:3; Rom 6:4; Eph 3:16; Col 1:11. It is the goal of Christian hope: see Rom 5:2; Rom 8:18, Rom 8:21; Tit 2:13.

Vincent: 1Th 2:13

Also - we

Also may point to an expression of thanksgiving in a letter from the Thessalonians to Paul. You say " we give thanks to God." We also give thanks. Comp. 1Th 1:2.

Vincent: 1Th 2:13

When ye received the word of God which ye heard of us ( παραλαβόντες λόγον ἀκοῆς παρ ' ἡμῶν τοῦ θεοῦ )

Rend. when ye received the word of the message ( which came ) from us , even the word of God . The words the word of the message from us form one conception, governed by παραλαβόντες having received or when ye received ; therefore from us is not to be taken as depending on having received , as Rev. when ye received from us the word , etc. Of God (supply the word ) is added in order to correct any possible false impression made by from us . Ἁκοή in N.T. means the sense of hearing , as Mat 13:14; 1Co 12:17; 2Pe 2:8 : or the organ of hearing = ear , as Mar 7:35; Luk 7:1 : or a thing heard , a report , rumor , as Joh 12:38; Rom 10:16. The phrase λόγος ἀκοῆς or τῆς ἀκοῆς the word of hearing , or word of the message , signifies the word which is heard . Comp. Heb 4:2. See on the fame , Luk 4:37.

Vincent: 1Th 2:13

Effectually worketh ( ἐνεργεῖται )

Referring to the word , not to God . Comp. Phi 2:13. In the middle voice as here, used only by Paul and James, and only of things. See Eph 3:20; Col 1:29; Jam 5:16, and footnote on Col 1:29. The noun ἐνέργεια , Po . It means power in exercise , and is used only of superhuman power.

Vincent: 1Th 2:14

In Christ Jesus

Seems to be added to distinguish the Christian churches in Judaea from the synagogues of the Jews, which would claim to be churches of God. Comp. Gal 1:22, and see on 1Th 1:1. In Christ Jesus , in Christ , in Jesus , in the Lord , in him , are common Pauline formulas to denote the most intimate communion with the living Christ. These phrases are not found in the Synoptic Gospels. Ἑν ἐμοί in me (Christ) is frequent in the Fourth Gospel. The conception is that of a sphere or environment in which a Christian or a church lives, as a bird in the air, or the roots of a tree in the soil.

Vincent: 1Th 2:14

Countrymen ( συμφυλετῶν )

N.T.o . o lxx. Not in pre-Christian Greek writers. Lit. belonging to the same tribe or clan . The reference is to the Gentile persecutors who were instigated by the Jews.

Vincent: 1Th 2:15

Persecuted ( ἐκδιωξάντων )

Rev. more literally and correctly, drave out . The word only here, though it occurs as an alternative reading, Luk 11:49. Probably with special reference to his own expulsion from Thessalonica. Act 17:5-10.

Vincent: 1Th 2:15

Contrary to all men

Tacitus ( Hist . v. 5) describes the Jews as stubborn in their faith, prompt in kindly offices to each other, but bitterly hostile toward everybody else: Juvenal ( Sat . xiv. 102 f.) says that they observe and respect whatever Moses has taught in his mystical volume; not to show the way except to one who practices the same rites, and to show the well only to the circumcised.

Wesley: 1Th 2:1

What was proposed, 1Th 1:5-6, is now more largely treated of: concerning Paul and his fellowlabourers, 1Th 2:1-12; concerning the Thessalonians, 1Th 2:13-16.

Wesley: 1Th 2:2

In several places.

Wesley: 1Th 2:2

Notwithstanding.

Wesley: 1Th 2:2

Notwithstanding both inward and outward conflicts of all kinds.

Wesley: 1Th 2:3

That is, our preaching. A part is put for the whole. Is not, at any time, of deceit - We preach not a lie, but the truth of God.

Wesley: 1Th 2:3

With any unholy or selfish view. This expression is not always appropriated to lust, although it is sometimes emphatically applied thereto.

Wesley: 1Th 2:3

But with great plainness of speech.

Wesley: 1Th 2:5

This ye know.

Wesley: 1Th 2:5

Of this God is witness. He calls men to witness an open fact; God, the secret intentions of the heart. In a point of a mixed nature, 1Th 2:10, he appeals both to God and man.

Wesley: 1Th 2:6

Who would have honoured us more, if we had been burdensome - That is, taken state upon ourselves.

Wesley: 1Th 2:7

Mild, tender.

Wesley: 1Th 2:7

Like a hen surrounded with her young.

Wesley: 1Th 2:7

The offspring of her own womb.

Wesley: 1Th 2:8

To lay down our lives for your sake.

Wesley: 1Th 2:10

In the things of God.

Wesley: 1Th 2:10

With regard to men.

Wesley: 1Th 2:10

In respect of ourselves.

Wesley: 1Th 2:10

Who were the constant observers of our behaviour.

Wesley: 1Th 2:11

By exhorting, we are moved to do a thing willingly; by comforting, to do it joyfully; by charging, to do it carefully.

Wesley: 1Th 2:12

To his kingdom here, and glory hereafter.

Wesley: 1Th 2:14

The same fruit, the same afflictions, and the same experience, at all times, and in all places, are an excellent criterion of evangelical truth.

Wesley: 1Th 2:14

Their countrymen.

Wesley: 1Th 2:15

Apostles and preachers of the gospel.

Wesley: 1Th 2:15

Nor are they even careful to please him, notwithstanding their fair professions.

Wesley: 1Th 2:15

Are common enemies of mankind; not only by their continual seditions and insurrections, and by their utter contempt of all other nations; but in particular, by their endeavouring to hinder their hearing or receiving the gospel.

JFB: 1Th 2:1

Confirming 1Th 1:9. He discusses the manner of his fellow missionaries' preaching among them (1Th 1:5, and former part of 1Th 2:9) at 1Th 2:1-12; and the Thessalonians' reception of the word (compare 1Th 1:6-7, and latter part of 1Th 2:9) at 1Th 2:13-16.

JFB: 1Th 2:1

Not only do strangers report it, but you know it to be true [ALFORD] "yourselves."

JFB: 1Th 2:1

Greek, "not vain," that is, it was full of "power" (1Th 1:5). The Greek for "was," expresses rather "hath been and is," implying the permanent and continuing character of his preaching.

JFB: 1Th 2:2

At Philippi (Acts 16:11-40): a circumstance which would have deterred mere natural, unspiritual men from further preaching.

JFB: 1Th 2:2

Ignominiously scourged (Act 16:22-23).

JFB: 1Th 2:2

(Act 4:29; Eph 6:20).

JFB: 1Th 2:2

The ground of our boldness in speaking was the realization of God as "OUR God."

JFB: 1Th 2:2

That is, literally, as of competitors in a contest: striving earnestness (Col 1:29; Col 2:1). But here outward conflict with persecutors, rather than inward and mental, was what the missionaries had to endure (Act 17:5-6; Phi 1:30).

JFB: 1Th 2:3

The ground of his "boldness" (1Th 2:2), his freedom from all "deceit, uncleanness, and guile"; guile, before God, deceit (Greek, "imposture"), towards men (compare 2Co 1:12; 2Co 2:17; Eph 4:14); uncleanness, in relation to one's self (impure motives of carnal self-gratification in gain, 1Th 2:5), or lust; such as actuated false teachers of the Gentiles (Phi 1:16; 2Pe 2:10, 2Pe 2:14; Jud 1:8; Rev 2:14-15). So Simon Magus and Cerinthus taught [ESTIUS].

JFB: 1Th 2:3

The Greek means "consolation" as well as "exhortation." The same Gospel which exhorts comforts. Its first lesson to each is that of peace in believing amidst outward and inward sorrows. It comforts them that mourn (compare 1Th 2:11; Isa 61:2-3; 2Co 1:3-4).

JFB: 1Th 2:3

Springing from--having its source in--deceit, &c.

JFB: 1Th 2:4

According as; even as.

JFB: 1Th 2:4

Greek, "We have been approved on trial," "deemed fit." This word corresponds to "God which trieth our hearts" below. This approval as to sincerity depends solely on the grace and mercy of God (Act 9:15; 1Co 7:25; 2Co 3:5; 1Ti 1:11-12).

JFB: 1Th 2:4

Not as persons who seek to please men; characteristic of false teachers (Gal 1:10).

JFB: 1Th 2:5

Literally, "become (that is, have we been found) in (the use of) language of flattery"; the resource of those who try to "please men."

JFB: 1Th 2:5

"Ye know" as to whether I flattered you; as to "covetousness," GOD, the Judge of the heart, alone can be "my witness."

JFB: 1Th 2:5

That is, any specious guise under which I might cloak "covetousness."

JFB: 1Th 2:6

Literally, "Nor of men (have we been found, 1Th 2:5) seeking glory." The "of" here represents a different Greek word from "of" in the clause "of you . . . of others." ALFORD makes the former (Greek, "ex") express the abstract ground of the glory; the latter (apo) the concrete object from which it was to come. The former means "originating from"; the latter means "on the part of." Many teach heretical novelties, though not for fain, yet for "glory." Paul and his associates were free even from this motive [GROTIUS], (Joh 5:44).

JFB: 1Th 2:6

That is, by claiming maintenance (1Th 2:9; 2Co 11:9; 2Co 12:16; 2Th 3:8). As, however, "glory" precedes, as well as "covetousness," the reference cannot be restricted to the latter, though I think it is not excluded. Translate, "when we might have borne heavily upon you," by pressing you with the weight of self-glorifying authority, and with the burden of our sustenance. Thus the antithesis is appropriate in the words following, "But we were gentle (the opposite of pressing weightily) among you" (1Th 2:7). On weight being connected with authority, compare Note, see on 2Co 10:10, "His letters are weighty" (1Co 4:21). ALFORD'S translation, which excludes reference to his right of claiming maintenance ("when we might have stood on our dignity"), seems to me disproved by 1Th 2:9, which uses the same Greek word unequivocally for "chargeable." Twice he received supplies from Philippi while at Thessalonica (Phi 4:16).

JFB: 1Th 2:6

That is, as being apostles.

JFB: 1Th 2:7

Greek, "we were made" by God's grace.

JFB: 1Th 2:7

Greek, "mild in bearing with the faults of others" [TITTMANN]; one, too, who is gentle (though firm) in reproving the erroneous opinions of others (2Ti 2:24). Some of the oldest manuscripts read, "we became little children" (compare Mat 18:3-4). Others support the English Version reading, which forms a better antithesis to 1Th 2:6-7, and harmonizes better with what follows; for he would hardly, in the same sentence, compare himself both to the "infants" or "little children," and to "a nurse," or rather, "suckling mother." Gentleness is the fitting characteristic of a nurse.

JFB: 1Th 2:7

Greek, "in the midst of you," that is, in our intercourse with you being as one of yourselves.

JFB: 1Th 2:7

A suckling mother.

JFB: 1Th 2:7

Greek, "her own children" (compare 1Th 2:11). So Gal 4:19.

JFB: 1Th 2:8

To be joined to "we were willing"; "As a nurse cherisheth . . . so we were willing," &c. [ALFORD]. But BENGEL, "So," that is, seeing that we have such affection for you.

JFB: 1Th 2:8

The oldest reading in the Greek implies, literally, to connect one's self with another; to be closely attached to another.

JFB: 1Th 2:8

The Greek is stronger, "we were well content"; "we would gladly have imparted," &c. "even our own lives" (so the Greek for "souls" ought to be translated); as we showed in the sufferings we endured in giving you the Gospel (Acts 17:1-34). As a nursing mother is ready to impart not only her milk to them, but her life for them, so we not only imparted gladly the spiritual milk of the word to you, but risked our own lives for your spiritual nourishment, imitating Him who laid down His life for His friends, the greatest proof of love (Joh 15:13).

JFB: 1Th 2:8

Greek, "ye were become," as having become our spiritual children.

JFB: 1Th 2:8

Greek, "dearly beloved."

JFB: 1Th 2:9

The Greek for "labor" means hardship in bearing; that for "travail," hardship in doing; the former, toil with the utmost solicitude; the latter, the being wearied with fatigue [GROTIUS]. ZANCHIUS refers the former to spiritual (see 1Th 3:5), the latter to manual labor. I would translate, "weariness (so the Greek is translated, 2Co 11:27) and travail" (hard labor, toil).

JFB: 1Th 2:9

Omitted in the oldest manuscripts.

JFB: 1Th 2:9

Greek, "working," namely, at tent-making (Act 18:3).

JFB: 1Th 2:9

The Jews reckoned the day from sunset to sunset, so that "night" is put before "day" (compare Act 20:31). Their labors with their hands for a scanty livelihood had to be engaged in not only by day, but by night also, in the intervals between spiritual labors.

JFB: 1Th 2:9

Greek, "with a view to not burdening any of you" (2Co 11:9-10).

JFB: 1Th 2:9

Greek, "unto and among you." Though but "three Sabbaths" are mentioned, Act 17:2, these refer merely to the time of his preaching to the Jews in the synagogue. When rejected by them as a body, after having converted a few Jews, he turned to the Gentiles; of these (whom he preached to in a place distinct from the synagogue) "a great multitude believed" (Act 17:4, where the oldest manuscripts read, "of the devout [proselytes] and Greeks a great multitude"); then after he had, by labors continued among the Gentiles for some time, gathered in many converts, the Jews, provoked by his success, assaulted Jason's house, and drove him away. His receiving "once and again" supplies from Philippi, implies a longer stay at Thessalonica than three weeks (Phi 4:16).

JFB: 1Th 2:10

As to our outward conduct.

JFB: 1Th 2:10

As to our inner motives.

JFB: 1Th 2:10

Towards God.

JFB: 1Th 2:10

Towards men.

JFB: 1Th 2:10

In relation to ourselves.

JFB: 1Th 2:10

Greek, "were made to be," namely, by God.

JFB: 1Th 2:10

Rather, "before (that is, in the eyes of) you that believe"; whatever we may have seemed in the eyes of the unbelieving. As 1Th 2:9 refers to their outward occupation in the world; so 1Th 2:10, to their character among believers.

JFB: 1Th 2:11

Exhortation leads one to do a thing willingly; consolation, to do it joyfully [BENGEL], (1Th 5:14). Even in the former term, "exhorted," the Greek includes the additional idea of comforting and advocating one's cause: "encouragingly exhorted." Appropriate in this case, as the Thessalonians were in sorrow, both through persecutions, and also through deaths of friends (1Th 4:13).

JFB: 1Th 2:11

"conjured solemnly," literally, "testifying"; appealing solemnly to you before God.

JFB: 1Th 2:11

In private (Act 20:20), as well as publicly. The minister, if he would be useful, must not deal merely in generalities, but must individualize and particularize.

JFB: 1Th 2:11

With mild gravity. The Greek is, "his own children."

JFB: 1Th 2:12

"worthy of the Lord" (Col 1:10); "worthily of the saints" (Rom 16:2, Greek): ". . . of the Gospel" (Phi 1:27) ". . . of the vocation wherewith ye are called" (Eph 4:1). Inconsistency would cause God's name to be "blasphemed among the Gentiles" (Rom 2:24). The Greek article is emphatical, "Worthy of THE God who is calling you."

JFB: 1Th 2:12

So one of the oldest manuscripts and Vulgate. Other oldest manuscripts, "Who calleth us."

JFB: 1Th 2:12

To be set up at the Lord's coming.

JFB: 1Th 2:12

That ye may share His glory (Joh 17:22; Col 3:4).

JFB: 1Th 2:13

Seeing ye have had such teachers (1Th 2:10-12) [BENGEL], "we also (as well as 'all that believe' in Macedonia and Achaia) thank God without ceasing ('always' . . . 'in our prayers,' 1Th 1:2), that when ye received the word of God which ye heard from us (literally, 'God's word of hearing from us,' Rom 10:16-17), ye accepted it not as the word of men, but, even as it is truly, the word of God." ALFORD omits the "as" of English Version. But the "as" is required by the clause, "even as it is truly." "Ye accepted it, not (as) the word of men (which it might have been supposed to be), but (as) the word of God, even as it really is." The Greek for the first "received," implies simply the hearing of it; the Greek of the second is "accepted," or "welcomed" it. The proper object of faith, it hence appears, is the word of God, at first oral, then for security against error, written (Joh 20:30-31; Rom 15:4; Gal 4:30). Also, that faith is the work of divine grace, is implied by Paul's thanksgiving.

JFB: 1Th 2:13

"Also," besides your accepting it with your hearts, it evidences itself in your lives. It shows its energy in its practical effects on you; for instance, working in you patient endurance in trial (1Th 2:14; compare Gal 3:5; Gal 5:6).

JFB: 1Th 2:14

Greek, "imitators." Divine working is most of all seen and felt in affliction.

JFB: 1Th 2:14

The churches of Judea were naturally the patterns to other churches, as having been the first founded, and that on the very scene of Christ's own ministry. Reference to them is specially appropriate here, as the Thessalonians, with Paul and Silas, had experienced from Jews in their city persecutions (Act 17:5-9) similar to those which "the churches in Judea" experienced from Jews in that country.

JFB: 1Th 2:14

Not merely "in God"; for the synagogues of the Jews (one of which the Thessalonians were familiar with, Act 17:1) were also in God. But the Christian churches alone were not only in God, as the Jews in contrast to the Thessalonian idolaters were, but also in Christ, which the Jews were not.

JFB: 1Th 2:14

Including primarily the Jews settled at Thessalonica, from whom the persecution originated, and also the Gentiles there, instigated by the Jews; thus, "fellow countrymen" (the Greek term, according to Herodian, implies, not the enduring relation of fellow citizenship, but sameness of country for the time being), including naturalized Jews and native Thessalonians, stand in contrast to the pure "Jews" in Judea (Mat 10:36). It is an undesigned coincidence, that Paul at this time was suffering persecutions of the Jews at Corinth, whence he writes (Act 18:5-6, Act 18:12); naturally his letter would the more vividly dwell on Jewish bitterness against Christians.

JFB: 1Th 2:14

(Heb 10:32-34). There was a likeness in respect to the nation from which both suffered, namely, Jews, and those their own countrymen; in the cause for which, and in the evils which, they suffered, and also in the steadfast manner in which they suffered them. Such sameness of fruits, afflictions, and experimental characteristics of believers, in all places and at all times, is a subsidiary evidence of the truth of the Gospel.

JFB: 1Th 2:15

Rather as Greek, "Jesus THE LORD." This enhances the glaring enormity of their sin, that in killing Jesus they killed the LORD (Compare Act 3:14-15).

JFB: 1Th 2:15

Omitted in the oldest manuscripts.

JFB: 1Th 2:15

(Mat 21:33-41; Mat 23:31-37; Luk 13:33).

JFB: 1Th 2:15

Rather as Greek (see Margin), "By persecution drove us out" (Luk 11:49).

JFB: 1Th 2:15

That is, they do not make it their aim to please God. He implies that with all their boast of being God's peculiar people, they all the while are "no pleasers of God," as certainly as, by the universal voice of the world, which even they themselves cannot contradict, they are declared to be perversely "contrary to all men." JOSEPHUS [Against Apion, 2.14], represents one calling them "Atheists and Misanthropes, the dullest of barbarians"; and TACITUS [Histories, 5.5], "They have a hostile hatred of all other men." However, the contrariety to all men here meant is, in that they "forbid us to speak to the Gentiles that they may be saved" (1Th 2:16).

Clarke: 1Th 2:1

Our entrance in unto you - His first coming to preach the Gospel was particularly owned of the Lord, many of them having been converted under his ministry. This consideration gave him a right to deliver all the following exhortations.

Clarke: 1Th 2:2

Shamefully entreated - at Philippi - There Paul and Silas had been beaten with many stripes, shut up in the inner prison, and their feet made fast in the stocks. See Act 16:23, etc.; and the notes there

Clarke: 1Th 2:2

With much contention - The words εν πολλῳ αγωνι not only signify, with intense labor and earnestness, but may here mean, exposed to the greatest danger; at the peril of our lives. The Greek phrase quoted by Rosenmuller is to the point, αγων προφασιν ουκ αναμενει, in danger we must not delay - activity and despatch are then indispensably necessary.

Clarke: 1Th 2:3

Our exhortation - The word παρακλησις has a very extensive meaning; it signifies not only exhortation and teaching in general, but also encouragement, consolation, and the like. When the apostles exhorted or admonished men, it was that they should turn from evil to good, from misery to happiness, from Satan to God, and from hell to heaven. Their exhortations having this object, every word was consolatory; and as the truth which they delivered was unquestionable, therefore their ministry was a subject of the highest encouragement and joy

Clarke: 1Th 2:3

Not of deceit - We did not endeavor to allure you with false pretences; we did not deceive you, nor were we deceived ourselves

Clarke: 1Th 2:3

Nor of uncleanness - Such as the teachings of the Gentile philosophers were; their supreme gods were celebrated for their adulteries, fornications, uncleannesses, thefts, barbarities, and profligacies of the most odious kind. Our Gospel was pure; came from the pure and holy God; was accompanied with the influences of the Holy Spirit, and produced purity both in the hearts and lives of all that received it

Clarke: 1Th 2:3

Nor in guile - We had no false pretences, and were influenced by no sinister motives.

Clarke: 1Th 2:4

But as we were allowed of God - Καθως δεδοκιμασμεθα· As we were accounted worthy to be put in trust - as God put confidence in us, and sent us on his most especial message to mankind, even so we speak, keeping the dignity of our high calling continually in view; and, acting as in the sight of God, we speak not to please or flatter men, though our doctrine is the most consolatory that can be conceived, but to please that God who searcheth the heart, and before whom all our motives are constantly without a veil.

Clarke: 1Th 2:5

Flattering words - Though we proclaimed the Gospel or glad tidings, yet we showed that without holiness none should see the Lord

Clarke: 1Th 2:5

Ye know - That while we preached the whole Gospel we never gave any countenance to sin

Clarke: 1Th 2:5

For a cloak of covetousness - We did not seek temporal emolument; nor did we preach the Gospel for a cloak to our covetousness: God is witness that we did not; we sought you, not yours. Hear this, ye that preach the Gospel! Can ye call God to witness that in preaching it ye have no end in view by your ministry but his glory in the salvation of souls? Or do ye enter into the priesthood for a morsel of bread, or for what is ominously and impiously called a living, a benefice? In better days your place and office were called a cure of souls; what care have you for the souls of them by whose labors you are in general more than sufficiently supported? Is it your study, your earnest labor, to bring sinners to God; to preach among your heathen parishioners the unsearchable riches of Christ

But I should speak to the thousands who have no parishes, but who have their chapels, their congregations, pew and seat rents, etc., etc. Is it for the sake of these that ye have entered or continue in the Gospel ministry? Is God witness that, in all these things, ye have no cloak of covetousness? Happy is the man who can say so, whether he has the provision which the law of the land allows him, or whether he lives on the free-will offerings of the people

The faithful laborer is worthy of his hire; for the ox that treads out the corn should not be muzzled; and they that preach the Gospel should live, not riot, by the Gospel. But wo to that man who enters into the labor for the sake of the hire! he knows not Christ; and how can he preach him?

Clarke: 1Th 2:6

Nor of men sought we glory - As we preached not for worldly gain, so we preached not for popular applause; we had what we sought for-the approbation of God, and the testimony of a good conscience

Clarke: 1Th 2:6

When we might have been burdensome - They had a right to their maintenance while they devoted themselves wholly to the work of the Gospel for the sake of the people’ s souls. Others understand the words εν βαρει ειναι, to be honorable; we sought no glory of you nor of others, though we were honorable as the apostles of Christ. כבוד cabod , in Hebrew, to which the Greek βαρος answers, signifies not only weight but glory; and in both these senses the apostle uses it, 2Co 4:17.

Clarke: 1Th 2:7

But we were gentle among you - Far from assuming the authority which we had, we acted towards you as a tender nurse or parent does to a delicate child. We fed, counselled, cherished, and bore with you; we taught you to walk, preserved you from stumbling, and led you in a right path

Instead of ηπιοι, gentle, many MSS., and several versions and fathers, have νηπιοι, young children. But this never can be considered the original reading, the scope of the place being totally opposed to it. It is the Thessalonians whom the apostle considers as young children, and himself and fellow laborers as the nurse; he could with no propriety say that he was among them as a little child, while himself professed to be their nurse.

Clarke: 1Th 2:8

Being affectionately desirous of you - We had such intense love for you that we were not only willing and forward to preach the unsearchable riches of Christ to you, but also to give our own lives for your sake, because ye were dear, διοτι αγαπητοι ἡμιν, because ye were beloved by us. The words used here by the apostle are expressive of the strongest affection and attachment.

Clarke: 1Th 2:9

Ye remember - our labor and travail - From this it appears that St. Paul spent much more time at Thessalonica than is generally supposed; for the expressions in this verse denote a long continuance of a constantly exercised ministry, interrupted only by manual labor for their own support; labouring night and day, because we would not be chargeable to you. Probably Paul and his companions worked with their hands by day, and spent a considerable part of the night, or evenings, in preaching Christ to the people.

Clarke: 1Th 2:10

Ye are witnesses, and God also, how holily - i.e., in reference to God; how justly in reference to men; and unblamably in reference to our spirit and conduct, as ministers of Christ, we behaved ourselves among you. What a consciousness of his own integrity must St. Paul have had to use the expressions that are here! No hypocrite, and none who did the work of the Lord carelessly, could make such an appeal both to God and man.

Clarke: 1Th 2:11

How we exhorted - What pastoral care is marked here! They exhorted - were continually teaching and instructing, the objects of their charge; this was their general work

Clarke: 1Th 2:11

And comforted - They found many under trials and temptations, and those they encouraged

Clarke: 1Th 2:11

And charged - Μαρτυρουμενοι· Continued witness to the people that all the threatenings and promises of God were true; that he required faith, love, and obedience; that he could not behold sin with allowance; that Jesus died to save them from their sins; and that, without holiness, none should see God. And all these things they did, not in a general way only, but they spoke to every man; none was left unnoticed, unadmonished, uncomforted. The spirit in which they performed all these branches of the pastoral care was that which was most likely to insure success; as a father treats his children, so they treated every member of the Church.

Clarke: 1Th 2:12

That ye would walk worthy of God - That they should, in every respect, act up to their high calling, that it would not be a reproach to the God of holiness to acknowledge them as his sons and daughters. See the notes on Eph 4:1; Phi 1:27 (note); and Col 1:10 (note)

Clarke: 1Th 2:12

His Kingdom and glory - His Church here, for that is the kingdom of God among men; and his glory hereafter, for that is the state to which the dispensations of grace in his Church lead. The words, how ever, may be a hendiadys, and signify his glorious kingdom.

Clarke: 1Th 2:13

Ye received the word of God - Ye received the doctrine of God, not as any thing fabricated by man, but as coming immediately from God himself, we being only his messengers to declare what he had previously revealed to us. And ye have had the fullest proof that ye have not believed in vain; for that doctrine, under the power and influence of the Holy Ghost, has worked most powerfully in you, filling you with light, life, and holiness.

Clarke: 1Th 2:14

Ye - became followers of the Churches of God - There is not a word here of the Church of Rome being the model after which the other Churches were to be formed; it had no such pre-eminence: this honor belonged to the Churches of Judea; it was according to them, not the Church at Rome, that the Asiatic Churches were modelled. The purest of all the apostolic Churches was that of the Thessalonians, and this was formed after the Christian Churches in Judea

Had any pre-eminence or authority belonged to the Church of Rome, the apostle would have proposed this as a model to all those which he formed either in Judea, Asia Minor, Greece, or Italy

Clarke: 1Th 2:14

Ye also have suffered - of your own countrymen - It is worthy of remark that, in almost every case, the Jews were the leaders of all persecutions against the apostles and the infant Church. And what they could not do themselves, they instigated others to do; and, by gathering together lewd fellows of the baser sort from among the Gentiles, they made frequent uproars, and especially at Thessalonica, where the opposition to the Gospel was very high, and the persecution of the Christians very hot.

Clarke: 1Th 2:15-16

Who hath killed the Lord Jesus, etc. - What a finished but just character is this of the Jews

1.    They slew the Lord Jesus, through the most unprincipled and fell malice

2.    They killed their own prophets; there was no time in which the seed of the serpent did not hate and oppose spiritual things, they slew even their own prophets who declared to them the will of God

3.    They persecuted the apostles; showing the same spirit of enmity to the Gospel which they had shown to the law

4.    They did not please God, nor seek to please him; though they pretended that their opposition to the Gospel was through their zeal for God’ s glory, they were hypocrites of the worst kind

5.    They were contrary to all men; they hated the whole human race, and judged and wished them to perdition

6.    They forbade the apostles to preach to the Gentiles, lest they should be saved; this was an inveteracy of malice completely superhuman; they persecuted the body to death, and the soul to damnation! They were afraid that the Gentiles should get their souls saved if the Gospel was preached to them

7.    They filled up their sins always; they had no mere purposes or outlines of iniquity, all were filled up; every evil purpose was followed, as far as possible, with a wicked act! Is it any wonder, therefore, that wrath should come upon them to the uttermost? It is to be reckoned among the highest mercies of God that the whole nation was not pursued by the Divine justice to utter and final extinction.

Calvin: 1Th 2:1

He now, leaving out of view the testimony of other Churches, reminds the Thessalonians of what they had themselves experienced, ⁵²⁰ and explains at large in what way he, and in like manner the two others, his associates, had conducted themselves among them, inasmuch as this was of the greatest importance for confirming their faith. For it is with this view that he declares his integrity — that the Thessalonians may perceive that they had been called to the faith, not so much by a mortal man, as by God himself. He says, therefore, that his entering in unto them had not been vain, as ambitious persons manifest much show, while they have nothing of solidity; for he employs the word vain here as contrasted with efficacious

He proves this by two arguments. The first is, that he had suffered persecution and ignominy at Philippi; the second is, that there was a great conflict prepared at Thessalonica. We know that the minds of men are weakened, nay, are altogether broken down by means of ignominy and persecutions. It was therefore an evidence of a Divine work that Paul, after having been subjected to evils of various kinds and to ignominy, did, as if in a perfectly sound state, shew no hesitation in making an attempt upon a large and opulent city, with the view of subjecting the inhabitants of it to Christ. In this entering in, nothing is seen that savors of vain ostentation. In the second department the same Divine power is beheld, for he does not discharge his duty with applause and favor, but required to maintain a keen conflict. In the mean time he stood firm and undaunted, from which it appears that he was held up ⁵²¹ by the hand of God; for this is what he means when he says that he was emboldened. And, unquestionably, if all these circumstances are carefully considered, it cannot be denied that God there magnificently displayed his power. As to the history, it is to be found in the sixteenth and seventeenth chapters of the Acts. [Act 16:12.]

Calvin: 1Th 2:3

3.For our exhortation. He confirms, by another argument, the Thessalonians in the faith which they had embraced — inasmuch as they had been faithfully and purely instructed in the word of the Lord, for he maintains that his doctrine was free from all deception and uncleanness. And with the view of placing this matter beyond all doubt, he calls their conscience to witness. The three terms which he makes use of may, it would seem, be distinguished in this manner: imposture may refer to the substance of doctrine, uncleanness to the affections of the heart, guile to the manner of acting. In the first place, therefore, he says that they had not been deluded or imposed upon by fallacies, when they embraced the kind of doctrine that had been delivered to them by him. Secondly, he declares his integrity, inasmuch as he had not come to them under the influence of any impure desire, but actuated solely by upright disposition. Thirdly, he says that he had done nothing fraudulently or maliciously, but had, on the contrary, manifested a simplicity befitting a minister of Christ. As these things were well known to the Thessalonians, they had a sufficiently firm foundation for their faith.

Calvin: 1Th 2:4

4.As we have been approved. He goes even a step higher, for he appeals to God as the Author of his apostleship, and he reasons in this manner: “God, when he assigned me this office, bore witness to me as a faithful servant; there is no reason, therefore, why men should have doubts as to my fidelity, which they know to have been approved of by God. Paul, however, does not glory in having been approved of, as though he were such of himself; for he does not dispute here as to what he had by nature, nor does he place his own power in collision with the grace of God, but simply says that the Gospel had been committed to him as a faithful and approved servant. Now, God approves of those whom he has formed for himself according to his own pleasure.

Not as pleasing men. What is meant by pleasing men has been explained in the Epistle to the Galatians, (Gal 1:10) and this passage, also, shews it admirably. For Paul contrasts pleasing men, and pleasing God, as things that are opposed to each other. Farther, when he says — God, who trieth our hearts, he intimates, that those who endeavor to obtain the favor of men, are not influenced by an upright conscience, and do nothing from the heart. Let us know, therefore, that true ministers of the gospel ought to make it their aim to devote to God their endeavors, and to do it from the heart, not from any outward regard to the world, but because conscience tells them that it is right and proper. Thus it will be secured that they will not make it their aim to please men, that is, that they will not act under the influence of ambition, with a view to the favor of men.

Calvin: 1Th 2:5

5.For neither have we ever. It is not without good reason that he repeats it so frequently, that the Thessalonians knew that what he states is true. For there is not a surer attestation, than the experience of those with whom we speak. And this was of the greatest importance to them, because Paul relates with what integrity he had conducted himself, with no other intention, than that his doctrine may have the greater respect, for the building up of their faith. It is, however, a confirmation of the foregoing statement, for he that is desirous to please men, must of necessity stoop shamefully to flattery, while he that is intent upon duty with an earnest and upright disposition, will keep at a distance from all appearance of flattery.

When he adds, nor for an occasion of covetousness, he means that he had not, in teaching among them, been in quest of anything in the way of personal gain. Πρόφασις is employed by the Greeks to mean both occasion and pretext, but the former signification suits better with the passage, so as to be, as it were, a trap. ⁵²² “I have not abused the gospel so as to make it an occasion of catching at gain.” As, however, the malice of men has so many winding retreats, that avarice and ambition frequently lie concealed, he on this account calls God to witness. Now, he makes mention here of two vices, from which he declares himself to be exempt, and, in doing so, teaches that the servants of Christ should stand aloof from them. Thus, if we would distinguish the genuine servants of Christ from those that are pretended and spurious, they must be tried according to this rule, and every one that would serve Christ aright must also conform his aims and his actions to the same rule. For where avarice and ambition reign, innumerable corruptions follow, and the whole man passes away into vanity, for these are the two sources from which the corruption of the whole ministry takes its rise.

Calvin: 1Th 2:6

6 When we might have exercised authority. Some interpret it— when we might have been burdensome, that is, might have loaded you with expense, but the connection requires that τὸ βαρὺ should be taken to mean authority. For Paul says that he was so far removed from vain pomp, from boasting, from arrogance, that he even waived his just claim, so far as the maintenance of authority was concerned. For inasmuch as he was an Apostle of Christ, he deserved to be received with a higher degree of respect, but he had refrained from all show of dignity, ⁵²³ as though he had been some minister of the common rank. From this it appears how far removed he was from haughtiness. ⁵²⁴

Calvin: 1Th 2:7

What we have rendered mild, the old translator renders Fuimus parvuli , ( we have been little,) ⁵²⁵ but the reading which I have followed is more generally received among the Greeks; but whichever you may take, there can be no doubt that he makes mention of his voluntary abasement. ⁵²⁶

As if a nurse. In this comparison he takes in two points that he had touched upon — that he had sought neither glory nor gain among the Thessalonians. For a mother in nursing her infant shews nothing of power or dignity. Paul says that he was such, inasmuch as he voluntarily refrained from claiming the honor that was due to him, and with calmness and modesty stooped to every kind of office. Secondly, a mother in nursing her children manifests a certain rare and wonderful affection, inasmuch as she spares no labor and trouble, shuns no anxiety, is wearied out by no assiduity, and even with cheerfulness of spirit gives her own blood to be sucked. In the same way, Paul declares that he was so disposed towards the Thessalonians, that he was prepared to lay out his life for their benefit. This, assuredly, was not the conduct of a man that was sordid or avaricious, but of one that exercised a disinterested affection, and he expresses this in the close — because ye were dear unto us In the mean time, we must bear in mind, that all that would be ranked among true pastors must exercise this disposition of Paul—to have more regard to the welfare of the Church than to their own life, and not be impelled to duty by a regard to their own advantage, but by a sincere love to those to whom they know that they are conjoined, and laid under obligation. ⁵²⁷

Calvin: 1Th 2:9

9.For ye remember. These things tend to confirm what he had stated previously — that to spare them he did not spare himself. He must assuredly have burned with a wonderful and more than human zeal, inasmuch as, along with the labor of teaching, he labors with his hand as an operative, with the view of earning a livelihood, and in this respect, also, refrained from exercising his right. For it is the law of Christ, as he also teaches elsewhere, (1Co 9:14) that every church furnish its ministers with food and other necessaries. Paul, therefore, in laying no burden upon the Thessalonians, does something more than could, from the requirements of his office, have been required from him. In addition to this, he does not merely refrain from incurring public expense, but avoids burdening any one individually. Farther, there can be no doubt, that he was influenced by some good and special consideration in thus refraining from exercising his right, ⁵²⁸ for in other churches he exercised, equally with others, the liberty allowed him. ⁵²⁹ He received nothing from the Corinthians, lest he should give the false apostles a handle for glorying as to this matter. In the mean time, he did not hesitate to ask ⁵³⁰ from other churches, what was needed by him, for he writes that, while he bestowed labor upon the Corinthians, free of charge, he robbed the Churches that he did not serve. (2Co 11:8) ⁵³¹ Hence, although the reason is not expressed here, we may, nevertheless, conjecture that the ground on which Paul was unwilling that his necessities should be ministered to, was — lest such a thing should put any hindrance in the way of the gospel. For this, also, ought to be matter of concern to good pastors — that they may not merely run with alacrity in their ministry, but may, so far as is in their power, remove all hindrances in the way of their course.

Calvin: 1Th 2:10

10.Ye are witnesses. He again calls God and them to witness, with the view of affirming his integrity, and cites, on the one hand, God as a witness of his conscience, and them, ⁵³² on the other hand, as witnesses of what they had known by experience. How holily, says he, and justly, that is, with how sincere a fear of God, and with what fidelity and blamelessness towards men; and thirdly, unreproachably, by which he means that he had given no occasion of complaint or obloquy. For the servants of Christ cannot avoid calumnies, and unfavorable reports; for being hated by the world, they must of necessity be evil-spoken of among the wicked. Hence he restricts this to believers, who judge uprightly and sincerely, and do not revile malignantly and groundlessly.

Calvin: 1Th 2:11

11.Every one as a father. He insists more especially on those things which belong to his office. He has compared himself to a nurse: he now compares himself to a father. What he means is this — that he was concerned in regard to them, just as a father is wont to be as to his sons, and that he had exercised a truly paternal care in instructing and admonishing them. And, unquestionably, no one will ever be a good pastor, unless he shews himself to be a father to the Church that is committed to him. Nor does he merely declare himself to be such to the entire body, ⁵³³ but even to the individual members. For it is not enough that a pastor in the pulpit teach all in common, if he does not add also particular instruction, according as necessity requires, or occasion offers. Hence Paul himself, in Act 20:26, declares himself to be free from the blood of all men, because he did not cease to admonish all publicly, and also individually in private in their own houses. For instruction given in common is sometimes of little service, and some cannot be corrected or cured without particular medicine.

Calvin: 1Th 2:12

12.Exhorted. He shews with what earnestness he devoted himself to their welfare, for he relates that in preaching to them respecting piety towards God and the duties of the Christian life, it had not been merely in a perfunctory way, ⁵³⁴ but he says that he had made use of exhortations and adjurations. It is a lively preaching of the gospel, when persons are not merely told what is right, but are pricked (Act 2:37) by exhortations, and are called to the judgment-seat of God, that they may not fall asleep in their vices, for this is what is properly meant by adjuring. But if pious men, whose promptitude Paul so highly commends, stood in absolute need of being stimulated by stirring exhortations, nay, adjurations, what must be done with us, in whom sluggishness ⁵³⁵ of the flesh does more reign? In the mean time, as to the wicked, whose obstinacy is incurable, it is necessary to denounce upon them the horrible vengeance of God, not so much from hope of success, as in order that they may be rendered inexcusable.

Some render the participle παραμυθουμένοι, comforted. If we adopt this rendering, he means that he made use of consolations in dealing with the afflicted, who need to be sustained by the grace of God, and refreshed by tasting of heavenly blessings, ⁵³⁶ that they may not lose heart or become impatient. The other meaning, however, is more suitable to the context, that he admonished; for the three verbs, it is manifest, refer to the same thing.

That ye might walk. He presents in a few words the sum and substance of his exhortations, that, in magnifying the mercy of God, he admonished them not to fail as to their calling. His commendation of the grace of God is contained in the expression, who hath called us into his kingdom. For as our salvation is founded upon God’s gracious adoption, every blessing that Christ has brought us is comprehended in this one term. It now remains that we answer God’s call, that is, that we shew ourselves to be such children to him as he is a Father to us. For he who lives otherwise than as becomes a child of God, deserves to be cut off from God’s household.

Calvin: 1Th 2:13

13.Wherefore we give thanks. Having spoken of his ministry, he returns again to address the Thessalonians, that he may always commend that mutual harmony of which he has previously made mention. ⁵³⁷ He says, therefore, that he gives thanks to God, because they had embraced the word of God which they heard from his mouth, as the word of God, as it truly was. Now, by these expressions he means, that it has been received by them reverently, and with the obedience with which it ought. For so soon as this persuasion has gained a footing, it is impossible but that a feeling of obligation to obey takes possession of our minds. ⁵³⁸ For who would not shudder at the thought of resisting God? Who would not regard contempt of God with detestation? The circumstance, therefore, that the word of God is regarded by many with such contempt, that it is scarcely held in any estimation — that many are not at all actuated by fear, arises from this, that they do not consider that they have to do with God.

