Text -- 1 Thessalonians 2:11-20 (NET)

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, 2:16 because they hinder us from speaking to the Gentiles so that they may be saved. Thus they constantly fill up their measure of sins, but wrath has come upon them completely.

Forced Absence from Thessalonica

2:17 But when we were separated from you, brothers and sisters, for a short time (in presence, not in affection) we became all the more fervent in our great desire to see you in person. 2:18 For we wanted to come to you (I, Paul, in fact tried again and again) but Satan thwarted us. 2:19 For who is our hope or joy or crown to boast of before our Lord Jesus at his coming? Is it not of course you? 2:20 For you are our glory and joy!

Commentary -- Word/Phrase Notes (per phrase)

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 .

Robertson: 1Th 2:16

Forbidding us ( kōluontōn hēmās ).

Explanatory participle of the idea in enantiōn . They show their hostility to Paul at every turn. Right here in Corinth, where Paul is when he writes, they had already shown venomous hostility toward Paul as Luke makes plain (Act 18:6.). They not simply oppose his work among the Jews, but also to the Gentiles (ethnesi , nations outside of the Abrahamic covenant as they understood it).

Robertson: 1Th 2:16

That they may be saved ( hina sōthōsin ).

Final use of hina with first aorist passive subjunctive of sōzō old verb to save. It was the only hope of the Gentiles, Christ alone and not the mystery-religions offered any real hope.

Robertson: 1Th 2:16

To fill up their sins alway ( eis to anaplērōsai autōn tas hamartias pantote ).

Another example of eis to and the infinitive as in 1Th 2:12. It may either be God’ s conceived plan to allow the Jews to go on and fill up (anaplērōsai , note ana , fill up full, old verb) or it may be the natural result from the continual (pantote ) sins of the Jews.

Robertson: 1Th 2:16

Is come ( ephthasen ).

First aorist (timeless aorist) active indicative of phthanō which no longer means to come before as in 1Th 4:15 where alone in the N.T. it retains the old idea of coming before. Some MSS. have the perfect active ephthaken , prophetic perfect of realization already. Frame translates it: "But the wrath has come upon them at last."This is the most likely meaning of eis telos . Paul vividly foresees and foretells the final outcome of this attitude of hate on the part of the Jews. Tristis exitus , Bengel calls it. Paul speaks out of a sad experience.

Robertson: 1Th 2:17

Being bereaved of you ( aporphanisthentes aph' humōn ).

First aorist passive participle of the rare compound verb (aporphanizō , in Aeschylus, but nowhere else in N.T.). Literally, being orphaned from you (aph' humōn , ablative case). Paul changes the figure again (trophos or mother nurse in 1Th 2:7, nēpios or babe in 1Th 2:7, patēr or father in 1Th 2:11) to orphan (orphanos ). He refers to the period of separation from them, for a short season (pros kairon hōras ) for a season of an hour. This idiom only here in N.T., but pros kairon in Luk 8:13 and pros hōran in 2Co 7:8. But it has seemed long to Paul. Precisely how long he had been gone we do not know, some months at any rate.

Robertson: 1Th 2:17

In presence, not in heart ( prosōpōi ou kardiāi ).

Locative case. Prosōpon , old word (pros , ops , in front of the eye, face) for face, look, person. Literally, in face or person. His heart was with them, though they no longer saw his face. Heart, originally kardia , is the inner man, the seat of the affections and purposes, not always in contrast with intellect (nous ). "Out of sight, not out of mind"(Rutherford).

Robertson: 1Th 2:17

Endeavoured the more exceedingly ( perissoterōs espoudasamen ).

Ingressive aorist active indicative of spoudazō , old word to hasten (from spoudē , speudō ).

Robertson: 1Th 2:17

We became zealous.

Comparative adverb perissoterōs from perisson , more abundantly than before being orphaned from you.

Robertson: 1Th 2:17

Your face ( to prosōpon humōn ).

Cf. his face above.

Robertson: 1Th 2:17

With great desire ( en pollēi epithumiāi ).

Robertson: 1Th 2:17

In much longing ( epithumia from epi and thumos , epithumeō , to run after, to yearn after, whether good or bad).

Robertson: 1Th 2:18

Because ( dioti ).

As in 1Th 2:8.

Robertson: 1Th 2:18

We would fain have come to you ( ēthelēsamen elthein pros humas ).

First aorist active indicative of thelō . Literally, we desired to come to you. I Paul (egō men Paulos ). Clear example of literary plural ēthelesamen with singular pronoun egō . Paul uses his own name elsewhere also as in 2Co 10:1; Gal 5:2; Col 1:23; Eph 3:1; Phm 1:19.

Robertson: 1Th 2:18

Once and again ( kai hapax kai dis ).

Both once and twice as in Phi 4:16. Old idiom in Plato.

Robertson: 1Th 2:18

And Satan hindered us ( kai enekopsen hēmas ho Satanas ).

Adversative use of kaî but or and yet. First aorist active indicative of enkoptō , late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Act 24:4; Gal 5:7 and passive enekoptomēn in Rom 15:22; 1Pe 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not.

Robertson: 1Th 2:19

Crown of glorying ( stephanos kauchēseōs ).

When a king or conqueror came on a visit he was given a chaplet of glorying. Paul is answering the insinuation that he did not really wish to come.

Robertson: 1Th 2:19

At his coming ( en tēi autou parousiāi ).

This word parousia is untechnical (just presence from pareimi ) in 2Th 2:9; 1Co 16:17; 2Co 7:6.; 2Co 10:10; Phi 1:26; Phi 2:12. But here (also 1Th 3:13; 1Th 4:15; 1Th 5:23; 2Th 2:1, 2Th 2:8; 1Co 15:23) we have the technical sense of the second coming of Christ. Deissmann ( Light from the Ancient East , pp. 372ff.) notes that the word in the papyri is almost technical for the arrival of a king or ruler who expects to receive his "crown of coming."The Thessalonians, Paul says, will be his crown, glory, joy when Jesus comes.

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.

Vincent: 1Th 2:16

To speak - that they might be saved ( λαλῆσαι ἵνα σωθῶσιν )

Not, to speak to the Gentiles in order that they might be saved , but to tell the Gentiles that they might be saved . Comp. 1Co 10:33.

Vincent: 1Th 2:16

To fill up ( ἀναπληρῶσαι )

The verb means the making up of what is lacking to perfect fulness; the filling of a partial void. Comp. Phi 2:30. Once in lxx of filling up of sins, Gen 15:16. Always blind and stubborn, the Jews filled up the measure of their sins by their treatment of Christ and his apostles.

Vincent: 1Th 2:16

Alway ( πάντοτε )

Emphatically placed at the end of the sentence. At all times - before Christ, in Christ's time, now - the Jews by their resistance to the divine word fill up their sins.

Vincent: 1Th 2:16

Is come ( ἔφθασεν )

The verb not frequent in N.T. and used mostly by Paul. See on 2Co 10:14, and comp. Rom 9:31; Phi 3:16.

Vincent: 1Th 2:16

To the uttermost ( εἰς τέλος )

This is not the meaning of the phrase in N.T. It is to the end: see Mat 10:22; Mat 24:13; Luk 18:5; Joh 13:1. The wrath of God had not come upon them to the uttermost. The meaning is that the divine wrath had reached the point where it passed into judgment.

Vincent: 1Th 2:17

Being taken from you ( ἀπορφανισθέντες )

N.T.o . o lxx. Rev. better, being bereaved of you . From ὀρφανός bereft . See Mar 12:40, Joh 14:18; Jam 1:27. The word suggests the intimate personal fellowship of the writer with his readers. The separation was like that between parents and children. Comp. 1Th 2:7, 1Th 2:8.

Vincent: 1Th 2:17

For a short time ( πρὸς καιρὸν ὥρας )

N.T.o . Lit. for the season of an hour . Comp. Lat. horae momentum . Stronger than the usual phrase πρὸς ὥραν for an hour: see 2Co 7:8; Gal 2:5; Phm 1:15. Comp. πρὸς καιρὸν for a season , Luk 8:13; 1Co 7:5.

Vincent: 1Th 2:17

The more abundantly ( περισσοτέρως )

Rev. the more exceedingly . Paul uses this adverb very freely, and outside of his letters it appears only Heb 2:1; Heb 13:19. He is much given to the use of comparatives, and sometimes heaps them together: see Rom 8:37; 2Co 7:13; 2Co 4:17; Eph 3:20; Phi 1:23.

Vincent: 1Th 2:18

We would ( ἠθελήσαμεν )

Implying more than a mere inclination or desire. It was our will to come. See on Mat 1:19.

Vincent: 1Th 2:18

I Paul

Not implying any less desire on the part of his associates, but emphasizing his own. See on the use of the epistolary plural, 1Th 1:2.

Vincent: 1Th 2:18

Satan ( Σατανᾶς )

From the Aramaic Satana , adversary . In the canonical lxx the name appears only three times, 1Ki 11:14, 1Ki 11:23, 1Ki 11:25, and in each case is applied to a man. In lxx διάβολος is used, almost without exception, as the translation of the Hebrew Satan . Of 22 instances of διάβολος only 9 are outside of the book of Job. From the more general conception of an adversary, there is, in the O.T., a gradual development toward that of an evil personality. For instance, in 2Sa 24:1, the numbering of the people is ascribed to the anger of the Lord. The later historian, in 1Ch 21:1, ascribes the act to Satan. See also Job, Wisd. 2:24; Zec 3:1. The specialising of the conception was due, in part, to the contact of the Jews with the religions of Babylon and Persia. In N.T. Satan appears as the personal spirit of evil - the same who is called the devil , the wicked one , the prince of the power of the air , the prince of this world , the serpent , the God of this world , the tempter . He tempts to evil, opposes God's work, inspires evil dispositions, torments God's people. The word Satan occurs only once in the Fourth Gospel, not in the Epistles, but often in Revelation. Mark never uses διάβολος , Matthew never Satan. Paul seldom διάβολος , often Satan. Satan alone in Pastorals. Luke uses both. It is clear that Paul here as elsewhere employs the word in a personal sense; but any attempt to base the doctrine of a personal devil on this and similar passages is unsafe.

Vincent: 1Th 2:18

Hindered ( ἐνέκοψεν )

See on 1Pe 3:7.

Vincent: 1Th 2:19

Hope

Used of the object of hope, as Col 1:5; 1Ti 1:1; Heb 6:18.

Vincent: 1Th 2:19

Joy - crown ( χαρὰ - στέφανος )

Comp. Phi 4:1. The phrase crown of rejoicing or boasting , in Pro 16:31; Eze 16:12; Eze 23:42. Comp. Isa 62:3, στέφανος κάλλους crown of beauty , and Soph. Aj . 465, στέφ εὐκλείας crown of renown . The Thessalonians were " a chaplet of victory of which Paul might justly make his boast in the day of the Lord" (Ellicott). For στέφανος see on Rev 4:4.

Vincent: 1Th 2:19

Coming ( παρουσίᾳ )

See on Mat 24:8, and see on ἐπιφάνεια appearing , 1Ti 6:14 and see on 2Th 2:8.

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.

Wesley: 1Th 2:16

The measure of their sins always, as they have ever done.

Wesley: 1Th 2:16

Hath overtaken them unawares, whilst they were seeking to destroy others, and will speedily complete their destruction.

Wesley: 1Th 2:17

In this verse we have a remarkable instance, not so much of the transient affections of holy grief, desire, or joy, as of that abiding tenderness, that loving temper, which is so apparent in all St. Paul's writings, towards those he styles his children in the faith. This is the more carefully to be observed, because the passions occasionally exercising themselves, and flowing like a torrent, in the apostle, are observable to every reader; whereas it requires a nicer attention to discern those calm standing tempers, that fixed posture of his soul, from whence the others only flow out, and which more peculiarly distinguish his character.

Wesley: 1Th 2:18

By those persecuting Jews, Act 17:13.

Wesley: 1Th 2:19

As well as our other children.

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).

JFB: 1Th 2:16

Greek, "Hindering us from speaking," &c.

JFB: 1Th 2:16

Tending thus "to the filling up (the full measure of, Gen 15:16; Dan 8:23; Mat 23:32) their sins at all times," that is, now as at all former times. Their hindrance of the Gospel preaching to the Gentiles was the last measure added to their continually accumulating iniquity, which made them fully ripe for vengeance.

JFB: 1Th 2:16

Greek, "but." "But," they shall proceed no further, for (2Ti 3:8) "the" divine "wrath has (so the Greek) come upon (overtaken unexpectedly; the past tense expressing the speedy certainty of the divinely destined stroke) them to the uttermost"; not merely partial wrath, but wrath to its full extent, "even to the finishing stroke" [EDMUNDS]. The past tense implies that the fullest visitation of wrath was already begun. Already in A.D. 48, a tumult had occurred at the Passover in Jerusalem, when about thirty thousand (according to some) were slain; a foretaste of the whole vengeance which speedily followed (Luk 19:43-44; Luk 21:24).

JFB: 1Th 2:17

Resumed from 1Th 2:13; in contrast to the Jews, 1Th 2:15-16.

JFB: 1Th 2:17

Rather as Greek, "severed (violently, Act 17:7-10) from you," as parents bereft of their children. So "I will not leave you comfortless," Greek, "orphanized" (Joh 14:18).

JFB: 1Th 2:17

Literally, "for the space of an hour." "When we had been severed from you but a very short time (perhaps alluding to the suddenness of his unexpected departure), we the more abundantly (the shorter was our separation; for the desire of meeting again is the more vivid, the more recent has been the parting) endeavored," &c. (Compare 2Ti 1:4). He does not hereby, as many explain, anticipate a short separation from them, which would be a false anticipation; for he did not soon revisit them. The Greek past participle also forbids their view.

JFB: 1Th 2:18

The oldest manuscripts read, "Because," or "Inasmuch as."

JFB: 1Th 2:18

Greek, "we wished to come"; we intended to come.

JFB: 1Th 2:18

My fellow missionaries as well as myself wished to come; I can answer for myself that I intended it more than once. His slightly distinguishing himself here from his fellow missionaries, whom throughout this Epistle he associates with himself in the plural, accords with the fact that Silvanus and Timothy stayed at Berea when Paul went on to Athens; where subsequently Timothy joined him, and was thence sent by Paul alone to Thessalonica (1Th 3:1).

JFB: 1Th 2:18

On a different occasion "the Holy Ghost, the Spirit of Jesus" (so the oldest manuscripts read), Act 16:6-7, forbad or hindered them in a missionary design; here it is Satan, acting perhaps by wicked men, some of whom had already driven him out of Thessalonica (Act 17:13-14; compare Joh 13:27), or else by some more direct "messenger of Satan--a thorn in the flesh" (2Co 12:7; compare 2Co 11:14). In any event, the Holy Ghost and the providence of God overruled Satan's opposition to further His own purpose. We cannot, in each case, define whence hindrances in good undertakings arise; Paul in this case, by inspiration, was enabled to say; the hindrance was from Satan. GROTIUS thinks Satan's mode of hindering Paul's journey to Thessalonica was by instigating the Stoic and Epicurean philosophers to cavil, which entailed on Paul the necessity of replying, and so detained him; but he seems to have left Athens leisurely (Act 17:33-34; Act 18:1). The Greek for "hindered" is literally, "to cut a trench between one's self and an advancing foe, to prevent his progress"; so Satan opposing the progress of the missionaries.

JFB: 1Th 2:19

Giving the reason for his earnest desire to see them.

JFB: 1Th 2:19

"Christ" is omitted in the oldest manuscripts. Are not even ye (namely, among others; the "even" or "also," implies that not they alone will be his crown) our hope, joy, and crown of rejoicing before Jesus, when He shall come (2Co 1:14; Phi 2:16; Phi 4:1)? The "hope" here meant is his hope (in a lower sense), that these his converts might be found in Christ at His advent (1Th 3:13). Paul's chief "hope" was JESUS CHRIST (1Ti 1:1).

JFB: 1Th 2:20

Emphatical repetition with increased force. Who but ye and our other converts are our hope, &c., hereafter, at Christ's coming? For it is ye who ARE now our glory and joy.

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.

Clarke: 1Th 2:17

Being taken from you for a short time - Through the persecution raised by the Jews, see Acts 17, he was obliged to leave Thessalonica, and yield to a storm that it would have been useless for him to have withstood

Clarke: 1Th 2:17

Being taken from you - in presence, not in heart - The apostle had compared himself to a parent or nurse, 1Th 2:7, 1Th 2:11; and the people he considered as his most beloved children; here he represents himself as feeling what an affectionate father must feel when torn from his children; for this is the import of the word απορφανισθεντες, bereft of children, which we tamely translate being taken from you

Clarke: 1Th 2:17

Endeavoured the more abundantly - His separation from them did not destroy his parental feelings, and the manner in which he was obliged to leave them increased his desire to visit them as soon as possible.

Clarke: 1Th 2:18

Even I Paul - He had already sent Timothy and Silas to them; but he himself was anxious to see them, and had purposed this once and again, but Satan hindered; i.e., some adversary, as the word means, whether the devil himself, or some of his children. There was, however, such a storm of persecution raised up against him, that his friends did not think it prudent to permit him to go till the storm had been somewhat allayed.