Hence we learn from this passage what credit ought to be given to the gospel — such as does not depend on the authority of men, but, resting on the sure and ascertained truth of God, raises itself above the world; and, in fine, is as far above mere opinion, as heaven is above earth: ⁵³⁹ and, secondly, such as produces of itself reverence, fear, and obedience, inasmuch as men, touched with a feeling of Divine majesty, will never allow themselves to sport with it. Teachers ⁵⁴⁰ are, in their turn, admonished to beware of bringing forward anything but the pure word of God, for if this was not allowable for Paul, it will not be so for any one in the present day. He proves, however, from the effect produced, that it was the word of God that he had delivered, inasmuch as it had produced that fruit of heavenly doctrine which the Prophets celebrate, (Isa 55:11; Jer 23:29) in renewing their life, ⁵⁴¹ for the doctrine of men could accomplish no such thing. The relative pronoun may be taken as referring either to God or to his word, but whichever way you choose, the meaning will come all to one, for as the Thessalonians felt in themselves a Divine energy, which proceeded from faith, they might rest assured that what they had heard was not a mere sound of the human voice vanishing into air, but the living and efficacious doctrine of God.

As to the expression, the word of the preaching of God, it means simply, as I have rendered it, the word of God preached by man. For Paul meant to state expressly that they had not looked upon the doctrine as contemptible, although it had proceeded from the mouth of a mortal man, inasmuch as they recognized God as the author of it. He accordingly praises the Thessalonians, because they did not rest in mere regard for the minister. but lifted up their eyes to God, that they might receive his word. Accordingly, I have not hesitated to insert the particle ut , ( that,) which served to make the meaning more clear. There is a mistake on the part of Erasmus in rendering it, “the word of the hearing of God,” as if Paul meant that God had been manifested. He afterwards changed it thus, “the word by which you learned God,” for he did not advert to the Hebrew idiom. ⁵⁴²

Calvin: 1Th 2:14

14.For ye became imitators. If you are inclined to restrict this to the clause in immediate connection with it, the meaning will be, that the power of God, or of his word, shews itself in their patient endurance, while they sustain persecutions with magnanimity and undaunted courage. I prefer, however, to view it as extending to the whole of the foregoing statement, for he confirms what he has stated, that the Thessalonians had in good earnest embraced the gospel, as being presented to them by God, inasmuch as they courageously endured the assaults which Satan made upon them, and did not refuse to suffer anything rather than leave off obedience to it. And, unquestionably, this is no slight test of faith when Satan, by all his machinations, has no success in moving us away from the fear of God.

In the mean time, he prudently provides against a dangerous temptation which might prostrate or harass them; for they endured grievous troubles from that nation which was the only one in the world that gloried in the name of God.

This, I say, might occur to their minds: “If this is the true religion, why do the Jews, who are the sacred people of God, oppose it with such inveterate hostility?” With the view of removing this occasion of offense, ⁵⁴³ he, in the first place, shews them that they have this in common with the first Churches that were in Judea: afterwards, he says that the Jews are determined enemies of God and of all sound doctrine. For although, when he says that they suffered from their own countrymen, this may be explained as referring to others rather than to the Jews, or at least ought not to be restricted to the Jews exclusively, yet as he insists farther in describing their obstinacy and impiety, it is manifest that these same persons are adverted to by him from the beginning. It is probable, that at Thessalonica some from that nation were converted to Christ. It appears, however, from the narrative furnished in the Acts, that there, no less than in Judea, the Jews were persecutors of the gospel. I accordingly take this as being said indiscriminately of Jews as well as of Gentiles, inasmuch as both endured great conflicts and fierce attacks from their own countrymen

Calvin: 1Th 2:15

15.Who killed the Lord Jesus. As that people had been distinguished by so many benefits from God, in consequence of the glory of the ancient fathers, the very name ⁵⁴⁴ was of great authority among many. Lest this disguise should dazzle the eyes of any one, he strips the Jews of all honor, so as to leave them nothing but odium and the utmost infamy.

“Behold,” says he, “the virtues for which they deserve praise among the good and pious! — they killed their own prophets and at last the Son of God, they have persecuted me his servant, they wage war with God, they are detested by the whole world, they are hostile to the salvation of the Gentiles; in fine, they are destined to everlasting destruction.”

It is asked, why he says that Christ and the prophets were killed by the same persons? I answer, that this refers to the entire body, ⁵⁴⁵ for Paul means that there is nothing new or unusual in their resisting God, but that, on the contrary, they are, in this manner, filling up the measure of their fathers, as Christ speaks. (Mat 23:32)

Defender: 1Th 2:2

The Thessalonians were well aware of Paul's beating and imprisonment at Philippi (Act 16:22-24) shortly before he and Silas had come to Thessalonica. Paul, not intimidated, proceeded to preach the gospel in the synagogue at Thessalonica, where he and Silas again encountered opposition (Act 17:1-9)."

Defender: 1Th 2:9

In order to avoid any appearance of self-serving in their evangelistic ministry, Paul and Silas did not preach in order to secure money for their support. They earned their sustenance by their own labor, possibly by making and selling tents (Act 18:3)."

Defender: 1Th 2:13

Note that Paul here, as he does often in his writings (Gal 1:11, Gal 1:12), claims to be preaching the inspired Word of God.

Defender: 1Th 2:13

"Effectually worketh" (Greek energeo) could well be transliterated as "energized." The Word of God, indeed, is "powerful" (same word - Heb 4:12)."

TSK: 1Th 2:1

our : 1Th 2:13, 1Th 1:3-10; 2Th 3:1

in vain : 1Th 3:5; Job 39:16; Psa 73:13, Psa 127:1; Isa 49:4, Isa 65:23; Hab 2:13; 1Co 15:2, 1Co 15:10,1Co 15:58; 2Co 6:1; Gal 2:2, Gal 4:11; Phi 2:16

TSK: 1Th 2:2

shamefully : Act 5:41, Act 16:12, Act 16:22-24, Act 16:37; 2Ti 1:12; Heb 11:36, Heb 11:37, Heb 12:2, Heb 12:3; 1Pe 2:14-16

bold : 1Th 1:5; Act 4:13, Act 4:20,Act 4:31, Act 14:3, Act 17:2, Act 17:3; Eph 6:19, Eph 6:20

much : Act 6:9, Act 6:10, Act 15:1, Act 15:2, Act 17:2-9, Act 17:17, Act 19:8; Phi 1:27-30; Col 2:1; Jud 1:3

TSK: 1Th 2:3

1Th 2:5, 1Th 2:6, 1Th 2:11, 1Th 4:1, 1Th 4:2; Num 16:15; 1Sa 12:3; Act 20:33, Act 20:34; 2Co 2:17, 2Co 4:2, 2Co 4:5, 2Co 7:2; 2Co 11:13, 2Co 12:16-18; 2Pe 1:16

TSK: 1Th 2:4

as we : 1Co 7:25; Eph 3:8; 1Ti 1:11-13

to be : Luk 12:42, Luk 16:11; 1Co 4:1, 1Co 4:2, 1Co 9:17; Gal 2:7; 1Ti 1:11, 1Ti 1:12, 1Ti 6:20; 2Ti 1:14; 2Ti 2:2; Tit 1:3

not : 1Co 2:4, 1Co 2:5; 2Co 4:2, 2Co 5:11, 2Co 5:16; Gal 1:10; Eph 6:6; Col 3:22

but God : Num 27:16; 1Ki 8:39; 1Ch 29:17; Psa 7:9, Psa 17:3, Psa 44:21, Psa 139:1, Psa 139:2; Pro 17:3; Jer 17:10, Jer 32:19; Joh 2:24, Joh 2:25, Joh 21:17; Rom 8:27; Heb 4:13; Rev 2:23

TSK: 1Th 2:5

used : Job 17:5, Job 32:21, Job 32:22; Psa 12:2, Psa 12:3; Pro 20:19, Pro 26:28, Pro 28:23; Isa 30:10; Mat 22:16; 2Pe 2:18

a cloak : Isa 56:11; Jer 6:13, Jer 8:10; Mic 3:5; Mal 1:10; Mat 23:14; Act 20:33; Rom 16:18; 2Co 2:17, 2Co 4:2, 2Co 7:2, 2Co 12:17; 1Ti 3:3, 1Ti 3:8; Tit 1:7; 1Pe 5:2; 2Pe 2:3, 2Pe 2:14, 2Pe 2:15; Jud 1:11; Rev 18:12, Rev 18:13

God : Rom 1:9, Rom 9:1; Gal 1:20

TSK: 1Th 2:6

of men : Est 1:4, Est 5:11; Pro 25:27; Dan 4:30; Joh 5:41, Joh 5:44, Joh 7:18, Joh 12:43; Gal 1:10; Gal 5:26, Gal 6:13; 1Ti 5:17

when : 1Th 2:9; 1Co 9:4, 1Co 9:6, 1Co 9:12-18; 2Co 10:1, 2Co 10:2, 2Co 10:10,2Co 10:11, 2Co 13:10; Phm 1:8, Phm 1:9

been burdensome : or, used authority, 1Co 11:9, 1Co 12:13-15; 1Th 3:8, 1Th 3:9

as the : 1Co 9:1, 1Co 9:2, 1Co 9:4-6

TSK: 1Th 2:7

we : Gen 33:13, Gen 33:14; Isa 40:11; Eze 34:14-16; Mat 11:29, Mat 11:30; Joh 21:15-17; 1Co 2:3, 1Co 9:22; 2Co 10:1, 2Co 13:4; Gal 5:22, Gal 5:23; 2Ti 2:24, 2Ti 2:25; Jam 3:17

as : 1Th 2:11; Num 11:12; Isa 49:23, Isa 66:13; Act 13:18 *marg.

TSK: 1Th 2:8

affectionately : Jer 13:15-17; Rom 1:11, Rom 1:12, Rom 9:1-3, Rom 10:1, Rom 15:29; 2Co 6:1, 2Co 6:11-13; Gal 4:19; Phi 1:8, Phi 2:25, Phi 2:26; Col 1:28, Col 4:12; Heb 13:17

but : Act 20:23, Act 20:24; 2Co 12:15; Phi 2:17; 1Jo 3:16

dear : Luk 7:2; Phi 2:20 *marg. Phi 4:1; Col 1:7; Phm 1:1

TSK: 1Th 2:9

our : 1Th 1:3; Act 18:3, Act 20:34, Act 20:35; 1Co 4:12, 1Co 9:6, 1Co 9:15; 2Co 6:5; 2Th 3:7-9; 1Ti 4:10

night : 1Th 3:10; Psa 32:4, Psa 88:1; Jer 9:1; Luk 2:37, Luk 18:7; Act 20:31; 1Ti 5:5; 2Ti 1:3

chargeable : 1Th 2:6; Neh 5:15, Neh 5:18; 1Co 9:7, 1Co 9:18; 2Co 11:9, 2Co 12:13, 2Co 12:14

the gospel : 1Th 2:2; Act 20:24; Rom 1:1, Rom 15:16, Rom 15:19; 1Ti 1:11

TSK: 1Th 2:10

witnesses : 1Th 1:5; 1Sa 12:3-5; Act 20:18, Act 20:26, Act 20:33, Act 20:34; 2Co 4:2, 2Co 5:11, 2Co 11:11, 2Co 11:31

how : Num 16:15; Job 29:11-17, 31:1-39; Psa 7:3-5, Psa 18:20-24; Jer 18:20; Act 24:16; 2Co 1:12, 2Co 6:3-10, 2Co 7:2; 2Th 3:7; 1Ti 4:12; 2Ti 3:10; Tit 2:7, Tit 2:8; 1Pe 5:3

TSK: 1Th 2:11

have, 1Th 4:1, 1Th 5:11; Act 20:2; 2Th 3:12; 1Ti 6:2; 2Ti 4:2; Tit 2:6, Tit 2:9, Tit 2:15; Heb 13:22

charged : Num 27:19; Deu 3:28, Deu 31:14; Eph 4:17; 1Ti 5:7, 1Ti 5:21, 1Ti 6:13, 1Ti 6:17; 2Ti 4:1

as : Gen 50:16, Gen 50:17; 1Ch 22:11-13, 1Ch 28:9, 1Ch 28:20; Psa 34:11; Pro 1:10,Pro 1:15, Pro 2:1, Pro 3:1; Pro 4:1-12, Pro 5:1, Pro 5:2, Pro 6:1, Pro 7:1, Pro 7:24, Pro 31:1-9; 1Co 4:14, 1Co 4:15

TSK: 1Th 2:12

walk : 1Th 4:1, 1Th 4:12; Gal 5:16; Eph 4:1, Eph 5:2, Eph 5:8; Phi 1:27; Col 1:10, Col 2:6; 1Pe 1:15, 1Pe 1:16; 1Jo 1:6, 1Jo 1:7, 1Jo 2:6

who : 1Th 5:24; Rom 8:30, Rom 9:23, Rom 9:24; 1Co 1:9; 2Th 1:11, 2Th 1:12, 2Th 2:13, 2Th 2:14; 2Ti 1:9; 1Pe 1:15, 1Pe 2:9, 1Pe 3:9, 1Pe 5:10

TSK: 1Th 2:13

thank : 1Th 1:2, 1Th 1:3; Rom 1:8, Rom 1:9

because : Jer 44:16; Mat 10:13, Mat 10:14, Mat 10:40; Act 2:41, Act 10:33, Act 13:45, Act 13:48, Act 16:14, Act 16:30-34; Act 17:11, Act 17:18-20,Act 17:32; Gal 4:14; 2Pe 3:2

the word of God : Jer 23:28, Jer 23:29; Luk 5:1, Luk 8:11, Luk 8:21, Luk 11:28; Act 8:14, Act 13:44, Act 13:46; Rom 10:17; Heb 4:12; 1Pe 1:25; 2Pe 1:16-21

effectually : 1Th 1:5-10; Joh 15:3, Joh 17:17, Joh 17:19; Rom 6:17, Rom 6:18; 2Co 3:18; Col 1:6; Heb 4:12; Jam 1:18; 1Pe 1:23, 1Pe 2:2; 1Jo 3:3, 1Jo 5:4, 1Jo 5:5

TSK: 1Th 2:14

became : 1Th 1:6

the churches : Act 9:31; Gal 1:22

are : 1Th 1:1; 2Th 1:1

ye also : 1Th 3:4; Act 17:1-8, Act 17:13; 2Co 8:1, 2Co 8:2

even : Act 8:1, Act 8:3, Act 9:1, Act 9:13, Act 11:19, Act 12:1-3; Heb 5:7, Heb 5:8, Heb 10:33, Heb 10:34

TSK: 1Th 2:15

killed : Mat 5:12, Mat 21:35-39, Mat 23:31-35, Mat 23:37, Mat 27:25; Luk 11:48-51, Luk 13:33, Luk 13:34; Act 2:23, Act 3:15, Act 4:10, Act 5:30, Act 7:52

persecuted us : or, chased us out, Amo 7:12; Act 22:18-21

please : Act 12:3; 1Co 10:5

contrary : Est 3:8; Luk 11:52, Luk 11:53

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Th 2:1

For yourselves, brethren, know our entrance in unto you - notes, 1Th 1:9. Paul appeals to themselves for proof that they had not come among them as impostors. They had had a full opportunity to see them, and to know what influenced them. Paul frequently appeals to his own life, and to what they, among whom he labored, knew of it, as a full refutation of the slanderous accusations of his enemies; compare notes, 1Co 4:10-16; 1Co 9:19-27; 2Co 6:3-10. Every minister of the gospel ought so to live as to be able, when slanderously attacked, to make such an appeal to his people.

That it was not in vain - κενὴ kenē This word means:

(1)\caps1     "e\caps0 mpty, vain, fruitless,"or without success;

(2)\caps1     t\caps0 hat in which there is no truth or reality - "false, fallacious;"Eph 5:6; Col 2:8.

Here it seems, from the connection 1Th 2:3-5, to be used in the latter sense, as denoting that they were not deceivers. The object does not appear to be so much to show that their ministry was successful, as to meet a charge of their adversaries that they were impostors. Paul tells them that from their own observation they knew that this was not so.

Barnes: 1Th 2:2

But even after that we had suffered before - Before we came among you.

And were shamefully entreated, as ye know, at Philippi - Act 16:19 ff. By being beaten and cast into prison. The shame of the treatment consisted in the fact that it was wholly undeserved; that it was contrary to the laws; and that it was accompanied with circumstances designed to make their punishment as ignominious as possible. The Thessalonians knew of this, and Paul was not disposed to palliate the conduct of the Philippians. What was "shameful treatment"he speaks of as such without hesitation. It is not wrong to call things by their right names, and when we have been abused, it is not necessary that we should attempt to smooth the matter over by saying that it was not so.

We were bold in our God - By humble dependence on the support of our God. It was only his powerful aid that could have enabled them to persevere with ardor and zeal in such a work after such treatment The meaning here is, that they were not deterred from preaching the gospel by the treatment which they had received, but at the very next important town, and on the first opportunity, they proclaimed the same truth, though there was no security that they might not meet with the same persecution there. Paul evidently appeals to this in order to show them that they were not impostors, and that they were not influenced by the hope of ease or of selfish gains. People who were not sincere and earnest in their purposes would have been deterred by such treatment as they had received at Philippi.

With much contention - Amidst much opposition, and where great effort was necessary. The Greek word here used is ἀγώνι agōni (agony), a word referring usually to the Grecian games; notes, Col 2:1. It means the course, or place of contest; and then the contest itself, the strife, the combat, the effort for victory; and the apostle here means, that owing to the opposition there, there was need of an effort on his part like the desperate struggles of those who contended for the mastery at the Grecian games; compare notes on 1Co 9:24-27. The triumph of the gospel there was secured only by an effort of the highest kind, and by overcoming the most formidable opposition.

Barnes: 1Th 2:3

For our exhortation - That is, the exhortation to embrace the gospel. The word seems to be used here so as to include preaching in general. The sense is, that the means which they used to induce them to become Christians were not such as to delude them.

Was not of deceit - Was not founded on sophistry. The apostle means to say, that the Thessalonians knew that his manner of preaching was not such as was adopted by the advocates of error.

Nor of uncleanness - Not such as to lead to an impure life. It was such as to lead to holiness and purity. The apostle appeals to what they knew to be the tendency of his doctrine as an evidence that it was true. Most of the teaching of the pagan philosophers led to a life of licentiousness and corruption. The tendency of the gospel was just the reverse. Nor in guile - Not by the arts of deceit. There was no craftiness or trick, such as could not bear a severe scrutiny. No point was carried by art, cunning, or stratagem. Everything was done on the most honorable and fair principles. It is much when a man can say that he has never endeavored to accomplish anything by mere trick, craft, or cunning. Sagacity and shrewdness are always allowable in ministers as well as others; trick and cunning never. Yet stratagem often takes the place of sagacity, and trick is often miscalled shrewdness. Guile, craft, cunning. imply deception, and can never be reconciled with that entire honesty which a minister of the gospel, and all other Christians, ought to possess; see notes on 2Co 12:16; compare Psa 32:2; Psa 34:13; Joh 1:47; 1Pe 2:1, 1Pe 2:22; Rev 14:5.

Barnes: 1Th 2:4

But as we were allowed of God to be put in trust with the gospel - Compare 1Ti 1:11-12. Since there had been committed to us an office so high and holy, and so much demanding sincerity, fidelity, and honesty, we endeavored to act in all respects in conformity to the trust reposed in us. The gospel is a system of truth and sincerity, and we evinced the same. The gospel is concerned with great realities, and we did not resort to trick and illusion. The office of the ministry is most responsible, and we acted in view of the great account which we must render. The meaning is, that Paul had such a sense of the truth, reality, and importance of the gospel, and of his responsibility, as effectually to keep him from anything like craft or cunning in preaching it. An effectual restrainer from mere management and trick will always be found in a deep conviction of the truth and importance of religion. Artifice and cunning are the usual accompaniments of a bad cause - and, when adopted by a minister of the gospel, will usually, when detected, leave the impression that he feels that he is engaged in such a cause. If an object cannot be secured by sincerity and straight-forward dealing, it is not desirable that it should be secured at all.

Even so we speak - In accordance with the nature of the gospel; with the truth and sincerity which such a cause demands.

Not as pleasing men - Not in the manner of impostors, who make it their object to please people. The meaning of the apostle is, that he did not aim to teach such doctrines as would flatter people; as would win their applause; or as would gratify their passions or their fancy. We are not to suppose that he desired to offend people; or that he regarded their esteem as of no value; or that he was indifferent whether they were pleased or displeased; but that it was not the direct object of his preaching to please them. It was to declare the truth, and to obtain the approbation of God whatever people might think of it; see the notes on Gal 1:10.

Which trieth our hearts - It is often said to be an attribute of God that he tries or searches the hearts of people; 1Ch 28:9; 1Ch 29:17; Jer 11:20; Jer 17:10; Psa 11:4; Rom 8:27. The meaning here is, that the apostle had a deep conviction of the truth that God knew all his motives, and that all would be revealed in the last day.

Barnes: 1Th 2:5

For neither at any time used we flattering words - see the Job 31:21-22 notes; and on 2Co 2:17 note. The word here rendered "flattering"- κολακείας kolakeias - occurs nowhere else in the New Testament. The meaning is, that the apostle did not deal in the language of adulation; he did not praise them for their beauty, wealth, talent, or accomplishments, and conceal from them the painful truths about their guilt and danger. He stated simple truth - not refusing to commend people if truth would admit of it, and never hesitating to declare his honest convictions about their guilt and danger. One of the principal arts of the deceiver on all subjects is flattery; and Paul says, that when preaching to the Thessalonians he had carefully avoided it. He now appeals to that fact as a proof of his own integrity. They knew that he had been faithful to their souls.

Nor a cloke of covetousness - The word rendered "cloke"here - πρόφασει prophasei - means, properly, "what is shown or appears before any one;"i. e., "show, pretence, pretext,"put forth in order to cover one’ s real intent; Mat 22:14; Mar 12:40; Luk 20:47. The meaning here is, that he did not put on a pretence or appearance of piety for the sake of promoting the schemes of covetousness. The evidence of that was not only what they observed of the general spirit of the apostle, but also the fact that when with them he had actually labored with his own hands for a support; 1Th 2:9. It is obvious that there were those there, as sometimes there are now, who, under the pretence of great zeal for religion, were really seeking wealth, and it is possible that it may have been alleged against Paul and his fellow-laborers that they were such persons.

God is witness - This is a solemn appeal to God for the truth of what he had said. He refers not only to their own observation, but he calls God himself to witness his sincerity. God knew the truth in the case. There could have been no imposing on him; and the appeal, therefore, is to one who was intimately acquainted with the truth. Learn hence:

(1) That it is right, on important occasions, to appeal to God for the truth of what we say.

\caps1 (2) w\caps0 e should always so live that we can properly make such an appeal to him.

Barnes: 1Th 2:6

Nor of men sought we glory - Or praise. The love of applause was not that which influenced them; see the notes on Col 1:10.

Neither of you, nor yet of others - Nowhere has this been our object The love of fame is not that which has influenced us. The particular idea in this verse seems to be that though they had uncommon advantages, as the apostles of Christ, for setting up a dominion or securing an ascendancy over others, yet they had not availed themselves of it. As an apostle of Christ; as appointed by him to found churches; as endowed with the power of working miracles, Paul had every advantage for securing authority over others, and turning it to the purposes of ambition or gain.

When we might have been burdensome - Margin, "or, used authority."Some understand this as meaning that they might have demanded a support in virtue of their being apostles; others, as Calvin, and as it is in the margin, that they might have used authority, and have governed them wholly in that manner, exacting unqualified obedience. The Greek properly refers to that which is "weighty"- ἐν βαρέι en barei - "heavy, burdensome."Anything that weighs down or oppresses - as a burden, sorrow, or authority, would meet the sense of the Greek. It seems probable, from the context, that the apostle did not refer either to authority or to support exclusively, but may have included both. In their circumstances it might have been somewhat burden some for them to have maintained him and his fellowlaborers, though as an apostle he might have required it; compare 1Co 9:8-15. Rather than be oppressive in this respect, he had chosen to forego his right, and to maintain himself by his own labor. As an apostle also he might have exerted his authority, and might have made use of his great office for the purpose of placing himself at the head of churches, and giving them laws. But he chose to do nothing that would be a burden: he treated them with the gentleness with which a nurse cherishes her children (1Th 2:7), or a father his sons (1Th 2:11). and employed only the arts of persuasion; compare notes on 2Co 12:13-16.

As the apostles of Christ - Though the writer uses the word apostles here in the plural number, it is not certain that he means to apply it to Silas and Timothy. He often uses the plural number where he refers to himself only; and though Silas and Timothy are joined with him in this Epistle 1Th 1:1, yet it is evident that he writes the letter as if he were alone and that they had no part in the composition or the instructions. Timothy and Silas are associated with him for the mere purpose of salutation or kind remembrance. That this is so, is apparent from 1Th 3:1-13. In 1Th 3:1, Paul uses the plural term also. "When we could no longer forbear, we thought it good to be left at Athens alone; compare 1Th 3:5. "For this cause, when I could no longer forbear, I sent to know your faith."Neither Silas nor Timothy were apostles in the strict and proper sense, and there is no evidence that they had the "authority"which Paul here says might have been exerted by an apostle of Christ.

Barnes: 1Th 2:7

But we were gentle among you - Instead of using authority, we used only the most kind and gentle methods to win you and to promote your peace and order. The word here rendered "nurse,"may mean any one who nurses a child, whether a mother or another person. It seems here to refer to a mother (compare 1Th 2:11), and the idea is, that the apostle felt for them the affectionate solicitude which a mother does for the child at her breast.

Barnes: 1Th 2:8

So, being affectionately desirous of you - The word here rendered "being affectionately desirous"- ὁμειρομενοι homeiromenoi - occurs nowhere else in the New Testament. It means to "long after, to have a strong affection for."The sense here is, that Paul was so strongly attached to them that he would have been willing to lay down his life for them.

We were willing to have imparted unto you - To have given or communicated; Rom 1:11.

Not the gospel of God only - To be willing to communicate the knowledge of the gospel was in itself a strong proof of love, even if it were attended with no self-denial or hazard in doing it. We evince a decided love for a man when we tell him of the way of salvation, and urge him to accept of it. We show strong interest for one who is in danger, when we tell him of a way of escape, or for one who is sick, when we tell him of a medicine that will restore him; but we manifest a much higher love when we tell a lost and ruined sinner of the way in which he may be saved. There is no method in which we can show so strong an interest in our fellow-men, and so much true benevolence for them, as to go to them and tell them of the way by which they may be rescued from everlasting ruin.

But also our own souls - Or rather "lives"- ψυχὰς psuchas ; Mat 6:25; Mat 20:28; Luk 12:22, Luk 12:13; Mar 3:4. This does not mean that the apostle was willing to be damned, or to lose his soul in order to save them, but that if it had been necessary he would have been ready to lay down his life; see 1Jo 3:16. "We ought to lay down our lives for the brethren;"compare notes, Joh 15:13. His object seems to be to assure them that he did not leave them from any want of love to them, or from the fear of being put to death. It was done from the strong conviction of duty. He appears to have left them because he could not longer remain without exposing others to danger, and without the certainty that there would be continued disturbances; see Act 17:9-10.

Barnes: 1Th 2:9

Ye remember, brethren, our labour - Doubtless in the occupation of a tent-maker; Act 20:34 note; 1Co 4:12 note.

And travail - see the notes on 2Co 11:27. The word means "wearisome labor."

For labouring night and day - That is, when he was not engaged in preaching the gospel. He appears to have labored through the week and to have preached on the Sabbath; or if engaged in preaching in the day time during the week, he made it up by night labor.

We preached unto you the gospel of God - That is, I supported myself when I preached among you. No one, therefore, could say that I was disposed to live in idleness; no one that I sought to make myself rich at the expense of others.

Barnes: 1Th 2:10

Ye are witnesses - They had a full opportunity of knowing his manner of life.

And God also - See the notes on ver 5.

How holily - Piously - observing all the duties of religion.

And justly - In our contact with people. I did them no wrong.

And unblameably - This seems to refer to his duties both to God and man. In reference to all those duties no one could bring a charge against him. Every duty was faithfully performed. This is not a claim to absolute perfection, but it is a claim to consistency of character, and to faithfulness in duty, which every Christian should be enabled to make. Every man professing religion should so live as to be able to appeal to all who have had an opportunity of knowing him, as witnesses that he was consistent and faithful, and that there was nothing which could be laid to his charge.

Barnes: 1Th 2:11

How we exhorted - That is, to a holy life.

And comforted - In the times of affliction.

And charged - Greek, "testified."The word testify is used here in the sense of protesting, or making an earnest and solemn appeal. They came as witnesses from God of the truth of religion, and of the importance of living in a holy manner They did not originate the gospel themselves, or teach its duties and doctrines as their own, but they came in the capacity of those who bore witness of what God had revealed and required, and they did this in the earnest and solemn manner which became such an office.

As a father doth his children - With an interest in your welfare, such as a father feels for his children, and with such a method as a father would use. It was not done in a harsh, dictatorial, and arbitrary manner, but in tenderness and love.

Barnes: 1Th 2:12

That ye would walk worthy of God ... - That you would live in such a manner as would honor God, who has chosen you to be his friends; notes, Eph 4:1. A child "walks worthy of a parent"when he lives in such way as to reflect honor on that parent for the method in which he has trained him; when he so lives as to bring no disgrace on him, so as not to pain his heart by misconduct, or so as to give no occasion to any to speak reproachfully of him. This he does, when:

(1)\caps1     h\caps0 e keeps all his commands;

(2)\caps1     w\caps0 hen he leads a life of purity and virtue;

(3)\caps1     w\caps0 hen he carries out the principles of the family into his own life;

(4)\caps1     w\caps0 hen he honors a father by evincing a profound respect for his opinions; and,

(5)\caps1     w\caps0 hen he endeavors to provide for his comfort and to promote his welfare.

In a manner similar to this, a true Christian honors God. He lives so as not to bring a reproach upon him or his cause, and so as to teach the world to honor him who has bestowed such grace upon him.

Who hath called you - See the notes at 1Co 1:9.

Barnes: 1Th 2:13

For this cause also thank we God - In addition to the reasons for thankfulness already suggested, the apostle here refers to the fact that they received the truth, when it was preached, in such a way as to show that they fully believed it to be the word of God.

Not as the word of men - Not of human origin, but as a divine revelation. You were not led to embrace it by human reasoning, or the mere arts of persuasion, or from personal respect for others, but by your conviction that it was a revelation from God. It is only when the gospel is embraced in this way that religion will show itself sufficient to abide the fiery trials to which Christians may be exposed. He who is convinced by mere human reasoning may have his faith shaken by opposite artful reasoning; he who is won by the mere arts of popular eloquence will have no faith which will be proof against similar arts in the cause of error; he who embraces religion from mere respect for a pastor, parent, or friend, or because others do, may abandon it when the popular current shall set in a different direction, or when his friends shall embrace different views; but he who embraces religion as the truth of God, and from the love of the truth, will have a faith, like that of the Thessalonians, which will abide every trial.

Which effectually worketh also in you that believe - The word rendered "which"here - ὅς hos - may be referred either to "truth"or to "God."The grammatical construction will admit of either, but it is not material which is adopted. Either of them expresses a sense undeniably true, and of great importance. The meaning is, that the truth was made efficacious in the minds of all who became true Christians. It induced them to abandon their sins, to devote themselves to God, to lead pure and holy lives, and enabled them to abide the trials and temptations of life; compare notes on Phi 2:12-13; Heb 13:21. The particular illustration here is, that when they embraced the gospel it had such an efficacy on their hearts as to prepare them to meet all the terrors of bitter persecution without shrinking.

Barnes: 1Th 2:14

For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus - Which are united to the Lord Jesus, or which are founded on his truth: that is, which are true churches. Of those churches they became "imitators"- μιμηταὶ mimētai - to wit, in their sufferings. This does not mean that they were founded on the same model; or that they professed to be the followers of those churches, but that they had been treated in the same way, and thus were like them. They had been persecuted in the same manner, and by the same people - the Jews; and they had borne their persecutions with the same spirit. The object of this is to comfort and encourage them, by showing them that others had been treated in the same manner, and that it was to be expected that a true church would be persecuted by the Jews. They ought not, therefore, to consider it as any evidence that they were not a true church that they had been persecuted by those who claimed to be the people of God, and who made extraordinary pretensions to piety.

For ye also have suffered like things of your own countrymen - Literally, "of those who are of your fellow-tribe, or fellowclansmen "- συμφυλέτων sumphuletōn . The Greek word means "one of the same tribe,"and then a fellow-citizen, or fellowcountryman. It is not elsewhere used in the New Testament. The particular reference here seems not to be to the pagan who were the agents or actors in the scenes of tumult and persecutions, but to the Jews by whom they were led on, or who were the prime movers in the persecutions which they had endured. It is necessary to suppose that they were principally Jews who were the cause of the persecution which had been excited against them, in order to make the parallelism between the church there and the churches in Palestine exact. At the same time there was a propriety in saying that, though the parallelism was exact, it was by the "hands of their own countrymen"that it was done; that is, they were the visible agents or actors by whom it was done - the instruments in the hands of others.

In Palestine. the Jews persecuted the churches directly; out of Palestine, they did it by means of others. They were the real authors of it, as they were in Judea, but they usually accomplished it by producing an excitement among the pagan, and by the plea that the apostles were making war on civil institutions. This was the case in Thessalonica. "The Jews which believed not, moved with envy, set all the city on an uproar.""They drew Jason and certain brethren unto the rulers of the city, crying, ‘ Those that have turned the world up side down have come hither also;’ "Act 17:5-6. The same thing occurred a short time after at Berea. "When the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also and stirred up the people;"Act 17:13; compare Act 14:2. "The unbelieving Jews stirred up the Gentiles, and made their minds evil-affected against the brethren.""The Epistle, therefore, represents the case accurately as the history states it. It was the Jews always who set on foot the persecutions against the apostles and their followers;"Paley, Hor. Paul. in loc. It was, therefore, strictly true, as the apostle here states it:

\caps1 (1) t\caps0 hat they were subjected to the same treatment from the Jews as the churches in Judea were, since they were the authors of the excitement against them; and,

\caps1 (2) t\caps0 hat it was carried on, as the apostle states, "by their own countrymen;"that is, that they were the agents or instruments by which it was done. This kind of undesigned coincidence between the Epistle and the history in the Acts of the Apostles, is one of the arguments from which Paley (Hor. Paul.) infers the genuineness of both.

As they have of the Jews - Directly. In Palestine there were no others but Jews who could be excited against Christians, and they were obliged to appear as the persecutors themselves.

Barnes: 1Th 2:15

Who both killed the Lord Jesus - see the notes on Act 2:23. The meaning here is, that it was characteristic of the Jews to be engaged in the work of persecution, and that they should not regard it as strange that they who had put their own Messiah to death, and slain the prophets, should now be found persecuting the true children of God.

And their own prophets - see the Mat 21:33-40; 23:29-37 notes; Act 7:52 note.

And have persecuted us - As at Iconium Act 14:1, Derbe, and Lystra Act 14:6, and at Philippi, Thessalonica, and Berea. The meaning is, that it was characteristic of them to persecute, and they spared no one. If they had persecuted the apostles themselves, who were their own countrymen, it should not be considered strange that they should persecute those who were Gentiles.

And they please not God - Their conduct is not such as to please God, but such as to expose them to his wrath; 1Th 2:16. The meaning is not that they did not aim to please God - whatever may have been the truth about that - but that they had shown by all their history that their conduct could not meet with the divine approbation. They made extraordinary pretensions to being the special people of God, and it was important for the apostle to show that their conduct demonstrated that they had no such claims. Their opposition to the Thessalonians, therefore, was no proof that God was opposed to them, and they should not allow themselves to be troubled by such opposition. It was rather proof that they were the friends of God - since those who now persecuted them had been engaged in persecuting the most holy people that had lived.

And are contrary to all men - They do not merely differ from other people in customs and opinions - which might be harmless - but they keep up an active opposition to all other people. It was not opposition to one nation only, but to all; it was not to one form of religion only, but to all - even including God’ s last revelation to mankind; it was not opposition evinced in their own country, but they carried it with them wherever they went. The truth of this statement is confirmed, not only by authority of the apostle and the uniform record in the New Testament, but by the testimony borne of them in the classic writers. This was universally regarded as their national characteristic, for they had so demeaned themselves as to leave this impression on the minds of those with whom they had contact. Thus Tacitus describes them as "cherishing hatred against all others"- adversus omnes alios hostile odium; Hist . v. 5. So Juvenal (Sat. xiv. 103, 104), describes them.

Non monstrare vias eadem nisi sacra colenti,

Quaesitum a.d. fontem solos deducere verpos .

"They would not even point out the way to any one except of the same religion, nor, being asked, guide any to a fountain except the circumcised."So they are called by Appollonius "atheists and misanthropes, and the most uncultivated barbarians"- ἀθεοι καὶ μισανθρώποι καὶ ἀφεῦστατοι τῶν βάρβαρῶν atheoi kai misanthrōpoi kai apheustatoi tōn barbarōn ; Josephus, Contra Apion ii. 14. So Diodorus Siculus (34:p. 524), describes them as "those alone among all the nations who were unwilling to have any contact (or intermingling - επιμιξιας ) epimixias with any other nation, and who regarded all others as enemies" καὶ πολεμίους ὑπολαμβάνειν πάντας kai polemious hupolambanein pantas . Their history had given abundant occasion for these charges.

Poole: 1Th 2:1

1Th 2:1-12 Paul setteth forth in what manner he had preached the

gospel to the Thessalonians,

1Th 2:13-16 and they had received and suffered for it.

1Th 2:17,18 He showeth his desire of coming to them, and the

cause which had hitherto prevented him,

1Th 2:19,20 testifying his joy and satisfaction in them.

For yourselvesautoi , which some read, they themselves, &c.; and then the words refer to the believers in Macedonia and Achaia, mentioned before, 1Th 1:9,10 . Or, if we read, ye yourselves, he appeals to their own experience and knowledge.

Know our entrance in unto you, that it was not in vainkenh , was not vain, or empty, without fruit; our very first preaching had great success. Though the gospel is always either the savour of life unto life, or of death unto death, yet if no good fruit spring from a man’ s ministry, it may be said to be vain; as the prophet complains: I have laboured in vain, Isa 49:4 . Or, as some, our preaching was not about things vain and unprofitable.

Poole: 1Th 2:2

Here the apostle begins a new discourse, giving an account more particularly of himself, and of his carriage among them, which he mentions as a subordinate reason why his ministry was so successful; for the evil example of ministers often spoils the success of their ministry. And what he speaks would savour of vain-glory, but that he had therein a holy end; as he excuseth his boasting to the Corinthians and other churches upon the same account. And he first mentions his carriage in the discharge of his ministry among them. A little before his coming to them he had suffered and was shamefully entreated, at Philippi where he and Silas were beaten, thrust into an inner prison, and set in the stocks as a couple of villains, Act 16:23,24 ; yet this did not damp their spirits, nor discourage their coming and preaching to them.

We were boldeparrhsiasameya , we used great confidence and liberty of speech, we were not afraid to speak the gospel freely, notwithstanding our sufferings. The same he asserts, 2Co 3:12 . And this becomes the gospel, and will be to the advantage of it, and is most commendable in a time of persecution.

In our God depending upon his protection and help, who is our God, and who sent and called us to the work of the gospel, and particularly in Macedonia: and to show he was not bold beyond his call and duty, or the rules of truth and sobriety.

To speak unto you the gospel of God the glad tidings of salvation by Jesus Christ; which gospel, though we have called it ours because preached by us, yet it is the gospel of God, as being the original author and ordainer of it.

With much contention with much agony: which is either to be taken actively, for their great earnestness and zeal in speaking, as Luk 13:24 ; or passively, for the perils they encountered therein, Phi 1:30 : by both which the Thessalonians might be induced, though not enabled, to believe. As he elsewhere calls the ministry a warfare, 1Ti 1:18 , and a fight, 2Ti 4:7 , (the very word used in the text), with respect to the difficulties and dangers attending it, or the opposition of false teachers; they contending for the faith, Jud 1:3 .

Poole: 1Th 2:3

Our exhortation whereby he means either the whole gospel he preached, by a synecdoche, or particularly that which is hortatory; what was first taught doctrinally was followed with exhortations to faith and practice. The decrees of the council at Jerusalem are called an exhortation, Act 15:31 ; when Paul, and others with him, were desired to preach in the synagogue, the rulers said: If ye have any word of exhortation for the people, say on, Act 13:15 ; but taken more strictly, Rom 12:8 , in a distinction from prophecy and teaching.

Was not of deceit this refers either to the doctrine taught by them; it was true, not fallacious, not a devised fable, and did not issue out of any error of judgment; and so the apostle gives a reason why they were so bold in preaching it, because they knew it was all truth. Or to their sincerity in preaching; We did not use any impostures, we designed not to seduce men, as the false apostles did, but we really sought your conversion and salvation.

Nor of uncleannessez akayarsiav . If this refers to the doctrine preached, it denotes the purity of it, which did not tend to gratify the flesh, as that of the Nicolaitanes and Libertines, &c. If we refer it to the manner of their preaching, it denotes the purity of their hearts; they were not acted by any impure lusts in their preaching, as covetousness, pride, or vain-glory. Nor in guile; this seems to be mentioned before, and therefore some expositors refer the two former expressions to the matter that they taught, and this only to the manner, which is most probable. They had no cunning designs upon them, to make merchandise of them, as the false apostles did; but approve their hearts to God, and make themselves manifest to every man’ s conscience in the sight of God. And the apostle allegeth all this as a further reason of his boldness in preaching, for sincerity breeds boldness; or as some cause also of his great success, for uprightness is usually attended with a blessing; or as an argument to these Thessalonians to continue their affection to him, and to abide in the doctrine preached to them, for suspicion of insincerity in the preacher hinders the efficacy of the word upon the people.