Clarke: 1Th 2:19

For what is our hope - I can have no prospects from earth; I have forsaken all for the Gospel; and esteem every thing it can afford as dross and dung, that I may gain Christ. Why then should I continually labor at the risk of my life, preaching the Gospel? Is it not to get your souls saved, that ye may be my crown of rejoicing in the day of Christ? For this I labor; and, having planted the Gospel among you, I wish to take every opportunity of watering it, that it may grow up unto eternal life.

Clarke: 1Th 2:20

For ye are our glory and joy - Ye are the seal of our apostleship; your conversion and steadiness are a full proof that God hath sent us. Converts to Christ are our ornaments; persevering believers, our joy in the day of judgment

1.    In the preceding chapter we have the character and marks of a genuine pastor laid down in such a manner as not to be misunderstood. Every man who preaches the Gospel should carefully read this chapter and examine himself by it. Most preachers, on reading it conscientiously, will either give up their place to others, or purpose to do the work of the Lord more fervently for the future. He who expects nothing but the approbation of Christ, will labor for Christ; and he, who has the glory of his Master only in view, will ever have his Master’ s presence and blessing. Those who enter into this work for human applause or secular emolument, may have their reward; but in that, one smile of approbation from Christ is not included

2.    God, for reasons best known to himself, often permits the most pious and benevolent purposes of his servants to be frustrated for a time. It is well that the good purpose was in the heart; but God knows the fittest time and place to bring it to effect. Satan is ever opposing all that is pure, good, and benevolent and he appears frequently to succeed; but this is not really the case: if at any time he prevents the followers of God from bringing a pious purpose into effect, that was the time in which it could not have been done to secure its full effect. Let the purpose be retained, and the best time and place will be duly provided. As Satan constantly endeavors to oppose every good work, no wonder he is found opposing a good purpose, even at the very time that God sees it improper to bring it to the intended effect. Man proposes, but God disposes

3.    The apostle speaks of the wrath coming upon the Jews: it was about twenty years after this that their city was destroyed, their temple burnt, more than a million of them destroyed, their civil polity utterly subverted, and what remained of this wretched nation scattered to all the winds of heaven; and in this state, without a nation, without a temple, without worship, and apparently without any religion, they continue, to this day, a monument of God’ s displeasure, and a proof of the Divine inspiration both of the prophets and apostles, who, in the most explicit manner, had predicted all the evils which have since befallen them. Their crimes were great; to these their punishment is proportioned. For what end God has preserved them distinct from all the people of the earth among whom they sojourn, we cannot pretend to say; but it must unquestionably be for an object of the very highest importance. In the meantime, let the Christian world treat them with humanity and mercy.

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)

Calvin: 1Th 2:16

16.Who hinder us from speaking to the Gentiles. It is not without good reason that, as has been observed, he enters so much into detail in exposing the malice of the Jews. ⁵⁴⁶ For as they furiously opposed the Gospel everywhere, there arose from this a great stumblingblock, more especially as they exclaimed that the gospel was profaned by Paul, when he published it among the Gentiles. By this calumny they made divisions in the Churches, they took away from the Gentiles the hope of salvation, and they obstructed the progress of the gospel. Paul, accordingly, charges them with this crime — that they regard the salvation of the Gentiles with envy, but adds, that matters are so, in order that their sins may be filled up, that he may take away from them all reputation for piety; just as in saying previously, that they pleased not God, (1Th 2:15) he meant, that they were unworthy to be reckoned among the worshippers of God. The manner of expression, however, must be observed, implying that those who persevere in an evil course fill up by this means the measure of their judgment, ⁵⁴⁷ until they come to make it a heap. This is the reason why the punishment of the wicked is often delayed — because their impieties, so to speak, are not yet ripe. By this we are warned that we must carefully take heed lest, in the event of our adding from time to time ⁵⁴⁸ sin to sin, as is wont to happen generally, the heap at last reaches as high as heaven.

For wrath has come. He means that they are in an utterly hopeless state, inasmuch as they are vessels of the Lord’s wrath. “The just vengeance of God presses upon them and pursues them, and will not leave them until they perish — as is the case with all the reprobate, who rush on headlong to death, to which they are destined.” The Apostle, however, makes this declaration as to the entire body of the people, in such a manner as not to deprive the elect of hope. For as the greater proportion resisted Christ, he speaks, it is true, of the whole nation generally, but we must keep in view the exception which he himself makes in Rom 11:5, — that the Lord will always have some seed remaining. We must always keep in view Paul’s design — that believers must carefully avoid the society of those whom the just vengeance of God pursues, until they perish in their blind obstinacy. Wrath, without any additional term, means the judgment of God, as in Rom 4:15, — the law worketh wrath; also in Rom 12:19, — neither give place unto wrath

Calvin: 1Th 2:17

17.But we, brethren, bereaved of you. This excuse has been appropriately added, lest the Thessalonians should think that Paul had deserted them while so great an emergency demanded his presence. He has spoken of the persecutions which they endured from their own people: he, in the mean time, whose duty it was above all others to assist them, was absent. He has formerly called himself a father; now, it is not the part of a father to desert his children in the midst of such distresses. He, accordingly, obviates all suspicion of contempt and negligence, by saying, that it was from no want of inclination, but because he had not opportunity. Nor does he say simply, “I was desirous to come to you, but my way was obstructed;” but by the peculiar terms that he employs he expresses the intensity of his affection: “When,” says he, “I was bereaved of you.” ⁵⁵⁰ By the word bereaved, he declares how sad and distressing a thing it was to him to be absent from them. ⁵⁵¹ This is followed by a fuller expression of his feeling of desire — that it was with difficulty that he could endure their absence for a short time. It is not to be wondered, if length of time should occasion weariness or sadness; but we must have a strong feeling of attachment when we find it difficult to wait even a single hour. Now, by the space of an hour, he means — a small space of time.

This is followed by a correction — that he had been separated from them in appearance, not in heart, that they may know that distance of place does not by any means lessen his attachment. At the same time, this might not less appropriately be applied to the Thessalonians, as meaning that they, on their part, had felt united in mind while absent in body; for it was of no small importance for the point in hand that he should state how fully assured he was of their affection towards him in return. He shews, however, more fully his affection, when he says that he endeavored the more abundantly; for he means that his affection was so far from being diminished by his leaving them, that it had been the more inflamed. When he says, we would once and again, he declares that it was not a sudden heat, that quickly cooled, (as we see sometimes happen,) but that he had been steadfast in this purpose, ⁵⁵² inasmuch as he sought various opportunities.

Calvin: 1Th 2:18

18.Satan hindered us. Luke relates that Paul was in one instance hindered, (Act 20:3) inasmuch as the Jews laid an ambush for him in the way. The same thing, or something similar, may have occurred frequently. It is not without good reason, however, that Paul ascribes the whole of this to Satan, for, as he teaches elsewhere, (Eph 6:12) we have to

wrestle not with flesh and blood, but with principalities of the air, and spiritual wickednesses, etc.

For, whenever the wicked molest us, they fight under Satan’s banner, and are his instruments for harassing us. More especially, when our endeavors are directed to the work of the Lord, it is certain that everything that hinders proceeds from Satan; and would to God that this sentiment were deeply impressed upon the minds of all pious persons — that Satan is continually contriving, by every means, in what way he may hinder or obstruct the edification of the Church! We would assuredly be more careful to resist him; we would take more care to maintain sound doctrine, of which that enemy strives so keenly to deprive us. We would also, whenever the course of the gospel is retarded, know whence the hindrance proceeds. He says elsewhere, (Rom 1:13) that God had not permitted him, but both are true: for although Satan does his part, yet God retains supreme authority, so as to open up a way for us, as often as he sees good, against Satan’s will, and in spite of his opposition. Paul accordingly says truly that God does not permit, although the hindrance comes from Satan.

Calvin: 1Th 2:19

19.For what is our hope. He confirms that ardor of desire, of which he had made mention, inasmuch as he has his happiness in a manner treasured up in them. “Unless I forget myself, I must necessarily desire your presence, for ye are our glory and joy. ” Farther, when he calls them his hope and the crown of his glory, we must not understand this as meaning that he gloried in any one but God alone, but because we are allowed to glory in all God’s favors, in their own place, in such a manner that he is always our object of aim, as I have explained more at large in the first Epistle to the Corinthians. ⁵⁵³ We must, however, infer from this, that Christ’s ministers will, on the last day, according as they have individually promoted his kingdom, be partakers of glory and triumph. Let them therefore now learn to rejoice and glory in nothing but the prosperous issue of their labors, when they see that the glory of Christ is promoted by their instrumentality. The consequence will be, that they will be actuated by that spirit of affection to the Church with which they ought. The particle also denotes that the Thessalonians were not the only persons in whom Paul triumphed, but that they held a place among many. The causal particle γάρ, ( for,) which occurs almost immediately afterwards, is employed here not in its strict sense, by way of affirmation—” assuredly you are.”

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)."

Defender: 1Th 2:16

God is longsuffering toward sinners, but there is a limit. To the antediluvians, He warned, "My spirit shall not always strive with man" (Gen 6:3) and finally sent the Great Flood to cleanse the earth. He delayed giving the promised land to Abraham and his seed for four hundred years because "the iniquity of the Amorites is not yet full" (Gen 15:13-16), but the command, eventually, was given to Moses and Joshua to take the land and destroy them all (Deu 20:17). Today, "the Lord ... is longsuffering to us-ward...But the day of the Lord will come" (2Pe 3:9, 2Pe 3:10). In the case of the Jews of whom Paul was writing, they not only had slain their prophets and crucified Christ (1Th 2:15), but now were trying to keep the gospel of Christ from being brought, not just to themselves, but even to the Gentiles, so their iniquity, like that of the Amorites long before, was almost full. Not many years hence, their temple and city would be destroyed, and their people scattered all over the world for nineteen hundred years. One wonders how long God will yet be patient with once Christian, now pagan, America."

Defender: 1Th 2:18

The power of Satan is strikingly indicated in his ability, on at least two occasions, to prevent Paul from returning to minister to recent converts at Thessalonica. However, God worked it all together for good, in that Paul was, thereby, constrained instead to write this epistle to them, followed by another of equally eternal significance."

Defender: 1Th 2:19

The "crown of rejoicing" is probably one of the rewards in view at the judgment seat of Christ (Rom 14:10; 1Co 3:14). Others include the incorruptible crown (1Co 9:25), the "crown of righteousness" (2Ti 4:8), the "crown of life" (Jam 1:12) and the "crown of glory" (1Pe 5:4).

Defender: 1Th 2:19

Since the Thessalonian believers had come to Christ as a result of Paul's ministry there, their presence in the Christian host when Christ returns would be a great reward to Paul - his crown of rejoicing. The same, no doubt, will apply for all who have the joy of seeing those whom they have had a part in leading to Christ there in His presence when He comes again.

Defender: 1Th 2:19

It is interesting that each of the five chapters of 1 Thessalonians refers to the return of Christ at the end of the chapter (1Th 1:10; 1Th 2:19; 1Th 3:13; 1Th 4:14-17; 1Th 5:23)."

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

TSK: 1Th 2:16

Forbidding : Act 11:2, Act 11:3, Act 11:17, Act 11:18, Act 13:50, Act 14:5, Act 14:19, Act 17:5, Act 17:6, Act 17:13, Act 18:12, Act 18:13, Act 19:9, Act 21:27-31; Act 22:21, Act 22:22; Gal 5:11; Eph 3:8, Eph 3:13

that : Isa 45:22; Mar 16:16; Act 4:12; Rom 10:13-15; 2Th 2:10; 1Ti 2:4

to fill : Gen 15:16; Zec 5:6-8; Mat 23:32

for : Joe 2:30,Joe 2:31; Mal 4:1, Mal 4:5; Mat 3:7-10,Mat 3:12, Mat 12:45, Mat 21:41-44, Mat 22:6, Mat 22:7; Mat 24:6, Mat 24:14, Mat 24:21, Mat 24:22; Luk 11:50,Luk 11:51, Luk 19:42-44, Luk 21:20-24; Heb 6:8; Heb 10:27-30; Jam 5:1-6; Rev 22:11

TSK: 1Th 2:17

in presence : 2Ki 5:26; Act 17:10; 1Co 5:3; Col 2:5

endeavoured : 1Th 3:6, 1Th 3:10,1Th 3:11; Gen 31:30, Gen 45:28, Gen 48:11; 2Sa 13:39; Psa 63:1; Luk 22:15; Rom 1:13, Rom 15:23; Phi 1:22-26

TSK: 1Th 2:18

even : 1Co 16:21; Col 4:18; 2Th 3:17; Phm 1:9

once : Job 33:14; Phi 4:16

Satan : Zec 3:1, Zec 3:2; Rom 1:13, Rom 15:22; 2Co 11:12-14; Rev 2:10, Rev 12:9-12

TSK: 1Th 2:19

our hope : 2Co 1:14; Phi 2:16, Phi 4:1

crown : Pro 4:9, Pro 12:4, Pro 16:13, Pro 17:6; Isa 62:3; 1Pe 5:4; Rev 4:10,Rev 4:11

rejoicing : or, glorying, 1Th 2:20; Rom 15:16-19

in : 1Th 3:13, 1Th 5:23; 1Co 4:5, 1Co 15:23; 2Co 1:14; Phi 2:16, Phi 4:1; 2Th 1:7-12, 2Th 2:1; 1Ti 6:14, 1Ti 6:15; 2Ti 4:1, 2Ti 4:2; Tit 2:13; 1Jo 2:28

our Lord : Jud 1:24

at : Rev 1:7, Rev 22:12

TSK: 1Th 2:20

Pro 17:6; 1Co 11:7

Commentary -- Word/Phrase Notes (per Verse)

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.

Barnes: 1Th 2:16

Forbidding us to speak to the Gentiles - see Act 17:5, Act 17:13. No particular instance is mentioned in the life of Paul previous to this, when they had formally commanded him not to preach to the pagan, but no one can doubt that this was one of the leading points of difference between him and them. Paul maintained that the Jews and Gentiles were now on a level with regard to salvation; that the wall of partition was broken down; that the Jew had no advantages over the rest of mankind in this respect, and that the pagan might be saved without becoming Jews, or being circumcised; Rom 2:25-29; Rom 3:22-31; notes, Col 1:24. The Jews did not hold it unlawful "to speak to the Gentiles,"and even to offer to them eternal life Mat 23:15, but it was only on condition that they should become proselytes to their religion, and should observe the institutions of Moses. If saved, they held that it would be as Jews - either originally such, or such by becoming proselytes. Paul maintained just the opposite opinion, that pagans might be saved without becoming proselytes to the Jewish system, and that, in fact, salvation was as freely offered to them as to the children of Abraham. Though there are no express instances in which they prohibited Paul from speaking to the Gentiles recorded before the date of this Epistle, yet events occurred afterward which showed what were their feelings, and such as to make it in the highest degree probable that they had attempted to restrain him; see Act 22:21-22, "And he (Christ) said unto me (Paul), Depart, for I will send thee far hence unto the Gentiles. And they (the Jews) gave him audience unto this word, and then lift up their voices and said, "Away with such a fellow from the earth, for it is not fit that he should live."

That they might be saved - That is, as freely as others, and on the same terms, not by conversion to Judaism, but by repentance and faith.

To fill up their sins alway - At all times - πάντοτε pantote - in every generation. That is, to do now as they have always done, by resisting God and exposing themselves to His wrath. The idea is, that it had been a characteristic of the nation, at all times, to oppose God, and that they did it now in this manner in conformity with their fixed character; compare Act 7:51-53, and notes on Mat 23:32, on the expression, "Fill ye up then the measure of your fathers."

For the wrath is come upon them - This cannot mean that the wrath of God had been then actually poured out upon them in the extreme degree referred to, or that they had experienced the full expressions of the divine displeasure, for this Epistle was written before the destruction of their city and temple (see the Introduction); but that the cup of their iniquity was full; that they were in fact abandoned by God; that they were the objects even then of his displeasure, and that their destruction was so certain that it might be spoken of as an indubitable fact. The "wrath of God"may be said to have come upon a man when he abandons him, even though there may not be as yet any external expressions of his indignation. It is not punishment that constitutes the wrath of God. That is the mere outward expression of the divine indignation, and the wrath of God may in fact have come upon a man when as yet there are no external tokens of it. The overthrow of Jerusalem and the temple, were but the outward expressions of the divine displeasure at their conduct. Paul, inspired to speak of the feelings of God, describes that wrath as already existing in the divine mind; compare Rom 4:17.

To the uttermost - Greek - εἰς τέλος eis telos - "to the end;"that is, until wrath shall be "complete"or "exhausted;"or wrath in the extremest degree. It does not mean "to the end of their race or history;"nor necessarily to the remotest periods of time, but to that which constitutes completion, so that there should be nothing lacking of that which would make indignation perfect: " εἰς τέλος eis telos - gantz und gar "- thoroughly, entirely, through and through."Passow. Some have understood this as meaning "at the last,"or "at length,"as Macknight, Rosenmuller, Koppe, and Wetstein; others as referring to duration, meaning that it would follow them everywhere; but the more correct interpretation seems to be to refer it to that extremity of calamity and woe which was about to come upon the nation. For an account of this, see the notes on Mat 24:21.