Poole: 1Th 2:4

But as we were allowed of God to be put in trust with the gospel: this verse gives the reasons of what the apostle spake in the former about his sincerity. The one is taken from his trust; God intrusted him with the gospel, to preserve it from corruption by error, therefore his exhortation or doctrine was not of error or deceit, but he preached the gospel in simplicity and purity; he did not, he durst not, adulterate or corrupt it, for it was committed to his trust; as he calls the gospel his trust, 1Ti 1:11 . And the sense of this great trust kept him also from uncleanness and guile in the discharge of his ministry. And he had this trust by God’ s appointment or approbation, God approved of him for this trust, and that upon knowledge and judgment, as the word signifies, dedokimasmeya , and as he speaks, 1Ti 1:12 , he judged me faithful, putting me into the ministry. Not so before his conversion, being a persecutor, blasphemer, & c.; but God fitted him by extraordinary revelations, gifts, graces, and made him faithful, and then put him into the ministry, and intrusted him with the gospel. And because he speaks in the plural number,

we were allowed of God & c., therefore Silvanus and Timotheus, yea, and other apostles and ministers, are to be understood as comprehended with him in this trust.

Even so we speak that is, as men thus approved of by God, and intrusted with the gospel, that we may faithfully discharge our trust, and be able to give a good account of it, as stewards of their trust, 1Co 4:1,2 .

Not as pleasing men, but God, which trieth our hearts: this is another reason of their faithfulness and integrity, mentioned in the foregoing verse, which was the sense of God’ s omniscience, knowing and trying their hearts. Trying imports more than mere knowing, it is a knowledge upon search and proof, as gold and silver are known by the touchstone. And though God trieth the hearts of all men, yet especially such as are intrusted with the gospel. Or these last words may have a more immediate reference to the foregoing; we speak not as pleasing men, because we know God trieth our hearts. And this confirms what he said before concerning his exhortation, that it was not of deceit, uncleanness, or guile. If it had, he would have so preached as to please men; the opinions, the lusts, the practices of men. In some cases the apostle did seek to please men, 1Co 10:33 , even as I please all men in all things. But he pleased not men when it stood in competition with his pleasing God; we speak, not as pleasing men, but God. Otherwise the rule takes place with all, Rom 15:2 : Let every one of us please his neighbour for his good to edification. Ministers of the gospel are Christ’ s servants by office, and, as servants, they are to please their own Master. If I pleased men, saith Paul, I should not be the servant of Christ, Gal 1:10 . And this made the apostle have regard not only to his doctrine and outward conversation, but the inward aim and intentions of his heart, as knowing God tried his heart. And expecting the reward of his labours more from God than men, he therefore sought to please God rather than men, and approve his heart unto him. And herein he reflects upon those false apostles that sought to please men, preached up the law of Moses to please the Jews; or others, that preached and abused the doctrine of the gospel to gratify the lusts of men.

Poole: 1Th 2:5

In the former verses the apostle had asserted his integrity more generally; here, and in the next verse, he instanceth in particulars. He vindicates his ministry from the guilt of three vices which too often attend it; flattery, covetousness, and vain-glory.

For neither at any time used we flattering words: first, flattery, en logw kolakeiav ; or, we were not, i.e. conversant, in a word of flattery, as in the Greek; our word was not a word of flattery, as if we sought to please men. When we ascribe to men good things that they have not, or above what they have, or when we applaud or extenuate the evil that is in them, we flatter them. This is reproved often in the false prophets of the Old Testament, Isa 30:10 Eze 13:10,18 ; and in the false teachers in the New. The flattery of ministers is, their preaching of smooth things, rather to please than profit; when they avoid just reproofs, and searching truths, and close applications, that they may not displease; and affect wisdom of words, and rhetorical discourses, that they may please: when they either conceal some part of truth, or pervert it, that people may think their doings better than they are, or their state better than it is.

As ye know: their words in preaching being an overt act, they themselves could judge of, and therefore the apostle doth appeal to their own knowledge in that.

Nor a cloak of covetousness, God is witness: in what they could not know, which was their inward aims and designs, he appeals to God, which is a form of swearing; and in all oaths men solemnly do concern God therein; the same in effect that is called protesting, 1Co 15:31 . And that wherein he thus appeals is, that he had no covetous design in his ministry, which he calls a cloak of covetousness; which lies either in undue withholding what we have, or inordinate desire of more. The latter is here meant, as the Greek word imports. And the word cloak is a metaphor as the word is translated here, and Joh 15:22 : as that covers the inner garments, so when bad designs are covered with specious pretexts, this we call a cloak. The word in the text, en proyasei pleoneziav , is often used, Mat 23:14 Mar 12:40 Luk 20:47 , and sometimes rendered occasion, but for the most part pretence, and so to be understood here; and in heathen authors sometimes used for accusation. And this is contrary to what is said of false prophets, 2Pe 2:3 : Through covetousness shall they with feigned words make merchandise of you.

Poole: 1Th 2:6

Nor of men sought we glory: this is the third vice he vindicates his ministry from. The word glory first signifies some excellency in any subject; secondly, this excellency as displaying and manifesting itself; thirdly, the opinion and esteem thereof in the minds of men, as the Greek word imports, and so taken in the text: we did not seek men’ s honour, high esteem, or applause; we sought them not in the inward bent of our thoughts, or the studies of our mind, nor in the outward course of our ministry and conversation, to form them so as to gain glory from men. Though honour and esteem was their due from men, yet they did not seek it. Honour is to follow men, men not to follow it. This Christ reproved in the scribes and Pharisees, that in their prayers, alms. fasting, affected habits, and titles, they sought the praise of men, Mat 6:1-34 . How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? Joh 5:44 . Every man ought, with reference to actions honourable and praiseworthy, and a good name is a blessing; but to seek honour, that is the evil. And as the apostle did not seek it himself, so he forbids it to others, Gal 5:26 : Let us not be desirous of vain-glory, & c.; and notes some false teachers as guilty of it, 2Co 10:12 . It is a vice directly opposite to humility, unbecoming a man as man, and highly dishonourable to God, and contrary to the gospel. The heathens cherished it as the spur to great achievements, it is one of Tully’ s rules for the institution of princes; but the Christian religion, that gives all glory to God, condemns it. And yet we may seek the vindication of our name, when thereby we may provide for the honour of the name of God, as the apostle Paul often did.

Neither of you, nor yet of others he adds this to show that this was their general practice among others as well as these Thessalonians; they were not guilty of flattery, covetous designs, or seeking the glory of men among any churches, or in any place; their practice in their ministry was uniform, and in all places upright and sincere.

When we might have been burdensome, as the apostles of Christ or, we were able to be in, or for, a burden, a Hebraism. By burden some understand authority: q.d. We might have used our ministerial authority more than we did, whereby to get greater honour and respect to our persons among you. And indeed all authority and honour have their weight and burden. Others by burden understand maintenance. And then he means, we might have been chargeable to you, according to the power given by Christ to his apostles to reap carnal things from them to whom they sowed spiritual things. And at the first sending them forth in Judea, it was so ordained by Christ, that they should be maintained at the people’ s charge: see 1Co 9:1-27 . But they were so far from covetousness, that they took not all that was their due, and what they might of their outward substance, and from seeking their own honour, that they did not use what authority they might to procure it among them; for they laboured with their hands night and day, that they might not be chargeable, 1Th 2:9 ; though they might have challenged not only maintenance, but honourable maintenance, 1Ti 5:17 .

Poole: 1Th 2:7

But we were gentle among you: he next gives account of their carriage more positively: and first he speaks of their gentleness among them; hpioi , the Latin takes it for nhpioi , infants, we were as infants to you, as nurses are as infants with their infants, and children with children. This is one of the fruits of the Spirit, Gal 5:22 ; it stands opposite to moroseness, austerity, and roughness of temper, and is commendable in all, especially in ministers, 2Ti 2:24 ; and was eminent in Christ, as was prophesied of him, Isa 40:11 42:3 ; and the contrary he reproveth in James and John, Luk 9:54,55 . It springs from humility, meekness, and patience; as the contraries are pride, passion, and frowardness. In some cases sharpness and severity may be needful; prudence is to direct, therefore, our carriage. The apostle had now to do with young converts, and under the trial of persecution; and not apostates and obstinate sinners, against whom we find he was sometimes severe and sharp, as Jude required, Jud 1:22,23 .

Even as a nurse cherisheth her children and he represents this gentleness by that of a nurse to her children; not of a hired nurse, but a mother nurse, Num 11:12 , who useth all tenderness towards them, beareth with their frowardness, condescends to the meanest offices and employments, and draws out her breasts to them, and lays them in her bosom, and all this to cherish them. And she doth this not out of hope of gain, but out of motherly affection. Thus, saith the apostle, were we gentle among you. As he converted them to Christ, he was their spiritual father, but his gentleness was like that of a mother, nursing her own children. He considered their weakness in their first believing, and bore with it; their many infirmities, temptations, afflictions that were upon them, had compassion over them, and supported them under them, and cherished them with the sincere milk of gospel truths; and he did all this not for gain, but out of sincere affection and a willing mind. Some extend the word we render nurse to the brute creatures themselves, especially birds, that hatch, and then cherish their young with the warmth of their own body, and care in feeding them: trofov , the word signifies a feeder, and so may have a more general signification: see Job 39:14 .

Poole: 1Th 2:8

A further account of their behaviour among them. The former verse showed their great gentleness, this their great love; expressed, first: In their affectionate desire of them; as the Latin phrase, cupidissimus fui, imports love to the person. And it was the desire of their salvation, first in their believing, and then perseverance and progress in faith. It was themselves, not their goods, they desired; as Paul elsewhere saith: We seek not yours, but you. Secondly, In the effect of it, which was imparting the gospel to them, whereby they might be saved; which is amplified by two things:

1. That they did this willingly, not out of mere necessity, with a backward mind; the word is eudokoumen , we were well pleased to preach, and with complacence of mind.

2. That they were willing to impart their souls to them; that is, to hazard their lives for them in preaching to them, as Act 16:1-40 ; the same word signifying both the soul and life, and he that dies for another gives his life to them. Or, it may refer to their labours and hardships, whereby they endangered their lives for them, labouring night and day, 1Th 2:9 . Others understand the words only as an expression of their great affection to them; a man imparts his soul to the person whom he entirely loves, as Isa 58:10 ; when a man gives relief to a person in want out of love and compassion, he imparts his soul in what he gives. So did they in the gospel thus preached. And the word imparting is used to express relief to the wants of the body, Rom 12:8 ; and the gospel is the bread of life to give relief to the soul, and used in this sense also, Rom 1:11 . The apostle may here futher allude to mothers that are nurses, who impart not only other food, but their milk, which is their blood, to cherish their children.

Ye were dear unto us or, ye have been beloved of us; wherein the apostle more plainly declares their love to them as the ground of all their labours and perils in preaching to them; yea, it may reach to all that he had said before concerning their carriage among them, all was from love.

Poole: 1Th 2:9

To make good what he had asserted before about their integrity in preaching the gospel, that it was without covetousness, and vain-glory, &c., and about their great affection to them therein, he appeals to their own memory.

Our labour and travail: labour in what we suffered, attended with care and solicitude of mind, as the word imports; and travail, in what we did, attended with weariness, as some distinguish of the words.

For labouring night and day, because we would not be chargeable unto any of you this refers to some bodily labour they used, which I find not mentioned in the story while they were at Thessalonica, though Paul did practise it at Corinth, Act 18:3 . To prevent scandal and misconstruction that may arise from receiving maintenance, and in case of the church’ s poverty, the apostle would refuse it; but without respect to these he pleaded it at his due, 1Co 9:1 , &c. And his refusing was no work of supererogation, as the papists plead hence; for in such cases it was a duty with respect to the honour of his ministry; so that it ought not to pass into a rule, either that ministers in no case may labour with their hands to get their bread, or that they ought so to do always, as some would conclude hence, and preach freely. However, he commends them that they forgot not the labour and travail they underwent for their sake, and that both night and day, which implies assiduity and diligence, as 1Th 3:10 Psa 1:2 Luk 2:37 ; and so to be taken here. Though it may signify their spending part of the night as well as the day in some bodily labour, (the same we read 2Th 3:8 ), yet not to be understood as if they spent the whole night and day therein; for how then could they have preached the gospel to them, as he here addeth; and they would take nothing of maintenance from any of them, or be chargeable or burdensome to them; not from the poor, to whom it might really be a burden, nor from the rich, who yet might be backward, and account it a burden.

Poole: 1Th 2:10

The former verses gave account of their carriage in the ministry, this here of their Christian conversation; holily, with respect to God; justly, with respect to duties commanded towards men; and unblamably, in denying themselves in lawful liberty to avoid all occasion of blame from any of them. And for the truth of this he appeals to themselves; yea, to God himself. There is the witness of men, and the witness of conscience greater than of men, and the witness of God greatest of all, 1Jo 3:20 . He appeals to them as witnesses about their external actions, and to God about the integrity of their hearts; and he doth this not in a way of boasting, but to be an example to them, and as a further reason of the great success of his ministry. The conversation of ministers hath great influence upon the success of their labours.

Poole: 1Th 2:11

Besides his public ministry, he dealt more privately with them, as Act 20:20 ; and that in a way of exhortation and comfort; by exhortation to quicken them, and by comfort to support them under troubles both outward and inward. And he did this as a father to his children, with much earnestness, compassion, and love, yea, and authority also. He was before represented as a mother, 1Th 2:7 ; and here as a father, whose work and duty is to exhort, counsel, and comfort his children privately at home; so did he as well as publicly, for he was their spiritual father, as he begat them to Christ by the gospel, as he tells the Corinthians also, 1Co 4:15 . As before he represented his gentleness, so here his fatherly care. Or, at their first conversion he carried it with gentleness as a mother, but afterwards used his fatherly authority. And in this he appeals to their own knowledge also, calling their own consciences to bear witness to what he speaks, that it might leave the greater impression upon them.

Poole: 1Th 2:12

In the Greek text the word charged, mentioned in the former verse, begins this verse; marturomenoi , it signifies testifying: some read it, we obtested, which is as much as beseeching; others, contested, which is a severe charge, containing a threatening, as Exo 19:21 : Charge the people, saith God to Moses; in the margin: Contest the people, or wish the people. It is a charge here which the apostle gives solemnly in the name of God to them, calling in the witness of God to it.

That ye would walk worthy of God that is, suitably to the nature of that God who is the true and living God. That you may walk like a people who belong to such a God, and express the virtues of this God in your conversation, 1Pe 2:9 ; or, suitably to the great mercy and glorious privileges you have received from him, which he mentions in the following words.

Who hath called you unto his kingdom and glory or, who is calling you; then by God’ s kingdom and glory we must understand the future state of heaven: though they were not yet possessed of it, yet by the gospel God had called them to it, as Phi 3:14 1Pe 5:10 . Or, who hath called you, as we read it; then he means their present state since they believed and obeyed the call of the gospel, they were brought thereby into God’ s kingdom and glory; or, his glorious kingdom, wherein the glory of God, especially the glory of his grace, mercy, love, and wisdom, eminently shine forth. Hereupon a Christian’ s calling is termed a high calling, Phi 3:14 ; a heavenly calling, Heb 3:1 . And they being called by God out of Satan’ s kingdom into this glorious kingdom, the apostle chargeth them to walk worthy of God and this calling, by having a conversation suitable thereunto, Eph 4:1 Col 1:10 ; to walk according to the laws of this glorious kingdom they were already brought into, and suitably to the glory of heaven that they were called to the hope of.

Poole: 1Th 2:13

The apostle having given the reasons on his part and his fellow ministers’ , why the gospel had such effect upon them, he next proceeds to show the reason on their part, for which he giveth God thanks. And that is, from their manner of receiving it; though this, as well as the former, are but subordinate reasons.

1. They heard it; some will not do that; and therefore the apostle here calls it a word of hearing, a Hebraism, as Rom 10:17 : Faith cometh by hearing.

2. They received it: the word importeth a receiving with affection, as Joseph the virgin Mary to his wife, Mat 1:20 .

3. They received it not as the word of men which we receive sometimes doubting, sometimes disputing it; or believing it only with a human faith, upon grounds of reason, as the dictates of philosophy, or on the reports of men, and without the impression of the authority of God upon our minds; or when we receive the word of God because of the eloquence or learning of the preacher, and the affection we bear to him, or admiration of his person; or, as the papists, we believe it because the church believeth it.

But as it is in truth, the word of God with a divine faith, ready subjection of our souls to it, and with reverent attention, as a word that is from heaven; which the apostle positively asserts in way of parenthesis.

As it is in truth or truly, they believed, so he dispersed the word to them, and so they received it. And for this cause he gave thanks to God. Having mentioned before the subordinate reasons of the efficacy of the word, he now mentions the principal, which is God himself. That any receive the word as the word of God, it is not from the preachers so much as from God. And it is a great cause of thanksgiving to God, when ministers find a people receive the word with a Divine faith, which is not done without Divine grace: then they see the fruit of their ministry, for which they ought to give thanks. Which effectually worketh also in you that believe: the powerful working of God is usually expressed by this word, Eph 1:19 Phi 2:13 ; and the working of Satan also, Eph 2:2 . Men possessed with the devil are called energumeni. And where the word is believed and received as the word of God, there it hath this energy, or worketh effectually, so as to promote love, repentance, self-denial, mortification, comfort, and peace, &c. The apostle had mentioned before their work of faith, labour of love, patience of hope, 1Th 1:3 ; and all from hence, their receiving the word as the word of God, and so retaining it.

Poole: 1Th 2:14

This proves the assertion of the foregoing verse, as the illative for doth show. They were

followers of the churches in Judea which showed the word wrought in them effectually. Though the greatest part of the Jews believed not, yet many did, and hereupon we read of churches in Judea. Though there was before but one national church, yet now in gospel times the churches were many. And believing in Christ they are called churches in him, gathered together in his name, into his institutions, and by his Spirit; and these Thessalonians became followers or imitators of them, or in the same circumstances with them. The churches among the Jews were the first planted, and the Gentile churches followed them, conforming to the faith, worship, and order that was first in them, yea, and imitating their faith and patience in suffering.

For ye also have suffered like things of your own countrymen the Jews that believed suffered from the unbelieving Jews of their own country; so did these Thessalonians. But whether the apostle means only the Gentiles of Thessalonica, or the Jews that dwelt there and were born among them, is uncertain; for the persecution mentioned Act 17:1-34 , was chiefly from the Jewish synagogue, though the Gentiles might also join with them therein.

Even as they have of the Jews: they suffered as the churches of Judea, namely, in the same kind, as Heb 10:32-34 ; and in the same cause, and with the same joy, constancy, and courage. And here Christ’ s words are fulfilled, that a man’ s enemies shall be those of his own house, Mat 10:36 .

Poole: 1Th 2:15

Who both killed the Lord Jesus no wonder then though they have persecuted you, and the believing Jews their countrymen. They killed the Lord Jesus by the hands of Pilate, crying: Crucify him, crucify him. Though it was by God’ s determinate counsel, and the Roman power, yet by the Jews’ malice they killed him; Mat 21:38 : This is the heir; let us kill him.

And their own prophets of their own nation, and directed and sent particularly to them of God; so that it was no new thing in them thus to do. Not that these individual Jews who persecuted Paul killed the prophets, but they were of the same nation, the same blood, and of the same spirit with them, and were the children of them, that killed the prophets, as our Saviour charged them, Mat 23:31 . The spirit of persecution was natural to them, it descended from one generation to another; their kings were guilty of it, their priests, their false prophets, and the common people. And though better things might be expected of the Jews than any other people, yet thus they did. And it was not only because of the new doctrine or worship that the apostle preached, for they killed their own prophets before them; but it was their love to their lusts, hatred of reproof, enmity to holiness, &c., that was the cause. And Christ himself chargeth them with the same things, Mat 23:37 : O Jerusalem, thou that killest the prophets, & c.; and foretells it as that which they would yet practise, Mat 23:34 .

And they please not God by the figure called meiosis; it is meant they highly displeased God, and were haters of God, and hated, and now rejected, of him. Though they had the advantages and reasons to please God above all other people, having had the law and ordinances of his worship among them, yet they pleased not God, and particularly in their persecutions of the gospel and the apostles, though they might think that therein they did God good service, as Joh 16:2 .

And are contrary to all men contrary in their worship, laws, and customs. Or rather, contrary to all men, in hindering the course of the gospel appointed for men’ s salvation. And despising all other nations in comparison of themselves, they were apt to be seditious, and raise tumults every where, and to disdain familiarity and common friendship with the Gentiles.

PBC: 1Th 2:1

Hear message below

A healthy church, a model church, doesn't require blood defense for accusations.  It requires reasonableness and graciousness.  So Paul first of all begins by defending his ministry both by motive and example as being a good steward of the gospel and of Jesus Christ.  He calls, not the false accusers, but he calls the Thessalonians themselves to the witness stand.  "For yourselves brethren know our entrance in unto you that it was not in vain but even after that we had suffered before and were shamefully entreated as ye know at Philippi, we were bold in our God to speak unto you the gospel of God with much contention." 

By the way, and this really begins some of the points I want to emphasize as forcefully as I can this morning in terms of the church's culture - this word contention is not debate, harsh, angry or emotional exchanges.  It is rather the Greek word AGON SGreek: 73. agon , the root for our English word "agony" and it referred in the first century primarily to the energy and effort invested by olympic competetors in the games. 

We know today, not only because of the wonderful publicity of the olympic events that we see on television, but sometimes by the less than perfect demonstrations, that large body of rules governs both the administration and participation of the olympic events and if a competitor in the events has gone through all of the qualifications and the training and is a worthy competetitor, if he breaks the rules he becomes disqualified.  He cannot compete nor gain the goal or any other honor for his competetion.  We think sometimes as we hear about these rules and see perhaps an energetic competitior breaking the rules and being disqualified, "well those rules are so demanding and so strict" but that's the rules and he knew those rules when he entered the competition. 

The issue here is that there are rules of competition and there is a spirit of teaching and interaction within the family of God that should prevail.  It is not the spirit of harsh, competitive or abrasive accusation and acrimony but it is rather a spirit of gracious and winsome gentleness. 

Like it or not, today Christians, as probably at no other time in our lifetime, are we faced with competition in the marketplace of ideas with a variety, a very wide variety, of world views.  I grew up in the bible belt, in the deep South.  It was the competition of Christianity was whether you were a Baptist, a Methodist, a Presbyterian, an Assembly of God or someone like that.  Not only do you have those issues today but you have the competition of many of the cults.  You have the competion of world religions such as Islam, Buddhism, Hinduism and you take some of the synergestic blends of all those and you have New Ageism that is far more commonplace in our American culture than we'd like to admit and sometimes it threatens our own thinking and minds with relativism beyond what scripture allows. 

It's not only "what" we say but how we say it that makes our ideas either competitive or non-competitive in this marketplace of ideas in religious thought.  J. T. operates his business based on reputation and the knowledge of people out in the world that he has a certain degree of expertise.  You could go into a marketplace or in to a prospective client - you could convince them that you know exactly what they need, you know exactly how to fix it and you can do it with expertise but you could put on an attitude that would cause you to lose the account before you even got it.  I think sometimes Christians may at times present the truth but they do it in such an unappealing and ungracious spirit that they lose the battle of ideas before the competition begins. 41

Haydock: 1Th 2:1

Vain. Our entrance among you was not in vain fables, or lies; our preaching was not in trifles: (Œcumenius) or rather was not without fruit. Others have spoken of it every where; but why refer you to others when yourselves know that it was every where followed by abundance of good works, faith, patience? &c. (Estius)

Haydock: 1Th 2:3

Our exhortation was not proceeding from error. [1] That is, was not by promoting errors, or uncleanness. (Witham)

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[BIBLIOGRAPHY]

De errore, &c. i.e. ex errore, Greek: ek planes, &c.

Haydock: 1Th 2:4

As we were approved of and chosen by God to announce his gospel, we have tried to correspond with his designs; and we speak in a spirit of disinterestedness, not to please men, but God. Being chosen by God, it is to him we must render an account. Have we spoken to you in words of flattery? Have we disguised the gospel truth, or concealed its austerity? Have we made piety a cloak for avarice? &c. (Calmet)

Haydock: 1Th 2:5

Nor taken an occasion of covetousness. Not so as to make the gospel a cloak for gain-sake. (Witham)

Haydock: 1Th 2:7

But we became little, [2] by our carriage, and by our humility and kindness. In the Greek, made ourselves gentle, good natured, &c. (Witham)

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[BIBLIOGRAPHY]

Parvuli: and so Greek: nepioi, in divers Greek copies; but in the common copies, Greek: epioi, placidi.

Haydock: 1Th 2:8

Because you were become most dear to us. Literally, desiring you. [3] St. John Chrysostom admires the tender expressions of love in St. Paul. (Witham)

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[BIBLIOGRAPHY]

Desiderantes vos, Greek: imeiromenoi umon. See Legh's Crit. Sacra.

Haydock: 1Th 2:10

You are witnesses. We must necessarily conclude that the apostle speaks this not from vain glory, or personal vanity; but in the just right of defending his own character against the aspersions of enemies, and lest the faith of any might be staggered by the calumnies. In such cases self-praise is not only lawful, but frequently an imperative duty, if confined within the limits of truth. (Haydock)

Haydock: 1Th 2:13

The word [4] of the hearing of God, which can only signify the word of God you heard from us. (Witham)

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[BIBLIOGRAPHY]

Verbum auditus Dei, Greek: logon akoes.

Gill: 1Th 2:1

For yourselves, brethren, know our entrance in unto you,.... The apostle having observed in 1Th 1:9 that those persons to whom the report of the Gospel being preached at Thessalonica, and the success of it there was made, showed everywhere both what manner of entrance he and his fellow ministers had in that place, and the conversion of many souls there; he enlarges upon the latter, and here reassumes the former, and appeals to the Thessalonians themselves, who must know full well, and better than others, what an entrance it was; and which is to be understood not merely of a corporeal entrance into their city and synagogue, but of their coming among them, by the preaching of the Gospel, as the ministers of the word and ambassadors of Christ:

that it was not in vain; it was not a vain show with outward pomp and splendour, as the public entrances of ambassadors into cities usually are; but with great meanness, poverty, reproach, and persecution, having been lately beaten and ill used at Philippi; nor was it with great swelling words of vanity, with the enticing words of man's wisdom, to tickle the ear, please the fancy, and work upon the passions of natural men, in which manner the false teachers came: but the apostle came not with deceit and guile, with flattering words or a cloak of covetousness, or with a view to vain glory and worldly advantage; nor was the message they came with, from the King of kings, a vain, light, empty, and trifling one; but solid and substantial, and of the greatest importance; the doctrine they taught was not comparable to chaff and wind; it was not corrupt philosophy and vain deceit, the traditions and commandments of men, but sound doctrine, the wholesome words of our Lord Jesus Christ: nor was it fruitless and without effect; the word did not return void and empty; but was powerful and efficacious to the conversion of many souls. Christ was with them both to assist them in their ministry, and to bless it to the salvation of men; nor was their coming to Thessalonica an human scheme, a rash enterprise, engaged in on their own heads, on a slight and empty foundation; but upon good and solid grounds, by divine direction and counsel; see Act 16:9.

Gill: 1Th 2:2

But even after that we had suffered before,.... Before they came to Thessalonica, which they would not have done, had their ministry been a light and empty one in itself, and unprofitable to others; and especially had this been the case, they would never have rashly engaged in it again, and exposed themselves to fresh sufferings and dangers, as they did:

and were shamefully entreated, as ye know, at Philippi; being beaten with many stripes, and put into prison, and their feet made fast in the stocks, at the instigation of the masters of the damsel that had a spirit of divination, by whom they got much gain, and which Paul dispossessed; see Act 16:16

we were bold in our God to speak unto you the Gospel of God with much contention: and which still made it more manifestly appear, that the errand they came upon was a matter of importance, and that they did not proceed on a slight foundation: what they spoke was "the Gospel", salvation by Christ, and not by the works of the law; the pure Gospel, and not a mixed one, free from the mixture of all human doctrines and inventions of men, without any adulteration and inconsistency; the whole of the Gospel, and not a part of it only; they declared the whole counsel of God, and kept back nothing that might be profitable: and this is styled the Gospel of God, to distinguish it from the Gospel of men, or that which the false teachers taught, and which was called the Gospel, though it was not so; and to express the excellency of it, from the author of it, who is God, it being the produce of his wisdom and grace; and from the matter of it, it containing the good will of God to men, setting forth the grace of God in election, redemption, justification, pardon, adoption, regeneration, and glorification, and expressing things relating to the kingdom of God, a meetness for it, and a right unto it; and it being so called shows it to be something divine, a message sent from God to sinful men; and gives a reason why the apostles were so bold to speak it, because it was not of men, but God. The Syriac version renders it the "Gospel of Christ"; see Rom 1:16 and it being so, they "were bold to speak it"; or they spoke it both with liberty of mind, the Spirit of God being with them, and with freedom of speech, a door of utterance being opened for them; as also with great courage and intrepidity, notwithstanding what they had suffered before, and the ill treatment they had met with at Philippi; and though they knew that the Gospel they spoke was contrary to the Jews, was a stumblingblock to them, and they had an inveterate prejudice against it; and was foolishness to the Greeks, and was derided by them, and they were sure to meet with reproach and persecution on account of it: yet they boldly and faithfully preached it, fearing not the face of men, nor their revilings: though it was

with much contention; referring to the tumult raised by the baser sort, who, instigated by others, assaulted Jason and the brethren, where the apostles were, Act 18:5 or to the disputes which they had with the unbelieving Jews, who contradicted and blasphemed what they said; or to the division the Gospel made, as through the corruption of nature it makes wherever it comes, between the nearest relations and friends, some being for it, and others against it; or this may be expressive of the zeal with which the apostles preached, who earnestly contended for it, as persons in a combat or agony; they fought the good fight of faith valiantly, they endured hardness as good soldiers of Christ, and gave not way to the enemy, no, not for an hour: and all this was "in our God"; or "by the confidence" of our God, as the Syriac version renders it; trusting in him and relying upon him, being assisted by his grace, and strengthened by his power, and receiving much encouragement from a view of him as a covenant God; faith in God as a covenant God, will make a man bold in his cause; see Dan 3:17.

Gill: 1Th 2:3

For our exhortation,.... Or "consolation"; for the ministry of the Gospel, which is here meant, consists of doctrines full of comfort to distressed minds, such as free justification by the righteousness of Christ, full pardon by his blood, and complete satisfaction by his sacrifice; as well as of exhortations to the exercise of grace and discharge of duty: and this was

not of deceit; or "error", was not "fallacious", as the Ethiopic version renders it; it consisted of nothing but truth, it was the word of truth, and the truth as it is in Jesus; nor did it proceed from any intention to deceive and impose on persons; it was no imposture:

nor of uncleanness; it did not spring from any impure affection for any sin, for popular applause, or worldly interest; nor did the ministers of it connive at uncleanness in others, or practise it themselves, as did the false teachers; but bore their testimony against it, both by word and example, and taught no doctrine that encouraged to it; but, on the contrary, the doctrine which is according to godliness, and which teaches men to deny ungodliness and worldly lusts:

nor in guile; as there was no deceitful design in the ministry of the word, nor anything impure and immoral in the matter of it; so there was no artifice used in the dispensing of it; it was plain and simple, without any colour and guile, without the hidden things of dishonesty, without craftiness and handling the word deceitfully; and this is a reason why the apostles preached it with so much freedom and boldness, because there was nothing false, impure, or artful in it.

Gill: 1Th 2:4

But as we were allowed of God,.... Or, "approved of God"; not that there were any previous fitness and worthiness in them to be ministers of the word; but such was the good will and pleasure of God, that he from all eternity chose and appointed them to this work; and in his own time by his grace called them to it, and by his gifts qualified them for it, who otherwise were unworthy of it, and insufficient for it:

to be put in trust with the Gospel; which is of great worth and value, a rich treasure, and of the last importance; which to be trusted with is a very great honour; and the discharge of such a trust requires great faithfulness, and which the apostles had:

even so we speak; the Gospel as delivered to them, both as to matter and manner; neither taking from it nor adding to it, nor mixing it with anything of their own, nor disguising it with any artifice:

not as pleasing men; to gain favour and affection, esteem, applause, and honour from them; to escape reproach and persecution, and obtain worldly advantages by dropping, concealing, or blending of truths to make them more agreeable to the taste of natural men:

but God, which trieth our hearts; studying to approve themselves to God, whose Gospel was committed to them, from whom they received gifts to preach it, and to whom they were accountable for all; and who being the searcher of the hearts, and the trier of the reins of the children of men, knows the intentions and designs of men, and the springs of all actions; and sees through all artifices, and from whom nothing can be hidden, and who will, in his own time, bring to light the hidden things of darkness; under a sense of which faithful ministers act, as of sincerity, and as in the sight of an omniscient God.

Gill: 1Th 2:5

For neither at any time used we flattering words,.... To introduce them into the affections, and gain the esteem and good will of men; they did not in their ministry deliver such things as flattered men with a good opinion of themselves: they did not preach up the purity of human nature, but on the contrary the doctrine of original sin, the imputation of Adam's transgression to his posterity, and the corruption of all human nature; they asserted the universal pollution of it, of all men, and of all the powers and faculties of their souls, that they are all under the power and dominion of sin, are involved in the guilt of it, and are all guilty before God, and liable to everlasting wrath and punishment; and that unless they repented of their sins and believed in Christ, they would perish eternally; thus they dealt roundly and freely with men's consciences, and plainly, openly, and faithfully told them their case as it was: nor did they cry up the power of man's free will, which would have been grateful to Jews and Gentiles; but they declared the reverse, they asserted the weakness and impotency of man, to anything that is spiritually good; and represented him as a weak and strengthless creature, and unable to do anything, even to think a good thought of himself; and ascribed all that a man is, or has, or does, that is good, to the grace and power of God, who works in him both to will and to do: nor did they plead for the sufficiency of man's righteousness to justify him before God, a doctrine very pleasing to human nature; but, on the contrary, they gave out that there was none righteous, no, not one of the sons of Adam, in and of themselves, or by virtue of any righteousness of their own; so far from it that they were full of all unrighteousness, and were not capable of working out a righteousness, or of attaining to the righteousness of the law; that what they did pretend to was not a justifying righteousness, and would give no right and title to eternal glory; and that the righteousness of Christ was the only righteousness, by which a man could be justified from all things, and in which he could be found safe. They did not blend and mix their doctrine to suit with the tastes of different men, but with all sincerity and plainness preached the truth, as it is in Jesus; they did not connive at the sins of men, cry Peace, Peace, when there was none, or sow pillows under their armholes, or promise them life, though they should not return from their wicked way; but they with great freedom inveighed against the sins of men, and exhorted them to repentance and reformation, as well as to faith in Christ for pardon and righteousness; nor did they wink at the sins of professors, or of one another, the Apostle Paul withstood Peter to the face because he was to be blamed; and when they praised men for their gifts and graces, and the exercise of them, they took care to ascribe them to the grace of God, and give him the glory, and prevent men from boasting in themselves; in short, they acted the reverse of the false teachers, who had men's persons in admiration because of advantage, and by good words and fair speeches deceived the hearts of the simple; but so did not the apostles of Christ, no, never, not "at any time": when they first came to Thessalonica during their stay there, either in public or in private: and though this was true of any other time and place, yet here must be confined to this, since the apostle appeals to this church for the truth of what he said,

as ye know; for flattering words may be discerned; a flatterer is known by his words; though in general such is the weakness of human nature, that men love to be flattered, though they know they are:

nor a cloak of covetousness; or "an occasion of" it, they did not take the opportunity or advantage by the ministry of the word, to indulge a covetous disposition, or to amass wealth and riches to themselves; or an "excuse" for covetousness, which covetous men are never at a loss to make, always pretending one thing or another to hide and cover their evil; but the apostles made no excuses, nor used any cloak, nor needed any to cover their covetousness, because they had not the thing; they did not pretend one thing and mean another; they did not, as the false apostles did, pretend to serve Christ, preach his Gospel, seek the glory of God and the good of souls, and mean themselves, and design their own worldly advantage; they did not make these a "pretence" for covetousness, they sincerely served Christ, faithfully preached his Gospel, truly sought the glory of God, and were heartily concerned for the good of souls without any mercenary and selfish views; for the truth of which they could appeal to the heart searching and rein-trying God, as the apostle here does, saying,

God is witness; which is properly an oath, a solemn appeal to God; for since covetousness is an internal and secret sin, and may be so coloured and disguised as not easily to be discerned, as flattering words may, the apostle therefore calls God to witness the truth of what he had said.

Gill: 1Th 2:6

Nor of men sought we glory,.... Honour, esteem, and popular applause; for though there is an honour that is due to the faithful ministers of the word, who are highly to be esteemed for their works' sake, and as ministers of Christ, and stewards of the mysteries of God; and especially there was an honour and glory that belonged to the apostles of Christ as such, who were set in the highest office and place in the church; yet they did not seek after it as the Pharisees and false teachers did, who received honour one of another, and sought not that which comes from God only: but so did not the apostles; they took no steps this way to procure glory and esteem among men, but all the reverse; they preached doctrines which were not of men, nor according to men, nor agreeable to them; and these they delivered in a disagreeable way, not with enticing words of men's wisdom, they did not seek to please men, but spoke and did everything that rendered them mean and despicable in their eyes; so that they looked upon them as the filth of the world, and the offscouring of all things: nor was this any disappointment to them, for to gain the favour of men was not their end and view; they did not seek for glory neither of the men of the world,

neither of you; the church at Thessalonica, and the inhabitants of that place:

nor yet of others; of other men, and churches elsewhere:

when we might have been burdensome, as the apostles of Christ: or "have used authority", which was given them, though not for destruction, but for edification; put on a magisterial air, and made use of the apostolic rod; appeared with some severity and rigour, and so have commanded awe, respect, and reverence: or "have been in honour"; insisted upon being treated in an honourable way, as the apostles of Christ, his ambassadors, who were sent and came in his name, and represented his person; and therefore to be received as he himself; though the phrase may rather have regard to an honourable maintenance, as in 2Co 11:9 which as the apostles of Christ they might have required as their due, but they chose rather to relinquish their right, and labour with their own hands, that they might not be chargeable: and so "glory" in the former clause may mean the same, even great and glorious things for themselves, a maintenance answerable to their high character and office, which they did not seek; but were content with a poor pittance, and such as they could get with their own hand labour; in which sense the phrase, "double honour", seems to be used in 1Ti 5:17 as appears by the reason given in the next verse.

Gill: 1Th 2:7

But we were gentle among you,.... Meek and humble, mild and moderate; not using severity, or carrying it in a haughty imperious manner; assuming power and dominion, lording it over God's heritage, and commanding persons to do homage and honour to them, and forcing themselves upon them, and obliging them to maintain them. The Vulgate Latin and Ethiopic versions, instead of "gentle", read, "little children"; as the word signifies, by adding a letter to it, and expresses much the same as the other, that they were harmless and modest, and disinterested; and sought not themselves neither honour nor wealth, but the real good of others, and were kind and tender, and affectionate to them:

even as a nurse cherisheth her children: or "the children of her own self"; her own children, and so designs a nursing mother, one whose the children are, has bore them as well as nurses them, and therefore has the most tender concern for them; she lays them in her bosom, and hugs them in her arms, and so warms and cherishes them; gives them the breast, bears with their frowardness, condescends to do the meanest things for them; and that without any self-interest, from a pure parental affection for them: and such were the apostles to these Thessalonians; they were their spiritual parents, of whom they travailed in birth, till Christ was formed in them; they used them with the greatest kindness and tenderness; they fed them with the sincere milk of the word; they bore patiently all the slighting and ill treatment they met with; and condescended to men of low estates, and did them all the good offices they could, without any selfish views or sinister ends: a like simile is used by the Jews ^e, who say,

"he that rises in the night to study in the law, the law makes known to him his offences; and not in a way of judgment, but כאמא, as a mother makes known to her son, "with gentle words":''

but the ministration of the Gospel is much more gentle.

Gill: 1Th 2:8

So being affectionately desirous of you,.... Not of theirs but them; not of glory from them, nor a maintenance by them, but of their spiritual and eternal welfare; were as fond of them as a nursing mother is of her children, who, when absent from them but ever so little a while, longs to see them; see 1Th 2:17 and 1Th 3:1,

we were willing: took the utmost pleasure, delight, and complacency:

to have imparted unto you, not the Gospel of God only; the sincere milk of the word, which they did freely, fully, and for their spiritual good and profit, without any regard to any advantage of their own:

but also our own souls, or "lives"; which is the highest expression and strongest proof of love that can be given; and respect is still had to the similitude of the nursing mother, who may be said to impart her blood, for such it her milk diversified, for the nourishment of her children: and such was the great concern of the apostles for the interest of Christ, the spread of the Gospel, and the good of souls, that their lives were not dear unto them, so that these ends might he answered: because ye were dear unto us; both because they were loved by God, redeemed by Christ, regenerated by the Spirit of Christ, and had the image of Christ stamped upon them; and also because that they were their spiritual children; and as children are dear to their parents, so were these to them, even to such a degree, as that, were there a necessity for it, they could freely have laid down their lives for them.

Gill: 1Th 2:9

For ye remember brethren, our labour and travail,.... The great pains they took, even to weariness. The Vulgate Latin version renders the last word, "weariness"; and the Arabic version, "anxiety"; and the Ethiopic version, "affliction"; it is to be understood both of corporeal and spiritual labour, working with their hands and preaching the Gospel; this could not but be remembered by them, since it was not a year ago they were with them:

for labouring night and day; at our handicraft, or "at the work of our hands", as the Syriac version renders it; which they continually attended to, even night and day, when they were not preaching the Gospel, or disputing with the Jews, or praying and conversing with those that believed, or refreshing themselves with food and rest. The apostle's business was making of tents; see Gill on Act 18:3,

because we would not be chargeable to any of you; neither to the whole body, nor to any single person; which shows that they did not seek their own ease and worldly interest; and proves what is before asserted, that they did not use a cloak of covetousness, but chose to forego, and not insist on what they had a right to, lest the Gospel should be hindered or reproached:

we preached unto you the Gospel of God; freely and with great application and diligence; for this is the other part of their labour and travel; for the ministry of the word is a work, and a laborious one, when closely attended to; a preparation for it by prayer, reading, meditation, and much study, are wearisome and fatiguing; and to preach the word in season and out of season, with all longsuffering and doctrine, is very laborious; to which no man is sufficient of himself, and is a work which requires great faithfulness, application, and industry; and is oftentimes made the more heavy through the malice and opposition of enemies, and the weakness of friends.

Gill: 1Th 2:10

Ye are witnesses, and God also,.... Not so much to what goes before as to what follows after, relating to their holy walk and conversation among them, the more open part of which they were witness of; and for the more secret part God is appealed to, who is acquainted with the springs of actions, as well as with actions themselves:

how holily, and justly, and unblamably we behaved ourselves among you that believe. The Syriac version joins the last clause of the preceding verse with this, and reads the whole thus, "ye are witnesses, and God also, how purely and justly we preached unto you the Gospel of God, and how unblamable we were among all that believed"; referring the former part to the purity and integrity in which they preached the Gospel, and the latter to their unblemished conduct among the saints; but the whole of it refers to their conversation, which was holy, externally holy, arising from internal principles of holiness in their hearts, and free from that impurity and filthiness with which the false teachers were polluted; and confirms what is before said, that their exhortation was not of uncleanness: and it was likewise "just", they were righteous in the sight of God through the justifying righteousness of Christ, and in consequence of this lived righteously before men, and were injurious to no man's person nor property: and their conversation was also "unblamable"; not that they were, without sin, and so without blame in themselves, or without the commission of sin by them, or that they passed without censure in the world, for they went through honour and dishonour, through good report and bad report, and had all manner of evil spoken of them falsely for Christ's name's sake; but by the grace of God, they had their conversation among them that believed so, that there was nothing material to be alleged against them, or any just cause of blame to be laid either on their persons or their ministry; and which is mentioned for imitation.

Gill: 1Th 2:11

As you know,.... This is added to the end of the last verse in the Arabic version, and which begins this verse thus, "as one of you, and as a father comforting his sons, so we", &c. but for what is said in the former verse, an appeal is made both to God and to the Thessalonians, so that there is no need of adding such a clause there; it properly stands here in connection with what follows,

how we exhorted; to flee from wrath to come, and to Christ for refuge; to look to, and believe in him, as the only Saviour of lost sinners; to perform the duties of religion, and to continue in the faith; to cleave to Christ, and walk on in him as they had received him, and to abide by the truths and ordinances of the Gospel they had embraced:

and comforted; under a sense of sin, with the soul comforting doctrines of free justification by the righteousness of Christ, of full pardon by his blood, and of a plenary satisfaction and atonement by his sacrifice; and under all their afflictions and persecutions for the sake of Christ, with exceeding great and precious promises of the presence, grace, and strength of Christ here, and glory hereafter:

and charged everyone of you; not only publicly, but privately, going from house to house; not in an austere and domineering way, but with the greatest tenderness, and yet faithfulness: even

as a father doth his children; not only in an authoritative, but in an affectionate way, and also with solid wisdom and judgment; for in such a relation, in a Spiritual sense, did the apostle and his fellow ministers stand in to them; see 1Co 4:15 and the substance of the charge is as follows:

Gill: 1Th 2:12

That ye would walk worthy of God,.... In imitation of him; not of his perfections, which are inimitable, but of his works; and these not of his power and wisdom, but those of kindness and beneficence, and of righteousness and holiness; and in conformity to his revealed will, which is good, perfect, and acceptable; and agreeably to his Gospel, that that may be adorned, and not blasphemed; and particularly, in a manner worthy of the calling wherewith saints are called by him: since it follows,

who hath called you unto his kingdom and glory; which instance of the grace of God carries in it many arguments, and lays many obligations on the persons interested in it, to walk in their lives and conversations worthy of God; which may be taken from the nature of this call, which is not a mere external one by the outward ministry of the word, but an internal and effectual one, by the powerful and efficacious grace of God; it is a call of persons out of darkness into light, and therefore it becomes them to walk as children of the light, and honestly, as in the daytime; and from a state of bondage to sin and Satan, unto liberty, and therefore ought not to walk after the dictates of corrupt nature, nor the suggestions of Satan, but after the Spirit of God, who is a spirit of liberty; and from fellowship with the world, and the men of it, to communion with Christ, and therefore should not walk as other Gentiles do, nor run with them in the same excess of riot; in short, such are called with an holy calling, and to holiness, and have in their effectual calling principles of holiness implanted in them, and therefore should be holy in all manner of conversation: moreover, arguments may be taken from the consideration of him that calls, God, who is a holy Being, and therefore as he that hath called them is holy, so should they be likewise; he is the God of all grace that has called them, and he has called them by his grace, and to special blessings of grace, and that according to his sovereign will and pleasure; and has called them the most unworthy, base, mean, and despicable, and not others, which greatly enhances the obligation to walk worthy of him: to which add, that he that calls is God that dwells on high in heaven, and changes not, and such is his call; hence it is styled the high calling of God, and the heavenly calling, and said to be without repentance; and therefore the saints should live and walk as pilgrims and strangers here, and be steadfast and immovable, always abounding in the work of the Lord: likewise the consideration of what they are called to should engage them to a becoming walk, being called "to his kingdom"; to the kingdom of grace, which lies in righteousness and peace, and joy in the Holy Ghost, and which cannot be moved, and where they are kings and priests unto God; and unto a Gospel church state, and to all the privileges and immunities of it; and unto the kingdom of heaven, prepared by God for them from the foundation of the world, their Father's free gift to them, of which they are born heirs apparent in regeneration, and have both a meetness for it, and a right unto it; and therefore ought to behave suitable to this high honour and dignity which belong unto them: and this latter sense is the rather to be chose, since it follows, "and glory": or "to his glory", as the Syriac, Arabic, and Ethiopic versions read; to the glory of God, to the beholding of the glory of God through Christ, and the glory of Christ himself; and to a participation of that glory which God has provided, and is in the hands of Christ for them, where it is hid, who when he shall appear, they will appear with him in glory; which will be both upon their souls and bodies; and this will be an eternal glory, a glory that fades not away, and not like the glory of this world, which is transient, and soon passes away, but this will abide for ever; and therefore since the saints are called to the obtaining of this, it is a reason why their conversation should be in heaven now, and as becomes God and his Gospel.

Gill: 1Th 2:13

For this cause also thank we God without ceasing,.... As for their election of God, 1Th 1:4 so for their effectual calling by his grace, to his kingdom and glory, just now mentioned, as well as for their reception of the word of God as such, hereafter expressed; since their having it and receiving it, and the effectual operation of it in them, were owing to the goodness and grace of God, and therefore required a constant sense of the favour, and thankfulness, without ceasing, for it. The apostle having at large considered the manner of his and his fellow ministers' entrance among them without guile, flattery, covetousness, or any sinister view, and with all simplicity, integrity, labour, diligence, affection, and tenderness, returns to observe the reception their ministry met with, and the influence and effect it had upon them:

because, when ye received the word of God which ye heard of us; or "the word of hearing of God", as the Vulgate Latin version from the Greek text literally renders it; that is, the Gospel which was preached by the apostles, and was heard and received by these Thessalonians: and it is called the word of God, because God is the author of it; it comes from him, and is ministered by his authority, and is a part of that written word which is given by his inspiration; and because his grace in choosing, redeeming, justifying, pardoning, adopting, regenerating, and giving eternal life to men, and the declaration of his will concerning saving them by his Son Jesus Christ, are the subject matter of it; and because he owns and blesses it, for the conversion and comfort of his people: and it may be called the word of hearing of God, because coming from him, and containing his will, and preached by his order, and succeeded by his power, hearing comes by it; it is divinely breathed by him; he speaks in it by his ministers, and he is heard of in it by his people; as he was by these believers, who heard his word both externally and internally; and received it into their understandings, so as to know it spiritually and experimentally; into their minds, not merely notionally, and so as to assent to the truth of it, and give credit to it, but so as to believe in Christ revealed in it; and into their affections, in the love of it, and with joy in the Holy Ghost; they received it gladly, and with meekness and readiness, so that it became the ingrafted word, and brought forth fruit in them: the manner in which they received it follows,

ye received it not as the word of men: which is often fallacious and deceitful, at least dubious and uncertain, and not to be depended on; nor did they receive it as the words of wise men are received, and because it was clothed with the wisdom, eloquence, and oratory of men, for it was destitute of these; nor upon the credit and authority of men, no, not of the apostles themselves:

but as it is in truth the word of God: it appearing to be agreeably to the perfections of his nature, and to the Scriptures of truth, and it bearing his impress and divine authority, they received it with much assurance and certainty, as infallible truth; and which was inviolably to be adhered to, without any alteration, without adding to it or taking from it; and to be had and retained in the greatest esteem and reverence, and never to be departed from: and that they received it in this manner, appears from its operation in them,

which effectually worketh also in you that believe: the Vulgate Latin version reads, "who worketh"; referring it to God, as indeed it may be referred to him, as well as to his word; but the sense is much the same, for God works by and with his word, and his word only effectually works when it comes in power; or is the power of God unto salvation to them that believe; and when it does come with a divine commission and power, it effectually works to the quickening of dead sinners, the enlightening of dark minds, the unstopping of deaf ears, the softening of hard hearts, producing faith which works by love, encouraging hope, delivering from the bondage of sin, Satan, and the law, and comforting and establishing the hearts of the saints under all afflictions, trials, and persecutions.

Gill: 1Th 2:14

For ye, brethren, became followers of the churches of God,.... As of the Lord and of the apostle, 1Th 1:6 so of the churches of God that were before them, who were gathered out of the world by the grace of God; and who were united in the fear of God, and assembled together for his worship, to bear a testimony to his truth and ordinances, and for the glory of his name: these they followed in the faith and order of the Gospel, and "became like" them, as the Syriac and Ethiopic versions render the word; or "equal" to them, were upon an equal foot with them, as the Arabic; that is, in suffering reproach and persecution for the Gospel, as the latter part of the verse shows; and their bearing these with patience, courage, and constancy, was a proof that the word of God had a place, and wrought effectually in them; otherwise they would never have endured such things as they did, and as other churches did:

which in Judea are in Christ Jesus; for besides the church at Jerusalem, there were many churches in Judea and Galilee; see Act 9:31 which shows that the primitive churches were not national, but congregational: and these were in Christ Jesus; "in the faith" of Jesus Christ, as the Arabic version renders it; which distinguishes them from the synagogues, or congregations of the Jews, which did not believe in Christ; See Gill on 1Th 1:1.

For ye also have suffered like things of your own countrymen; the inhabitants of Thessalonica, the baser sort of them, who were stirred up by the unbelieving Jews of that place, to make an uproar in the city, and assault the house of Jason, in order to seize upon the apostles; see Act 17:6.

Even as they have of the Jews; in like manner as the churches of Judea suffered by the Jews their countrymen; see Act 8:1 Heb 10:32.

Gill: 1Th 2:15

Who both killed the Lord Jesus,.... For though Pilate condemned him to death, and the Roman soldiers executed the sentence, yet it was through the malice and envy of the Jews that he was delivered to him, who brought charges against him, and insisted upon the crucifixion of him; and who are therefore said to have taken him with wicked hands, and crucified and slain him; and to have killed the Prince of life, and to have been the betrayers and murderers of him; and therefore it is no wonder that such persons should persecute the followers of Christ, whether in Judea or elsewhere:

and their own prophets; whom God sent unto them; these they not only mocked and misused, and persecuted, but many of them they put to death, as Isaiah and others; and though this was done by their fathers, yet the present generation were the children of them that killed the prophets; and showed themselves to be of the same principles, and by their practices approved of what they had done: hence our Lord addresses the city of Jerusalem thus, "O Jerusalem, Jerusalem, that killest the prophets", Mat 23:31. The Vulgate Latin and Ethiopic versions leave out the phrase "their own", and so does the Alexandrian copy; but it stands in the Syriac and Arabic versions, and is rightly retained, it having an emphasis in it; these prophets being of their own nation, born among them, and raised up in the midst of them, and sent unto them particularly, and yet were so used; and therefore it need not seem strange that they should treat in an ill manner persons of a lower character, that did not agree with them; the consideration of which serves to support under reproach and persecution; see Mat 5:12.

And have persecuted us; the apostles of Christ; have drove us out of our own country, and pursued us from place to place, and caused us to flee from one city to another:

and they please not God: though they reckoned themselves his chosen people, the favourites of heaven, and whom God delighted in; but neither their persons nor their actions were pleasing to him, their carnal minds being enmity to him, to his law and to his Gospel; and they in the flesh, or in an unregenerate estate, and without faith in Christ, without which it is impossible to please God, and their actions such as before described:

and are contrary to all men; not only Christians, but Heathens; to all the Gentiles, who are called all men, the nations of the world, the world, and the whole world; they were contrary to these, both in their religious and civil principles, and had an aversion to them, of which the following is a full instance.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Th 2:1

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

² tn Grk “has not become empty.” Paul is defending himself against the charge that he lacked earnestness and personal concern for them, but appeared in their city out of greed or egotism. In his defense he appeals to what they recall of his ministry and what has become of it since he left, all of which demonstrates his God-given earnestness and effectiveness.

NET Notes: 1Th 2:2

¹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

² tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. This same phrase occurs in vv. 8 and 9 as well.

NET Notes: 1Th 2:3

¹ tn Grk “For our exhortation.” Paul here uses παράκλησις (paraklhsis) to speak in broad terms about his preaching of the gospel, in which he urges or appeals to people to respond to God’s salvation (cf. the verb form παρακαλοῦντος [parakalounto"] in 2 Cor 5:20).

² tn Grk “[is] not” (the verb “to be” is implied in the Greek construction).

NET Notes: 1Th 2:5

¹ tn Or “came on the scene,” “came.”

NET Notes: 1Th 2:7

¹ tn Punctuating vv. 6 and 7 is difficult. One must consider the difficult textual problem of v. 7 (see tc note on the word “children” in that verse) as well as the grammar of the verse. In the translation above, “little children” is understood to be a predicate nominative connected to the verb “became.” This allows a full stop to be placed at the end of v. 6 and before the phrase “like a nursing mother” in v. 7. This separates the two metaphors which impact the textual problem and allows for greater clarity in the way the sentence is read.

² tn Or “were,” “proved to be.”

³ tc The variant ἤπιοι (hpioi, “gentle”) has fair support (א² A C² D² Ψ^c 0278 33 1739 1881 Ï), but νήπιοι (nhpioi, “little children”) has significantly stronger backing (Ì⁶⁵ א* B C* D* F G I Ψ* pc it bo). It is not insignificant that the earliest Alexandrian and Western witnesses in support of ἤπιοι are actually not Alexandrian or Western; they are the second correctors of Alexandrian and Western mss. Such correctors generally follow a Byzantine Vorlage. The reading νήπιοι is thus superior externally. Further, νήπιοι is much harder in this context, for Paul mixes his metaphors (“we became little children in your midst…Like a nursing mother…”). Thus, the scribes would naturally alter this reading to the softer ἤπιοι (“we became gentle…”). Paul is not known for his consistency of figures, however (cf., e.g., Gal 4:19); hence, the intrinsic evidence points to νήπιοι as original. On the other hand, it is possible that νήπιοι was caused by dittography with the preceding -μεν (-men). It is even possible that νήπιοι was caused by an error of hearing right from the beginning: The amanuensis could have heard the apostle incorrectly. But such a supposition cuts both ways; further, Paul would no doubt have corrected the reading in the ms before it was sent out. If so, one would surely have expected both earlier witnesses on the side of ἤπιοι and perhaps a few first correctors to have this reading. The reading “little children” thus stands as most probably original. (For an extended discussion of this problem, see J. A. D. Weima, “‘But We Became Infants Among You’: The Case for NHPIOI in 1 Thess 2.7,” NTS 46 [2000]: 547-64; T. B. Sailors, “Wedding Textual and Rhetorical Criticism to Understand the Text of 1 Thessalonians 2.7,” JSNT 80 [2000]: 81-98.)

NET Notes: 1Th 2:8

¹ tn Grk “longing for you in this way.”

² tn Or “we are happy.” This verb may be past or present tense, but the context favors the past.

NET Notes: 1Th 2:9

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

NET Notes: 1Th 2:13

¹ tn Grk “for this reason,” which seems to look back to Paul’s behavior just described. But it may look forward to v. 13b and mean: “and here is another reason that we constantly thank God: that…”

² tn Grk “God’s word of hearing from us.”

³ tn Paul’s focus is their attitude toward the message he preached: They received it not as a human message but a message from God.

NET Notes: 1Th 2:14

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

NET Notes: 1Th 2:15

¹ tc ἰδίους (idious, “their own prophets”) is found in D¹ Ψ Ï sy Mcion^T. This is obviously a secondary reading. Marcion’s influence may stand behind part of the tradition, but the Byzantine text probably added the adjective in light of its mention in v. 14 and as a clarification or interpretation of which prophets were in view.

² tn Or “and drove us out” (cf. Acts 17:5-10).

Geneva Bible: 1Th 2:1

For ^{( 1 )} yourselves, brethren, know our entrance in unto you, that it was not in vain:

^{( 1 )} That which he mentioned before briefly concerning his apostleship, he handles now more at large, and to that end and purpose which we spoke of.

Geneva Bible: 1Th 2:2

^{( 2 )} But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in ^{( a )} our God to speak unto you the gospel of God with much contention.

^{( 2 )} The virtues of a true pastor are freely without fear to preach the Gospel, even in the midst of dangers.

^{( a )} Through God's gracious help.

Geneva Bible: 1Th 2:3

^{( 3 )} For our exhortation [was] not of deceit, nor of ^{( b )} uncleanness, nor in guile:

^{( 3 )} To teach pure doctrine faithfully and with a pure heart.

^{( b )} By any wicked and evil type of dealing.

Geneva Bible: 1Th 2:4

^{( 4 )} But as we were ^{( c )} allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which ^{( d )} trieth our hearts.

^{( 4 )} To approve his conscience to God, being free from all flattery and covetousness.

^{( c )} There is this difference between the judgments of God and the judgments of men, that when men choose, they give regard to the qualities of those things which stand before them, but God finds the reason of his counsel only in himself. Therefore, it follows that seeing as we are not able to think a good thought, that whoever he first chooses to those callings, he does not find them able but indeed makes them able. And therefore in that we are empowered of God, it depends upon his mercy.

^{( d )} Who approves and allows them.

Geneva Bible: 1Th 2:6

^{( 5 )} Nor of men sought we glory, neither of you, nor [yet] of others, when we might have been ^{( e )} burdensome, as the apostles of Christ.

^{( 5 )} To submit himself even to the basest, to win them, and to avoid all pride.

^{( e )} When I might lawfully have lived upon the expenses of the churches.

Geneva Bible: 1Th 2:7

But we were ^{( f )} gentle among you, even as a nurse cherisheth her children:

^{( f )} We were rough, and yet easy and gentle as a nurse that is neither seeking glory, nor covetous, but who takes all pains as patiently as if she were a mother.

Geneva Bible: 1Th 2:8

^{( 6 )} So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.

^{( 6 )} To consider the flock that is committed to him as more important than his own life.

Geneva Bible: 1Th 2:9

^{( 7 )} For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.

^{( 7 )} To let go of his own rights, rather than to be a cost to his sheep.

Geneva Bible: 1Th 2:10

^{( 8 )} Ye [are] witnesses, and God [also], how holily and justly and unblameably we behaved ourselves among you that believe:

^{( 8 )} To excel others in the example of a godly life.

Geneva Bible: 1Th 2:11

^{( 9 )} As ye know how we exhorted and comforted and charged every one of you, as a father [doth] his children,

^{( 9 )} To exhort and comfort with a fatherly mind and affection.

Geneva Bible: 1Th 2:12

^{( 10 )} That ye would walk worthy of God, who hath called you unto his kingdom and glory.

^{( 10 )} To exhort all men diligently and earnestly to lead a godly life.

Geneva Bible: 1Th 2:13

^{( 11 )} For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received [it] not [as] the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.

^{( 11 )} Having approved his ministry, he commends again (to that end and purpose that I spoke of) the cheerfulness of the Thessalonians which was due to his diligence in preaching, and their brave patience.

Geneva Bible: 1Th 2:14

^{( 12 )} For ye, brethren, became followers of the churches of God which in Judaea are in ^{( g )} Christ Jesus: for ye also have suffered like things of your own ^{( h )} countrymen, even as they [have] of the Jews:

^{( 12 )} He strengthens and encourages them in their afflictions which they suffered among their own people, because they were afflicted by their own countrymen. And this happened, he says, to the churches of the Jews, as well as to them: and therefore they ought to take it in good part.

^{( g )} Which Christ has gathered together.

^{( h )} Even from those who are from the same country and the same town that you are from.

Geneva Bible: 1Th 2:15

^{( 13 )} Who both killed the Lord Jesus, and their own prophets, and have persecuted us; ^{( 14 )} and they please not God, and are contrary to ^{( i )} all men:

^{( 13 )} He prevents an offence which might be taken, because the Jews especially above all others persecuted the Gospel. That is no new thing, he says, seeing that they slew Christ himself, and his Prophets, and have banished me also.

^{( 14 )} He foretells the utter destruction of the Jews, lest any man should be moved by their rebellion.

^{( i )} For the Jews would neither enter into the kingdom of God themselves, nor allow others to enter in.

Commentary -- Verse Range Notes

TSK Synopsis: 1Th 2:1-20

1 In what manner the gospel was brought and preached to the Thessalonians, and in what sort also they received it.

18 A reason is rendered both why Paul was so long absent from them, and also why he was so desirous to see them.

Maclaren: 1Th 2:12

Walking Worthily

Walk worthy of God.'--1 Thess. 2:12.

HERE we have the whole law of Christian conduct in a nutshell. There may be many detailed commandments, but they can all be deduced from this one.

We are lifted up above the region of petty prescriptions, and breathe a bracing mountain air. Instead of regulations, very many and very dry, we have a principle which needs thought and sympathy in order to apply it, and is to be carried out by the free action of our own judgments.

Now it is to be noticed that there are a good many other passages in the New Testament in which, in similar fashion, the whole sum of Christian conduct is reduced to a walking worthy' of some certain thing or other, and I have thought that it might aid in appreciating the many-sidedness and all-sufficiency of the great principles into which Christianity crystallises the law of our life, if we just gather these together and set them before you consecutively.

They are these: we are told in our text to walk worthy of God.' Then again, we are enjoined, in other places, to walk worthy of the Lord,' who is Christ. Or again, of the Gospel of Christ.' Or again, of the calling wherewith we were called.' Or again, of the name of saints.' And if you put all these together, you will get many sides of one thought, the rule of Christian life as gathered into a single expression--correspondence with, and conformity to, a certain standard.

I. And First Of All, We Have This Passage Of My Text, And The Other One To Which I Have Referred, Walking Worthy Of The Lord,' By Whom We Are To Understand Christ.

We may put these together and say that the whole sum of Christian duty lies in conformity to the character of a Divine Person with whom we have loving relations.

The Old Testament says: Be ye holy, for I the Lord your God am holy.' The New Testament says: Be ye imitators of God, and walk in love.' So then, whatever of flashing brightness and infinite profundity in that divine nature is far beyond our apprehension and grasp, there are in that divine nature elements--and those the best and divinest in it--which it is perfectly within the power of every man to copy.

Is there anything in God that is more Godlike than righteousness and love? And is there any difference in essence between a man's righteousness and God's;-between a man's love and God's? The same gases make combustion in the sun and on the earth, and the spectroscope tells you that it is so. The same radiant brightness that flames burning in the love, and flashes white in the purity of God, even that may be reproduced in man.

Love is one thing, all the universe over. Other elements of the bond that unites us to God are rather correspondent in us to what we find in Him. Our concavity, so to speak, answers to His convexity; our hollowness to His fulness; our emptiness to His all-sufficiency. So our faith, for instance, lays hold upon His faithfulness, and our obedience grasps, and bows before, His commanding will. But the love with which I lay hold of Him is like the love with which He lays hold on me; and righteousness and purity, howsoever different may be their accompaniments in an Infinite and uncreated Nature from what they have in our limited and bounded and progressive being, in essence are one. So, Be ye holy, for I am holy'; Walk in the light as He is in the light,' is the law available for all conduct; and the highest divine perfections, if I may speak of pre-eminence among them, are the imitable ones, whereby He becomes our Example and our Pattern.

Let no man say that such an injunction is vague or hopeless. You must have a perfect ideal if you are to live at all by an ideal. There cannot be any flaws in your pattern if the pattern is to be of any use. You aim at the stars, and if you do not hit them you may progressively approach them. We need absolute perfection to strain after, and one day--blessed be His name--we shall attain it. Try to walk worthy of God and you will find out how tight that precept grips, and how close it fits.

The love and the righteousness which are to become the law of our lives, are revealed to us in Jesus Christ. Whatever may sound impracticable in the injunction to imitate God assumes a more homely and possible shape when it becomes an injunction to follow Jesus. And just as that form of the precept tends to make the law of conformity to the divine nature more blessed and less hopelessly above us, so it makes the law of conformity to the ideal of goodness less cold and unsympathetic. It makes all the difference to our joyfulness and freedom whether we are trying to obey a law of duty, seen only too clearly to be binding, but also above our reach, or whether we have the law in a living Person whom we have learned to love. In the one case there stands upon a pedestal above us a cold perfection, white, complete, marble; in the other case there stands beside us a living law in pattern, a Brother, bone of our bone and flesh of our flesh; whose hand we can grasp; whose heart we can trust, and of whose help we can be sure. To say to me: Follow the ideal of perfect righteousness,' is to relegate me to a dreary, endless struggling; to say to me, Follow your Brother, and be like your Father,' is to bring warmth and hope and liberty into all my effort. The word that says, Walk worthy of God,' is a royal law, the perfect law of perfect freedom.

Again, when we say, Walk worthy of God,' we mean two things--one, Do after His example,' and the other, Render back to Him what He deserves for what He has done to you.' And so this law bids us measure, by the side of that great love that died on the Cross for us all, our poor imperfect returns of gratitude and of service. He has lavished all His treasure on you; what have you brought him back? He has given you the whole wealth of His tender pity, of His forgiving mercy, of His infinite goodness. Do you adequately repay such lavish love? Has He not sown much and reaped little" in all our hearts? Has He not poured out the fulness of His affection, and have we not answered Him with a few grudging drops squeezed from our hearts? Oh! brethren! Walk worthy of the Lord,' and neither dishonour Him by your conduct as professing children of His, nor affront Him by the wretched refuse and remnants of your devotion and service that you bring back to Him in response to His love to you.

II. Now A Word About The Next Form Of This All-Embracing Precept.

The whole law of our Christian life may be .gathered up in another correspondence, Walk worthy of the Gospel' (Phil. 1:27), in a manner conformed to that great message of God's love to us.

That covers substantially the same ground as we have already been going over, but it presents the same ideas in a different light. It presents the Gospel as a rule of conduct. Now people have always been apt to think of it more as a message of deliverance than as a practical guide, as we all need to make an effort to prevent our natural indolence and selfishness from making us forget that the Gospel is quite as much a rule of conduct as a message of pardon.

It is both by the same act. In the very facts on which our redemption depends lies the law of our lives.

What was Paul's Gospel? According to Paul's own definition of it, it was this: How that Jesus Christ died for our sins, according to the Scriptures.' And the message that I desire now to bring to all you professing Christians is this: Do not always be looking at Christ's Cross only as your means of acceptance. Do not only be thinking of Christ's Passion as that which has barred for you the gates of punishment, and has opened for you the gates of the Kingdom of Heaven. It has done all that; but if you are going to stop there you have only got hold of a very maimed and imperfect edition of the Gospel. The Cross is your pattern, as well as the anchor of your hope and the ground of your salvation, if it is anything at all to you. And it is not the ground of your salvation and the anchor of your hope unless it is your pattern. It is the one in exactly the same degree in which it is the other.

So all self-pleasing, all harsh insistence on your own claims, all neglect of suffering and sorrow and sin around you, comes under the lash of this condemnation: They are not worthy of the Gospel.' And all unforgivingness of spirit and of temper in individuals and in nations, in public and in private matters, that, too, is in flagrant contradiction to the principles that are taught on the Cross to which you say you look for your salvation. Have you got forgiveness, and are you going out from the presence-chamber of the King to take your brother by the throat, for the beggarly coppers that he owes you, and say: Pay me what thou owest!' when the Master has forgiven you all that great mountain of indebtedness which you owe Him? Oh, my brother I if Christian men and women would only learn to take away the scales from their eyes and souls; not looking at Christ's Cross with less absolute trustfulness, as that by which all their salvation comes, but also learning to look at it as closely and habitually as yielding the pattern to which their lives should be conformed, and would let the heart-melting thankfulness which it evokes when gazed at as the ground of our hope prove itself true by its leading them to an effort at imitating that great love, and so walking worthy of the Gospel, how their lives would be transformed! It is far easier to fetter your life with yards of red-tape prescriptions--do this, do not do that--far easier to out-pharisee the Pharisees in punctilious scrupulosities, than it is honestly, and for one hour, to take the Cross of Christ as the pattern of your lives, and to shape yourselves by that.

One looks round upon a lethargic, a luxurious, a self-indulgent, a self-seeking, a world-besotted professing Church, and asks: Are these the people on whose hearts a cross is stamped?' Do these men--or rather let us say, do we live as becometh the Gospel which proclaims the divinity of self-sacrifice, and that the law of a perfect human life is perfect self-forgetfulness, even as the secret of the divine nature is perfect love? Walk worthy of the Gospel of Jesus Christ.'

III. Then Again, There Is Another Form Of This Same General Prescription Which Suggests To Us A Kindred And Yet Somewhat Different Standard.

We are also bidden to bring our lives into conformity to, and correspondence with, or, as the Bible has it, to walk worthy of, the calling wherewith we are called' (Eph. 4:1).

God summons or invites us, and summons us to what? The words which follow our text answer, Who calleth you into His own kingdom and glory.' All you Christian people have been invited, and if you are Christians you have accepted the invitation; and all you men and women, whether you are Christians or not, have been and are being invited and summoned into a state and a world (for the reference is to the future life), in which God's will is supreme, and all wills are moulded into conformity with that, and into a state and a world in which all shall--because they submit to His will--partake of His glory, the fulness of His uncreated light.

That being the aim of the summons, that being the destiny that is held out before us all, ought not that destiny and the prospect of what we may be in the future, to fling some beams of guiding brightness on to the present?

Men that are called to high functions prepare themselves therefor. If you knew that you were going away to Australia in six months, would you not be beginning to get your outfit ready? You Christian men profess to believe that you have been called to a condition in which you will absolutely obey God's will, and be the loyal subjects of His kingdom, and in which you will partake of God's glory. Well then, obey His will here, and let some scattered sparklets of that uncreated light that is one day going to flood your soul lie upon your face to-day. Do not go and cut your lives into two halves, one of them all contradictory to that which you expect in the other, but bring a harmony between the present, in all its weakness and sinfulness, and that great hope and certain destiny that blazes on the horizon of your hope, as the joyful state to which you have been invited. Walk worthy of the calling to which you are called.'

And again, that same thought of the destiny should feed our hope, and make us live under its continual inspiration. A walk worthy of such a calling and such a caller should know no despondency, nor any weary, heartless lingering, as with tired feet on a hard road. Brave good cheer, undimmed energy, a noble contempt of obstacles, a confidence in our final attainment of that purity and glory which is not depressed by consciousness of present failure--these are plainly the characteristics which ought to mark the advance of the men in whose ears such a summons from such lips rings as their marching orders.

And a walk worthy of our calling will turn away from earthly things. If you believe that God has summoned you to His kingdom and glory, surely, surely, that should deaden in your heart the love and the care for the trifles that lie by the wayside. Surely, surely, if that great voice is inviting, and that merciful hand is beckoning you into the light, and showing you what you may possess there, it is not walking according to that summons if you go with your eyes fixed upon the trifles at your feet, and your whole heart absorbed in this present fleeting world. Unworldliness, in its best and purest fashion--by which I mean not only a contempt for material wealth and all that it brings, but the sitting loose by everything that is beneath the stars--unworldliness is the only walk that is worthy of the calling wherewith ye are called.'

And if you hear that voice ringing like a trumpet call, or a commander's shout on the battlefield, into your ears, ever to stimulate you, to rebuke your lagging indifference; if you are ever conscious in your inmost hearts of the summons to His kingdom and glory, then, no doubt, by a walk worthy of it, you will make your calling sure; and there shall an entrance be ministered unto you abundantly into the everlasting kingdom.'

IV. And The Last Of The Phases Of This Prescription Which I Have To Deal With Is This.

The whole Christian duty is further crystallised into the one command, to walk in a manner conformed to, and corresponding with, the character which is impressed upon us.

In the last chapter of the Epistle to the Romans (Romans 16:2), we read about a very small matter, that it is to be done worthily of the saints.' It is only about the receiving of a good woman who was travelling from Corinth to Rome, and extending hospitality to her in such a manner as became professing Christians; but the very minuteness of the details to which the great principle is applied points a lesson. The biggest principle is not too big to be brought down to the narrowest details, and that is the beauty of principles as distinguished from regulations. Regulations try to be minute, and, however minute you make them, some case always starts up that is not exactly provided for in them, and so the regulations come to nothing. A principle does not try to be minute, but it casts its net wide and it gathers various cases into its meshes. Like the fabled tent in the old legend that could contract so as to have room for but one man, or expand wide enough to hold an army, so this great principle of Christian conduct can be brought down to giving Phoebe our sister, who is a servant of the church at Cenchrea,' good food and a comfortable lodging, and any other little kindnesses, when she comes to Rome. And the same principle may be widened out to embrace and direct us in the largest tasks and most difficult circumstances.

Worthily of saints'--the name is an omen, and carries in it rules of conduct. The root idea of saint' is one separated to God,' and the secondary idea which flows from that is one who is pure.'

All Christians are saints.' They are consecrated and set apart for God's service, and in the degree in which they are conscious of and live out that consecration, they are pure.

So their name, or rather the great fact which their name implies, should be ever before them, a stimulus and a law. We are bound to remember that we are consecrated, separated as God's possession, and that therefore purity is indispensable. The continual consciousness of this relation and its resulting obligations would make us recoil from impurity as instinctively as the sensitive plant shuts up its little green fingers when anything touches it; or as the wearer of a white robe will draw it up high above the mud on a filthy pavement. Walk worthily of saints' is another way of saying, Be true to your own best selves. Work up to the highest ideal of your character. That is far more wholesome than to be always looking at our faults and failures, which depress and tempt us to think that the actual is the measure of the possible, and the past or present of the future. There is no fear of self-conceit or of a mistaken estimate of ourselves. The more clearly we keep our best and deepest self before our consciousness, the more shall we learn a rigid judgment of the miserable contradictions to it in our daily outward life, and even in our thoughts and desires. It is a wholesome exhortation, when it follows these others of which we have been speaking (and not else), which bids Christians remember that they are saints and live up to their name.

A Christian's inward and deepest self is better than his outward life. We have all convictions in our inmost hearts which we do not work out, and beliefs that do not influence us as we know they ought to do, and sometimes wish that they did. By our own fault our lives but imperfectly show their real inmost principle. Friction always wastes power before motion is produced.

So then, we may well gather together all our duties in this final form of the all-comprehensive law, and say to ourselves,' Walk worthily of saints.' Be true to your name, to your best selves, to your deepest selves. Be true to your separation for God's service, and to the purity which comes from it. Be true to the life which God has implanted in you. That life may be very feeble and covered by a great deal of rubbish, but it is divine. Let it work, let it out. Do not disgrace your name.

These are the phases of the law of Christian conduct. They reach far, they fit close, they penetrate deeper than the needle points of minute regulations. If you will live in a manner corresponding to the character, and worthy of the love of God, as revealed in Christ, and in conformity with the principles that are enthroned upon His Cross, and in obedience to the destiny held forth in your high calling, and in faithfulness to the name that He Himself has impressed upon you, then your righteousness shall exceed the righteousness of the painful and punctilious pharisaical obedience to outward commands, and all things lovely and of good report will spring to life in your hearts and bear fruit in your lives.

One last word--all these exhortations go on the understanding that you are a Christian, that you have taken Christ for your Saviour, and are resting upon Him, and recognising in Him the revelation of God, and in His Cross the foundation of your hope; that you have listened to, and yielded to, the divine summons, and that you have a right to be called a saint. Is that presumption true about you, my friend? If it is not, Christianity thinks that it is of no use wasting time talking to you about conduct.

It has another word to speak to you first, and after you have heard and accepted it, there will be time enough to talk to you about rules for living. The first message which Christ sends to you by my lips is, Trust your sinful selves to Him as your only all-sufficient Saviour. When you have accepted Him, and are leaning on Him with all your weight of sin and suffering, and loving Him with your ransomed heart, then, and not till then, will you be in a position to hear His law for your life, and to obey it. Then, and not till then, will you appreciate the divine simplicity and breadth of the great command to walk worthy of God, and the divine tenderness and power of the motive which enforces it, and prints it on yielding and obedient hearts, even the dying love and Cross of His Son. Then, and not till then, will you know how the voice from heaven that calls you to His kingdom stirs the heart like the sound of a trumpet, and how the name which you bear is a perpetual spur to heroic service and priestly purity. Till then, the word which we would plead with you to listen to and accept is that great answer of our Lord's to those who came to Him for a rule of conduct, instead of for the gift of life: This is the work of God, that ye should believe on Him whom He hath sent.'

MHCC: 1Th 2:1-6

The apostle had no wordly design in his preaching. Suffering in a good cause should sharpen holy resolution. The gospel of Christ at first met with much opposition; and it was preached with contention, with striving in preaching, and against opposition. And as the matter of the apostle's exhortation was true and pure, the manner of his speaking was without guile. The gospel of Christ is designed for mortifying corrupt affections, and that men may be brought under the power of faith. This is the great motive to sincerity, to consider that God not only sees all we do, but knows our thoughts afar off, and searches the heart. And it is from this God who trieth our hearts, that we must receive our reward. The evidences of the apostle's sincerity were, that he avoided flattery and covetousness. He avoided ambition and vain-glory.

MHCC: 1Th 2:7-12

Mildness and tenderness greatly recommend religion, and are most conformable to God's gracious dealing with sinners, in and by the gospel. This is the way to win people. We should not only be faithful to our calling as Christians, but in our particular callings and relations. Our great gospel privilege is, that God has called us to his kingdom and glory. The great gospel duty is, that we walk worthy of God. We should live as becomes those called with such a high and holy calling. Our great business is to honour, serve, and please God, and to seek to be worthy of him.

MHCC: 1Th 2:13-16

We should receive the word of God with affections suitable to its holiness, wisdom, truth, and goodness. The words of men are frail and perishing, like themselves, and sometimes false, foolish, and fickle; but God's word is holy, wise, just, and faithful. Let us receive and regard it accordingly. The word wrought in them, to make them examples to others in faith and good works, and in patience under sufferings, and in trials for the sake of the gospel. Murder and persecution are hateful to God, and no zeal for any thing in religion can excuse it. Nothing tends more to any person or people's filling up the measure of their sins, than opposing the gospel, and hindering the salvation of souls. The pure gospel of Christ is abhorred by many, and the faithful preaching of it is hindered in many ways. But those who forbid the preaching it to sinners, to men dead in sin, do not by this please God. Those have cruel hearts, and are enemies to the glory of God, and to the salvation of his people, who deny them the Bible.

Matthew Henry: 1Th 2:1-6

Here we have an account of Paul's manner of preaching, and his comfortable reflection upon his entrance in among the Thessalonians. As he had the testimony of his own conscience witnessing to his integrity, so he could appeal to the Thessalonians how faithful he, and Silas, and Timotheus, his helpers in the work of the Lord, had discharged their office: You yourselves, brethren, know our entrance in unto you. Note, It is a great comfort to a minister to have his own conscience and the consciences of others witnessing for him that he set out well, with good designs and from good principles; and that his preaching was not in vain, or, as some read it, was not fain. The apostle here comforts himself either in the success of his ministry, that it was not fruitless or in vain (according to our translation), or as others think, reflecting upon the sincerity of his preaching, that it was not vain and empty, or deceitful and treacherous. The subject-matter of the apostle's preaching was not vain and idle speculations about useless niceties and foolish questions, but sound and solid truth, such as was most likely to profit his hearers. A good example this is, to be imitated by all the ministers of the gospel. Much less was the apostle's preaching vain or deceitful. He could say to these Thessalonians what he told the Corinthians (2Co 4:2): We have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully. He had no sinister or worldly design in his preaching, which he puts them in mind to have been,

I. With courage and resolution: We were bold in our God to speak unto you the gospel of God, 1Th 2:2. The apostle was inspired with a holy boldness, nor was he discouraged at the afflictions he met with, or the opposition that was made against him. He had met with ill usage at Philippi, as these Thessalonians well knew. There it was that he and Silas were shamefully treated, being put in the stocks; yet no sooner were they set at liberty than they went to Thessalonica, and preached the gospel with as much boldness as ever. Note, Suffering in a good cause should rather sharpen than blunt the edge of holy resolution. The gospel of Christ, at its first setting out in the world, met with much opposition; and those who preached it preached it with contention, with great agony, which denoted either the apostles' striving in their preaching or their striving against the opposition they met with. This was Paul's comfort; he was neither daunted in his work, nor driven from it.