Barnes: 1Th 2:17

But we, brethren, being taken from you - There is more implied in the Greek word here rendered, "being taken from you "- ἀπορφανισθέντες aporphanisthentes - than appears from our translation. It properly has relation to the condition of an orphan (compare notes on Joh 14:18), or one who is bereaved of parents, or one who is bereaved of parents\}. Then it is used in a more general sense, denoting to be bereaved of; and in this place it does not mean merely that he was "taken from them,"but there is included the idea that it was like a painful bereavement. It was such a state as that of one who had lost a parent. No word, perhaps, could have expressed stranger attachment for them.

For a short time - Greek, "For the time of an hour;"that is, for a brief period. The meaning is, that when he left them he supposed it would be only for a short time. The fact seems to have been Act 17:10, that it was supposed, when Paul was sent to Berea, that things would soon be in such a state that he could safely return to Thessalonica. He was "sent"there by those who thought it was necessary for the safety of some of his friends at Thessalonica, and he evidently purposed to return as soon as it could properly be done. It had, in fact, however, turned out to be a long and painful absence.

In presence, not in heart - My heart was still with you. This is an elegant and touching expression, which we still use to denote affection for an absent friend.

Endeavoured the more abundantly to see your face - Made every endeavor possible. It was from no want of affection that I have not done it, but from causes beyond my control.

With great desire - Compare the notes at Luk 22:15.

Barnes: 1Th 2:18

Wherefore we would have come unto you, even I Paul - The phrase "even I Paul,"seems to be used by way of emphasis. He had a special desire to go himself. He had sent Timothy to them 1Th 3:2, 1Th 3:5, and perhaps, some might have been disposed to allege that Paul was afraid to go himself, or that he did not feel interest enough in them to go, though he was willing to send one to visit them. Paul, therefore, is at much pains to assure them that his long separation from them was unavoidable.

But Satan hindered us - Compare the notes on 2Co 12:7. In what way this was done is unknown, and conjecture would be useless. The apostle recognized the hand of Satan in frustrating his attempt to do good, and preventing the accomplishment of his strong desire to see his Christian friends. In the obstacles, therefore, to the performance of our duty, and in the hindrances of our enjoyment, it is not improper to trace the hand of the great enemy of good. The agency of Satan may, for aught we can tell, often be employed in the embarrassments that we meet with in life. The hindrances which we meet with in our efforts to do good, when the providence of God seems to favor us, and his word and Spirit seem to call us to a particular duty, often look very much like the work of Satan. They are just such obstructions as a very wicked being would be glad to throw in our way.

Barnes: 1Th 2:19

For what is our hope - That is, "I had a strong desire to see you; to assist you; to enjoy your friendship; for you are my hope and joy, and my absence does not arise from a want of affection."The meaning, when he says that they were his "hope,"is, that their conversion and salvation was one of the grounds of his hope of future blessedness. It was an evidence that he was a faithful servant of God, and that he would be rewarded in heaven.

Or joy - The source of joy here and in heaven.

Or crown of rejoicing - Margin, as in Greek, "glorying;"that is, boasting, or exulting. The allusion is, probably, to the victors at the Grecian games; and the sense is, that he rejoiced in their conversion as the victor there did in the garland which he had won; notes, 1Co 9:24-27.

Are not even ye - Or, will not you be?

In the presence of our Lord Jesus Christ at his coming - "When the Lord Jesus appears at the end of the world, then our highest source of happiness and honor will be your conversion and salvation."Then their salvation would be a proof of his fidelity. It would fill his soul with the highest happiness, that he had been the means of saving them from ruin.

Barnes: 1Th 2:20

For ye are our glory and joy - The meaning is, that the source of happiness to a minister of the gospel in the day of judgment will be the conversion and salvation of souls. The object of the apostle in dwelling on this in a manner so tender and affectionate is, to show them that his leaving them, and his long absence from them, were not caused by any want of affection for them.

Remarks On 1 Thessalonians 2

(1) Ministers of the gospel should be entirely sincere, and without guile. They should attempt to carry no measure - not even the conversion of sinners - by trick or management; 1Th 2:3-5.

\caps1 (2) t\caps0 hey should not make it a point to please people; 1Th 2:4, they do please men; or if their ministry is acceptable to people, they should not regard it, indeed, as proof that they are unfaithful, for they "should have a good report of them that are without;"nor should they make it a point to displease people, or consider it a proof that because people are offended, therefore they are faithful; but it should not be their leading aim or purpose to gratify people. They should preach the truth; and if they do this, God will take care of their reputation, and give them just as much as they ought to have. The same principle should operate with all Christians. They should do right, and leave their reputation with God.

\caps1 (3) m\caps0 inisters of the gospel should be gentle, tender, and affectionate. They should be kind in feeling, and courteous in manner - like a father or a mother; 1Th 2:7, 1Th 2:11. Nothing is ever gained by a sour, harsh, crabby, dissatisfied manner. Sinners are never scolded either into duty or into heaven. "Flies are not caught with vinegar."No man is a better or more faithful preacher because he is rough in manner, coarse or harsh in his expressions, or sour in his contact with mankind. Not thus was the Master or Paul. There is no crime in being polite and courteous; none in observing the rules of good breeding, and paying respect to the sensibilities of others; and there is no piety in outraging all the laws which society has found necessary to adopt to promote happy conversation. What is wrong we should indeed oppose - but it should be in the kindest manner toward the persons of those who do wrong; what is true, and right we should maintain and defend - and we shall always do it more effectually if we do it kindly.

\caps1 (4) m\caps0 inisters should be willing to labor in any proper calling, if it is necessary for their own support or to do good; 1Th 2:9. It is, indeed, the duty of a people to support the gospel, but there may be situations where they are not able to do it, and a minister should be able to earn something, in some other way, and should be willing to do it. Paul made tents; and if he was willing to do that, a minister should not feel himself degraded if he is obliged to make shoes, or to hoe corn, or to plow, or to keep cattle. He had better not do it, if he can avoid it well - for he needs his time for his more important work; but he should feel it no dishonor if he is obliged to do it - and should feel that it is a privilege to preach the gospel even if he is obliged to support himself by making either tents or shoes. It is no dishonor for a minister to work hard; and it is not well for a man to enter the ministry wholly unacquainted with every other way of procuring an honest living.

\caps1 (5) e\caps0 very minister should be able to appeal to the people among whom he has labored in proof that he is an honest man, and lives consistently with his profession; 1Th 2:1, 1Th 2:9-11. The same remark applies to all other Christians. They should so live that they may at once refer to their neighbors in proof of the uprightness of their lives, and their consistent walk, But to be enabled to do this, a man should live as he ought - for the world generally forms a very correct estimate of character.

\caps1 (6) t\caps0 he joy of a minister in the day of judgment will be measured by the amount of good which he has done, and the number of souls which he has been the means of converting and saving; 1Th 2:19. It will not be the honor which he has received from people; the titles which they have conferred on him; the commendation which he has received for eloquence or talent, or the learning which he has acquired, but it will be found in the number of those who have been converted from the error of their ways, and in the evidence of the good which he did on the earth. And will not the same thing be substantily true of all others who bear the Christian name? Will it then be a source of joy to them that they were richer than their neighbors; or that they were advanced to higher honors; or that they had a more splendid mansion, or were able to fare more "sumptuously?"The good that we do will be remembered certainly with pleasure in the day of judgment: of how many other things which now interest us so much can the same thing be said?

(7). Paul expected evidently to recognize the Thessalonian Christians at the day of judgment, for he said that they would be then his "joy and crown of rejoicin;"1Th 2:19. But this could not be, unless he should be able to know those who had been converted by his instrumentality. If he expected then to recognize them, and to rejoice with them, then we also may hope to know our pious friends in that happy world. Nothing in the Bible forbids this hope, and we can hardly believe that God has created the strong ties which bind us to each other, to endure for the present life only. If Paul hoped to meet those who had been converted by his instrumentality, and to rejoice with them there, then the parent may hope to meet the child over whose loss he mourned; the husband and wife will meet again; the pious children of a family will be re-assembled; and the pastor and his flock will be permitted to rejoice together before the Lord. This hope, which nothing in the Bible forbids us to entertain, should do much to alleviate the sorrow of the parting pang, and may be an important and powerful inducement to draw our own thoughts to a brighter and a better world. Of many of the living it is true that the best and dearest friends which they have are already in heaven - and how should their own hearts pant that they may meet them there!