II. With great simplicity and godly sincerity: Our exhortation was not of deceit, nor of uncleanness, nor in guile, 1Th 2:3. This, no doubt, was matter of the greatest comfort to the apostle - the consciousness of his own sincerity; and was one reason of his success. It was the sincere and uncorrupted gospel that he preached and exhorted them to believe and obey. His design was not to set up a faction, to draw men over to a party, but to promote pure religion and undefiled before God and the Father. The gospel he preached was without deceit, it was true and faithful; it was not fallacious, nor a cunningly-devised fable. Nor was it of uncleanness. His gospel was pure and holy, worthy of its holy author, tending to discountenance all manner of impurity. The word of God is pure. There should be no corrupt mixtures therewith; and, as the matter of the apostle's exhortation was thus true and pure, the manner of his speaking was without guile. He did not pretend one thing and intend another. He believed, and therefore he spoke. He had no sinister and secular aims and views, but was in reality what he seemed to be. The apostle not only asserts his sincerity, but subjoins the reasons and evidences thereof. The reasons are contained, 1Th 2:4.

1. They were stewards, put in trust with the gospel: and it is required of a steward that he be faithful. The gospel which Paul preached was not his own, but the gospel of God. Note, Ministers have a great favour shown them, and honour put upon them, and trust committed to them. They must not dare to corrupt the word of God: they must diligently make use of what is entrusted with them, so as God hath allowed and commanded, knowing they shall be called to an account, when they must be no longer stewards.

2. Their design was to please God and not men. God is a God of truth, and requires truth in the inward parts; and, if sincerity be wanting, all that we do cannot please God. The gospel of Christ is not accommodated to the fain fancies and lusts of men, to gratify their appetites and passions; but, on the contrary, it was designed for the mortifying of their corrupt affections, and delivering them from the power of fancy, that they might be brought under the power of faith. If I yet pleased men, I should not be the servant of Christ, Gal 1:10.

3. They acted under the consideration of God's omniscience, as in the sight of him who tries our hearts. This is indeed the great motive to sincerity, to consider that God not only seeth all that we do, but knoweth our thoughts afar off, and searcheth the heart. He is well acquainted with all our aims and designs, as well as our actions. And it is from this God who trieth our hearts that we must receive our reward. The evidences of the apostle's sincerity follow; and they are these: - (1.) He avoided flattery: Neither at any time used we flattering words, as you know, 1Th 2:5. He and his fellow-labourers preached Christ and him crucified, and did not aim to gain an interest in men's affections for themselves, by glorying, and fawning and wheedling them. No, he was far from this; nor did he flatter men in their sins; nor tell them, if they would be of his party, they might live as they listed. He did not flatter them with fain hopes, nor indulge them in any evil work or way, promising them life, and so daubing with untempered mortar. (2.) He avoided covetousness. He did not make the ministry a cloak, or a covering, for covetousness, as God was witness, 1Th 2:5. His design was not to enrich himself by preaching the gospel; so far from this, he did not stipulate with them for bread. He was not like the false apostles, who, through covetousness, with feigned words made merchandise of the people, 2Pe 2:3. (3.) He avoided ambition and vain-glory: Nor of men sought we glory, neither of you nor yet of others, 1Th 2:6. They expected neither people's purses nor their caps, neither to be enriched by them nor caressed, and adored, and called Rabbi by them. This apostle exhorts the Galatians (Gal 5:26) not to be desirous of vain glory; his ambition was to obtain that honour which comes from God, Joh 5:44. He tells them that they might have used greater authority as apostles, and expected greater esteem, and demanded maintenance, which is meant by the phrase of being burdensome, because perhaps some would have thought this too great a burden for them to bear.

Matthew Henry: 1Th 2:7-12

In these words the apostle reminds the Thessalonians of the manner of his conversation among them. And,

I. He mentions the gentleness of their behaviour: We were gentle among you, 1Th 2:7. He showed great mildness and tenderness who might have acted with the authority of an apostle of Christ. Such behaviour greatly recommends religion, and is most agreeable to God's gracious dealing with sinners, in and by the gospel. This great apostle, though he abhorred and avoided flattery, was most condescending to all men. He accommodated himself to all men's capacities, and became all things to all men. He showed the kindness and care of a nurse that cherishes her children. This is the way to win people, rather than to rule with rigour. The word of God is indeed powerful; and as it comes often with awful authority upon the minds of men, as it always has enough in it to convince every impartial judgment, so it comes with the more pleasing power, when the ministers of the gospel recommend themselves to the affections of the people. And as a nursing mother bears with frowardness in a child, and condescends to mean offices for its good, and draws out her breast, cherishing it in her bosom, so in like manner should the ministers of Christ behave towards their people. The servant of the Lord must not strive, but be gentle unto all men, and patient, 2Ti 2:24. This gentleness and goodness the apostle expressed several ways. 1. By the most affectionate desire of their welfare: Being affectionately desirous of you, 1Th 2:8. The apostle had a most affectionate love to their persons, and sought them, not theirs; themselves, not their goods; and to gain them, not to be a gainer by them, or to make a merchandise of them: it was their spiritual and eternal welfare and salvation that he was earnestly desirous of. 2. By great readiness to do them good, willingly imparting to them, not the gospel of God only, but also our own souls, 1Th 2:8. See here the manner of Paul's preaching. He spared no pains therein. He was willing to run hazards, and venture his soul, or life, in preaching the gospel. He was willing to spend and be spent in the service of men's souls; and, as those who give bread to the hungry from a charitable principle are said to impart their souls in what they give (Isa 58:10), so did the apostles in giving forth the bread of life; so dear were these Thessalonians in particular to this apostle, and so great was his love to them. 3. By bodily labour to prevent their charge, or that his ministry might not be expensive and burdensome to them: You remember our labour and travail; for, labouring night and day, etc., 1Th 2:9. He denied himself the liberty he had of taking wages from the churches. To the labour of the ministry he added that of his calling, as a tent-maker, that he might get his own bread. We are not to suppose that the apostle spent the whole night and day in bodily labour, or work, to supply the necessities of his body; for then he would have had no time for the work of the ministry. But he spent part of the night, as well as the day, in this work; and was willing to forego his rest in the night, that he might have an opportunity to do good to the souls of men in the day time. A good example is here set before the ministers of the gospel, to be industrious for the salvation of men's souls, though it will not follow that they are always obliged to preach freely. There is no general rule to be drawn from this instance, either that ministers may at no time work with their hands, for the supply of their outward necessities, or that they ought always to do so. 4. By the holiness of their conversation, concerning which he appeals not only to them, but to God also (1Th 2:10): You are witnesses, and God also. They were observers of their outward conversation in public before men, and God was witness not only of their behaviour in secret, but of the inward principles from which they acted. Their behaviour was holy towards God, just towards all men, and unblamable, without giving cause of scandal or offence; and they were careful to give no offence either to those who were without, or to those who believed, that they might give no ill example; that their preaching and living might be all of a piece. Herein, said this apostle, do I exercise myself, to have always a conscience void of offence towards God, and towards men, Act 24:16.

II. He mentions their faithful discharge of the work and office of the ministry, 1Th 2:11, 1Th 2:12. Concerning this also he could appeal to them as witnesses. Paul and his fellow-labourers were not only good Christians, but faithful ministers. And we should not only be good as to our general calling as Christians, but in our particular callings and relations. Paul exhorted the Thessalonians, not only informing them in their duty, but exciting and quickening them to the performance of it, by proper motives and arguments. And he comforted them also, endeavouring to cheer and support their spirits under the difficulties and discouragements they might meet with. And this he did not only publicly, but privately also, and from house to house (Act 20:20), and charged every one of them by personal addresses: this, some think, is intended by the similitude of a father's charging his children. This expression also denotes the affectionate and compassionate counsels and consolations which this apostle used. He was their spiritual father; and, as he cherished them like a nursing mother, so he charged them as a father, with a father's affection rather than a father's authority. As my beloved sons, I warn you, 1Co 4:14. The manner of this apostle's exhortation ought to be regarded by ministers in particular for their imitation, and the matter of it is greatly to be regarded by them and all others; namely, that they would walk worthy of God, who hath called them to his kingdom and glory, 1Th 2:12. Observe, 1. What is our great gospel privilege - that God has called us to his kingdom and glory. The gospel calls us into the kingdom and state of grace here and unto the kingdom and state of glory hereafter, to heaven and happiness as our end and to holiness as the way to that end. 2. What is our great gospel duty - that we walk worthy of God, that the temper of our minds and tenour of our lives be answerable to this call and suitable to this privilege. We should accommodate ourselves to the intention and design of the gospel, and live suitably to our profession and privileges, our hopes and expectations, as becomes those who are called with such a high and holy calling.

Matthew Henry: 1Th 2:13-16

Here observe, I. The apostle makes mention of the success of his ministry among these Thessalonians (1Th 2:13), which is expressed,

1. By the manner of their receiving the word of God: When you received the word of God, which you heard of us, you received it, not as the word of men, but ( as it is in truth ) the word of God. Where note, (1.) The word of the gospel is preached by men like ourselves, men of like passions and infirmities with others: We have this treasure in earthen vessels. The word of God, which these Thessalonians received, they heard from the apostles. (2.) However, it is in truth the word of God. Such was the word the apostles preached by divine inspiration, and such is that which is left upon record, written in the scriptures by divine inspiration; and such is that word which in our days is preached, being either contained, or evidently founded on, or deduced fRom. these sacred oracles. (3.) Those are greatly to blame who give out their own fancies or injunctions for the word of God. This is the vilest way of imposing upon a people, and to deal unfaithfully. (4.) Those are also to blame who, in hearing the word, look no further than to the ministry of men, who are only, or chiefly, pleased with the elegance of the style, or the beauty of the composition, or the voice and manner in which the word is preached, and expect to receive their advantage herein. (5.) We should receive the word of God as the word of God, with affections suitable to the holiness, wisdom, verity, and goodness, thereof. The words of men are frail and perishing, like themselves, and sometimes false, foolish, and fickle: but God's word is holy, wise, just, and faithful; and, like its author, lives and abides for ever. Let us accordingly receive and regard it.

2. By the wonderful operation of this word they received: It effectually worketh in those that believe, 1Th 2:13. Those who by faith receive the word find it profitable. It does good to those that walk uprightly, and by its wonderful effects evidences itself to be the word of God. This converts their souls, and enlightens their minds, and rejoices their hearts (Psa 19:1-14); and such as have this inward testimony of the truth of the scriptures, the word of God, by the effectual operations thereof on their hearts, have the best evidence of their divine original to themselves, though this is not sufficient to convince others who are strangers thereto.

II. He mentions the good effects which his successful preaching had,

1. Upon himself and fellow-labourers. It was a constant cause of thankfulness: For this cause thank we God without ceasing, 1Th 2:13. The apostle expressed his thankfulness to God so often upon this account that he seemed to think he never could be sufficiently thankful that God had counted him faithful, and put him into the ministry, and made his ministrations successful.

2. Upon them. The word wrought effectually in them, not only to be examples unto others in faith and good works (which he had mentioned before), but also in constancy and patience under sufferings and trials for the sake of the gospel: You became followers of the churches of God, and have suffered like things as they have done (1Th 2:14), and with like courage and constancy, with like patience and hope. Note, The cross is the Christian's mark: if we are called to suffer we are called only to be followers of the churches of God; so persecuted they the prophets that were before you, Mat 5:12. It is a good effect of the gospel when we are enabled to suffer for its sake. The apostle mentions the sufferings of the churches of God, which in Judea were in Christ Jesus. Those in Judea first heard the gospel, and they first suffered for it: for the Jews were the most bitter enemies Christianity had, and were especially enraged against their countrymen who embraced Christianity. Note, Bitter zeal and fiery persecution will set countrymen at variance, and break through all the bonds of nature, as well as contradict all the rules of religion. In every city where the apostles went to preach the gospel the Jews stirred up the inhabitants against them. They were the ringleaders of persecution in all places; so in particular it was at Thessalonica: Act 17:5, The Jews that believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city in an uproar. Upon this occasion, the apostle gives a character of the unbelieving Jews (1Th 2:15), enough to justify their final rejection and the ruin of their place, and church, and nation, which was now approaching. (1.) They killed the Lord Jesus, and impudently and presumptuously wished that his blood might be on them and their children. (2.) They killed their own prophets: so they had done all along; their fathers had done so: they had been a persecuting generation. (3.) They hated the apostles, and did them all the mischief they could. They persecuted them, and drove and chased them from place to place: and no marvel, if they killed the Lord Jesus, that they persecuted his followers. (4.) They pleased not God. They had quite lost all sense of religion, and due care to do their duty to God. It was a most fatal mistake to think that they did God service by killing God's servants. Murder and persecution are most hateful to God and cannot be justified on any pretence; they are so contrary to natural religion that no zeal for any true or only pretended institution of religion can ever excuse them. (5.) They were contrary to all men. Their persecuting spirit was a perverse spirit; contrary to the light of nature, and contrary to humanity, contrary to the welfare of all men, and contrary to the sentiments of all men not under the power of bigotry. (6.) They had an implacable enmity to the Gentiles, and envied them the offers of the gospel: Forbidding the apostles to speak to the Gentiles, that they might be saved. The means of salvation had long been confined to the Jews. Salvation is of the Jews, says our Saviour. And they were envious against the Gentiles, and angry that they should be admitted to share in the means of salvation. Nothing provoked them more than our Saviour's speaking to them at any time concerning this matter; this enraged the Jews at Jerusalem, when, in his defence, Paul told them, he was sent unto the Gentiles, Act 22:21. They heard him patiently till he uttered these words, but then could endure no longer, but lifted up their voices, and said, Away with such a fellow from the earth, for it is not fit that he should live. Thus did the Jews fill up their sins; and nothing tends more to any person or people's filling up the measure of their sins than opposing the gospel, obstructing the progress of it, and hindering the salvation of precious souls. For the sake of these things wrath has come upon them to the uttermost; that is, wrath was determined against them, and would soon overtake them. It was not many years after this that Jerusalem was destroyed, and the Jewish nation cut off by the Romans. Note, When the measure of any man's iniquity is full, and he has sinned to the uttermost, then comes wrath, and that to the uttermost.

Barclay: 1Th 2:1-12

Beneath the surface of this passage run the slanders which Paul's opponents at Thessalonica attached to him.

(i) 1Th 2:2refers to the imprisonment and abuse that he had received at Philippi (Act 16:16-40). There were, no doubt, those in Thessalonica who said that this man Paul had a police record, that he was nothing less than a criminal on the run from justice and that obviously no one should listen to a man like that. A really malignant mind will twist anything into a slander.

(ii) 1Th 2:3has behind it no fewer than three charges.

(a) It was being said that Paul's preaching came from sheer delusion. A really original man will always run the risk of being called mad. Festus thought that Paul was mad in later days (Act 26:24). There was a time when Jesus' friends came and tried to take him home because they thought that he was mad (Mar 3:21). The Christian standards can be so different from the standards of the world that he who follows them with a single mind and a burning enthusiasm can appear to other men to be off his head.

(b) It was being said that Paul's preaching sprang from impure motives. The word used for impurity (akatharsia, 167) often has to do with sexual impurity. There was one Christian custom which the heathen often and deliberately misinterpreted; that was the kiss of peace (1Th 5:26). When the Christians spoke of the Love Feast and the kiss of peace, it was not difficult for an evil mind to read into these phrases what was never there. The trouble often is that a mind itself nasty will see nastiness everywhere.

© It was being said that Paul's preaching was guilefully aimed at deluding others. The propagandists of Hitler Germany discovered that if a lie is repeated often enough and loudly enough it will in the end be accepted as the truth. That was the charge which was levelled at Paul.

(iii) 1Th 2:4indicates that Paul was accused of seeking to please men rather than to please God. No doubt that rose from the fact that he preached the liberty of the gospel and the freedom of grace as against the slavery of legalism. There are always people who do not think that they are being religious unless they are being unhappy; and any man who preaches a gospel of joy will find his slanderers, which is exactly what happened to Jesus.

(iv) 1Th 2:5and 1Th 2:9both indicate that there were those who said that Paul was in this business of preaching the gospel for what he could get out of it. The word used for flattery (kolakeia, 2850) always describes the flattery whose motive is gain. The trouble in the early Church was that there were people who did attempt to cash in on their Christianity. The first Christian book of order is called The Didache, The Teaching of the Twelve Apostles, and in it there are some illuminating instructions. "Let every apostle that cometh unto you be received as the Lord. And he shall stay one day and, if need be, the next also, but if he stay three days he is a false prophet. And when the apostle goeth forth, let him take nothing save bread, till he reach his lodging. But if he ask money, he is a false prophet." "No prophet that ordereth a table in the Spirit shall eat of it, else he is a false prophet." "If he that cometh is a passer-by, succour him as far as you can. But he shall not abide with you longer than two or three days unless there be necessity. But if he be minded to settle among you and be a craftsman, let him work and eat. But if he has no trade, according to your understanding, provide that he shall not live idle among you, being a Christian. But if he will not do this, he is a Christmonger: of such men beware." (Didache, chapters 11 and 12). The date of The Didache is about A.D. 100. Even the Early Church knew the perennial problem of those who traded on charity.

(v) 1Th 2:6indicates that Paul was accused of seeking personal prestige. It is the preacher's constant danger that he should seek to display himself and not the message. In 1Th 1:5there is a suggestive thing. Paul does not say, "I came to you." He says, "Our gospel came to you." The man was lost in his message.

(vi) 1Th 2:7indicates that Paul was charged with being something of a dictator. His gentleness was that of a wise father. His was the love which knew how to be firm. To him Christian love was no easy sentimental thing; he knew that men needed discipline, not for their punishment but for the good of their souls.

Barclay: 1Th 2:13-16

To the Thessalonians the Christian faith had brought not peace but trouble. Their new-found loyalty had involved them in persecution. Paul's method of encouraging them is very interesting. It is in effect to say to them,

"Brothers, we are treading

Where the saints have trod."

Their persecution was a badge of honour which entitled them to rank with the picked regiments of the army of Christ.

But the great interest of this passage is that in 1Th 2:15-16Paul draws up a kind of catalogue of the errors and the sins of the Jews.

(i) They killed the Lord Jesus and the prophets. When God's messengers came to them they eliminated them. One of the grim things about the gospel narrative is the intensity with which the leaders of the Jews sought to get rid of Jesus before he could do any more damage. But no man ever rendered a message inoperative by slaying the messenger who brought it. Someone tells of a missionary who went to a primitive tribe. He had to use primitive methods to get his message across; so he had a chart painted which showed the progress to heaven of the man who accepted Christ and the descent to hell of the man who rejected him. The message disturbed the tribe. They did not want it to be true. So they burned the chart and, having done so, thought all was well! A man may refuse to listen to the message of Jesus Christ but he cannot eliminate it from the structure of the universe.

(ii) They persecuted the Christians. Even although they themselves refused to accept the message of Christ, they ,night have allowed others to listen to it and, if they wished, to accept it. Let a man always remember that there are more ways to heaven than one; and let him keep himself from intolerance.

(iii) They did not try to please God. The Church's trouble has often been that it has clung to a man-made religion instead of a God-given faith. The question men have too often asked is, "What do I think?" instead of, "What does God say?" It is not our puny logic that matters; it is God's revelation.

(iv) They were up against all men. In the ancient world the Jews were, in fact, accused of "hatred of the human race." Their sin was the sin of arrogance. They regarded themselves as the Chosen People, as indeed they were. But they regarded themselves as chosen for privilege and never dreamed that they were chosen for service. Their aim was that some day the world should serve them, not that at all times they should serve the world. The man who thinks only of his own rights and privileges will always be up against other men--and, what is more serious, he will be up against God.

(v) They wished to keep the offer of God's love exclusively to themselves and did not wish the Gentiles to have any share in his grace. Someone has summed up the exclusive attitude in four bitter lines of verse,

"We are God's chosen few;

All others will be dammed.

There is no room in heaven for you;

We can't have heaven crammed."

There is something fundamentally wrong with a religion which shuts a man off from his fellow-men. If a man really loves God that love must run over into love for his fellow-men. So far from wanting to hug his privileges to himself, he will be filled with a passion to share them.

Constable: 1Th 2:1-12

1. How the gospel was delivered 2:1-12

Paul proceeded to rehearse the events of his ministry among his readers summarizing his motivation and actions. He did so to strengthen their confidence in him in view of questions that may have arisen in their minds and accusations that his critics may have directed against him (cf. Gal. 1:11-2:21).

2:1-2 Paul appealed to his readers to remember that his preaching had yielded positive results. It had borne fruit in their lives. He had come to them having been persecuted for his preaching in Philippi, and he had received the same treatment in Thessalonica. Nevertheless he continued preaching boldly (Gr. parresiazomai), even though his message was not popular and might result in public abuse.⁴⁰ This is not the reaction of someone who seeks personal recognition or money. Such a person would move on quickly to a more profitable audience.

2:3-4 Paul claimed that his message was true, his motives were pure, and his methods were straightforward. He had behaved in Thessalonica as he had elsewhere, as a faithful servant of God. He did not preach for the approval of men but God who scrutinizes motives.

2:5-6 Paul abhorred the use of speech that would assure him a positive reception regardless of what he preached.

"Flattery was a well-known and much despised practice in the ancient world."⁴¹

Paul also denied any desire to get rich from his preaching. "Greed" (Gr. pleonexia) is self-seeking in all its forms. Paul's readers could testify to the truth of the first of these convictions. Since they could not do so to the second, Paul claimed God could. Itinerant philosophers and orators were common in the Roman Empire. Paul had little in common with them. He had come to Thessalonica to give, not to get. Furthermore he did not demand that the Thessalonians acquiesce to his message because of his apostolic authority.

Having explained his ministry in negative terms so far (vv. 1-6), Paul proceeded to describe it in positive terms (vv. 7-12).

2:7-9 Instead he was gentle and unselfish, more like a nursing mother than an apostle.

"A nursing child can become ill through reaction to something the mother has eaten. The Christian who is feeding others must be careful not to feed on the wrong things himself."⁴²

However, Paul gave himself, not just his message, to the Thessalonians out of love for them, not for personal gain. The measure of his love was the toil and trouble he expended as he worked constantly, probably making tents and other leather articles so he would not be a burden to them.⁴³ This is how he and his companions had heralded the gospel among them (cf. Phil. 4:16; 2 Cor. 11:7-11).

"A gospel messenger who stands detached from his audience has not yet been touched by the very gospel he proclaims."⁴⁴

2:10-12 Paul called on his readers to bear witness, as God could, how he had cared for them. He had done so as a father who has responsibility to prepare his children for the events that lie ahead of them. The figure of the nursing mother (v. 7) emphasizes tender, loving self-sacrifice and that of the father (v. 11) preparation for maturity.⁴⁵

"In one sense God's kingdom is already present (Matt 12:28; 13:1-52; Rom 14:17; 1 Cor 4:20; Col 1:13), but ultimate realization of the messianic kingdom with its future glory is in view here (cf. Acts 17:7). As frequently in the Thessalonian literature, those Paul is addressing are pointed to the bliss ahead as incentive to godly living now."⁴⁶

"The Christian minister is expected to give practical instruction to his fellow Christians, but not by way of dictation. Since he cannot rule by decree if he is to be true to the spirit of Christ, he must guide by example."⁴⁷

Constable: 1Th 2:13-16

2. How the gospel was received 2:13-16

Paul reminded his readers how they had welcomed the gospel message to vindicate further his own ministry and to emphasize the importance of proclaiming this message. He did this so the Thessalonians would continue to herald it abroad as they had been doing.

"This section of the letter begins with the second thanksgiving in a series of three (1:2-5; 2:13; 3:9-13) that dominate the tone of the first three chapters."⁴⁸

2:13 Previously Paul thanked God for the way these believers were bearing the fruit of righteousness in their own lives (1:3). Now he thanked God for the way they responded when he had preached the gospel to them the first time. They sensed that it was a divine revelation rather than a human philosophy, and they believed it. Because they received that divine message, it had done a mighty work of transformation in their lives as God's Holy Spirit used it.

2:14 By believing the gospel the Thessalonians had followed in the train of many others who, when they believed the truth, also found that they attracted enemies.

"Persecution inevitably arises from the outside when a Christian patterns his life after the Lord."⁴⁹

2:15-16 The Thessalonians' opponents seem to have been mainly Jews (v. 14). Paul desperately wanted unbelieving Jews to come to faith in Christ (Rom. 9:1-3; 10:1). Yet they were some of his most antagonistic persecutors (cf. 2 Cor. 11:24, 26). Their actions were not pleasing to God and were not in the best interests of all men who need to hear the gospel. By their opposition the enemies of the gospel added more transgressions on their own heads with the result that they hastened God's judgment of them (cf. Gen. 15:16). God had already focused His wrath on them for their serious sin.⁵⁰ They not only rejected the gospel themselves, but they also discouraged others from accepting it. It was only a matter of time before God would pour out His wrath in judgment. In view of the eschatological emphasis of the letter, Paul seems to be alluding primarily to the judgment coming on unbelievers during the Tribulation.⁵¹

Why did Paul describe this outpouring of divine wrath as past ("has come," aorist tense ephthasen) if it was future? Jesus spoke of the arrival of His kingdom in comparable terminology (Matt. 12:28; Luke 11:20). The verb connotes "arrival upon the threshold of fulfilment and accessible experience, not the entrance into that experience."⁵² The messianic kingdom was present in Jesus' day in that the King had arrived and could have established it then, but the Jews did not enter into it because they rejected Him. Likewise God's wrath had come on the Jews to the utmost in Paul's day for their rejection of Messiah, but they had not entered into it's full manifestation yet, namely the Tribulation.

"This indictment implies that Paul saw a continuity in the pattern of Jewish rejection of God's agents from OT times to his own."⁵³

"The Thessalonians' persecution lasted a long time, and so did their steadfastness. Some six years later Paul can still speak of the churches of Macedonia (not least, the church of Thessalonica) as enduring a severe test of affliction' and continuing to give evidence of the reality of their faith in that their abundance of joy and their extreme poverty have overflowed in a wealth of liberality' (2 Cor 8:1, 2). The extreme poverty' might well have been the result of mob violence and looting; elsewhere in the NT members of another Christian group are reminded how, in the early days of their faith, they joyfully accepted' the plundering of their property in addition to other forms of brutal maltreatment (Heb 10:32-34)."⁵⁴

College: 1Th 2:1-20

1 THESSALONIANS 2

III. PAUL'S RELATIONSHIP TO THE

THESSALONIAN CHURCH (2:1-3:13)

A. PAUL'S BEHAVIOR IN THESSALONICA (2:1-12)

Still focusing on the truth of the gospel which the readers had received, Paul now shifts his discussion to the way that he and his associates brought that gospel to Thessalonica. The purity of their motives and actions is consistent with the divine message that they proclaim. So just as the Thessalonians' reception of the gospel demonstrates that it is truly God's message, so now the behavior of the missionaries does the same. Unlike many traveling religious teachers and philosophers, these missionaries were motivated by their desire to please God, not by pride or greed. And their work was characterized by an urgency and love consistent with their message.

It is difficult to know whether Paul is responding in this section to a specific problem in the church. Some have suggested that, as in Galatians or the Corinthian epistles, Paul was defending his apostleship against opponents who claimed that he did not have genuine apostolic authority. But the emphasis of this passage is less on the authority of Paul than on the significance of his behavior; he mentions his apostolic authority in a way that assumes the readers' acceptance of it (v. 6). If he has any anxiety about their attitude toward him, it would appear to be that they would mistake his absence from them as a lack of concern (cf. 2:17-20). Therefore, he focuses on his consistent love and care for them while he was in Thessalonica founding the church. This discussion then prepares for the emphasis of 2:17-3:10: Paul's absence from the Thessalonians should not be interpreted as a consequence of his indifference toward them, for he has demonstrated his deep concern in many ways.

But this section has a wider connection to the rest of 1 Thessalonians as well. By showing that his life is consistent with the message that he preaches, Paul demonstrates how one who believes the gospel is to put it into practice. With this emphasis, this discussion will provide the basis for Paul's later exhortations to please God (4:1), love others (4:9), and work for one's own support (4:11-12).

1. Paul's Motives (2:1-6)

¹ You know, brothers, that our visit to you was not a failure. ² We had previously suffered and been insulted in Philippi, as you know, but with the help of our God we dared to tell you his gospel in spite of strong opposition. ³ For the appeal we make does not spring from error or impure motives, nor are we trying to trick you. ⁴ On the contrary, we speak as men approved by God to be entrusted with the gospel. We are not trying to please men but God, who tests our hearts. ⁵ You know we never used flattery, nor did we put on a mask to cover up greed --God is our witness. ⁶ We were not looking for praise from men, not from you or anyone else.

As apostles of Christ we could have been a burden to you,

2:1 You know, brothers, that our visit to you

Here Paul picks up two aspects of 1:5 ("our gospel came to you not simply with words . . . . You know how we lived among you for your sake") for elaboration. For "you" he uses an emphatic Greek pronoun, aujtoiv ( autoi ), to draw attention to the fact that the Thessalonians' personal experience confirms what he is about to say. The effect might be paraphrased, "You of all people know . . . ." The term translated "visit" (ei[sodo" , eisodos ) is the same term translated "reception" in 1:9. The difference in translation reflects the different focus of each text: in the earlier case Paul was focusing especially on the response to his work in Thessalonica, while here he focuses on his own behavior. But the repetition of the Greek term helps to tie the two sections together smoothly. Furthermore, because as the context will develop, Paul will contrast his "visit" with the typical behavior of professional orators of his time, it is likely that he uses eisodos as "quasi-technical term" for his professional conduct.

was not a failure.

"Failure" translates the Greek term kenov" ( kenos ), which indicates something empty of importance or significance. The point that Paul makes is not so much that his work was a success in terms of making converts or establishing a church, though such was in fact the case. Instead, he will emphasize that his manner of life demonstrated an authentic devotion to God. Therefore, the gospel that he proclaimed was not like other, here-today-and-gone-tomorrow religious or philosophical messages; it reflected genuine approval from God, a message not with words alone but also with power (1:5). Because that approval will yield the result described in 1:10 - deliverance from God's wrath at Christ's coming - Paul's work is not vain but full of the most weighty significance for eternity (cf. 3:5). This significance is stressed with the perfect-tense verb gevgonen ( gegonen , "was"), which points to the ongoing effect of Paul's work.

2:2 We had previously suffered and been insulted in Philippi, as you know,

The experiences that Paul recounts from Philippi, the site of his preaching just before his arrival in Thessalonica, are reflected in Acts 16:11-40. The two terms propavscw (propaschô , "suffer previously") and uJbrivzw (hybrizô , "insult") summarize aptly Luke's account of those experiences, which involved not only beating and imprisonment (Acts 16:22-23) but also ethnic insults (Acts 16:20) and affronts to Paul's status as a Roman citizen (Acts 16:37).

but with the help of our God we dared to tell you his gospel in spite of strong opposition.

These experiences help to make Paul's point in two ways. Implicitly his willingness to suffer for the message that he preaches demonstrates his sincerity. Explicitly his boldness in continuing to preach in the face of similar opposition in Thessalonica (Acts 17:5-9) demonstrates God's power at work in him to proclaim God's genuine good news. Paul emphasizes that God was active in his Thessalonian ministry: the phrase "with the help of our God we dared" translates a Greek phrase that could more literally be rendered "we were made bold by God," and "his gospel" is literally "the gospel of God." Ironically, then, the opposition that Paul faced served to underline the genuinely divine power of his message all the more.

2:3 For the appeal that we make

Insincerity would not endure the kind of treatment that Paul received in Philippi and Thessalonica. The readers can therefore be reminded of what they have believed from the beginning - that Paul's message comes from pure motives. The term translated "appeal," paravklhsi" (paraklçsis ), suggests a message that will make demands on the lives of the audience; it was used in the first century to refer to both religious messages and secular ones. This term fits nicely with Paul's point: in contrast to others who might have made demands on the Thessalonians for their own gain, the demands of his message spring from the truth.

does not spring from error or impure motives, nor are we trying to trick you.

Paul combines three terms to emphasize this contrast, expressing the range of falsehood which many of the readers might have experienced from others who claimed to have a message for them. "Error" translates the Greek plavnh (planç), which implies the misleading of people. Originally derived from a verb which had the literal meaning "to cause to wander from the path," the metaphor in this word was long forgotten in Paul's time, the metaphorical sense having become the ordinary sense of the word. "Impure motives" translates ajkaqarsiva ( akatharsia ), literally "uncleanness," here reflecting the unclean heart of the preacher or teacher who seeks to deceive. Though this term often refers to sexual immorality, the context here suggests a broader reference. "Trickery" renders dovlo" nicely: this term implies the deliberate use of deceptive methods. What is significant about the terms, however, is not so much their individual meanings as the fact that Paul uses all of them to indicate that his behavior was free of dishonesty of any kind. This contrast shows that Paul is different from other, less honest religious and philosophical teachers and provides an example of the kind of life which his converts should lead.

2:4 On the contrary, we speak as men approved by God to be entrusted with the gospel.

The conjunction ajllav ( alla ), here translated "on the contrary," marks a distinct contrast with what has preceded. Emphasizing that God has initiated his ministry, Paul begins the first sentence here with the statement of God's endorsement, literally, "As we have been approved by God to be entrusted with the gospel, so we speak." The dramatic appearance of the Lord Jesus to Paul on the Damascus road and the events that immediately followed it, including Paul's call as an apostle (cf. Acts 9:15; 22:15, 21; 26:16-19), are what established for him his confidence that God had indeed entrusted him with the gospel. He is therefore compelled to the highest level of integrity in his ministry.

We are not trying to please men but God, who tests our hearts.

Having been called by God, he seeks to please him alone, unlike others who may seek the approval of their human audience for their own gain. Certainly the kind of opposition that Paul faced in Thessalonica would demonstrate that he did not seek to please people! And knowing that what is hidden to other people is not hidden to God, Paul purges his heart of the kind of deception catalogued in v. 3. If he had tried to deceive others, he would show by his actions that he did not truly believe that God could really know his true, inner self.

Paul uses a word play to underline the connection between his call and his behavior, using the same verb twice in this verse. The verb dokimavzw (dokimazô) can mean either to test in order to determine whether something is genuine or to accept something as having passed the test, that is, to approve. Paul uses the second sense to say that God has "approved" of him in his apostolic ministry (dedokimavsmeqa, dedokimasmetha ), and then the first meaning to indicate that God "tests" his heart (dokimavzonti, dokimazonti ). The first instance is in the Greek perfect tense, suggesting that God's approval is an action completed with a continuing effect, clearly referring to Paul's apostolic call noted above. The second is in the present tense, indicating a continuing action - God's ongoing examination of Paul's motives. Thus, Paul's confidence that God has "approved" of him as an apostle does not place him beyond scrutiny; instead, because of his call he is deeply conscious that God continually "proves" the content of his inner being. But this is not a perspective that belongs to apostles only; in 4:1 Paul will remind the readers that every Christian's objective is to please God continually.

2:5 You know we never used flattery,

"Flattery" as a persuasive method was well established among those who were trained in Greek rhetoric and might have been expected from an itinerant preacher like Paul. But because Paul sought to please God rather than other people, he refused to use praise to appeal to others' vanity. His confidence in his integrity on this point is sufficient that he appeals directly to the readers' knowledge of his behavior.

nor did we put on a mask to cover up greed - God is our witness.

Likewise, Paul did not misrepresent himself for material gain, a point which he will underline later in the letter as he recounts his labor to support himself (2:9). "Greed" here is pleonexiva ( pleonexia ), literally a desire for more - either more than one needs or more than others have. The NIV's "put on a mask" renders the Greek provfasi" ( prophasis ), actually a less metaphorical expression meaning either or "pretext" or "motive." The latter meaning is probably more consistent with this context; in this case the sense would be "nor did we act with a motive of greed." The point in either case is clear, however: Paul's actions in Thessalonica were not a way to disguise his grasping for material gain. And so, confident in God's ability to know the heart as in v. 4, Paul appeals to God's witness to corroborate what he says.

2:6 We were not looking for praise from men, not from you or anyone else.

Though the language shifts here somewhat from v. 4, the point of that verse is largely repeated here. Seeking either to be praised by humans or to please humans both reflect the same perspective which Paul rejects. As his ministry has begun with God's call and continues under God's scrutiny, he does not seek the human praise which might motivate others. Though that praise might still come from his converts or from others who would be impressed by Paul's manner or the success of his efforts, it is not what he pursues. Paul's indifference toward human praise also lies behind his later discussion in 1 Cor 1:18-2:5, where he indicates that he refuses to follow the standards of "wisdom" expected by Greek culture so that the gospel will not be obscured. Probably because he is not at this time under the attack which he later experienced from some in Corinth, in this passage Paul's stance is less defensive than in 1 Corinthians: he appeals simply and directly to his selfless behavior as the Thessalonians will remember it.

As apostles of Christ we could have been a burden to you,

There is some difference of opinion as to whether this clause should be taken as the conclusion of the sentence beginning in v. 5 (KJV, RV, ASV, RSV, NASB, TEV, NRSV, UBSGNT ) or as the introduction to the sentence of v. 7 (NIV). In favor of linking it to the earlier material is the fact that it is a circumstantial participial phrase parallel to the one in the first part of v. 6, where the conjunction ou[te ( oute , "neither") anticipates another item in the series. In addition, the fact that the next clause ("but we were gentle with you") begins with the conjunction ajllav ( alla , "but, however") favors the rendering that begins a new sentence at that point. In this case the sense is concessive: "We were not looking for praise from men, not from you or anyone else, although as apostles of Christ we could have been a burden." The NIV has opted to see the conjunction as indicating a contrast between the main clause beginning in v. 7 and the participle in v. 6, an unusual though not entirely impossible construction. Though there is probably more to favor the rendering of the other versions, the larger point is not significantly changed with the punctuation of the NIV.

And that larger point is a further elaboration of Paul's integrity. His status as an apostle was derived from the status of the Christ who called him. The Greek ajpovstolo" ( apostolos ) indicates a messenger or spokesman who derives authority from the one who sends him with the message. On the basis of that authority, Paul could have expected a variety of benefits from those to whom he preached - the praise of those to whom he preached, as mentioned previously, but especially the right to be supported financially, as he elaborated in 1 Cor 9. Most itinerant philosophers and religious teachers in Paul's time supported themselves either through fees which they charged or through the patronage of wealthy people. This practice, however, created the appearance, if not the reality, that the teacher's obligation to those who supported him would compel him to compromise the truth.

The point that Paul makes in 1 Cor 9 is that he willingly surrenders his rights for the sake of winning converts to the gospel. Implicitly he makes the same point here: to avoid any suggestion of greed or other self-seeking, he voluntarily relinquished his rights to money or prominence in order to benefit those to whom he preached. But explicitly he stresses another aspect of this situation: he did not want his financial support to be a "burden," literally a heavy weight (bavro", baros ), to the Thessalonians (cf. 2 Cor 11:9). Perhaps reflected here is the general poverty of the Macedonian Christians which Paul recounts in 2 Cor 8:2, though Paul also refused to take money from those to whom he was preaching in other cities (cf. 2 Cor 12:14-18).

The plural "apostles" in this verse has caused some discussion as to whether Paul included Silvanus and Timothy as apostles. Clearly the plural could naturally refer to them. Could Paul have used the word apostle to refer to them? In its less restrictive sense, the term could be used to refer to someone sent out as a missionary with a divine commission; such may be the case here. Paul does occasionally use the term "apostle" to refer to persons other than "the twelve" and himself (1 Cor 15:7; 2 Cor 8:23; Rom 16:7; Phil 2:25; cf. Acts 14:4, 14). But more commonly in the New Testament "apostle" was used as a technical term to refer to the twelve apostles appointed by Jesus, perhaps to others who saw the risen Lord and were commissioned by him (including Barnabas and Silvanus?), and to Paul, the "one abnormally born" (1 Cor 15:8). Because Paul habitually uses the first person plural "we" throughout 1 Thessalonians to refer primarily to himself, it is likely that he uses the plural here for consistency, referring only to himself as an apostle. But regardless of the specific sense and reference here, the larger issue of apostolic authority and uniqueness in Paul's letters is clear. The fact that Paul goes to great lengths elsewhere to insist on his own distinct authority as an apostle, to equate his authority with that of others like Peter, and to distinguish that authority from the claims of rivals demonstrates that the term cannot be reduced to mean merely "missionary" or "church planter" when it is used in the narrow, technical sense. Significantly, Paul referred to himself as the one to whom the Lord appeared "last of all" (1 Cor 15:8). Hence, as the last to have "seen the Lord" (1 Cor 9:1), he had apostolic authority which none who came later could claim.

2. Paul's Activity (2:7-12)

⁷ but we were gentle among you, like a mother caring for her little children. ⁸ We loved you so much that we were delighted to share with you not only the gospel of God but our lives as well, because you had become so dear to us. ⁹ Surely you remember, brothers, our toil and hardship; we worked night and day in order not to be a burden to anyone while we preached the gospel of God to you.

¹⁰ You are witnesses, and so is God, of how holy, righteous and blameless we were among you who believed. ¹¹ For you know that we dealt with each of you as a father deals with his own children, ¹² encouraging, comforting and urging you to live lives worthy of God, who calls you into his kingdom and glory.

2:7 but we were gentle among you,

A difficult textual variant occurs in this verse. The word translated "gentle" (h[pioi, çpioi) appears in a number of early manuscripts as "infants" (nhvpioi, nçpioi). Deciding which reading is more likely the original is difficult for several reasons. Because the preceding word ends with the Greek letter nu , a copyist with the original nçpioi could have inadvertently left out the second nu , especially since in early manuscripts no spaces were left between words. However, the nu could also have been inadvertently doubled to alter an original çpioi. Clearly, "gentle" makes for a more consistent sense in context, and because it was widely used to describe an ideal philosopher, Paul may have deliberately chosen the term here. But the jarring mixed metaphor produced by "infants" is just the kind of thing that one finds elsewhere in Paul's letters (e.g., Gal 4:19, where both Paul and the Galatians are figuratively giving birth).