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.

Poole: 1Th 2:16

Forbidding us to speak to the Gentiles that they might be saved: their contrariety to all men is expressed particularly in this instance; they forbade the apostles to preach to the Gentiles, which were the greater number of men; though they opposed also their preaching to the Jewish nation: for the Jews could not endure to hear that the Gentiles should be received into the church, or into special favour with God; as appears by Christ’ s sermon in the synagogue, Luk 4:28 , and in the apostle’ s apology for himself at Jerusalem, Act 22:21,22 . And their forbidding them implies, not an act of authority, for they had it not, but their hindering them what they could, and stirring up the people and rulers against them, as Act 17:6 .

To fill up their sins alway to cause it to rise up to such a measure and degree as will at last bring destruction. Though this was not their intention, yet through the just judgment of God it was the event. They killed the prophets; but killing Christ, and persecuting the apostles, and hindering the salvation of mankind thereby, this filled up their sin. The expression alludes to what is said of the Amorites, Gen 15:16 , and foretold by Daniel, Dan 9:27 , called the consummation. As here is a perfecting of holiness, and filling up of grace, so also of sin. And sin against the gospel ripens sin more than against the law. And because they made a constant progress in sin, they are said to fill it up; Fill ye up the measure of your fathers, Mat 23:32 .

For the wrath is come upon them to the uttermost: first they filled up their sin, and then comes this wrath, or that wrath foretold by Daniel, Dan 9:27 ; and by our Saviour, Mat 23:38 . It was their last destruction by the Romans. God’ s wrath broke forth upon them several times before, but not to the utmost till now. Or, to the end, as in the Greek. In former punishments God removed his wrath and restored them again, but this continues to the end. Or, some, by the end, understand only the perfection and consummation of this wrath. And its coming may be read in the Greek, it hath prevented them; as bringing them to judgment beforehand in this world; as the destruction of the old world, Sodom, and Jerusalem, were figures and forerunners of the last judgment. And yet this doth not contradict what the apostle speaks, Rom 11:1-36 , and many of the prophets, concerning their calling into the faith and church of Christ before the end of the world. Also we must understand it with an exception of the remnant of God’ s election that was amongst them.

Poole: 1Th 2:17

The apostle here makes his apology, for his so soon departing from them, and his continued absence. They were under great sufferings for receiving the gospel he had preached, and for him therefore to leave them so soon as he did, (as appears in the story, Act 17:1-34 ), and not presently to return, might discourage their hearts and make them question his love.

1. For his leaving them, he tells them it was not voluntary, but forced by the persecution of the Jews, he being sent away in the night by the brethren to Berea, Act 17:10 ; and therefore he calls it a taking away, rather than a going away from them. And (as the Greek word imports) it was:

2. A thing grievous to him, as children that are bereft of father and mother, and left orphans, are greatly troubled. And he was afflicted as a father bereft of children; so were these Thessalonians to him, having begotten them to Christ by the gospel.

3. It was but

for a short time for the time of an hour; when he left them, he intended but a short stay from them, only to avoid the present storm: others think he means by the words his sudden leaving them before he took solemn leave of them.

4. He left them in presence , quoad faciem, as to outward sight, not in heart: the proper genius of true lovers, who are present with each other in soul when separated in body.

5. He tells them of his endeavours to see their face; and that the more abundantly, because he came away so suddenly from them. And lastly, he did this with great desire, his endeavours herein were acted with great affection.

Poole: 1Th 2:18

This he adds further to satisfy them of his real affection to them, that he attempted to come to them

once and again that is, often, as Neh 13:20 Phi 4:16 . And that they might be assured it was not his fellow ministers’ desire only to come, therefore he expresseth his own name particularly in a parenthesis (even I Paul ). Or by his saying, even I Paul, he assures them concerning his own desire to come to them; at least I Paul, though others did not so; as the French Bible reads it. And he had come to them had not

Satan hindered him, either by raising up disputes against the gospel at Athens by the philosophers there, which he was concerned to stay and answer, Act 17:18 ; or else by stirring up wicked men to lie in wait for him in the way: or by raising tumults, as the Jews did at Berea, whereby he was constrained to go as it were to the sea, Act 17:14 ; or by sowing dissensions in other churches, which detained him to end them. Or by what way it was, is somewhat uncertain; but being thus hindered it made his desire the more fervent by the opposition. And hereby we see Satan’ s enmity to the gospel, especially to churches newly planted, that they might not take rooting.

Poole: 1Th 2:19

Here the apostle gives the reason of his desire to see them. He first calls them his hope; that is, the master of his hope, that among others they should be saved in the day of Christ. Secondly, his joy: he at present rejoiced in their ready and sincere receiving the gospel preached by him. Thirdly, his crown of rejoicing which signifies the triumph and height of joy: and seeing he mentions the presence and coming of Jesus Christ he looks to the crown that he should receive at that day, which he speaks of, 1Co 9:25 ; and these Thessalonians, among others, would help to make up this crown of rejoicing to him. And in the words we may observe an eminent gradation, as also that the crown of ministers will arise not only from Christ, but from their people also.

Poole: 1Th 2:20

He redoubles the expression, to show his great affection, and complacency of heart in them; or to show that they more than others were this occasion of rejoicing to him. And he mentions glory as well as joy for the great success of his ministry among them would redound to his glory in the day of Christ; as Dan 12:3 : They that turn many to righteousness shall shine as the stars for ever and ever. Or, they were his glory at present, a glory to his ministry, and a seal to his apostleship.

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.

Haydock: 1Th 2:16

To full up the measure of their sins, after which God's justice would punish them. (Witham) ---

The Jews filled up the measure of their iniquities by the opposition they every where manifest to the religion of Christ. The earliest Fathers of the Church testify that they dispersed people into every nation to blaspheme the name of Christ; and hence sprang the evil fame which Christians bore among the pagans. See the apologies of St. Justin, Tertullian, Origen, &c. ---

For the wrath of God is come upon them to the end. It seems a foretelling of their entire destruction, which happened not long after under Vespasian and Adrian. (Witham)

Haydock: 1Th 2:17

Being taken away from [5] you. Literally, become desolate, because of our separation from you. (Witham)

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[BIBLIOGRAPHY]

Desolati a vobis, Greek: aporphanisthentes.

====================

Haydock: 1Th 2:18

Satan hindered us. That is, has raised such an aversion to me among the pagans and Jews of Thessalonica, that my friends do not think it safe I should come among you. I am now detained from you by violence; but when this life is past, you shall form my joy and my crown. I will present you at the tribunal of my Saviour, and say: Behold me and my children; behold the fruits of my labours, the proofs of my fidelity, and my claims for a recompense. (Calmet) ---

If the apostle here calls his disciples his hope, joy, glory, why may we not call the blessed Virgin Mary, or other saints, their joy and hope, for the special confidence they have in their prayers?

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.

Gill: 1Th 2:16

Forbidding us to speak to the Gentiles, that they might be saved,.... Speaking or preaching the Gospel is the ordinary means of saving souls, or of acquainting them with the way of salvation, the necessity of it, and of the application of it to them, and with this end and view it is preached: now though the Jews disbelieved the Gospel, and despised the ministry of it, and disavowed any such use and end of it, yet such was their envy at the Gentiles, and their hatred of them, that could they have believed it to be the means of salvation, they would have forbidden the preaching of it to them, as they now did; and it is certain, that even the believing Jews, through ignorance, did at first disapprove of the ministry of the word to the Gentiles; see Act 11:1 such was the aversion of that nation to all others, and which perfectly agrees with their general sentiments, which forbid the explanation of the law to the Gentiles; and therefore it need not be wondered at, that they should do all that in them lay to hinder the entrance and spread of the Gospel among them, of which take the following proof ^f:

"whoever has not the holy name sealed and bound in his flesh (i.e. is not circumcised) לאודעא ליה מלה דאוריתא אסיר "it is forbidden to make known to him a word of the law", and much less to study in it--and whoever is not circumcised, and they give to him את זציר דאוריתא, "the least thing in the law", it is as if he destroyed the world, and dealt falsely with the name of God--Hillell and Shammai did not make known to Onkelos a word of the law, until he was circumcised--and the traditions are, that even though a man is circumcised, yet if he does not do the commands of the law, lo, he is as a Gentile in all things, and "it is forbidden to teach him the words of the law":''

nay, it is a rule with the Jews ^g, that

"if a Gentile studies in the law, he is guilty of death:''

and thus were they left in providence, to judicial blindness and hardness of heart,

to fill up their sins alway; the measure of their own and their fathers' iniquities; see Mat 23:32 a phrase expressive of the abounding of their sins, and of their being under a divine appointment, and of their being limited and restrained by a divine power, and overruled by infinite wisdom, to answer some ends and purposes of God's glory;

for the wrath is come upon them to the uttermost: which is to be understood, not of their wrath and fury being come to its highest degree and pitch against the followers of Christ, but of "the wrath of God", as the Vulgate Latin version and Beza's ancient copy express it; and designs not so much "eternal punishment", as the Ethiopic version renders the phrase, or everlasting wrath and damnation on the reprobate part of that people, as temporal ruin and destruction, which was now near at hand, and hung over their heads; and therefore is said to be come to them, and which in a little time fell upon their nation and city, and temple, even to the uttermost, to the last degree; and was, as the Arabic version renders it, "wrath consuming"; or "the consummation, and that determined poured upon the desolate", spoken of in Dan 9:27 and which, as it is come upon them, will remain "unto the end", as the phrase may also be rendered; unto the end of the world, until the fulness of the Gentiles is brought in, and then God's elect among the Jews shall obtain mercy, and be called, and so all Israel shall be saved, Rom 11:25.