Since it is usually assumed that scribes corrected the text to make it easier rather than harder to understand, textual scholarship usually favors the more difficult reading, in this case "infants." And the best manuscripts tend to favor this reading also. On the other hand, many regard "infants" as simply too difficult to be likely here, noting especially that "gentle" contrasts nicely with the arrogance mentioned in v. 6. Nevertheless, since in the preceding phrase Paul has mentioned ajpovstoloi ( apostoloi , "apostles"), the contrast in sense with nçpioi may have provided the motivation for this otherwise difficult word. If this reading is indeed correct, then Paul's contrast is sharp: instead of behaving as important apostles, he and his associates were like tiny infants.

The general sense of Paul's expression is the same no matter which reading is the original. Paul's humble behavior as a missionary is a reflection of the grace that he preaches. As an apostle, Paul could demand the honor due his office. But because he has standing as an apostle only because of God's grace, humility - either like an infant's (cf. Mark 10:15) or expressed in gentleness - is the rule for him. In fact, the entire gospel message, based on Christ's love (2 Cor 5:14) and self-sacrificial humility (Phil 2:6-11), compels such behavior.

like a mother caring for her little children.

Therefore, instead of seeking his own benefit, Paul sought to nurture and protect his converts. He compares himself to a trofov" ( trophos ), a term which could be used either for a nursemaid who substituted for a mother or for the mother herself. "Caring for" translates qavlpw (thalpô), a term which literally meant "to warm" but was used as a figure of speech to indicate sustaining, watchful care (cf. Eph 5:29). Such love will later in the letter be the model for the readers' own behavior toward each other (1 Thess 3:12), motivated as it is by the same gospel.

2:8 We loved you so much that we were delighted to share with you not only the gospel of God but our lives as well, because you had become so dear to us.

Because the gospel is the message of God's love, Paul is compelled to give to his hearers much more than just the message itself, for to do less would put the messenger's behavior at odds with the message. Paul begins this statement by describing his feeling toward the Thessalonians ("loved") with the verb oJmeivromai ( homeiromai ). This word is unusual, found only here in the New Testament. There is evidence that it belonged to the dialect of Cilicia, Paul's home region. If so, then it probably indicates Paul's deep feeling for the Thessalonians, feelings grounded in the relationship they shared as Christians. Another alternative is that the word is related to the cult of Dionysus in Thessalonica, in which case Paul borrows it to imply that genuine affection of this kind is found only through the gospel. The Thessalonians became "dear" or "beloved" (ajgaphtov", agapçtos) to Paul because as Christians they were "beloved" of God (1:4). Thus, the sharing of his life is not merely a necessity of the gospel but something pleasing to Paul, motivated by the bond between him and his brothers and sisters in Christ. The message of God's love in the gospel is so much a part of his life that sharing his life comes naturally.

2:9 Surely you remember, brothers, our toil and hardship;

The sharing of his life which Paul mentions in the previous verse is no mere abstraction. It took shape as he gave his time and energy. Here Paul alludes to his practice of supporting himself so that he could preach without placing financial demands on his audience. As he explained later in 1 Corinthians 9:1-18, he willingly surrendered his right to such support because receiving money for preaching had the potential to hinder the gospel. His work, of course, was making tents, evidently something that he did not only in Corinth, as Acts 18:1-3 relates, but in many other cities where he preached, including Thessalonica. Though certainly an honest occupation, as manual labor tentmaking was not socially prominent in the Hellenistic world. As a religious teacher, therefore, Paul took a voluntary step down the social ladder by engaging in such work.

The extent of Paul's labor is evident here in the terms he uses. The two terms for work, kovpo" ( kopos ) and movcqo" ( mochthos ), are paired together also in 2 Thess 3:8 and 2 Cor 11:27, in each case recounting Paul's own work in connection with the gospel. Both terms imply demanding, tiring work, and the combination emphasizes the idea.

we worked night and day in order not to be a burden to anyone while we preached the gospel of God to you.

Both here and in 2 Thess 3:8 Paul speaks of such labor "night and day"; similarly in 2 Cor 11:27 he speaks of going without sleep. We can probably conclude that Paul worked at his trade during the day and perhaps before sunrise or after sunset as well, undoubtedly sharing the gospel with those who did business with him, and spent other daylight and evening hours preaching and teaching (cf. 1:3). As in v. 6b, Paul's motive for this exertion is his relationship to the Thessalonian Christians: he wanted to relieve them of any burden they might take on to support him.

This labor is connected directly to the preaching of the gospel, which is grammatically the most prominent idea in the verse. The verb translated "preached" here is khruvssw (kçrussô), a term borrowed from the secular sphere where it was used for the proclamation of an official message from a ruler or other person of power. Because of that association, the term implies some dignity for the person doing the proclaiming. Thus, the term stands in contrast with Paul's description of his labor, since one with so important a role as a herald of the gospel of God would probably not be expected to support himself by manual labor, especially since artisans like tentmakers often earned barely enough to survive and were regarded as little better than slaves among many in the higher social classes. However, in light of what that gospel is, Paul's self-support is perfectly logical; it embodied the humble self-sacrifice of Christ and removed an obstacle to the acceptance of the gospel. The good news of what God has done in Christ had transformed the entire network of society and its expectations for Paul.

This reminder of Paul's manner of life among the Thessalonians further reinforces his own sincerity, which in turn will strengthen the Thessalonians' confidence in the gospel which Paul preached. In addition, it serves as an example of the kind of life which they themselves will be exhorted to lead (4:11; 2 Thess 3:8). Paul is not the only one whose life is to be transformed by the gospel!

2:10 You are witnesses, and so is God,

Repeatedly since v. 1 Paul has appealed directly to the Thessalonians' knowledge of his behavior: "you know" recurs almost like a refrain in this section (vv. 1, 2, 5, 11), and in v. 9 Paul calls on the readers to "remember." Here we see the climax of that reiterated appeal, as Paul calls on the readers to serve as witnesses. The concept that two or three witnesses were needed to establish the truth of a charge (Deut 17:6; 19:15; cf. 2 Cor 13:1; 1 Tim 5:19) probably has influenced Paul's rhetoric here. He appeals to the readers and to God himself (cf. Rom 1:9) as multiple, reliable witnesses that everything he has said to this about his behavior is true. The punctuation of the NIV in this verse reflects the Greek sentence structure. First Paul declares that the readers are witnesses; then, emphasizing again that he lives as he does to please God, he adds God's testimony to theirs. This appeal brings to a rousing close Paul's description of his behavior, emphasizing that its truthfulness cannot be doubted.

of how holy, righteous and blameless we were

As he has elsewhere, Paul lists off several terms to summarize his behavior. "Holy" is o{siw" (hosiôs), which would suggest a proper respect for the deity. "Righteous" is dikaivw" (dikaiôs), indicating adherence to the requirements of the law and justice; following "holy" it probably indicates adherence to human law. "Blameless" is ajmevmptw" ( amemptôs), a word which occurs in the New Testament only twice, both in 1 Thessalonians (cf. 5:23); the related form a[mempto" ( amemptos ) occurs once in 1 Thessalonians (cf. 3:13) and four times in other books. While the term would not for Paul imply absolute moral perfection in his behavior in Thessalonica (cf. Rom 3:10, 23; 7:14-25), it does indicate a serious assertion that his conduct would cause him no shame before either human or divine witnesses. Taken together, these three terms underscore Paul's unimpeachable integrity in all aspects of his life. Such is the same integrity which Paul prays will belong to the Thessalonians through God's power (2:12; 3:13; 5:23).

among you who believed.

"You who believed" could be more awkwardly but accurately translated, "you who are believers," since the present participle pisteuvousin ( pisteuousin ) emphasizes continuing action. This expression suggests that Paul's "witnesses" are already giving their testimony about him through their continuing faith in Jesus Christ as a result of his preaching. It also provides the basis for the fatherly concern of v. 11 and for the encouragement to righteous living in v. 12 - both are consequences of genuine belief in Christ.

2:11 For you know that we dealt with each of you as a father deals with his own children,

Again Paul reminds the readers of what they "know," and again he uses the image of a nurturing parent (cf. v. 7) to evoke his relationship with the readers. And again, he uses emphatic terms to underline the concepts. As a father, Paul has not played favorites; his care has extended to "each one" of the Thessalonian Christians. The emphatic possessive eJautou' ( heautou , "his own") stresses further this precious bond between Paul and these believers, his genuine children because of their faith in Jesus Christ. In the Greek text this verse is grammatically subordinate to "how holy, righteous and blameless we were" in v. 10; thus, this verse continues and elaborates on the description there.

2:12 encouraging, comforting and urging you

Paul's fatherly actions focus particularly on the transformation of his spiritual children's conduct, described here with another series of terms, again a grammatically subordinate continuation of v. 10. In v. 3 Paul had referred to the basis of his "appeal," (paravklhsi", paraklçsis); here he uses a related verb, parakalevw (parakaleô, "encourage") with a similar meaning. This term is frequent in Paul's letters, occurring over fifty times, including ten in 1 and 2 Thessalonians. Here it indicates encouragement toward a particular objective, namely godly living. "Appealing" "exhorting" or "urging" are fitting alternate translations in this context. "Comforting" is from paramuqevomai ( paramytheomai ), a word similar in meaning to parakaleô but stressing more particularly the friendly and consoling nature of Paul's encouragement. "Urging" translates martuvromai ( martyromai ), a term which implies a strong emphasis or insistence. As a word related to "witnesses" (mavrture", martyres ) in v. 10, this term provides a fitting stylistic touch to round out a statement that began with a cognate expression.

to live lives worthy of God,

The goal of this exhortation is a life lived in consistent response to God's initiative in salvation. "To live" is from peripatevw ( peripateô), literally meaning "to walk," a common way in Greek influenced by Hebrew to express the manner of one's life or one's behavior. Paul speaks of walking "in a manner worthy" elsewhere (Eph 4:1; Phil 1:27; Col 1:10), in each case calling the readers to put into practice the reality of what Christ has done in their lives. In this way the expression for Paul never suggests an attempt to earn salvation by proving to be "good enough" for it. The stress is the opposite: the worthiness consists entirely in responding to salvation already received by practicing outwardly the blessings which one has received inwardly.

who calls you into his kingdom and glory.

Normally Paul speaks of the "call" of God in the aorist tense, referring to the initial call of God issued in the preaching of the gospel. Here, however, the verb is in the present tense, implying continuing action. The most likely sense of the term here, then, is God's ongoing call of his people to their final objective at the return of Christ. So Paul's emphasis is on his exhortation that their behavior in the present is to be conformed to what they will receive in the future.

This future Paul refers to as God's "kingdom and glory." "Kingdom" is an especially important term in the theology of the New Testament. Prominent in the preaching of John the Baptist and especially of Jesus, the Kingdom of God refers to the extension of God's reign or rule over all humanity. In essence, it is the fulfillment of God's promise in the Old Testament to reverse the effects of human sin by bringing salvation and judgment and restoring the world to its original, ideal state. In Jesus' teaching the kingdom was both a present or nearly present reality (e.g., Luke 11:25) but something that was also yet to come in the future (e.g., Matt 6:10). In other words, God's promise was already fulfilled as Jesus appeared and especially as he arose from the dead, but the completion and fullness of that promise awaits Christ's return. This is precisely Paul's usage of the term as well. For Christians the kingdom of God is already a reality that affects their behavior (Rom 14:17; 1 Cor 4:20). On the other hand, it is also, as in this passage, something yet to be experienced: God is still in the process of calling believers into it (cf. 2 Thess 1:5; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Col 3:24). Likewise, glory - the manifestation of God's grandeur, majesty and power as he is active in creation and his people - is for Paul something that is already a part of the present experience of Christians as in Christ God has fulfilled the promise of the old covenant to reveal his glory to all the world (2 Cor 3:6-18; Hab 2:14). Yet that glory is also yet to be revealed in its fullness at Christ's return (cf. Col 1:27; 3:4). By using these terms as the future objectives of God's ongoing call here, Paul concludes this section, as he did in 1:10, with a reference to the return of Christ, preparing again for the crucial discussion of eschatology in 4:13-5:11.

B. THE THESSALONIANS' ENDURANCE

OF PERSECUTION (2:13-16)

Having recounted his own actions in Thessalonica, Paul returns his focus to the lives of the Thessalonian Christians themselves. The genuineness of his own life, as demonstrated by his behavior in preaching the gospel in Thessalonica, can now be seen in the lives of his converts, the readers of the epistle. Having previously offered thanksgiving for the Thessalonians' faithful labor for the Lord (1:2ff), Paul now offers specific thanksgiving for their endurance of persecution, coupled with a vigorous condemnation of the persecutors.

These verses have generated considerable controversy in critical scholarship because of what they have been taken to indicate about the relationship between Christians and Jews. Along with certain other texts in the New Testament, this text has been understood by many Christians to condemn the Jewish nation as a whole for the crucifixion of Jesus. The consequent notion that the Jewish people are a "deicide race" has been used at several points in history to justify all kinds of repression and violence against Jews living in predominantly Christian areas. Some modern scholars, finding such antisemitism to be morally repugnant, have sought to marginalize the significance of these verses for Christians. Some have gone so far as to assert that this text and others like it should be altered or excluded from modern Bibles to eliminate the offense of antisemitism.

Others have noted that this text is difficult to square with Paul's remarks about Israel in Rom 11:25-27 and that it contains certain linguistic peculiarities. Arguing that because of these factors this text could not have been composed by Paul, these scholars propose that the text is a post-Pauline scribal insertion and not an authentic part of the epistle. Thus, the antisemitism of the text is a reflection of the views of a later scribe, not of Paul himself.

Several observations about these controversial points need to be made here. The first concerns the real object of condemnation in these verses. If, as many have assumed, these verses sentence all Jews to eternal punishment for the crucifixion of Jesus, then something which can fairly be termed antisemitism is probably to be found here. But several factors, discussed in the comments below, indicate that the word "Jews" in v. 14 refers not to the Jewish people as a whole but to the specific residents of Judea who instigated the death of Jesus and the persecution of Christians in Jerusalem. What the text affirms, then, is not the condemnation of all Jews but of those who have opposed the saving actions of God by crucifying Jesus and persecuting his followers. This perspective is thus entirely consistent with Paul's statement about the salvation of "all Israel" in Rom 11:25-27, a salvation which is based on repentance and faith in Jesus.

Secondly, the flow of the context is entirely coherent when these verses are included. After discussing his previous contact with the readers (2:1-12), Paul then reflects on their recent circumstances (vv. 13-16) to explain the basis for his desire to revisit Thessalonica (vv. 17-20). Indeed, the emphatic first-person pronoun "we also" (hJmei'", hçmeis) in v. 17 is best explained if Paul is here resuming a discussion of his experiences after having shifted briefly to the experiences of the readers in vv. 13-16.

Thirdly, although the complex linguistic issues in these verses cannot be taken up in detail, some observations are in order. Careful analysis of the language of this text indicates that though the entire text is consistent with Paul's style elsewhere, vv. 15-16 nevertheless contain several features unusual for Paul. These are best explained if, as Paul appears to have done elsewhere, he has here inserted into his letter a quotation of an early Christian hymn or traditional saying (cf. Rom 1:1-4; Phil 2:6-11). The frequency with which early Christians met persecution certainly makes it likely that they composed and repeated hymns or proverbs in response to their suffering, as did the Hebrew Psalmists (e.g., Ps 137), in which they expressed their confidence in God's final punishment of their persecutors.

Formally the text constitutes a renewed thanksgiving similar to the one which begins the epistle (1:2ff). As he did earlier, Paul uses the thanksgiving section, common to letters in his era, as a means of announcing the letter's major themes. This renewal of the thanksgiving gives opportunity to expand upon earlier themes in a more specific way.

Previously (1:2-10), Paul had given thanks for the Thessalonians' genuine reception of the gospel as displayed in their behavior. The same themes are sounded here, but the focus on their behavior is narrowed to their endurance of persecution. This, Paul says, indicates the genuineness of their faith, since their experience of suffering is the same as that of the very first Christians in Jerusalem, the Old Testament prophets, Paul, and even the Lord Jesus himself. By aligning the experience of the Thessalonians with that of God's people in the present and the past, Paul counters any fears that the Thessalonians might have had concerning the meaning of their suffering. For those who mistakenly understood that becoming a Christian meant that suffering would vanish and the end-time blessings of God would be experienced immediately in their fullness, Paul insists that until the Lord's return, Christians will be persecuted for their faith. Indeed, such an experience does not indicate that the promises of the gospel are untrue or that the sufferer does not actually belong to the Lord. Rather, persecution is a sign of the genuineness of one's faith, for it is the common experience of God's people at all times, including the Lord Jesus himself. Hence, Paul can offer thanks for the Thessalonians' suffering because it is another sign that they have truly received the genuine word of God.

But Paul's point is not that the suffering of Christians will never end. This section closes with a solemn pronouncement that the persecutors will be judged for their stubborn opposition to the gospel. As he did at the close of the first thanksgiving (1:10) and of the section preceding this one (2:12), so here Paul concludes this section with a statement about the consummation of God's work at Christ's return. Having spoken before of the Christians' deliverance from God's wrath, Paul here reminds the readers that God's wrath is imminent for those who oppose his gospel and his people. For the Thessalonian Christians that statement serves as a reminder that they can look forward not only to the end of their suffering but also to their vindication before their enemies when the Lord returns.

1. Their Genuine Reception of the Word (2:13)

¹³ And we also thank God continually because, when you received the word of God, which you heard from us, you accepted it not as the word of men, but as it actually is, the word of God, which is at work in you who believe.

2:13 And we also thank God continually

The Greek text of the verse begins with the expression kaiΙ diaΙ tou'to ( kai dia touto ; "and because of this"). For the sake of clarity the NIV translators omitted this phrase, understanding it simply as a duplicate of the clause at the end of the verse ("because, when you received . . ."). But the preposition diav ( dia ) in this phrase is unlikely to have precisely the same force as the conjunction o{ti ( hoti , "because") at the end of the verse. The preposition is used to indicate not so much what Paul gave thanks for, namely the Thessalonians' genuine reception of the gospel mentioned later, but the reason or stimulus which impels Paul's giving of thanks. This reason is to be found in the preceding context, where Paul sets forth the purity of his own motives and actions in declaring the true word of God. So here Paul indicates that he offers thanks for the Thessalonians' faith in Jesus because, as he indicated earlier, to produce such faith is the focus of his life and ministry.

As in 1:2-3 Paul stresses that his thanksgiving for the Thessalonians is continual. By repeating here a statement of thanksgiving, Paul underlines his concern for the Thessalonian church despite his untimely absence. Though forced to leave and unable to return, Paul wants to assure the congregation of his ongoing commitment to their progress as Christians. Paul uses the emphatic pronoun hJmei'" (hçmeis) in the subject of this clause, which probably serves to stress this point further: we ourselves [though not with you] give thanks [for your faith]. The Thessalonians should therefore ignore any doubts about Paul, such as that his absence indicated indifference to the their welfare.

because, when you received the word of God, which you heard from us, you accepted it not as the word of men, but as it actually is, the word of God, which is at work in you who believe.

The term translated as "received," paralambavnw ( paralambanô), is one that Paul uses elsewhere in the Thessalonian epistles (1 Thess 4:1; 2 Thess 3:6) as well as in his other epistles (1 Cor 11:23; 15:1, 3; Gal 1:9; Phil 4:9; Col 2:6) for the reception of Christian oral teaching. This verb, often coupled with the complementary term paradivdwmi (paradidômi; "deliver"), was commonly used for the transmission of a stable body of oral teaching, such as the legal traditions of Jewish rabbis. Paul used this nomenclature to refer to his own preaching and teaching, thereby stressing that his message came from an authoritative source - apostles, like himself, chosen by the Lord and witnesses of his resurrection - and was consistent, the same teaching delivered in all places and by all the apostles. It is the original gospel message, without adulteration; consequently it can indeed be regarded, as he indicates here, as the word of God, not merely a message with human origin (cf. 1:5; Gal 1:12).

The Thessalonian Christians were not mistaken, then, in accepting (devcomai [ dechomai ], signifying beyond paralambanô their receiving of the gospel with faith) the gospel as God's word, for, Paul asserts, that is what it actually is. Paul emphasizes this point by repetition: the two occurrences of the phrase "the word of God" in the NIV represent a repeated phrase in the Greek text. That it is the divine word is further indicated by what it does: it is continually at work in those who are believing, producing the qualities and behaviors which Paul mentioned in the first thanksgiving section (1:3), especially the "endurance inspired by hope" in the face of the persecution described in the following verse.

In Galatians Paul deals at length with those who argued that his message was merely his own and not God's (Gal 1:10-2:21), and similar issues arise in the Corinthian epistles as well (1 Cor 1:18-2:16; 2 Cor 11:1-12:21). Here his insistence on his faithful transmission of the gospel and on its divine origin seem not so much to answer the objections of critics as to reassure the readers whose suffering has caused them to doubt the truth of their belief. Lest they conclude that their suffering means that their faith is false, Paul reminds them of their initial response of faith to the gospel and of what the gospel has produced in their lives since. This provides the basis for his reflection on their persecution in the verses following.

2. Their Imitation of the Judean Christians (2:14)

¹⁴ For you, brothers, became imitators of God's churches in Judea, which are in Christ Jesus: You suffered from your own countrymen the same things those churches suffered from the Jews,

2:14 For you, brothers, became imitators of God's churches in Judea, which are in Christ Jesus:

Once again Paul uses the emphatic personal pronoun, this time to refer to the Thessalonians (uJmei'", humeis , "you"). Here the emphasis serves to shift the focus from Paul to the Thessalonian Christians. The effect of the gospel can be seen in their endurance of persecution, an experience which they share with the original churches in Judea. The reference to the Thessalonians as "imitators" of the Judean churches parallels the earlier remark in 1:6, where Paul himself was the one imitated. There the imitation was direct: in receiving the gospel the Thessalonians did indeed follow the example they saw in Paul. Here the expression may be used more loosely, simply indicating the common experience of both groups of Christians. However, the fact that Paul refers so briefly to the persecution of Christians in Judea could indicate that the Thessalonians had heard accounts of the Judean churches from Paul and his associates and so could be said to "imitate" consciously their example in suffering. Apparently something much like the early chapters of Acts formed part of Paul's instruction of his converts - and may have provided source material for Luke's later composition of those chapters.

The basis of the Thessalonians' "imitation" of their Judean brothers and sisters is their common identity "in Christ Jesus." This common and important Pauline phrase is the last in the string of words which identifies the "churches" and so has a position of importance for what follows. It is the fact that both the Judean and the Thessalonian Christians are "in Christ" that explains their persecution. Their unity in Christ means that they will suffer as did the Lord to whom they belong (v. 15). Consequently, far from causing them to doubt the gospel, persecution should affirm for the readers that they truly belong to the Lord.

You suffered from your own countrymen the same things those churches suffered from the Jews,

It has been widely assumed that Paul compares the Thessalonians' persecution to the earlier Judean persecution because in both cases the Christians were persecuted by Jews. However, the phrase "in Judea," a geographical expression rather than an ethnic one, indicates that the point of comparison is not that both are persecuted by Jews but that both are persecuted by the people in their own regions. Thus, "countrymen" refers to others living in Thessalonica, whether Jews or Gentiles; in fact, the term would be most unusual if in fact it referred to Jews alone as "countrymen" of a church that included many Gentiles (see comments on 1:9 above). The expression is therefore consistent with the portrayal in Acts of one phase of the Thessalonian persecution, where Jewish opponents enlist a mob of rabble from the marketplace to riot against the Christians (Acts 17:5). The same observation applies to the word translated "the Jews" (=Iouda'ioi, Ioudaioi ). Though "Jews" in a modern context refers most commonly to the people of a particular religious and ethnic group, the Greek term in the first century indicated first of all the people from a particular place, namely Judeans. Since that geographical orientation is primary in the context, it should be understood as Paul's intention for the term here. Thus, it signifies not all "Jews" everywhere but those in Judea in particular who are said to have persecuted Christians.

Furthermore, it is important to note that both the persecutors and those persecuted in Judea were ethnic Jews. Paul in no way ignores that point; instead, he uses the general expression "the Jews/Judeans" as such terms were commonly used by Greek writers to refer to a specific group of such people understood from the context. Josephus, for example, employs the word to designate specifically those Jews who fought against Rome in the rebellion of AD 66-70, even in contexts where they are distinguished from other Jews who had no part in the uprising (e.g., Jewish Wars 2.466; 5.109-10; 6.71-79, 251-53). The implication of all this is that in these verses Paul does not condemn Jews generally but those who have opposed the saving work of God by rejecting Jesus and the prophets, persecuting Christians, and hindering the gospel. For Paul, as for the other New Testament writers, salvation for the Jew as well as for the Gentile is based on the response of faith to the gospel of Jesus (Rom 1:16).

3. The Continuity of Persecution Age to Age (2:15-16)

¹⁵ who killed the Lord Jesus and the prophets and also drove us out. They displease God and are hostile to all men ¹⁶ in their effort to keep us from speaking to the Gentiles so that they may be saved. In this way they always heap up their sins to the limit. The wrath of God has come upon them at last. ^a

^a 16 Or them fully

2:15 who killed the Lord Jesus and the prophets and also drove us out.

The series of statements in vv. 15-16 contain a number of unusual features: the language is rhythmic, the structure is parallel, certain expressions are similar to ones found in the synoptic Gospels (Matt 23:29-38; 24:2b; Luke 11:49-50), and other expressions are not typical of Paul ("killed the Lord Jesus," "drove out"). Taken together, these may indicate that Paul has here incorporated a well known Christian hymn or some other poetic tradition in circulation among the churches. If this is indeed the case, then the quotation would serve to remind the readers that the proper perspective on their persecution could be found in teachings which they had already "received" (v. 13).

The ascription here of responsibility for Jesus' death to Jews reflects the same perspective as the Gospels, all of which indicate that Jesus was crucified at the instigation of the Sanhedrin leadership and at the demand of a Jewish crowd before Pilate. It is nevertheless significant that none of the Gospels suggest that all Jews should be held responsible for Jesus' death. In Acts, the accusation is made directly ("this Jesus, whom you crucified," Acts 2:36; cf. 2:23; 3:13-15, 17; 4:10, 27; 5:30; 7:52; 10:39), but only to or about those Jews actually associated with Jerusalem at the time of Jesus' death (cf. Acts 13:27-29). Furthermore, just as Acts shows that the Sanhedrin leadership followed their actions against Jesus with persecution of Christians in Jerusalem, so here Paul equates the persecutors of the Judean churches with those "who killed the Lord Jesus."

But in this context the historical connection between Jesus' death and the Christians' persecution is less accented than the theological one. Because Christians belong to Christ, in their service for Christ they will suffer as he did, according to Paul (cf. Phil 1:29-30; Col 1:24). In the present age the blessings of being "in Christ" are always accompanied by the hardships.

A similar theological connection makes possible the link to the killing of the prophets, who lived generations before. Here Paul draws upon a well known Jewish motif to express the similarity between the present persecutors of the church and the enemies of God's spokesmen in the past. The Old Testament alludes occasionally to the killing of the prophets (e.g., 1 Kgs 18:4; 19:10-14), but the experience of persecution among the Jews in the centuries between the testaments led to an intense interest in the persecution of earlier generations. Thus, a variety of works were composed in that period which purported to narrate the execution of biblical prophets. By Jesus' time, the killing of the prophets had become a watchword for the persecution of the faithful of Israel by the unfaithful. It is an idea that appears often in Jesus' teaching (Matt 5:12; 23:29-34, 37; Luke 4:24; 6:23; 11:47-50; 13:33-34), and Paul draws upon it here as well. The note serves to indicate that the persecution of Christians in the present is the common experience of God's people in every generation, affirming the truth that "all who want to live a godly life in Christ Jesus will be persecuted" (2 Tim 3:12).

The fourth link in this chain is Paul himself. The kind of people who killed Jesus and persecuted the prophets also have persecuted Paul. The verb ejkdiwvkw (ekdiôkô, a word not found elsewhere in Paul's letters), translated "drove out" in the NIV, could have the more general sense of "persecuted," or it could refer more specifically to compelling someone to flee or even to pursuing someone from place to place. If it has this latter sense, it corresponds closely to the description of Paul's experience in Thessalonica in Acts, where he is forced from Thessalonica by Jewish opponents who then followed him to Berea (Acts 17:5-9, 13-14). But Paul was familiar with such persecution from the other side as well, for it was he who intended to pursue Christians as far as Damascus to bring them back for arrest. Indeed, if this text is based on a tradition which circulated prior to Paul's writing of 1 Thessalonians, then it could have referred in its pre-Pauline context to something like the persecution which Paul himself inflicted on Judean Christians before his own conversion.

They displease God and are hostile to all men

The obvious consequence of the preceding list of offenses is that the actions of the persecutors are not pleasing to God. But Paul does not merely point out the obvious with this note. The Jewish persecutors of Christianity offered religious justification for their actions; like Paul prior to his conversion, they believed that Christians blasphemed God and his law and so must be punished. Paul's point is ironic: the action by which the persecutors seek to please God is the very action which will bring God's wrath.

Coupled to the statement that the persecutors do not please God is the assertion that they "are hostile to all men." Again, Paul's expression offers an ironic twist. In the Greco-Roman world misunderstanding and resentment against Jews was not uncommon. Observant Jews refused to participate in the religious practices of their pagan neighbors or to eat foods regarded as unclean in the Mosaic law. Because shared religious observances and common meals were often important events in community life, the refusal of Jews to share in such activities was often misunderstood as anti-social. Consequently, statements like this one are found at several points in Hellenistic literature where Jews are discussed (e.g., Josephus, Against Apion 2.121; Tacitus, Histories 5.5.2). Paul's point, however, is not that Jews are anti-social because of their devotion to the one true God: Christians were similarly slandered for their refusal to engage in casual pagan worship (cf. Tacitus, Annals 15.44.5). Instead he locates the hostility in the particular opposition of non-Christian Jews to the gospel, which is the message of salvation for all people. As in other matters, for Paul the crucial issue here is faith in Jesus; the refusal of such faith, not a person's ethnicity, is what causes his heated response in this text.

2:16 in their effort to keep us from speaking to the Gentiles so that they may be saved.

The reference to efforts to prevent Paul's preaching to Gentiles certainly reflects the actions of his opponents in forcing him to flee from cities in Macedonia. Indeed, several times in Acts Paul's Jewish persecutors are motivated by his offer of salvation to Gentiles (Acts 13:45-50; 14:2, 19; 17:5-9, 13; 18:12; cf. 2 Cor 11:24). A similar problem arose for Paul from within Christian circles when certain Jewish Christians objected to the admission of Gentiles to the church without circumcision. The issue is addressed in Acts 15 and in Galatians, but difficulties over this matter continued in Paul's later ministry (Acts 21:20-21).

It has been plausibly suggested that the rising forces of Jewish nationalism in Palestine lay behind both species of opposition: as Jewish nationalists pressured Jewish Christians to separate from Gentiles, some Jewish Christians capitulated to the point of demanding circumcision of Gentile converts (cf. Gal 6:12-13). Those like Paul who were known not just to associate with Gentiles but to preach salvation to them would have been the particular objects of scorn. Paul presents this issue as a matter of urgency, for he sees that the requirement of circumcision not only distorts the message of salvation but also makes it less easily received by Gentiles. His opponents are thus seeking to thwart the salvation of "all men," and thereby the evil of their actions is manifested fully.

In this way they always heap up their sins to the limit.

The expression "heap up . . . to the limit" translates the Greek verb ajnaplhrovw (anaplçroô), which when used literally indicates the filling a vessel to its rim so that the contents are about to spill out. The same verb is used in the LXX at Gen 15:16, where the sins of the Amorites are said to be not yet full. The image of filling a measure of sin is found in Matt 23:32, where Jesus uses it in reference to his opponents among the Pharisees, who likewise are linked to those who killed the prophets ( v. 31). In each of these cases the filling up of a vessel or measure of sins indicates that the time is ripe for judgment; the same is true here also. Paul adds that these opponents "always" heap up their sins, probably expressing again that this opposition to God's messengers stretches back continuously through biblical history. As in generations past the unfaithful heaped up their sins by opposing the prophets, so they do so now by opposing Christians and the gospel.

The wrath of God has come upon them at last.

The final sentence of this section serves as a solemn announcement of judgment. But whether that judgment is already realized or lies in the future is a matter of some dispute. The verb translated "has come," e[fqasen ( ephthasen ), is in the aorist tense, which normally indicates a past action. If this is the meaning here, then Paul asserts that the judgment due for the sins of these Jewish opponents has already come. Paul could perhaps have understood this judgment as having come in some event of recent history. Suggestions have included the expulsion of Jews from Rome by Claudius or a great massacre of Jews in Jerusalem, both of which occurred around AD 49. However, though Paul undoubtedly saw certain events of history as manifestations of God's wrath (e.g., Rom 1:17ff), it is unlikely that Paul would regard such an event as manifesting God's wrath finally ("at last," NIV) or "fully" (NIV margin). Particularly in light of the previous statement of 1:10 which referred to God's wrath as something yet to come, it is more likely that the verb ephthasen should be taken in the idiomatic sense attested in modern Greek, so that it signifies something on the verge of arrival. Hence, Paul's meaning appears to be "The wrath of God is about to come upon them at last." This understanding is also consistent with the image of the filling up of sins as it is found elsewhere, indicating as it normally does the imminence of judgment. The statement thus serves to reassure the readers that God is ready to vindicate his people and punish their oppressors at the imminent final judgment (cf. 5:1-11).

The difficult question as to whether the Greek expression eij" tevlo" ( eis telos ) should be rendered "at last" (i.e., "at the end" as a part of God's final judgment) or "fully" (i.e., "completely" as a part of God's ultimate judgment) is reflected in the NIV's footnote. However, since both senses would almost certainly refer to the climax of God's judgment at Christ's return, it is probably unnecessary to make the distinction. Marshall's rendering, "fully and finally," probably captures Paul's sense here.

Paul's words in this passage are obviously harsh. Compared to his sympathetic discussion of Jewish rejection of the gospel in Romans 9-11, his severity here has appeared to some to be contradictory. But in both cases Paul expresses his conviction that the gospel of Jesus Christ is the one and only message of salvation for all humanity, both Jews and Gentiles (cf. Rom 1:16). The condemnation here stems from the opponents' stubborn rejection of the salvation offered in Christ, and the hope Paul has in Romans 11 for the salvation of Israel in the future depends explicitly on the conversion of non-Christian Jews to faith in Jesus (Rom 11:23). Response to the gospel, not ethnicity, is what determines the outcome of divine judgment for all people according to Paul.

It can be fairly said that Paul's language here involves an element of hyperbole. The stringent and absolute language in part reflects the rhetorical practices of Paul's time, in which opponents were often condemned in exaggerated terms. We would be wrong to conclude from this text that Paul regarded every action of non-Christian Jews to be deliberately hostile to all people, for example. But the use of hyperbole does not make the statement any less a direct and sincere statement of Paul's perspective. Because Paul understood that God's purpose for all humanity was fulfilled only through Christ, opposition to the gospel was for him fairly and appropriately described as displeasing to God, hostile to all people, and so deserving of full and final condemnation. Such language, even if expressed here with an element of exaggeration, referred to genuine realities for Paul; it cannot be dismissed as merely an angry outburst.

The unfortunate fact remains, however, that in too many instances Christians have used this text and others like it in the New Testament as pretexts for the oppression of Jewish people. The fact that the Holocaust was perpetrated by a so-called Christian nation is a solemn reminder of the degree to which New Testament teaching can be misappropriated. Christians today would do well to remind themselves that Paul condemned not Jews but unbelievers, that he instructed Christians to live at peace with all people, and that he reserved the exercise of judgment to God himself (Rom 12:17-21). Christians can and must hold to their faith in Jesus as the only way of salvation without bigotry or vindictiveness. To do otherwise betrays the very gospel that they seek to uphold.

C. PAUL'S CONTINUING CONCERN

FOR THE CHURCH (2:17-3:10)

1. His Desire to See the Thessalonians (2:17-20)

¹⁷ But, brothers, when we were torn away from you for a short time (in person, not in thought), out of our intense longing we made every effort to see you. ¹⁸ For we wanted to come to you - certainly I, Paul, did, again and again - but Satan stopped us. ¹⁹ For what is our hope, our joy, or the crown in which we will glory in the presence of our Lord Jesus when he comes? Is it not you? ²⁰ Indeed, you are our glory and joy.

Having recounted at length his conduct among the Thessalonians and having alluded to their recent experiences of persecution, Paul now brings his discussion to a crucial point. Apparently some in Thessalonica had misinterpreted Paul's absence during their persecution as an indication that he had no real devotion to them. So here Paul will stress that his love for the readers is no less real in his absence than it was while he was present. This he demonstrates by making several points about his behavior: he had made a sincere effort to visit them, he was prevented from visiting not by lack of desire but by Satan, he sent Timothy to the church both to strengthen them and to report to him, and he has rejoiced to hear that they stand firm in their faith. Here especially we see that the apostle Paul was a man for whom the gospel was no mere abstraction but a matter of the deepest passion, producing human relationships of profound emotional intensity and commitment. The church for which Christ died was the church for which Paul lived.

In the course of these personal notes, Paul also emphasizes two crucial concepts: the focus of his labors as an apostle and his source of joy before the Lord are steadfast, faithful, mature converts; and persecution, though it can be a dangerous test, is the common and inevitable experience of every Christian. These ideas will come into play later in the letter as Paul discusses Christ's return (4:16-5:11). That event will bring an end to the suffering characteristic of this present age, for then even the effects of death itself will be reversed as the dead in Christ arise to be reunited with the living. But in the meantime the believers must maintain their steadfast watchfulness through their trials.

2:17 But, brothers, when we were torn away from you for a short time (in person, not in thought),

Because vv. 13-16 represent a shift in subject matter from Paul's conduct to the Thessalonians' persecution, Paul resumes the earlier focus with an emphatic pronoun, hjmei'" (hçmeis). The rest of the sentence is similarly emphatic, stressing repeatedly the depth of feeling which Paul has for the Thessalonians despite his absence. Again Paul turns to metaphors of family relationships (cf. 2:7, 11): "Torn away" translates ajporfanivzw (aporphanizô), which in its literal sense refers either to a parent's loss of a child or a child's being orphaned. This anguished separation is qualified in several ways, however. Temporally it is short, a prospect which Paul can only anticipate at this point, since, as the subsequent discussion shows, he has not yet been reunited with the readers. "A short time" translates proΙ" kairoΙn w{ra" (pros kairon hôras), literally "for a time of an hour," a metaphor for a relatively short period. For Paul that period may be short not simply because he expects at some point to return to Thessalonica but because he is confident of eternal reunion at the Lord's return, as 4:13-18 will make clear (cf. 2 Cor 4:17). The enforced separation implies no lessening of the spiritual and emotional bond between Paul and his converts; though absent "in person" (literally, "in presence," or "in face"), they remain very much present "in thought" (literally, "in heart"; cf. 1 Cor 5:3; Col 2:5). But that ongoing, intangible bond is not enough for Paul: he seeks to see, literally, "your face" (untranslated in the NIV) repeating the Greek expression provswpon (prosôpon) earlier translated "in person."

out of our intense longing we made every effort to see you.

"Made every effort" translates spoudavzw (spoudazô), a term used to indicate intense, focused exertion. It is modified by a comparative adverb, perissotevrw" (perissoterôs), used for emphasis; it may suggest that because Paul's absence from the Thessalonians was forced by persecution (Acts 17:5-10), he was all the more eager to be reunited with them. At the end of the Greek sentence, a position of emphasis, another phrase appears to underline this idea, transposed and translated by the NIV as "out of our intense desire." The combined rhetorical force of these expressions drives home Paul's point with the greatest vigor. Only a power beyond his control could have prevented Paul from visiting the Thessalonians.

2:18 For we wanted to come to you - certainly I, Paul, did, again and again -

That great power is now named explicitly and at the end of the sentence, again a position of emphasis. First, though, Paul adds additional words to emphasize further his longing to see the Thessalonians. In keeping with the earlier style of the letter, Paul at first uses the first person plural. However, because Timothy, who might be construed as one of the "we" in Paul's statement, had in fact visited the Thessalonians recently, Paul shifts emphatically to the singular to make clear that he speaks particularly of himself. "Again and again" translates the Greek a{pax kaiΙ div" ( hapax kai dis ), literally "once or twice," an idiom emphasizing repeated action.

but Satan stopped us.

Satan's power has certainly prevented Paul from visiting his Thessalonian converts, though we can only guess exactly how Paul was prevented. But in the verses that follow, Paul will show that Satan has not had the last word. Though somehow obstructed from returning to Thessalonica, Paul has been able to send his representative, Timothy, to the church - and to send this letter as well. Furthermore, the ultimate design of the devil, to turn the Thessalonian Christians from following Christ, has been frustrated by their ongoing faithfulness (3:5). In this way God has shown his power in Christ to be greater than that of the adversary, even though outwardly it may appear that the adversary has had the best of it. By noting this ironic twist of events, Paul implicitly calls on the readers to look beyond outward appearances to understand the reality of God's triumph already at work in the life of the church. Such instruction will become explicit in 5:4-11, where the exhortation to alertness and self-control in light of the Lord's imminent coming expresses this perspective in a different way.

2:19 For what is our hope, our joy, or the crown in which we will glory

Paul's earlier description of his labors for the Thessalonians and of his desire to see them again now receives their full explanation. Because of his call as an apostle (2:4), the focus of Paul's ministry is to present to the Lord a people who belong to him through the gospel. From this outlook Paul can use a series of terms which focus on the future to describe the Thessalonian converts. "Hope" (cf. 1:3 and the comments there) has this focus unambiguously: part of Paul's confident expectation is that through him God will in part fulfill his eternal purpose to reconcile to himself a people from all nations (cf. Eph 1:1-14; 3:2-13; Phil 2:16). The other two terms, "joy" (cf. Phil 4:1) and "crown," take on this same eschatological perspective as they appear in this context, especially because of the specific reference to the Lord's return at the end of the sentence. Paul's converts are his joy not simply because of their relationship in the present but more particularly because their reconciliation to God will mean rejoicing at the end of the age. Likewise, they are Paul's crown - stevfano" ( stephanos ) here referring to the crown given to signify victory, honor or high office - because when the Lord returns they will represent the triumphant fulfillment of both Paul's divine commission and the larger purpose of God. In these Paul says he will "glory"; literally these are things "of boasting" (kauvchsi", kauchçsis), a term which Paul uses often, always with the acknowledgement that proper boasting, whether in this age or in the age to come, is not in oneself but in what Christ has done for and through the person (cf. Rom 3:21-27; 5:11; 1 Cor 1:31; 2 Cor 1:14; 7:4, 14; 8:24; 9:2).

in the presence of our Lord Jesus when he comes?

The occasion of that reward is the Lord's "presence," the Greek parousiva ( parousia ), a term which occurs six times in the Thessalonian epistles referring to Christ's return (1 Thess 2:19; 3:13; 4:15; 5:23; 2Thess 2 Thess 2:1, 8; cf. v. 9), but only once with that reference elsewhere in Paul's letters (1 Cor 15:23; cf. Matt 24:3, 27, 37, 39; Jas 5:7, 8; 2 Pet 1:16; 3:4; 1 John 2:28). The primary meaning of the term is "presence" as translated in the NIV. But the use of the term in the New Testament to refer to Christ's second coming probably is related both to its use for official visits by the emperor or other high government officials and to its use for the manifestation of God to Israel at key points in biblical history. It is therefore a fitting term to use when the giving of final rewards and punishments is emphasized in the discussion, as it is here. Furthermore, as Wanamaker notes, the idea that the Lord's "presence" would specifically mean reward for Christian believers and punishment for those who oppress them, would be a source of strength and encouragement for a small band of believers whose opponents seemed to have the upper hand.

Is it not you? 2:20 Indeed, you are our glory and joy.

Paul emphatically states that the Thessalonian Christians are all these things, interrupting what began as a simple question with one which anticipates a positive answer: the Greek clause translated, "Is it not you?" actually comes in the middle of the sentence which precedes it in the NIV, and "you" is emphasized with the adverbial kaiv ( kai ) which precedes it. The statement of v. 20 then serves as yet another emphatic statement to this effect. Paul here answers the question of v. 19, the answer to which is already obvious, using an emphatic personal pronoun, uJmei'" ( humeis ) and again using terms of triumph and reward.

The statement as a whole explains Paul's desire to be reunited with the Thessalonians. Because they represent the fulfillment of his divine commission for eternity, Paul longs to be with them, not only to strengthen them so that the remain faithful (3:2-5) but also because he yearns even now to be with those with whom he shares this eternal relationship. By implication he also exhorts them to remain faithful so that they will indeed prove to be all that he has described (cf. 3:5, 9-10, 13). Again Paul rounds out a section of his discussion by mentioning the Lord's coming, anticipating his focus on the collected and reunited people of God in 4:13-18.

-College Press New Testament Commentary: with the NIV

McGarvey: 1Th 2:1

[In this section, Paul amplifies two statements made in the previous section. In 1Th 2:1-13 ; he enlarges upon the facts set forth in 1Th 1:5 ; and 1Th 2:13-16 are a similar enlargement of the matter contained in 1Th 2:6] For yourselves [as distinguished from those above mentioned who carried or repeated the news of the work at Thessalonica], brethren, know our entering in unto you, that it hath not been found vain [that Paul's coming to Thessalonica had not been vain or fruitless was proved by the fact that in this pagan city a church of Christ was now found]:

McGarvey: 1Th 2:2

but having suffered before and been shamefully treated, as ye know, at Philippi, we waxed bold in our God to speak unto you the gospel of God in much conflict . [The Thessalonians remembered how Paul and Silas had come to them fresh from Philippi, with the evidences of persecution yet apparent on their bodies -- a persecution which was indeed shameful because it was wholly undeserved and contrary to law -- but they also remembered that they were in no way terrified or deterred either by these present tokens of past suffering, or by the storm of persecution which threatened their speedy repetition, from preaching the gospel boldly.]

McGarvey: 1Th 2:3

For our exhortation is not of error, nor of uncleanness, nor in guile [The word "exhortation" has a double significance -- it includes the idea of rousing the slothful, and also that of comforting the sorrowful. Paul here begins to contrast his teaching with that of false teachers with whom the world abounded, and with whom the Thessalonians had been long familiar. The instruction of these teachers, being founded on myths, fables and delusions, was full of error. The purpose of the instruction was to introduce lascivious mysteries and unhallowed rites such as the Bacchic, Isiac, Mythraic, etc.; the manner of the instruction was full of trickery and guile (Act 8:9 ; Act 13:6-10). Paul had not roused the indifferent by proclaiming false dangers, nor comforted the despairing by wakening vain hopes]:

McGarvey: 1Th 2:4

but even as we have been approved of God to be intrusted with the gospel, so we speak; not as pleasing men, but God who proveth our hearts . [Instead of preaching the old falsehoods which had so long pleased the wicked of Thessalonica, Paul had come as a trustee of God commissioned to preach the gospel, and he had preached it realizing his accountability as to the trust imposed upon him.]

McGarvey: 1Th 2:5

For neither at any time were we found using words of flattery, as ye know, nor a cloak of covetousness, God is witness [As to his outward conduct (that it was without flattery) he calls the Thessalonians to witness, and as to his inward desires (that they were without covetousness) he calls God to witness. Self-seeking and flattery were the besetting sins of false teachers (Rom 16:18). Paul had spoken plainly of the sins of his hearers, and had demanded immediate and thorough repentance];

McGarvey: 1Th 2:6

nor seeking glory of men, neither from you nor from others, when we might have claimed authority as apostles of Christ . [As the apostle had not preached for money, neither had he preached for fame. Though he might have stood upon his dignity, and magnified his office as an ambassador of God, yet he had not done even this. He had not preached the gospel because he held high office in the kingdom, and so would be exalted by its enlargement; but he had preached to save souls. Not only at Thessalonica had he done this, but everywhere else.]

McGarvey: 1Th 2:7

But we were gentle in the midst of you, as when a nurse [nourisher; i. e., nursing mother] cherisheth her own children :

McGarvey: 1Th 2:8

even so, being affectionately desirous of you [not yours, but you], we were well pleased to impart unto you, not the gospel of God only [as the sincere milk of the Word], but also [as mothers often do for their new-born babes] our own souls [lives -- 1Jo 3:16], because ye were become very dear to us .

McGarvey: 1Th 2:9

For ye remember, brethren, our labor and travail: working night and day [the Hebrew order -- Gen 1:5], that we might not burden any of you, we preached unto you the gospel of God . [The apostle was so intent upon blessing the Thessalonians with the gospel of God that he toiled at night to make up the time spent in teaching them by day.]

McGarvey: 1Th 2:10

Ye are witnesses, and God also, how holily [toward God] and righteously [toward man] and unblamably [either toward God or man] we behaved ourselves toward you that believe [Paul here claims not perfection, but consistency of life]:

McGarvey: 1Th 2:11

as ye know how we dealt with each one of you [individually, and without partiality], as a father [as patiently, tenderly and earnestly as a father] with his own children, exhorting you, and encouraging you, and testifying ,

McGarvey: 1Th 2:12

to the end that ye should walk worthily of God, who calleth you into his own kingdom and glory . [As those who are called to an honor owe it to the one calling them to walk worthy of the honor, so the Thessalonians, being called to have part in the present kingdom and future glory of God, needed to walk circumspectly. Having thus rehearsed the ministry at Thessalonica, step by step, from the day he entered the city until he departed from it, Paul now turns to tell the effects of that ministry upon the Thessalonians.]

McGarvey: 1Th 2:13

And for this cause we also thank God without ceasing [without ever failing to mention it in our prayers], that, when ye received from us the word of the message, even the word of God, ye accepted it not as the word of men, but, as it is in truth, the word of God, which also worketh in you that believe . [The word is the good seed of the kingdom which the heart receives, and from which it brings forth fruit with patience -- Luk 8:11-15]

McGarvey: 1Th 2:14

For ye, brethren, became imitators of the churches of God which are in Judaea in Christ Jesus: for ye also suffered the same things of your own countrymen, even as they did of the Jews [their countrymen];

McGarvey: 1Th 2:15

who both killed the Lord Jesus and the prophets, and drove out us, and please not God, and are contrary to all men ;

Commentary -- Other

Evidence: 1Th 2:4

It is a great betrayal of trust to fashion our message to please men. We must never fail to call hell " hell" and sin " sin," rather than use timid clichés such as a " Christless eternity" and " indiscretions."

" Never mind who frowns, if God smiles." Catherine Booth

Evidence: 1Th 2:9

We must strive to be devout, just, and blameless in the sight of a sinful world. God forbid that any soul should stumble because they see what they perceive to be hypocrisy in our lives.

Evidence: 1Th 2:13

QUESTIONS & OBJECTIONS

" There is no absolute truth. You can’t be sure of anything!"

Those who say that there are no absolutes are often very adamant about their belief. If they say that they are absolutely sure, then they are wrong because their own statement is an absolute. If they are not 100 percent sure, then there is a chance that they are wrong and they are risking their eternal salvation by trusting in a wrong belief. God tells us that there is an objective, absolute truth that is not subject to man’s interpretations or whims, on which we can base our eternity. That truth is the Word of God ( Joh 17:7 ).

Introduction / Outline

Robertson: 1 Thessalonians (Book Introduction)

First Thessalonians

From Corinth a.d. 50-51

By Way of Introduction

We cannot say that this is Paul’s first letter to a church, for in 2Th_2:2 he speaks of some as palming off letters as his and in 2Th_3:17 he says that he appends his own signature to every letter after dictating it to an amanuensis (Rom_16:22). We know of one lost letter (1Co_5:11) and perhaps another (2Co_2:3). But this is the earliest one that has come down to us and it may even be the earliest New Testament book, unless the Epistle of James antedates it or even Mark’s Gospel. We know, as already shown, that Paul was in Corinth and that Timothy and Silas had just arrived from Thessalonica (1Th_3:6; Act_18:5). They had brought supplies from the Macedonian churches to supply Paul’s need (2Co_11:9), as the church in Philippi did once and again while Paul was in Thessalonica (Phi_4:15.). Before Timothy and Silas came to Corinth Paul had to work steadily at his trade as tent-maker with Aquila and Priscilla (Act_18:3) and could only preach in the synagogue on sabbaths, but the rich stores from Macedonia released his hands and " Paul devoted himself to the word" ( suneicheto tōi logōi Paulos ). He gave himself wholly to preaching now. But Timothy and Silas brought news of serious trouble in the church in Thessalonica. Some of the disciples there had misunderstood Paul’s preaching about the second coming of Christ and had quit work and were making a decided disturbance on the subject. Undoubtedly Paul had touched upon eschatological matters while in Thessalonica. The Jewish leaders at Thessalonica charged it against Paul and Silas to the politarchs that they had preached another king, Jesus, in place of Caesar. Paul had preached Jesus as King of the spiritual kingdom which the Jews misrepresented to the politarchs as treason against Caesar as the Sanhedrin had done to Pilate about Jesus. Clearly Paul had said also that Jesus was going to come again according to his own promise before his ascension. Some asserted that Paul said Jesus was going to come right away and drew their own inferences for idleness and fanaticism as some do today. Strange as it may seem, there are scholars today who say that Paul did believe and say that Jesus was going to come back right away. They say this in spite of 2Th_2:1. where Paul denies having ever said it. Undoubtedly Paul hoped for the early return of Jesus as most of the early Christians did, but that is a very different thing from setting a time for his coming. It is open to us all to hope for the speedy return of Christ, but times and seasons are with God and not with us. It is not open to us to excuse our negligence and idleness as Christians because of such a hope. That hope should serve as a spur to increased activity for Christ in order to hasten his coming. So Paul writes this group of Epistles to correct gross misapprehension and misrepresentation of his preaching about last things (eschatology). It is a rare preacher who has never been misunderstood or misrepresented.

JFB: 1 Thessalonians (Book Introduction)

The AUTHENTICITY of this Epistle is attested by IRENÆUS [Against Heresies, 5.6.1], quoting 1Th 5:23; CLEMENT OF ALEXANDRIA [The Instructor, 1.88], quoting 1Th 2:7; TERTULLIAN [On the Resurrection of the Flesh, 24], quoting 1Th 5:1; CAIUS in EUSEBIUS' Ecclesiastical History [6.20]; ORIGEN [Against Celsus, 3].

The OBJECT OF THE EPISTLE.--Thessalonica was at this time capital of the Roman second district of Macedonia [LIVY, Histories, 45.29]. It lay on the bay of Therme, and has always been, and still is, under its modern name Saloniki, a place of considerable commerce. After his imprisonment and scourging at Philippi, Paul (1Th 2:2) passed on to Thessalonica; and in company with Silas (Act 17:1-9) and Timotheus (Act 16:3; Act 17:14, compare with 1Th 1:1; 1Th 3:1-6; 2Th 1:1) founded the Church there. The Jews, as a body, rejected the Gospel when preached for three successive sabbaths (Act 17:2); but some few "believed and consorted with Paul and Silas, and of the devout (that is, proselytes to Judaism) Greeks a great multitude, and of the chief women not a few." The believers received the word joyfully, notwithstanding trials and persecutions (1Th 1:6; 1Th 2:13) from their own countrymen and from the Jews (1Th 2:14-16). His stay at Thessalonica was doubtless not limited to the three weeks in which were the three sabbaths specified in Act 17:2; for his laboring there with his hands for his support (1Th 2:9; 2Th 3:8), his receiving supplies there more than once from Philippi (Phi 4:16), his making many converts from the Gentiles (1Th 1:9; and as two oldest manuscripts read, Act 17:4, "of the devout and of the Greeks a great multitude," Act 17:4), and his appointing ministers--all imply a longer residence. Probably as at Pisidian Antioch (Act 13:46), at Corinth (Act 18:6-7), and at Ephesus (Act 19:8-9), having preached the Gospel to the Jews, when they rejected it, he turned to the Gentiles. He probably thenceforth held the Christian meetings in the house of Jason (Act 17:5), perhaps "the kinsman" of Paul mentioned in Rom 16:21. His great subject of teaching to them seems to have been the coming and kingdom of Christ, as we may infer from 1Th 1:10; 1Th 2:12, 1Th 2:19; 1Th 3:13; 1Th 4:13-18; 1Th 5:1-11, 1Th 5:23-24; and that they should walk worthy of it (1Th 2:12; 1Th 4:1). And it is an undesigned coincidence between the two Epistles and Act 17:5, Act 17:9, that the very charge which the assailants of Jason's house brought against him and other brethren was, "These do contrary to the decrees of Cæsar, saying that there is another king, one Jesus." As in the case of the Lord Jesus Himself (Joh 18:33-37; Joh 19:12; compare Mat 26:64), they perverted the doctrine of the coming kingdom of Christ into a ground for the charge of treason against Cæsar. The result was, Paul and Silas were obliged to flee under the cover of night to Berea; Timothy had probably preceded him (Act 17:10, Act 17:14). But the Church had been planted, and ministers appointed; nay, more, they virtually became missionaries themselves for which they possessed facilities in the extensive commerce of their city, and both by word and example were extending the Gospel in Macedonia, Achaia, and elsewhere (1Th 1:7-8). From Berea, also. Paul, after having planted a Scripture-loving Church, was obliged to flee by the Thessalonian Jews who followed him thither. Timothy (who seems to have come to Berea separately from Paul and Silas, compare Act 17:10, with Act 17:14) and Silas remained there still, when Paul proceeded by sea to Athens. While there he more than once longed to visit the Thessalonians again, and see personally their spiritual state, and "perfect that which was lacking in their faith" (1Th 3:10); but (probably using the Thessalonian Jews as his instruments, Joh 13:27) "Satan hindered" him (1Th 2:18; compare Act 17:13). He therefore sent Timotheus, who seems to have followed him to Athens from Berea (Act 17:15), immediately on his arrival to Thessalonica (1Th 3:1); glad as he would have been of Timothy's help in the midst of the cavils of Athenian opponents, he felt he must forego that help for the sake of the Thessalonian Church. Silas does not seem to have come to Paul at Athens at all, though Paul had desired him and Timothy to "come to him with all speed" (Act 17:15); but seems with Timothy (who from Thessalonica called for him at Berea) to have joined Paul at Corinth first; compare Act 18:1, Act 18:5, "When Silas and Timothy were come from Macedonia." The Epistle makes no mention of Silas at Athens, as it does of Timothy (1Th 3:1).

Timothy's account of the Thessalonian Church was highly favorable. They abounded in faith and charity and reciprocated his desire to see them (1Th 3:6-10). Still, as nothing human on earth is perfect, there were some defects. Some had too exclusively dwelt on the doctrine of Christ's coming kingdom, so as to neglect the sober-minded discharge of present duties (1Th 4:11-12). Some who had lost relatives by death, needed comfort and instruction in their doubts as to whether they who died before Christ's coming would have a share with those found alive in His kingdom then to be revealed. Moreover, also, there had been committed among them sins against chastity and sobriety (1Th 5:5-7), as also against charity (1Th 4:3-10; 1Th 5:13, 1Th 5:15). There were, too, symptoms in some of want of respectful love and subordination to their ministers; others treated slightingly the manifestations of the Spirit in those possessing His gifts (1Th 5:19). To give spiritual admonition on these subjects, and at the same time commend what deserved commendation, and to testify his love to them, was the object of the Epistle.

The PLACE OF WRITING IT was doubtless Corinth, where Timothy and Silas rejoined him (Act 18:5) soon after he arrived there (compare 1Th 2:17) in the autumn of A.D. 52.

The TIME OF WRITING was evidently immediately after having received from Timothy the tidings of their state (1Th 3:6) in the winter of A.D. 52, or early in 53. For it was written not long after the conversion of the Thessalonians (1Th 1:8-9), while Paul could speak of himself as only taken from them for a short season (1Th 2:17). Thus this Epistle was first in date of all Paul's extant Epistles. The Epistle is written in the joint names of Paul, Silas, and Timothy, the three founders of the Thessalonian Church. The plural first person "we," is used everywhere, except in 1Th 2:18; 1Th 3:5; 1Th 5:27. "We" is the true reading, 1Th 4:13. The English Version "I," in 1Th 4:9 1Th 5:1, 1Th 5:23, is not supported by the original [EDMUNDS].

The STYLE is calm and equable, in accordance with the subject matter, which deals only with Christian duties in general, taking for granted the great doctrinal truths which were not as yet disputed. There was no deadly error as yet to call forth his more vehement bursts of feeling and impassioned argument. The earlier Epistles, as we should expect, are moral and practical. It was not until Judaistic and legalizing errors arose at a later period that he wrote those Epistles (for example, Romans and Galatians) which unfold the cardinal doctrines of grace and justification by faith. Still, later the Epistles from his Roman prison confirm the same truths. And last of all, the Pastoral Epistles are suited to the more developed ecclesiastical constitution of the Church, and give directions as to bishops and deacons, and correct abuses and errors of later growth.

The prevalence of the Gentile element in this Church is shown by the fact that these two Epistles are among the very few of Paul's writings in which no quotation occurs from the Old Testament.

JFB: 1 Thessalonians (Outline)

• ADDRESS: SALUTATION: HIS PRAYERFUL THANKSGIVING FOR THEIR FAITH, HOPE, AND LOVE. THEIR FIRST RECEPTION OF THE GOSPEL, AND THEIR GOOD INFLUENCE ON ALL AROUND. (1Th 1:1-10)
• HIS MANNER OF PREACHING, AND THEIRS OF RECEIVING, THE GOSPEL; HIS DESIRE TO HAVE REVISITED THEM FRUSTRATED BY SATAN. (1Th. 2:1-20)
• PROOF OF HIS DESIRE AFTER THEM IN HIS HAVING SENT TIMOTHY: HIS JOY AT THE TIDINGS BROUGHT BACK CONCERNING THEIR FAITH AND CHARITY: PRAYERS FOR THEM. (1Th 3:1-13)
• EXHORTATIONS TO CHASTITY; BROTHERLY LOVE; QUIET INDUSTRY; ABSTINENCE FROM UNDUE SORROW FOR DEPARTED FRIENDS, FOR AT CHRIST'S COMING ALL HIS SAINTS SHALL BE GLORIFIED. (1Th. 4:1-18)
• 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)

TSK: 1 Thessalonians 2 (Chapter Introduction)

Overview

1Th 2:1, In what manner the gospel was brought and preached to the Thessalonians, and in what sort also they received it; 1Th 2:18, A reason is rendered both why Paul was so long absent from them, and also why he was so desirous to see them.

Poole: 1 Thessalonians 2 (Chapter Introduction)

THESSALONIANS CHAPTER 2

MHCC: 1 Thessalonians (Book Introduction)

This epistle is generally considered to have been the first of those written by St. Paul. The occasion seems to have been the good report of the stedfastness of the church at Thessalonica in the faith of the gospel. It is full of affection and confidence, and more consolatory and practical, and less doctrinal, than some of the other epistles.

MHCC: 1 Thessalonians 2 (Chapter Introduction)

(1Th 2:1-12) The apostle reminds the Thessalonians of his preaching and behaviour.

(1Th 2:13-16) And of their receiving the gospel as the word of God.

(1Th 2:17-20) His joy on their account.

Matthew Henry: 1 Thessalonians (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle of st. Paul to the Thessalonians

Thessalonica was formerly the metropolis of Macedonia; it is now called Salonichi, and is the best peopled, and one of the best towns for commerce, in the Levant. The apostle Paul, being diverted from his design of going into the provinces of Asia, properly so called, and directed after an extraordinary manner to preach the gospel in Macedonia (Act 16:9, Act 16:10), in obedience to the call of God went from Troas to Samothracia, thence to Neapolis, and thence to Philippi, where he had good success in his ministry, but met with hard usage, being cast into prison with Silas his companion in travel and labour, from which being wonderfully delivered, they comforted the brethren there, and departed. Passing through Amphipolis and Apollonia, they came to Thessalonica, where the apostle planted a church that consisted of some believing Jews and many converted Gentiles, Act 17:1-4. But a tumult being raised in the city by the unbelieving Jews, and the lewd and baser sort of the inhabitants, Paul and Silas, for their safety, were sent away by night unto Berea, and afterwards Paul was conducted to Athens, leaving Silas and Timotheus behind him, but sent directions that they should come to him with all speed. When they came, Timotheus was sent to Thessalonica, to enquire after their welfare and to establish them in the faith (1Th 3:2), and, returning to Paul while he tarried at Athens, was sent again, together with Silas, to visit the churches in Macedonia. So that Paul, being left at Athens alone (1Th 3:1), departed thence to Corinth, where he continued a year and a half, in which time Silas and Timotheus returned to him from Macedonia (Act 18:5), and then he wrote this epistle to the church of Christ at Thessalonica, which, though it is placed after the other epistles of this apostle, is supposed to be first in time of all Paul's epistles, and to be written about a.d. 51. The main scope of it is to express the thankfulness of this apostle for the good success his preaching had among them, to establish them in the faith, and persuade them to a holy conversation.

Matthew Henry: 1 Thessalonians 2 (Chapter Introduction)

In this chapter the apostle puts the Thessalonians in mind of the manner of his preaching among them (1Th 2:1-6). Then of the manner of his conversation among them (1Th 2:7-12). Afterwards of the success of his ministry, with the effects both on himself and on them (1Th 2:13-16), and then apologizes for his absence (1Th 2:17-20).

Barclay: 1 Thessalonians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who would Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added Ws own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO THE THESSALONIANS

Paul Comes To Macedonia

For anyone who can read between the lines the story of Paulcoming to Macedonia is one of the most dramatic in the book of Acts. Luke, with supreme economy of words, tells it in Act_16:6-10 . Short as that narrative is, it gives the impression of a chain of circumstances inescapably culminating in one supreme event. Paul had passed through Phrygia and Galatia and ahead of him lay the Hellespont. To the left lay the teeming province of Asia, to the right stretched the great province of Bithynia; but the Spirit would allow him to enter neither. There was something driving him relentlessly on to the Aegean Sea. So he came to Alexandrian Troas, still uncertain where he ought to go; and then there came to him a vision in the night of a man who cried, "Come over into Macedonia and help us." Paul set sail, and for the first time the gospel came to Europe.

One World

At that moment Paul must have seen much more than a continent for Christ. It was in Macedonia that he landed; and Macedonia was the kingdom of Alexander the Great, who had conquered the world and wept because there were no more worlds left to conquer. But Alexander was much more than a military conqueror. He was almost the first universalist. He was more a missionary than a soldier; and he dreamed of one world dominated and enlightened by the culture of Greece. Even so great a thinker as Aristotle had said that it was a plain duty to treat Greeks as free men and orientals as slaves; but Alexander declared that he had been sent by God "to unite, to pacify and to reconcile the whole world." Deliberately he had said that it was his aim "to marry the East to the West." He had dreamed of an Empire in which there was neither Greek nor Jew, barbarian or Scythian, bond or free (Col_3:11 ). It is hard to see how Alexander could have failed to be in Paulthoughts. Paul left from Alexandrian Troas which was called after Alexander; he came to Macedonia which was Alexanderoriginal kingdom; he worked at Philippi which was called after Philip, Alexanderfather; he went on to Thessalonica which was called after Alexanderhalf-sister. The whole territory was saturated with memories of Alexander; and Paul must surely have thought, not of a country nor of a continent, but of a world for Christ.

Paul Comes To Thessalonica

This sense of the wide-stretching arms of Christianity must have been accentuated when Paul came to Thessalonica. It was a great city. Its original name was Thermal, which means The Hot Springs, and it gave its name to the Thermaic Gulf on which it stood. Six hundred years ago Herodotus had described it as a great city. It has always been a famous harbour. It was there that Xerxes the Persian had his naval base when he invaded Europe; and even in Roman times it was one of the worldgreat dockyards. In 315 B.C. Cassander had rebuilt the city and renamed it Thessalonica, the name of his wife, who was a daughter of Philip of Macedon and a half-sister of Alexander the Great. It was a free city; that is to say it had never suffered the indignity of having Roman troops quartered within it. It had its own popular assembly and its own magistrates. Its population rose to 200,000 and for a time it was a question whether it or Constantinople would be recognized as the capital of the world. Even today, under the name Salonika, it has 70,000 inhabitants.

But the supreme importance of Thessalonica lay in this--it straddled the Via Egnatia, the Egnatian Road, which stretched from Dyrrachium on the Adriatic to Constantinople on the Bosphorus and thence away to Asia Minor and the East. Its main street was part of the very road which linked Rome with the East. East and West converged on Thessalonica; it was said to be "in the lap of the Roman Empire." Trade poured into her from East and West, so that it was said, "So long as nature does not change, Thessalonica will remain wealthy and prosperous."

It is impossible to overstress the importance of the arrival of Christianity in Thessalonica. If Christianity was settled there, it was bound to spread East along the Egnatian Road until all Asia was conquered and West until it stormed even the city of Rome. The coming of Christianity to Thessalonica was crucial in the making of it into a world religion.

PaulStay At Thessalonica

The story of Paulstay at Thessalonica is in Act_17:1-10 . Now, for Paul, what happened at Thessalonica was of supreme importance. He preached in the synagogue for three Sabbaths (Act_17:2 ) which means that his stay there could not have been much more than three weeks in length. He had such tremendous success that the Jews were enraged and raised so much trouble that Paul had to be smuggled out, in peril of his life, to Beroea. The same thing happened in Beroea (Act_17:10-12 ) and Paul had to leave Timothy and Silas behind and make his escape to Athens. What exercised his mind was this. He had been in Thessalonica only three weeks. Was it possible to make such an impression on a place in three weeksime that Christianity was planted so deeply that it could never again be uprooted? If so, it was by no means an idle dream that the Roman Empire might yet be won for Christ. Or was it necessary to settle down and work for months, even years, before an impression could be made? In that event, no man could even dimly foresee when Christianity would penetrate all over the world. Thessalonica was a test case; and Paul was torn with anxiety to know how it would turn out.

News From Thessalonica

So anxious was Paul that, when Timothy joined him at Athens, he sent him back to Thessalonica to get the information without which he could not rest (1Th_3:1-2 , 1Th_3:5 ; 1Th_2:17 ). What news did Timothy bring back? There was good news. The affection of the Thessalonians for Paul was as strong as ever; and they were standing fast in the faith (1Th_2:14 ; 1Th_3:4-6 ; 1Th_4:9-10 ). They were indeed "his glory and Ws joy" (1Th_2:20 ). But there was worrying news.

(i) The preaching of the Second Coming had produced an unhealthy situation in which people had stopped working and had abandoned all ordinary pursuits to await the Second Coming with a kind of hysterical expectancy. So Paul tells them to be quiet and to get on with their work (1Th_4:11 ).

(ii) They were worried about what was to happen to those who died before the Second Coming arrived. Paul explains that those who fall asleep in Jesus will miss none of the glory (1Th_4:13-18 ).

(iii) There was a tendency to despise all lawful authority; the argumentative Greek was always in danger of producing a democracy run mad (1Th_5:12-14 ).

(iv) There was the ever-present danger that they would relapse into immorality. It was hard to unlearn the point of view of generations and to escape the contagion of the heathen world (1Th_4:3-8 ).

(v) There was at least a section who slandered Paul. They hinted that he preached the gospel for what he could get out of it (1Th_2:5 , 1Th_2:9 ); and that he was something of a dictator (1Th_2:6-7 , 1Th_2:11 ).

(vi) There was a certain amount of division in the Church (1Th_4:9 ; 1Th_5:13 ).

These were the problems with which Paul had to deal; and they show that human nature has not changed so very much.

Why Two Letters?

We must ask why there are two letters. They art, very much alike and they must have been written within weeks, perhaps days of each other. The second letter was written mainly to clear up a misconception about the Second Coming. The first letter insists that the Day of the Lord will come like a thief in the night, and urges watchfulness (1Th_5:2 ; 1Th_5:6 ). But this produced the unhealthy situation where men did nothing but watch and wait; and in the second letter Paul explains what signs must come first before the Second Coming should come (2Th_2:3-12 ). The Thessalonians had got their ideas about the Second Coming out of proportion. As so often happens to a preacher, Paulpreaching had been misunderstood, and certain phrases had been taken out of context and over-emphasized; and the second letter seeks to put things back in their proper balance and to correct the thoughts of the excited Thessalonians regarding the Second Coming. Of course, Paul takes occasion in the second letter to repeat and to stress much of the good advice and rebuke he had given in the first, but its main aim is to tell them certain things which will calm their hysteria and make them wait, not in excited idleness, but in patient and diligent attendance to the daywork. In these two letters we see Paul solving the day to day problems which arose in the expanding Church.

FURTHER READINGS

Thessalonians

J. E. Frame, Thessalonians (ICC; G)

G. Milligan, St. PaulEpistles to the Thessalonians (MmC; G)

W. Neil, The Epistles of Paul to the Thessalonians (MC; E)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 1 Thessalonians 2 (Chapter Introduction)

Paul On His Defense (1Th_2:1-12)

The Sins Of The Jews (1Th_2:13-16)

Our Glory And Our Joy (1Th_2:17-20)

Constable: 1 Thessalonians (Book Introduction)

Introduction

Historical background

Thessalonica was an important city. Cassander, the Macedonian king, founded it in 315 B.C. and named it for his wife, who was a half-sister of Alexander the Great. It was the capital of the Roman province of Macedonia, and it stood on the Via Egnatia, the Roman highway to the East. It was a self-governing community with enough Jews in residence to warrant a synagogue (Acts 17:1).

Paul first visited Thessalonica during his second missionary journey with Silas and Timothy. They had just left prison in Philippi and made their way southward to Thessalonica. For at least three Sabbath days Paul reasoned in the synagogue with those present, and many believed the gospel (Acts 17:2). However, he probably ministered in Thessalonica for a longer time than just three weeks in view of what he wrote that he had done there (e.g., 1 Thess. 2:9; cf. Phil. 4:15-16).¹ Those who responded to the message of Christ's sufferings and resurrection (Acts 17:3, 7) were Jews (Acts 17:4) and God-fearing proselytes to Judaism. There were also some leading women of the city and many idol-worshipping pagans (Acts 17:4-5).

"If Macedonia produced perhaps the most competent group of men the world had yet seen, the women were in all respects the men's counterparts; they played a large part in affairs, received envoys and obtained concessions from them for their husbands, built temples, founded cities, engaged mercenaries, commanded armies, held fortresses, and acted on occasion as regents or even co-rulers."²

When the unbelieving Jews heard of the conversion of the proselytes, whom they were discipling, they stirred up a gang of roughnecks who attacked the house of Jason. Paul had been staying with him. Unable to find the missionaries the mob dragged Jason before the magistrates who simply charged him to keep the peace. Convinced of the danger for Paul and Jason the Christians sent Paul and Silas away from the city by night to Berea (Acts 17:10).

Paul and his party began their evangelistic work in Berea in the synagogue, as was their custom. However when many Jews there believed, the Thessalonian Jews came down to Berea and stirred up more trouble (Acts 17:10-13). The Berean Christians sent Paul away to Athens, but Silas and Timothy remained in Berea (Acts 17:14). Having been sent for by Paul, Silas and Timothy joined Paul in Athens, but he soon sent Silas back to Philippi and or Berea, and Timothy back to Thessalonica (1 Thess. 3:1-3; Acts 17:15). Later both men returned to Paul while he was practicing his trade in Corinth (Acts 18:3, 5) with a gift from the Christians in those Macedonian towns (2 Cor. 11:9; cf. Phil. 4:15).

Timothy's report of conditions in the Thessalonian church led Paul to write this epistle. Some of the Thessalonians apparently believed that Jesus Christ was about to return momentarily and had consequently given up their jobs and had become disorderly (cf. 1 Thess. 4:11; 5:14). Some worried about what had happened to their loved ones who had died before the Lord had returned (4:13, 18). Persecution from the Gentiles as well as the Jews still oppressed the believers (2:17-3:10) who were nevertheless holding fast to the truth and eager to see Paul again (3:6-8). Some outside the church, however, remained hostile to Paul (2:1-12). There appears to have been some misuse of spiritual gifts in the assembly as well as an unfortunate tendency on the part of some to return to their former habits involving sexual impurity (4:1-8; 5:19-21).

It seems clear that Paul wrote this epistle shortly after he arrived in Corinth (1:7-9; 2:17; 3:1, 6; Acts 18:5, 12), about 51 A.D. If one follows the early dating of Galatians, as I have suggested, this epistle would have been Paul's second inspired writing. If Paul penned Galatians after the second missionary journey, 1 Thessalonians could have been his first inspired epistle.³ However the first option seems more probable.⁴

A few scholars have suggested that Paul wrote 2 Thessalonians before he wrote 1 Thessalonians.⁵ This is not as improbable as may appear at first since the traditional sequence of Pauline letters to churches rests on length rather than date. Nonetheless this theory has not convinced most scholars.⁶

Purpose

In view of this epistle's contents, Paul had at least three purposes in mind when he wrote it. First, he wanted to encourage the Christians in Thessalonica who were making good progress in their new faith (1:2-10). Second, he desired to correct misinformation about himself and his fellow missionaries that some of his critics in Thessalonica were circulating (2:1-3:13). Third, he wrote to give additional instruction that would contribute to the Thessalonians' spiritual growth (4:1-5:24).

"Far and away the largest theological contribution of the Epistles [1 and 2 Thessalonians] lies in what they say about eschatology."⁷

". . . over a quarter of 1 Thessalonians and nearly half of 2 Thessalonians deal with problems and issues regarding the parousia or coming of Christ from heaven."⁸

"The Thessalonian letters present the first literary evidence for the use of parousia . . . in the sense of the future Advent of Christ: it occurs in this sense six times in the two letters. The event is depicted repeatedly in language borrowed from portrayals of OT theophanies. But it is the ethical implications that are chiefly stressed: the writers look forward to the Parousia especially as the time when their service will be reviewed and rewarded by the Lord who commissioned them, and they will be content, they say, to have it assessed by the quality of their converts."⁹

Message¹⁰

In this epistle there is evidence that Paul had conflicting emotions regarding the new church in Thessalonica. On the one hand he was joyful and satisfied with what God had accomplished. On the other hand he felt concern about the perils in which the new Christians lived.

This letter differs from most of Paul's others in that it does not deal primarily with a doctrinal issue or a departure in belief or behavior. While the teaching on the Rapture of the church is definitely a doctrinal contribution, Paul did not write primarily to expound that truth or to defend it. He simply clarified the events he had previously taught them. The new revelation is in a sense secondary to Paul's argument. Nevertheless it is obvious that the Lord's return was prominent in Paul's mind from beginning to end of this letter. He referred to it in every chapter.

Paul wrote this epistle primarily to comfort and to encourage those who were suffering for their Lord. Their hope was an essential emphasis in view of this purpose (cf. 1 Pet.).

The epistle deals with the hope of the Lord's return as this relates to Christian experience.

Paul took the fact of the Lord's return for granted. He did not feel compelled to try to prove it. His belief that Jesus would return for His own is obvious to anyone who reads this letter regardless of his or her eschatology. Paul believed in a real return of the same Jesus who had lived on the earth, died, was buried, arose from the dead, and ascended into heaven (cf. 4:16). First Thessalonians deals with when the Lord will return. The larger emphasis in 1 Thessalonians, however, is that He will return.

In relation to Christian experience the return of Christ is the final argument that produces faith. When Paul preached the gospel in Thessalonica, he proclaimed that the Christ who had come would come again (1:9-10). His converts were to wait for Him. They had turned from belief in visible idols to an invisible God. Paul urged them to wait with the assurance that they would see their God visibly soon. They turned from disorder to the hope of divine rule, from spiritual anarchy to the hope of an orderly kingdom. Christians trust in Christ's first coming and wait for His return. Without the hope of Christ's vindication the message of His death is incomplete. I do not mean that the return of Christ is part of the gospel message. However without the hope of Christ's return the gospel message is harder to accept. The return of Christ is the final argument that produces faith in this sense. It is an apologetic for Christianity.

In relation to Christian experience the return of Christ is, second, the abiding confidence that inspires labor (1:9). The Thessalonians turned from idols to serve the living God. Their reward for service would come at His return. That would be their payday. Paul referred to his readers as his own reward for service at Christ's return (2:19-20). A little of our reward comes to us here and now, but the great bulk of it awaits the judgment seat of Christ (cf. 1 Cor. 15:58). When those we have led to Christ and discipled experience glorification, our reward will be full. This prospect is what so forcefully motivated Paul in his tireless missionary service.

Third, in relation to Christian experience the return of Christ is the ultimate victory that creates patience (3:13). The conviction that we will experience ultimate victory at the Rapture produces patience in the believer (cf. 5:14b). We can be patient about our own slow growth knowing that eventual glorification will take place. Furthermore we can be patient with God knowing that God will balance the scales of justice and vindicate Himself. One day Christ will return just as one day He was born. Both events are crises in history. They are high points not built up to gradually but introduced as cataclysms.

Thus the return of Christ is the final argument producing faith, the abiding confidence inspiring labor, and the ultimate victory creating patience. In the introduction to this epistle Paul said he remembered his readers' work of faith, labor of love, and patience of hope (1:3). Faith, hope, and love are the three greatest attributes of the Christian life, and they are possible because Christ will return.

This epistle also helps us understand how we should respond to the truth that Christ will return.

First, in our own life we should respond with godly behavior: personal purity, love for the brethren, and honesty in the world. Christ's return should have a purifying effect in every one of these areas of our life (ch. 4).

Second, in the face of death there is a two-fold response. There is comfort for the bereaved in particular (4:14).

Also there is comfort for all the living (4:18).

Third, in view of judgment to come our response should be confidence. We will not experience God's wrath, but He will deliver us from it in all its manifestations.

Failure to accept the truth of the Lord's return results in unbelief and a return to idols.

It results in indolence that leads to strife.

Furthermore it results in impatience that leads to sin. These are the very opposite of the work of faith, the labor of love, and the patience of hope.

The light of this great doctrine underwent an eclipse during the history of the church. It only came out into prominence again in the nineteenth century. We at Dallas Seminary follow in the train of those dispensational writers and teachers who through careful study of the whole Word of God have brought this doctrine back out into public view. Satan would like to silence this emphasis because the hope of Christ's return is one of the greatest motivations for Christian service and sacrifice. The sanctification of the whole person (spirit, soul, and body) consists in active waiting for Jesus to return (5:23). I pray that as a result of this study of 1 Thessalonians we may all live with a greater conscious awareness of Christ's return.

Outline¹¹

I. Salutation and greeting 1:1

II. Personal commendations and explanations 1:2-3:13

A. Thanksgiving for the Thessalonians 1:2-10

1. Summary statement 1:2-3

2. Specific reasons 1:4-10

B. Reminders for the Thessalonians 2:1-16

1. How the gospel was delivered 2:1-12

2. How the gospel was received 2:13-16

C. Concerns for the Thessalonians 2:17-3:13

1. Desires to see them again 2:17-3:5

2. Joy on hearing about them 3:6-13

III. Practical instructions and exhortations 4:1-5:24

A. Christian living 4:1-12

1. Continued growth 4:1-2

2. Sexual purity 4:3-8

3. Brotherly love 4:9-12

B. The Rapture 4:13-18

C. Personal watchfulness 5:1-11

D. Church life 5:12-15

1. Attitudes toward leaders 5:12-13

2. Relationships among themselves 5:14-15

E. Individual behavior 5:16-24

1. Personal actions and attitudes 5:16-18

2. Actions and attitudes in corporate living 5:19-22

3. Divine enablement 5:23-24

IV. Conclusion 5:25-28

Constable: 1 Thessalonians

1 Thessalonians

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Thessalonians (Book Introduction)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE THESSALONIANS.

INTRODUCTION.