Gill: 1Th 2:17

But we, brethren, being taken from you,.... Here more properly should begin the third chapter, in which the apostle having before observed the manner of his entrance among these people, the nature of his ministry, the reception the word of God met with among them, and the powerful effect it had upon them, insomuch that they patiently and cheerfully bore persecution for the sake of it; he excuses his not having been with them again as yet, which he knew was proper and necessary, as he was their apostle and spiritual father; and expresses an affectionate concern at his parting with them in the manner he did, which was not his own choice and voluntary act, but was obliged to it, being hurried away at once, at an unawares in the night, by reason of the uproar made in the city by the baser sort of people, instigated by the unbelieving Jews; so that he and his fellow ministers had not the opportunity of taking their leave of them, as they would have done: hence he says,

we being taken from you; they were, as it were, passive in it; they were forced away on a sudden, they did not go of themselves; the word used is very uncommon and emphatical, and may be literally rendered, "we being orphanized from you"; which represents this parting to be like the separation made by death, between parents and children; when either parents are deprived of their children, or children of their parents, and are left orphans or fatherless; and just in such a destitute and desolate condition were the apostle and his companions in, in their account; nor need it to be wondered at, when they are before compared to a nursing mother and a tender father, as they were to these their spiritual children: and he further observes, that this removal from them, was

for a short time, or "for the time of an hour"; which may either denote the suddenness of it, being as it were at an hour's warning, having no more notice of it than for the space of an hour; or it may express the great affection he and his fellow ministers had for them, insomuch that they could not bear an absence from them, though but for an hour; or it may be said by way of comfort, that this parting was but for a short time, and that in a little while they might hope to see them again; and if not in this life, yet in the future state, when they should meet and never part more, and which would be but in a short time at longest: moreover, this separation was only

in presence; in person, in face, in sight, in body, it was but a corporeal one: not in heart; the apostle's heart was with them, as much as if present; they were always in his mind, and remembered by him, at the throne; he had as it were the images of them continually before him, as parents have of their children when at a distance from them; his heart was after them, and his affections moved strongly towards them: and the effect this distance had on him, and those that were with him, was this, that they

endeavoured the more abundantly, he observes,

to see your face with great desire; it made them but the more desirous of seeing them face to face again, and put them upon attempting with more abundant earnestness and diligence to come and see them.

Gill: 1Th 2:18

Wherefore we would have come unto you,.... They not only had a will, and purposed in themselves, and entered into some resolutions to come unto them, but endeavoured to put them into execution:

even I Paul: as well as Silas and Timothy; the latter of which had been with them, and the others had as good a will, and especially Paul: and that

once and again: or "once and twice" so the Jews used ^h to speak פעם ראשונה ושנייח, "one time and a second"; that is, several times:

but Satan hindered us. The Syriac and Ethiopic versions read, "hindered me"; by moving the mob which rose at Thessalonica, to go to Berea, and disturb the apostle there; which obliged him, contrary to his will, to go to Athens instead of returning to Thessalonica, as he intended; and when at Athens, from whence also he might purpose to return thither, he was hindered by the disputes the Jews and the Stoics, and Epicurean philosophers, had with him; and after that, might be prevented by the lying in wait of the Jews for him, of which he might be informed; or by disturbances raised in the church, or churches where he was, by the false teachers; which required his stay with them, to oppose and refute error and heresy and to make up differences that arose among true Christians, fomented by Satan and his emissaries; see Rom 1:13. Satan does all he can to hinder the preaching of the Gospel, the hearing of the word, the profession of religion, and the saints coming together, and having spiritual conversation with each other; being, as his name "Satan" signifies, an enemy to Christ and his interest, and to the souls of men: indeed he can do nothing but by divine permission, nor can he hinder the will of God, and the execution of that, though he often hinders the will of man, or man from doing his will; he hindered the apostle from doing what he willed and purposed, but he did not hinder the will of God, which was that Paul should be employed in other work elsewhere.

Gill: 1Th 2:19

For what is our hope, or joy,.... The apostle here gives a reason why they were so concerned at parting with the Thessalonians, and were so desirous of seeing them again, and attempted it so often, cause they were their "hope"; not the foundation of it, which was Christ; nor the thing hoped for, which was eternal life; nor the ground of their hope, which was the blood, righteousness, and sacrifice of Christ; but they were persons whom they hoped well of, and of whom their hope was steadfast; as of their election of God, of their redemption by Christ, of their effectual calling, of their perseverance in faith and holiness, notwithstanding all reproach and persecution; and of meeting the Lord, and being together with him for ever: and they were also their "joy"; their conversion was a matter of joy to them, because of the glory of God, Father, Son, and Spirit, displayed therein; because of the abundant grace bestowed on these persons; and because that hereby the kingdom of Satan was weakened, and the kingdom of Christ enlarged and his churches increased and beautified; and their own ministry was blessed and confirmed, and their hearts and hands strengthened, and they encouraged to go on in it: and they continued to be their joy, inasmuch as they stood fast in the Lord, walked on in the truth, and had their conversations as became the Gospel of Christ; and they were persuaded would be their joy hereafter, at the second coming of Christ; when they should give up their account of them with joy, and not with grief: and it is added,

or crown of rejoicing; or of "glorying", or "boasting"; not that they gloried in them, for they gloried not in men, but in the Lord, in his righteousness, riches, wisdom, strength, and grace, in the person, blood, and cross of Christ; but they gloried of them, as trophies of divine grace, as a prey taken out of the hand of the mighty, and as lawful captives delivered from the power of Satan, and of darkness, and translated into the kingdom of Christ. The Alexandrian copy reads, as we render it,

crown of rejoicing: which is but a stronger phrase, to press the joy they had in their conversion and perseverance, in allusion to crowns wore at times of rejoicing, as at marriage feasts, and the like: hence we read ⁱ of the crowns of the bridegrooms, and of the brides, which were forbidden the use of in the war of Vespasian; the latter were made of gold, in the form of the city of Jerusalem, and from thence called golden cities ^k; and the former, some say, were made of salt and sulphur, to put them in mind of the destruction of the Sodomites, for their unnatural lusts ^l; others of a salt stone as clear as crystal, or of the stone Bdellium, painted in the colour of sulphur ^m; and some were made of myrtles and roses, but in the war of Vespasian only those made of reeds were used ⁿ; these crowns at weddings seem to be the "beautiful crowns" in Eze 23:42 where the Septuagint use the same phrase as here, στεφανον καυχησεως, "a crown of rejoicing", or "glorying": the Hebrew phrase עטרת תפארת, may be rendered "a crown of glory", as the phrase here is by the Vulgate Latin and Arabic versions; but does not mean the crown of glory, life, righteousness, and immortality, the apostle expected at the hands of Christ another day; nor that his being an instrument of the conversion of these persons was the ground of such an expectation, or was what entitled him to such a crown; since he knew that conversion work was owing to the powerful grace of God, and the crown of eternal life was his free gift; but that it would be an honour to him, and give him abundant joy and pleasure at the coming of Christ, to be encircled with such a number of souls he had been useful to, and who were his spiritual children; just as children's children are the crown of old men, Pro 17:6 all this is put by way of question, which strongly affirms,

are not even ye; or "ye also", as well as others, as the Corinthians and Philippians; see 2Co 1:7.

In the presence of our Lord Jesus Christ at his coming? to judge the quick and dead, when both they and these should meet him, and stand before him with confidence, being clothed with his righteousness, and clad with robes of immortality and glory.