St. Paul having preached with success at Thessalonica, the chief city of Macedonia, wrote to the this letter, to confirm them in the Christian faith and in the practice of virtue. This, in order, is the first epistle of St. Paul. He wrote it about the year fifty-two, as it is thought, from Corinth. (Witham) --- St. Paul having preached the gospel in this place, converted some Jews and a great number of Gentiles; but the unbelieving Jews, envying his success, raised such a commotion against him, that he and his companion Silvanus were obliged to quit the city. Afterwards he went to Athens, where he had heard that the converts in Thessalonica were under severe persecution ever since his departure; and lest they should lose their fortitude, he sent Timothy to strengthen and comfort them in their sufferings. In the mean time St. Paul came to Corinth, where he wrote this first epistle and also the second to the Thessalonians, both in the same year, being the nineteenth after our Lord's ascension. (Challoner) --- St. Paul preached the faith in this city, assisted by Silas and Silvanus, whose name is joined with the apostle's in this letter. See Acts xvii. Being driven away from this city by the violence of the Jews, he left Timothy and Silas in Macedonia, to confirm the new converts in their faith. But having afterwards called them to him, and hearing of their constancy and perseverance, he writes this epistle to encourage them and praise them. It is the first in time of all St. Paul's epistles, and filled with the most affectionate expressions of love and tenderness for his spiritual children in Jesus Christ. In the latter part of the epistle, he gives some short instructions concerning the state of souls after death, and the coming of the last day; as his companions had informed him that strange reports concerning these two articles were in circulation at Thessalonica, to the disturbance of the faithful. (Calmet, Estius, and others.) --- The first three chapters are to confirm and comfort the Thessalonians against the temptations of persecution; the other two are to exhort them to live up to the precepts he delivers them.

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Gill: 1 Thessalonians (Book Introduction)

INTRODUCTION TO 1 THESSALONIANS

Thessalonica was a very large, populous, and flourishing city, it was "liberae conditionis", as Pliny says ^a, a free city, and the metropolis of Macedonia; it was formerly called Halis ^b, and had the name of Thessalonica given it by Philip king of Macedon, on account of his conquest of Thessalia, which this name signifies; and some say he gave this name to a daughter of his on that occasion, who was afterwards the wife of Cassander; who, others say, called this place by his wife's name ^c, which before was Therme: its name with the Italians is Salonichi, and is now in the hands of the Turks, as all Greece is: here the Apostle Paul came after he had been at Philippi, and stayed about three weeks, and preached every sabbath day, and his ministry was blessed to the conversion of some Jews, a multitude of devout Greeks, and many of the chief women of the place, which laid the foundation of a Gospel church; to which the apostle wrote this epistle, and is the first of all the epistles he wrote: the occasion of it was this; the unbelieving Jews, vexed to see the apostle's success, raised a mob of the baser sort of people, and assaulted the house of Jason, where the apostle and his companions were; but Paul and Silas were sent away by night to Berea, which the rabble understanding, followed them thither; when Paul was sent as if he was going to the sea, but was conducted by the brethren to Athens, who gave orders that Silas and Timothy should come to him with all speed, as they did; and Timothy was sent back to Thessalonica to establish and comfort the young converts there; and returning with good news of their faith, and charity, to the apostle at Corinth, he sent them from thence this epistle, and not from Athens, as some have thought: the design of which is to encourage them under their afflictions and sufferings; to exhort them to stand fast in the Lord, to abide by his truths and ordinances, and to live an holy life and conversation, and to regard the several duties of religion, towards God and one another, and those that were set over them; and in it he instructs them concerning the resurrection of the dead, and the coming of Christ, articles of very great importance and concern: the writing of this epistle is placed by Dr. Lightfoot in the 51st year of Christ, and in the 11th of Claudius Caesar.

Gill: 1 Thessalonians 2 (Chapter Introduction)

INTRODUCTION TO 1 THESSALONIANS 2

The apostle in this chapter gives a further account of his ministry among the Thessalonians, of the nature, manner, and success of it, and of his regard to them, and conduct and conversation when with them; and commends their readiness in receiving the Gospel, and excuses his present absence from them. He appeals to them themselves for the truth of it, that his entrance to them, or preaching among them, was not in vain and without success, 1Th 2:1 that it was with all boldness and intrepidity of mind, notwithstanding what he had suffered before for it, 1Th 2:2 and with all integrity and faithfulness to the trust reposed in him by the Lord, without deceit and guile, or seeking to please men, but God the searcher of hearts, who had committed this trust unto him, 1Th 2:3 and that neither then, nor at any other time, he had used flattery, or showed covetousness; which he calls God to witness, 1Th 2:5 nor of them or others sought glory and honour, even that which was due unto him by virtue of his office, 1Th 2:6 but had showed all gentleness, humanity, and, affection; which he illustrates by the simile of a nurse cherishing her children 1Th 2:7 and by the willingness he showed not only to preach the Gospel to them, but to lay down his life for them, had it been necessary; so great was his affection for them, 1Th 2:8 and, as a proof of this, he puts them in mind of his labours, both in preaching the word, and in working with his own hands; because he would not be burdensome and chargeable to them, 1Th 2:9 and as for his conversation among them, he appeals both to God and them, how holy, just, and unblemished it was, 1Th 2:10 and reminds them of his tenderness, diligence, and faithfulness, in exhorting, comforting, and charging them, particularly to walk worthy of God; since he had called them to his kingdom and glory, 1Th 2:11 and then he expresses his thankfulness to God for their reception of the worth of the Gospel; not as an human invention, but as of God, which wrought effectually in them, 1Th 2:13 the evidence of which were partly their imitation of the churches of Christ in Judea, in doctrine and practice; and partly their suffering the same things they did, of the Jews, 1Th 2:14 who are described by their ill usage of, and cruelty to, Christ, their own prophets, and his apostles, by their not pleasing God, and by their opposition to men; an instance of which is given in prohibiting the apostles to preach to the Gentiles, whose end in so doing with respect to the Gentiles, was that they might not be saved; but God's end in suffering them so to do, was with respect to them that they might fill up their iniquity, and so entire wrath and ruin come upon them, as had been foretold, 1Th 2:15 and then the apostle concludes the chapter, by expressing his affectionate concern in parting with them, which was not in heart but in body; by declaring his earnest desire and endeavour to see them again; and by observing to them the reason he had not and could not come unto them, because Satan hindered him, 1Th 2:17 the cause of his being so desirous to see them, was their being his hope, joy, glory, and crown of rejoicing, both now and hereafter, 1Th 2:19.

College: 1 Thessalonians (Book Introduction)

FOREWORD

This commentary has been produced through a full schedule of college and seminary teaching and church-based ministry. In the current climate of biblical studies, that schedule has necessitated some compromises. Journal articles, scholarly monographs and commentaries are today so numerous that the person who wants to keep current in the study of a biblical book must have the leisure to devote almost full time to the task. Therefore, I have not been able to consider all the issues as thoroughly as I might have liked. For most readers, however, this is probably a relief. I have tried to discuss only those matters which significantly affect our understanding of the text and have sufficient supporting evidence to warrant a hearing. So to those who find that an issue has been ignored, too briefly summarized, or too fully discussed, I offer my apologies. It is my hope that the setting in which I have written the book, having taught and preached on it in churches and a church-based college and seminary, will ensure a greater degree of relevance than might be found in some scholarly works and a greater degree of accuracy than in some popular ones.

Thanks for assistance with this project go to several people. I am grateful to the publishers and editors of the series for their invaluable help in bringing this work to publication. To my former professor and present colleague Dr. Jack Cottrell, who first offered the invitation, and to Mr. John Hunter of College Press, who graciously worked with me for its completion, I give special thanks. Another former professor and present colleague, Mr. Tom Friskney, first stimulated my study of the Thessalonian letters. His influence is felt on every page, but he should not be blamed for my mistakes. In particular I thank my family - my wife, Tammie, and our children, Cale and Allison - for their patience with me as I spent too many evenings, weekends and vacation times working on this project.

My parents, Chet and Millie Weatherly, more than anyone have provided the example for me of the integrity, love, discipline, hard work, generosity, endurance and expectancy which these letters teach. I dedicate this book to them with heartfelt gratitude.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

Though it is a relatively brief letter, 1 Thessalonians provides the modern Christian with a challenging glimpse into the life and thought of the first generation of Christianity. Its presentation of the ministry of Paul, the trials of the persecuted church, the ethical demands of the new life in Christ, and especially of the vivid expectation of Christ's return provides some of the foundational elements for genuine Christian experience in every era.

Major critical problems with 1 Thessalonians are fewer than with some other Pauline letters; the bulk of modern scholarship is largely agreed about the general circumstances under which the letter was written. But knowing those circumstances provides a necessary touchstone for the interpretation of the letter, so they will be briefly summarized below.

THE CITY OF THESSALONICA

Founded by Cassander, a general of Alexander the Great, around 315 B.C., Thessalonica was a city of size and influence. Located at the head of the Thermatic Gulf, now called the Gulf of Salonika, a natural harbor on the Aegean coast of Macedonia, the northern part of the Greece, it was an important port city, providing a gateway to the Macedonian interior. Its prominence as a transportation center was augmented when the Romans constructed the Via Egnatia or Egnatian Way, a highway crossing the Greek peninsula from east to west and ultimately connecting Asia in the east with Italy and Rome in the west. Inland from Thessalonica lay a fertile plain, which provided abundant agricultural resources for the city and the region.

It is little wonder, then, that in 146 B.C. the Romans designated Thessalonica as the capital of the province of Macedonia. The city itself had an independent government with magistrates known as "politarchs" (Acts 17:6, 8), providing a degree of autonomy from the imperial government and its taxes. The religious climate was dominated by paganism; the cults of Dionysus and the Cabirus appear to have been especially prominent. According to Acts 17:1 there was also a colony of Jews large enough to constitute at least one synagogue.

Altogether, then, Thessalonica appears to us as a busy, prosperous, cosmopolitan city, a place where the gospel could readily take root but also meet significant resistance. That image is confirmed to us by the description of Paul's mission in Acts and the corresponding elements of 1 Thessalonians.

PAUL'S MINISTRY IN THESSALONICA

AND THE WRITING OF 1 THESSALONIANS

According to Acts, Paul visited Thessalonica with Timothy and Silas on what we call his second missionary journey (17:1). Having left Philippi after being jailed overnight, Paul traveled to the neighboring city on the Egnatian Way, perhaps pursuing a strategy of planting churches in cities on major transportation arteries so that the gospel could spread out from those centers. There, as was his custom, Paul preached in the synagogue as long as he was able (17:2-3). Acts indicates that his converts included Jews, God-fearers (Gentiles who acknowledged the God of Israel but had not converted fully to Judaism), and some of the principal women (17:4). According to Acts these conversions prompted a jealous response from non-Christian Jews, presumably synagogue leaders, who incited a mob against the Christians (17:5-7). The magistrates appear to have recognized that the mob's anger was not prompted by any offense against the civil order and required only that Jason, apparently a prominent Christian convert, post a bond pledging no further trouble (17:8-9). The violence did, however, prompt Paul to leave the city, perhaps sooner than he had planned (17:10).

From Thessalonica Paul went to Berea. But the fervor of his Thessalonian opponents was intense, for they followed him there and incited similar opposition (17:13). Paul then went on alone to Athens, leaving Silas and Timothy behind (17:14-15). After Paul had preached in Athens with mixed results (17:16-34), he went on to Corinth (18:1). There Silas and Timothy rejoined him (18:5).

The text of 1 Thessalonians confirms and supplements this outline. Though Paul focuses on the conversion of Gentiles in 1:9 (see comments below), says little about the conversion of Jews, and does not quote the Old Testament, themes from the Jewish Scriptures and Judaism appear throughout the letter (cf. 1:4, 6, 10; 2:4, 10, 12, 15-16, 18; 3:3, 5; 4:3, 5-8, 16; 5:3, 5, 8-9, 23-24), implying an audience familiar with them. The letter acknowledges the opposition to Paul (2:2) and the ongoing problem of persecution in Thessalonica (1:6; 2:14; 3:3-4), elements entirely consistent with the anti-Christian violence which Acts depicts. It indicates that Paul left the city prematurely and under duress (2:17) and was prevented from returning (2:18). In particular it makes clear that from Athens Paul sent Timothy back to Thessalonica as a substitute for his own presence (3:1-3; see comments below) to strengthen the church and report about its progress to Paul. Timothy's return and report are recounted also (3:6).

It appears, then, that Timothy's report prompts the writing of this first letter. We can infer from the letter's contents that the report was mostly positive but did note some areas of serious concern. The letter serves to reassure the readers about their status as Christians (1:3-10; 3:11-13) and about Paul's concern for them despite his absence (2:1-12; 2:17-3:10), to strengthen them in the persecution which they endure (2:13-16; 3:4-5), and to reiterate instruction which they had already received about the standards by which they are to live as people in Christ surrounded by an immoral pagan culture (4:1-12). In particular Paul is concerned about their misunderstanding of the significance of Christ's return, especially regarding the status of those who have died as Christians (4:13-18), but also more generally (5:1-11). He also expresses specific concern about the need for Christians to support themselves responsibly (4:11-12; 5:14; cf. 2:6b-9), and to have proper respect for leaders (5:12) and for the spiritual gift of prophecy (5:19-22). In essence, then, this letter is a substitute for Paul's actual presence, containing the teaching which he would have delivered had it been possible for him to return to Thessalonica immediately. While a couple of specific problems had arisen, Paul's primary concern is to strengthen the young church in its commitment and the consistency of its practice.

DATE

If the reconstruction above is correct, then 1 Thessalonians was written during Paul's stay in Corinth on his second missionary journey. It is conceivable that Paul could have written this letter on his third journey after his second visit to Thessalonica, but since the letter itself refers to only one visit, the obvious explanation is that Paul had made only one. Some have denied the accuracy of the sequence of events in Acts altogether, but the numerous points of confirmation between 1 Thessalonians and Acts as noted above make such a denial highly questionable.

Paul's stay in Corinth can be dated with an exceptional degree of precision. According to Acts 18:12-17, Gallio served as proconsul of Achaia during Paul's Corinthian mission. An inscription at Delphi puts Gallio as proconsul during the twelfth year of Claudius' imperial power, after the Roman senate's twenty-sixth proclamation of Claudius as emperor. Since the twenty-seventh proclamation was made in August of A.D. 52 and proconsuls took office usually in midsummer, Gallio can be assumed to have taken office in the summer of A.D. 50 or 51. The Acts account makes it appear that Paul was brought before Gallio not long after he took office and near the end of Paul's eighteen-month sojourn in the city. Therefore, a date of 50-51 is likely for this letter.

Relative to Paul's other letters, 1 Thessalonians is very early. Unless Galatians was written earlier, as is plausible, between the first and second missionary journeys, or 2 Thessalonians was written first (see the introduction to 2 Thessalonians below), this letter is Paul's earliest. If so, it is also likely to be the earliest book of the New Testament, unless, as we have no way to confirm, one of the Gospels or the letter of James was penned sometime in the forties of the first century. For students of Paul and of early Christianity generally, then, this letter has special import.

AUTHORSHIP

Few critical scholars have doubted that Paul composed this letter himself. The internal claim of the letter is clear and unequivocal, including not only the salutation (1:1), but the repeated personal references in the middle section of the letter (2:1-3:10). Likewise, the external evidence is clear. The letter was quoted in some of the earliest Christian literature outside the New Testament (Ign. Eph. 10:1; Ign. Rom. 2:1; Did. 16:6-7), attributed to Paul as early as Marcion (c. A.D. 140), and never questioned in the early centuries of Christianity.

Those who have contended that 1 Thessalonians is not an authentic letter of Paul have largely based their arguments on alleged discrepancies with Acts. As implied above, it has been argued that this letter indicates that Paul's Thessalonian converts were pagans (1:9; 4:1-5) while Acts asserts that they were Jews and God-fearers (17:4). However, as noted in the comments below, Paul may have a particular reason for emphasizing converts from paganism, and Acts certainly emphasizes Jewish converts in Thessalonica as a part of a larger theme in Paul's ministry. Neither book, however, should be understood to be deliberately specifying the precise composition of the Thessalonian church.

Likewise, it has been argued that the movements of Timothy and Silas in 1 Thessalonians do not match those in Acts. In particular, Acts 18:5 shows them rejoining Paul in Corinth, whereas 1 Thessalonians 3:1-6 may show Timothy rejoining Paul in Athens. Several reconstructions of their specific movements can be offered which account for the material in both books. Paul may have initially left Timothy and Silas behind in Macedonia, and they may have returned to him briefly in Athens only to be sent back to Macedonia a second time. Alternately, Paul may have sent his associates back to Thessalonica after arriving in Athens, and Acts may simply condense their movements, giving the result that they were "left behind" while focusing attention on Paul. But most important is the observation that the use of "Athens" instead of "here" in 1 Thess 3:1 indicates that Paul probably wrote from a place other than Athens and so was reunited with Timothy at that place. Corinth clearly fits the details here, precisely in accord with the description in Acts.

A third argument based on alleged tensions with Acts concerns the length of Paul's stay. It is argued that Acts 17:2 indicates a stay of three weeks, whereas this letter presumes a longer stay with its discussion of Paul's self-support and preaching. However, all that Acts 17:2 asserts is that Paul preached in the synagogue for three sabbaths, not that those three weeks comprised his entire stay. And if only three weeks were involved, Paul still could have preached, taught and worked with his hands.

Another challenge to authorship is found in hypotheses which argue that the letter is a compilation of several authentic or pseudepigraphical letters, edited together by a later follower of Paul. Elaborate arguments for compilation are entirely conjectural and have found little support. Some have argued that 5:1-11 is a later, non-Pauline interpolation based on its vocabulary and content. The differences with the rest of Paul's letters are in fact few, however, and so this hypothesis has little support either. More prominent has been the hypothesis that 2:13-16 are a later interpolation of non-Pauline material. Specific discussion of this issue can be found in the comments on the passage below.

ORGANIZATION

Most of Paul's letters follow a rather set pattern of salutation, thanksgiving, letter body, and closing greetings. This pattern is apparent in a wide variety of letters from the Greco-Roman world, indicating that Paul adapted the standard letter form for his own purposes.

1 Thessalonians follows this pattern approximately, as the outline below indicates. One variation comes at 2:13-16, where Paul appears to offer a second thanksgiving. Such formal irregularities are not surprising, however, if Paul felt free to adapt standard forms as the occasion demanded.

Recently Paul's letters have been analyzed according to the patterns of Greek rhetoric. Several recent works have employed this approach in understanding 1 Thessalonians, with the beneficial result of stressing that the letter is a unified composition with a specific purpose of communication. Opinions vary, however, on where the precise rhetorical divisions lie, probably because Paul did not compose his letters strictly according to the canons of rhetoric, though he was probably influenced by them. In this commentary, therefore, no direct attention will be given to specifying the precise rhetorical contours of the letter.

THEOLOGICAL VALUE

As a small, young church in big, pagan city, the Thessalonian Christians faced challenges to their faith at every turn. Persecution, social pressure, temptations of the old lifestyle, conflict with new brothers and sisters in Christ, and surrender to despair were constant threats. Whatever the confidence with which they began their Christian pilgrimage, these believers were now faced with the daily ordeals of life in Christ in hostile surroundings.

Paul's answers to these problems are varied and significant. He confirms the truth of the gospel in the face of the doubts and struggles which they face, reminding them of the change which the gospel has brought to their lives and of the warnings which they had already received about the difficulties to come. He reminds them of his own manner of life with them, itself a confirmation of the truth of his message and an example of the self-sacrificial love and Christ-glorifying integrity which comprise the core of the Christian lifestyle. That love expressed to one another will in turn draw the church together to stand up to the pressure of the hostile culture which surrounds it. Perhaps most importantly, Paul reminds the readers repeatedly that the work of God begun in them in Christ will not be complete until Christ returns. They can therefore look forward to his return with great expectancy, remembering that even death itself will then be utterly defeated, and living each moment in faithfulness as they await the fulfillment of their relationship with Christ.

The situation for Christians near the beginning of the third millennium is not much different from the one that Paul addressed. And so his reminders remain timely. The truth and power of the gospel, the love and integrity which characterize Christ's people, and the living hope of Christ's return are especially relevant to a people confronted with the contemporary diseases of relativism, hatred, selfishness, and despair. The conviction that this universe will end with God's eternal triumph is as foreign to modern thinking as is the idea that it began by God's command. But apart from such a conviction, which stands at the center of 1 Thessalonians, can humanity find meaning in what seems to be chaos? Without it, can humanity find a basis for moral decisions? Faced with such questions, today's reader will not have to read far in 1 Thessalonians to find both blessing and challenge.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

1 & 2 THESSALONIANS

COMMENTARIES

Commentaries are cited in the notes by author's last name alone.

Bruce, F.F. 1 & 2 Thessalonians . WBC 45. Waco, TX: Word, 1982.

Best, Ernest. The First and Second Epistles to the Thessalonians . BNTC. 1972. Reprint, Peabody, MA: Hendrickson, 1986.

Frame, James Everett. A Critical and Exegetical Commentary on the Epistles of St. Paul to the Thessalonians . ICC. Edinburgh: T. & T. Clark, 1979 (reprint).

Marshall, I. Howard. 1 and 2 Thessalonians . NCB. Grand Rapids: Eerdmans, 1983.

Morris, Leon. The First and Second Epistles to the Thessalonians . NICNT. Rev. ed. Grand Rapids: Eerdmans, 1991.

Wanamaker, Charles A. The Epistles to the Thessalonians . NIGTC. Grand Rapids: Eerdmans, 1990.

OTHER WORKS

Allison, Dale C. "The Pauline Epistles and the Synoptic Gospels: the Pattern of the Parallels," NTS 28 (1982)1-31.

Aus, Roger D. "God's Plan and God's Power: Isaiah 66 and the Restraining Factors of 2 Thess 2:6-7," JBL 96 (1977) 537-553.

. "The Liturgical Background of the Necessity and Propriety of Giving Thanks According to 2 Thes 1:3," JBL 92 (1973) 432-438.

Bammel, Ernst. "Preparation for the Perils of the Last Days: 1 Thessalonians 3:3." In Suffering and Martyrdom in the New Testament: Studies Presented to G. M. Styler by the Cambridge New Testament Seminar . Ed. William Horbury and Brian McNeil. New York: Cambridge University Press, 1981.

Bassler, Jouette M. "The Enigmatic Sign: 2 Thessalonians 1:5," CBQ 46 (1984) 498-510.

Boers, Hendrikus. "The Form Critical Study of Paul's Letters. I Thessalonians as a Case Study," NTS 22 (1976) 140-158.

Collins, R.F. Studies on the First Letter to the Thessalonians . BETL 66. Leuven: Leuven University Press, 1984.

Cottrell, Jack. What the Bible Says About God the Ruler . Joplin, MO: College Press, 1984.

Donfried, Karl P. The Theology of the Shorter Pauline Letters . New York: Cambridge University Press, 1993.

Ellis, E. Earle. Prophecy and Hermeneutic in Early Christianity . Grand Rapids: Eerdmans, 1978.

Ferguson, Everett. Backgrounds of Early Christianity . 2nd ed. Grand Rapids: Eerdmans, 1993.

Friskney, Tom. Thirteen Lessons on First and Second Thessalonians . Joplin, MO: College Press, 1982.

Funk, Robert W. Parables and Presence: Forms of the New Testament Tradition . Philadelphia: Fortress, 1982.

Guthrie, Donald. New Testament Introduction . 4th ed. Downers Grove, IL: InterVarsity, 1990.

Harris, Murray J. Raised Immortal: Resurrection and Immortality in the New Testament . Grand Rapids: Eerdmans, 1983.

Hengel, Martin. The Pre-Christian Paul . Philadelphia: Trinity Press International, 1991.

Hewett, James A. "1 Thessalonians 3:11," ExpTim 87 (1975-76) 54-55.

Hock, Ronald F. The Social Context of Paul's Ministry: Tentmaking and Apostleship . Minneapolis: Fortress, 1980.

Holland, Glenn S. The Tradition that You Received from Us: 2 Thessalonians in the Pauline Tradition . HUT 24. Tübingen: Mohr, 1988.

Jewett, Robert. The Thessalonian Correspondence: Pauline Rhetoric and Millenarian Piety . FFNT. Philadelphia: Fortress, 1986.

Johnson, Luke T. "The New Testament's Anti-Jewish Slander and the Conventions of Ancient Polemic," JBL 108 (1989) 419-441.

Klijn, A.F.J. "1 Thessalonians 4.13-18 and Its Background in Apocalyptic Literature." In Paul and Paulinism: Essays in Honour of C. K. Barrett . Ed. M.D. Hooker and S.G. Wilson. London: SPCK, 1982, pp. 67-73.

Ladd, G.E. A Theology of the New Testament . Grand Rapids: Eerdmans, 1974.

Lightfoot, J.B. Notes on Epistles of St. Paul . 1885. Reprint, Grand Rapids: Baker, 1980.

Malherbe, Abraham J. "Exhortations in First Thessalonians," NovT 25 (1983) 238-256.

. "'Gentle as a Nurse': The Stoic Background to 1 Thess. II," NovT 12 (1970) 203-217.

. Moral Exhortation, A Greco-Roman Sourcebook . Library of Early Christianity. Philadelphia: Westminster, 1986.

. Paul and the Thessalonians: The Philosophic Tradition of Pastoral Care . Philadelphia: Fortress, 1987.

Marshall, I. Howard. "Pauline Theology in the Thessalonian Correspondence." In Paul and Paulinism: Essays in Honour of C.K. Barrett . Ed. M.D. Hooker and S.G. Wilson. London: SPCK, 1982, pp. 173-183.

Meeks, Wayne A. The First Urban Christians: The Social World of the Apostle Paul . New Haven, CT: Yale University Press, 1983.

Morris, Leon. The Apostolic Preaching of the Cross . 3rd ed. Grand Rapids: Eerdmans, 1965.

Moule, C.F.D. The Origin of Christology . New York: Cambridge University Press, 1977.

Pauline Theology, Volume I: Thessalonians, Philippians, Galatians, Philemon . Ed. Jouette M. Bassler. Minneapolis: Fortress, 1991.

Pate, C. Marvin. The End of the Age Has Come: The Theology of Paul . Grand Rapids: Zondervan, 1995.

Pearson, Birger A. "I Thessalonians 2:13-16: A Deutero-Pauline Interpolation," HTR 64 (1971) 79-94.

Plevnik, Joseph. "1 Thess 5,1-11: Its Authenticity, Intention and Message," Bib 60 (1979) 71-90.

. "The Taking Up of the Faithful and the Resurrection of the Dead in 1 Thessalonians 4:13-18," CBQ 46 (1984) 274-283.

Poythress, Vern S. "2 Thessalonians 1 Supports Amillennialism," JETS 37 (1994) 529-538.

Russell, R. "The Idle in 2 Thess 3.6-12: An Eschatological or a Social Problem," NTS 34 (1988) 105-119.

Schlueter, Carol J. Filling Up the Measure: Polemical Hyperbole in 1 Thessalonians 2.14-16 . JSNTSup 98. Sheffield: Sheffield Academic Press, 1994.

Schmidt, Daryl. "1 Thess 2:13-16: Linguistic Evidence for an Interpolation," JBL 102 (1983) 269-279.

Schmithals, Walter. Paul and the Gnostics . Trans. J.E. Steely. Nashville: Abingdon, 1972.

Stowers, Stanley K. "Social Status, Public Speaking and Private Teaching: The Circumstances of Paul's Preaching Activity," NovT 26 (1984) 68-82.

The Thessalonian Correspondence . Raymond F. Collins, ed. BETL 87. Leuven: Leuven University Press, 1990.

Walton, Steve "What Has Aristotle to Do with Paul? Rhetorical Criticism and 1 Thessalonians," TynBul 46 (1995) 229-249.

Warfield, B.B. "The Prophecies of St. Paul." In Biblical and Theological Studies . 1886. Ed. Samuel G. Craig. Reprint, Philadelphia: Presbyterian & Reformed, 1952, pp. 463-475.

Weatherly, Jon A. "The Authenticity of 1 Thessalonians 2.13-16: Additional Evidence," JSNT 42 (1991) 79-98.

. Jewish Responsibility for the Death of Jesus in Luke-Acts . JSNTSup 106. Sheffield: Sheffield Academic Press, 1994.

Wenham, David. Gospel Perspectives 4: The Rediscovery of Jesus' Eschatological Discourse . Sheffield: JSOT, 1984.

. Paul: Follower of Jesus or Founder of Christianity? Grand Rapids: Eerdmans, 1995.

Winter, Bruce W. "The Entries and Ethics of Orators and Paul (1 Thessalonians 2:1-12)," TynBul 44 (1993) 55-74.

Witton, J. "A Neglected Meaning for Skeuos in 1 Thessalonians 4.4," NTS 28 (1982) 142-143.

Wright, N.T. The Climax of the Covenant . Minneapolis: Fortress, 1992.

COMMENTARIES

Commentaries are cited in the notes by author's last name alone.

Bruce, F.F. 1 & 2 Thessalonians . WBC 45. Waco, TX: Word, 1982.

Best, Ernest. The First and Second Epistles to the Thessalonians . BNTC. 1972. Reprint, Peabody, MA: Hendrickson, 1986.

Frame, James Everett. A Critical and Exegetical Commentary on the Epistles of St. Paul to the Thessalonians . ICC. Edinburgh: T. & T. Clark, 1979 (reprint).

Marshall, I. Howard. 1 and 2 Thessalonians . NCB. Grand Rapids: Eerdmans, 1983.

Morris, Leon. The First and Second Epistles to the Thessalonians . NICNT. Rev. ed. Grand Rapids: Eerdmans, 1991.

Wanamaker, Charles A. The Epistles to the Thessalonians . NIGTC. Grand Rapids: Eerdmans, 1990.

OTHER WORKS

Allison, Dale C. "The Pauline Epistles and the Synoptic Gospels: the Pattern of the Parallels," NTS 28 (1982)1-31.

Aus, Roger D. "God's Plan and God's Power: Isaiah 66 and the Restraining Factors of 2 Thess 2:6-7," JBL 96 (1977) 537-553.

. "The Liturgical Background of the Necessity and Propriety of Giving Thanks According to 2 Thes 1:3," JBL 92 (1973) 432-438.

Bammel, Ernst. "Preparation for the Perils of the Last Days: 1 Thessalonians 3:3." In Suffering and Martyrdom in the New Testament: Studies Presented to G. M. Styler by the Cambridge New Testament Seminar . Ed. William Horbury and Brian McNeil. New York: Cambridge University Press, 1981.

Bassler, Jouette M. "The Enigmatic Sign: 2 Thessalonians 1:5," CBQ 46 (1984) 498-510.

Boers, Hendrikus. "The Form Critical Study of Paul's Letters. I Thessalonians as a Case Study," NTS 22 (1976) 140-158.

Collins, R.F. Studies on the First Letter to the Thessalonians . BETL 66. Leuven: Leuven University Press, 1984.

Cottrell, Jack. What the Bible Says About God the Ruler . Joplin, MO: College Press, 1984.

Donfried, Karl P. The Theology of the Shorter Pauline Letters . New York: Cambridge University Press, 1993.

Ellis, E. Earle. Prophecy and Hermeneutic in Early Christianity . Grand Rapids: Eerdmans, 1978.

Ferguson, Everett. Backgrounds of Early Christianity . 2nd ed. Grand Rapids: Eerdmans, 1993.

Friskney, Tom. Thirteen Lessons on First and Second Thessalonians . Joplin, MO: College Press, 1982.

Funk, Robert W. Parables and Presence: Forms of the New Testament Tradition . Philadelphia: Fortress, 1982.

Guthrie, Donald. New Testament Introduction . 4th ed. Downers Grove, IL: InterVarsity, 1990.

Harris, Murray J. Raised Immortal: Resurrection and Immortality in the New Testament . Grand Rapids: Eerdmans, 1983.

Hengel, Martin. The Pre-Christian Paul . Philadelphia: Trinity Press International, 1991.

Hewett, James A. "1 Thessalonians 3:11," ExpTim 87 (1975-76) 54-55.

Hock, Ronald F. The Social Context of Paul's Ministry: Tentmaking and Apostleship . Minneapolis: Fortress, 1980.

Holland, Glenn S. The Tradition that You Received from Us: 2 Thessalonians in the Pauline Tradition . HUT 24. Tübingen: Mohr, 1988.

Jewett, Robert. The Thessalonian Correspondence: Pauline Rhetoric and Millenarian Piety . FFNT. Philadelphia: Fortress, 1986.

Johnson, Luke T. "The New Testament's Anti-Jewish Slander and the Conventions of Ancient Polemic," JBL 108 (1989) 419-441.

Klijn, A.F.J. "1 Thessalonians 4.13-18 and Its Background in Apocalyptic Literature." In Paul and Paulinism: Essays in Honour of C. K. Barrett . Ed. M.D. Hooker and S.G. Wilson. London: SPCK, 1982, pp. 67-73.

Ladd, G.E. A Theology of the New Testament . Grand Rapids: Eerdmans, 1974.

Lightfoot, J.B. Notes on Epistles of St. Paul . 1885. Reprint, Grand Rapids: Baker, 1980.

Malherbe, Abraham J. "Exhortations in First Thessalonians," NovT 25 (1983) 238-256.

. "'Gentle as a Nurse': The Stoic Background to 1 Thess. II," NovT 12 (1970) 203-217.

. Moral Exhortation, A Greco-Roman Sourcebook . Library of Early Christianity. Philadelphia: Westminster, 1986.

. Paul and the Thessalonians: The Philosophic Tradition of Pastoral Care . Philadelphia: Fortress, 1987.

Marshall, I. Howard. "Pauline Theology in the Thessalonian Correspondence." In Paul and Paulinism: Essays in Honour of C.K. Barrett . Ed. M.D. Hooker and S.G. Wilson. London: SPCK, 1982, pp. 173-183.

Meeks, Wayne A. The First Urban Christians: The Social World of the Apostle Paul . New Haven, CT: Yale University Press, 1983.

Morris, Leon. The Apostolic Preaching of the Cross . 3rd ed. Grand Rapids: Eerdmans, 1965.

Moule, C.F.D. The Origin of Christology . New York: Cambridge University Press, 1977.

Pauline Theology, Volume I: Thessalonians, Philippians, Galatians, Philemon . Ed. Jouette M. Bassler. Minneapolis: Fortress, 1991.

Pate, C. Marvin. The End of the Age Has Come: The Theology of Paul . Grand Rapids: Zondervan, 1995.

Pearson, Birger A. "I Thessalonians 2:13-16: A Deutero-Pauline Interpolation," HTR 64 (1971) 79-94.

Plevnik, Joseph. "1 Thess 5,1-11: Its Authenticity, Intention and Message," Bib 60 (1979) 71-90.

. "The Taking Up of the Faithful and the Resurrection of the Dead in 1 Thessalonians 4:13-18," CBQ 46 (1984) 274-283.

Poythress, Vern S. "2 Thessalonians 1 Supports Amillennialism," JETS 37 (1994) 529-538.

Russell, R. "The Idle in 2 Thess 3.6-12: An Eschatological or a Social Problem," NTS 34 (1988) 105-119.

Schlueter, Carol J. Filling Up the Measure: Polemical Hyperbole in 1 Thessalonians 2.14-16 . JSNTSup 98. Sheffield: Sheffield Academic Press, 1994.

Schmidt, Daryl. "1 Thess 2:13-16: Linguistic Evidence for an Interpolation," JBL 102 (1983) 269-279.

Schmithals, Walter. Paul and the Gnostics . Trans. J.E. Steely. Nashville: Abingdon, 1972.

Stowers, Stanley K. "Social Status, Public Speaking and Private Teaching: The Circumstances of Paul's Preaching Activity," NovT 26 (1984) 68-82.

The Thessalonian Correspondence . Raymond F. Collins, ed. BETL 87. Leuven: Leuven University Press, 1990.

Walton, Steve "What Has Aristotle to Do with Paul? Rhetorical Criticism and 1 Thessalonians," TynBul 46 (1995) 229-249.

Warfield, B.B. "The Prophecies of St. Paul." In Biblical and Theological Studies . 1886. Ed. Samuel G. Craig. Reprint, Philadelphia: Presbyterian & Reformed, 1952, pp. 463-475.

Weatherly, Jon A. "The Authenticity of 1 Thessalonians 2.13-16: Additional Evidence," JSNT 42 (1991) 79-98.

. Jewish Responsibility for the Death of Jesus in Luke-Acts . JSNTSup 106. Sheffield: Sheffield Academic Press, 1994.

Wenham, David. Gospel Perspectives 4: The Rediscovery of Jesus' Eschatological Discourse . Sheffield: JSOT, 1984.

. Paul: Follower of Jesus or Founder of Christianity? Grand Rapids: Eerdmans, 1995.

Winter, Bruce W. "The Entries and Ethics of Orators and Paul (1 Thessalonians 2:1-12)," TynBul 44 (1993) 55-74.

Witton, J. "A Neglected Meaning for Skeuos in 1 Thessalonians 4.4," NTS 28 (1982) 142-143.

Wright, N.T. The Climax of the Covenant . Minneapolis: Fortress, 1992.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary, ed. by David Noel Freedman

ASNU Acta seminarii neotestamentici upsaliensis

ASV American Standard Version

AV Authorized (King James) Version

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon, 1979

BDF Blass-Debrunner-Funk Greek Grammar

BETL Bibliotheca ephemeridum theologicarum lovaniensium

Bib Biblica

BNTC Black's New Testament Commentary

CBQ Catholic Biblical Quarterly

DPL Dictionary of Paul and His Letters, ed. by Gerald F.

Hawthorne, Ralph P. Martin and Daniel G. Reid

EDNT Exegetical Dictionary of the New Testament, ed. by Horst

Balz and Gerhard Schneider

ET English Translation

ExpTim Expository Times

FFNT Foundations and Facets: New Testament

GELNTBSD Greek-English Lexicon of the New Testament Based on

Semantic Domains (2nd ed.), ed. by Johannes P. Louw,

Eugene A. Nida, Rondal B. Smith and Karen A. Munson

HCNT Hellenistic Commentary to the New Testament, ed. by

M. Eugene Boring, Klaus Berger and Carsten Colpe

HTR Harvard Theological Review

HUT Hermeneutische Untersuchungen zur Theologie

ICC International Critical Commentary

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of the New Testament

JSNTSup Journal for the Study of the New Testament

Supplement Series

LSJ Liddell-Scott-Jones-McKenzie Greek Lexicon (9th ed.)

MHT Moulton-Howard-Turner Grammar of

New Testament Greek

MM Moulton-Milligan Vocabulary of the Greek Testament

NASB New American Standard Bible

NCB New Century Bible Commentary

NIDNTT New International Dictionary of New Testament

Theology, ed. by Colin Brown

NICNT New International Commentary on the New Testament

NIGTC New International Greek Testament Commentary

NIV New International Version

NovT Novum Testamentum

NRSV New Revised Standard Version

NTS New Testament Studies

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

TEV Today's English Version

TynBul Tyndale Bulletin

UBS United Bible Societies

UBSGNT United Bible Societies Greek New Testament

WBC Word Biblical Commentary

ZPEB Zondervan Pictorial Encyclopedia of the Bible, ed. by

Merrill Tenney

ZTK Zeitschrift für Theologie und Kirche

-College Press New Testament Commentary: with the NIV

College: 1 Thessalonians (Outline)

OUTLINE

I. GREETING - 1:1

II. THANKSGIVING - 1:2-10

A. The Initial Thanksgiving - 1:2-5

1. Paul's Constant Prayers for the Readers - 1:2

2. Their Exercise of Faith, Love and Hope - 1:3

3. Their Election - 1:4

4. The Power of the Gospel in Thessalonica - 1:5

B. Reiteration and Further Specification - 1:6-10

1. The Readers' Imitation of Paul and His Associates - 1:6a

2. Their Endurance of Suffering - 1:6b

3. Their Example to Other Churches - 1:7-8

4. Reports of Their Conversion - 1:9-10

a. Forsaking Idols to Serve the Living God - 1:9

b. Awaiting the Return of Jesus - 1:10

III. PAUL'S RELATIONSHIP TO THE THESSALONIAN CHURCH - 2:1-3:13

A. Paul's Behavior in Thessalonica - 2:1-12

1. Paul's Motives - 2:1-6a

2. Paul's Activity - 2:6b-12

B. The Thessalonians' Endurance of Persecution - 2:13-16

1. Their Genuine Reception of the Word - 2:13

2. Their Imitation of the Judean Christians - 2:14

3. The Continuity of Persecution Age to Age - 2:15-16

C. Paul's Continuing Concern for the Church - 2:17-3:10

1. His Desire to See the Thessalonians - 2:17-20

2. Timothy's Visit on Paul's Behalf - 3:1-5

3. Timothy's Report and Paul's Response - 3:6-10

D. Paul's Prayer for the Thessalonians - 3:11-13

1. That He Might Return to Them - 3:11

2. That They Might Abound in Love, and Be Blameless at the Lord's Return - 3:12-13

IV. EXHORTATION - 4:1-5:22

A. Exhortation Concerning Christian Living - 4:1-12

1. To Continue in Current Behavior - 4:1-2

2. To Remain Sexually Pure - 4:3-8

3. To Exercise Brotherly Love - 4:9-10

4. To Lead a Quiet, Honest Life - 4:11-12

B. Exhortation Concerning the Lord's Return - 4:13-5:11

1. The Dead in Christ and the Lord's Return - 4:13-18

2. The Suddenness of the Lord's Return - 5:1-11

C. General Exhortations - 5:12-22

1. Behavior in the Christian Community - 5:12-15

a. Respect for Christian Leaders - 5:12-13

b. Service and Forgiveness - 5:14-15

2. Constants of Christian Behavior - 5:16-18

3. Responding to Christian Prophecy - 5:19-22

a. Yielding to the Spirit's Work - 5:19-20

b. Testing Prophecy - 5:21-22

V. CONCLUSION - 5:23-28

A. Benediction - 5:23-24

B. Final Words - 5:25-28

-College Press New Testament Commentary: with the NIV