Gill: 1Th 2:20

For ye are our glory and joy. Or "our joy", as the Syriac, Arabic, and Ethiopic versions read; this is a repetition, and a confirmation of what is before said; and signifies that these saints were then the glory of the apostles, being the seals of their ministry; and whom they gloried of and rejoiced in, and hoped and believed they would be such, as would be their joy and crown in time to come, and for ever.

Commentary -- Verse Notes / Footnotes

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).

NET Notes: 1Th 2:16

¹ tn Grk “to fill up their sins always.”

² tc The Western text (D F G latt) adds τοῦ θεοῦ (tou qeou) to ὀργή (orgh) to read “the wrath of God,” in emulation of the normal Pauline idiom (cf., e.g., Rom 1:18; Eph 5:6; Col 3:6) and, most likely, to clarify which wrath is in view (since ὀργή is articular).

tn Or “the wrath,” possibly referring back to the mention of wrath in 1:10.

³ tn Or “at last.”

NET Notes: 1Th 2:17

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

² tn Grk “in face, not in heart.”

³ tn Grk “with great desire.”

⁴ tn Grk “to see your face.”

NET Notes: 1Th 2:18

¹ tn Or “several times”; Grk, “both once and twice.” The literal expression “once and twice” is frequently used as a Greek idiom referring to an indefinite low number, but more than once (“several times”); see L&N 60.70.

NET Notes: 1Th 2:19

¹ sn Crown to boast of (Grk “crown of boasting”). Paul uses boasting or exultation to describe the Christian’s delight in being commended for faithful service by the Lord at his return (1 Cor 9:15-16; 2 Cor 1:12-14; 10:13-18; Phil 2:16; and 1 Cor 3:14; 4:5).

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.

Geneva Bible: 1Th 2:16

Forbidding us to speak to the Gentiles that they might be saved, to ^{( k )} fill up their sins alway: for the ^{( l )} wrath is come upon them to the uttermost.

^{( k )} Until that wickedness of theirs which they have by inheritance as it were of their fathers, has grown so great, that the measure of their iniquity being filled, God may come forth to wrath.

^{( l )} The judgment of God who was angry, which indeed appeared shortly after in the destruction of the city of Jerusalem, where many fled even out of various provinces, when it was besieged.

Geneva Bible: 1Th 2:17

^{( 15 )} But we, brethren, ^{( m )} being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire.

^{( 15 )} He meets with an objection, why he did not come to them immediately, being in such great misery: I often desired to, he says, and I was not able, but Satan hindered my endeavours, and therefore I sent Timothy my faithful companion to you, because you are most dear to me.

^{( m )} Were kept apart from you, and as it were orphans.

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 2:7-12

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.

MHCC: 1Th 2:17-20

This world is not a place where we are to be always, or long together. In heaven holy souls shall meet, and never part more. And though the apostle could not come to them yet, and thought he might never be able to come, yet our Lord Jesus Christ will come; nothing shall hinder that. May God give faithful ministers to all who serve him with their spirit in the gospel of his Son, and send them to all who are in darkness.

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.

Matthew Henry: 1Th 2:17-20

In these words the apostle apologizes for his absence. Here observe, 1. He tells them they were involuntarily forced from them: We, brethren, were taken from you, 1Th 2:17. Such was the rage of his persecutors. He was unwillingly sent away by night to Berea, Act 17:10. 2. Though he was absent in body, yet he was present in heart. He had still a remembrance of them, and great care for them. 3. Even his bodily absence was but for a short time, the time of an hour. Time is short, all our time on earth is short and uncertain, whether we are present with our friends or absent from them. This world is not a place where we are always, or long, to be together. It is in heaven that holy souls shall meet, and never part more. 4. He earnestly desired and endeavoured to see them again: We endeavoured more abundantly to see your face with great desire, 1Th 2:17. So that the apostle at least intended his absence should be but for a short time. His desire and endeavour were to return again very soon to Thessalonica. But men of business are not masters of their own time. Paul did his endeavour, and he could do no more, 1Th 2:18. 5. He tells them that Satan hindered his return (1Th 2:18), that is, either some enemy or enemies, or the great enemy of mankind, who stirred up opposition to Paul, either in his return to Thessalonica, when he intended to return thither, or stirred up such contentions or dissensions in those places whether he went as made his presence necessary. Note, Satan is a constant enemy to the work of God, and does all he can to obstruct it. 6. He assures them of his affection and high esteem for them, though he was not able, as yet, to be present with them according to his desire. They were his hope, and joy, and crown of rejoicing; his glory and joy. These are expressions of great and endeared affection, and high estimation. And it is happy when ministers and people have such mutual affection and esteem of each other, and especially if they shall thus rejoice, if those that sow and those that reap shall rejoice together, in the presence of our Lord Jesus Christ at his coming.

The apostle here puts the Thessalonians in mind that though he could not come to them as yet, and though he should never be able to come to them, yet our Lord Jesus Christ will come, nothing shall hinder this. And further, when he shall come, all must appear in his presence, or before him. Ministers and people must all appear before him, and faithful people will be the glory and joy of faithful ministers in that great and glorious day.

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.

Barclay: 1Th 2:17-20

First Thessalonians has been called "a classic of friendship," and here is a passage where Paul's deep affection for his friends breathes through his words. Across the centuries we can still feel the throb of love in these sentences.

Paul uses two interesting pictures in this passage.

(i) He speaks of Satan blocking his way when he desired to come to Thessalonica. The word he uses (egkoptein, 1465) is the technical word for putting up a road-block calculated to stop an expedition on the march. It is Satan's work to throw obstacles into the Christian's way--and it is our work to surmount them.

(ii) He speaks of the Thessalonians being his crown. In Greek there are two words for crown. The one is diadema (1238) which is used almost exclusively for the royal crown. The other is stephanos (4735) which is used almost exclusively for the victor's crown in some contest and especially for the athlete's crown of victory in the games. It is stephanos (4735) that Paul uses here. The only prize in life that he really valued was to see his converts living well.

W. M. Macgregor used to quote the saying of John when he was thinking of the students whom he had taught, "No greater joy can I have than this, to hear that my children follow the truth." (3Jo 1:4). Paul would have said amen to that. The glory of any teacher lies in his students; and should the day come when they have left him far behind the glory is still greater. A man's greatest glory lies in those whom he has set or helped on the path to Christ.

Anne Ross Cousin turned into verse the thoughts of Samuel Rutherford as he lay in prison in Aberdeen. In one verse she pictures him thinking of his old congregation in Anwoth:

"Fair Anwoth on the Solway

To me thou still art dear;

Even from the verge of heaven

I drop for thee a tear.

O! if one soul from Anwoth

Shall meet me at God's right hand,

My heaven will be two heavens

In Immanuel's land."

Nothing that we can do can bring us credit in the sight of God; but at the last the stars in a man's crown will be those whom he led nearer to Jesus Christ.

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

Constable: 1Th 2:17--3:6

1. Desire to see them again 2:17-3:5

In this pericope Paul expressed his sincere desire to return to Thessalonica. He did so to help his readers appreciate how much they meant to him to encourage them to reject any suggestion that his interest in them was selfish.

Constable: 1Th 2:17-20

Paul's plan 2:17-20

2:17-18 Paul and his companions had to leave Thessalonica prematurely, and for Paul the separation was an especially sorrowful one. He compared it to being bereft (lit. orphaned). He felt torn from his spiritual children. However even though absent in body his readers were very present in his affections. Moreover Paul eagerly anticipated the opportunity to return to Thessalonica to see them again. He had attempted such a visit more than once, but Satan, the adversary who had interfered and had made the apostle's ministry in person impossible for the present, had hindered him.

". . . Paul . . . found his unbounded capacity for paternal affection amply employed in his relationship with his converts."⁵⁵

In Acts 16:6-7 Luke wrote that the Holy Spirit forbade Paul to preach in Asia and Bithynia. Here Paul said that Satan thwarted his efforts to return to Thessalonica. How can we tell if Satan is opposing us or if the Spirit is directing us? It seems to me that the New Testament writers viewed God's sovereign control of all things on different levels at different times. Sometimes, as in Acts, they spoke of the One who is in ultimate charge and focused on His direction. At other times, as here, they spoke of the instruments that God uses. God permitted Satan to oppose Paul's return to Thessalonica, but this was all part of God's sovereign will. In Acts the emphasis is on the One responsible for the expansion of the church, but here the emphasis is on the instrument God used in this situation. Satan can only oppose us as God gives him permission to do so (Job 1-2).⁵⁶

2:19-20 Paul's words for his converts here are especially affectionate. His love for the Thessalonians was unusually strong. Their development was what he hoped for, their glorification was what he rejoiced in, and their ultimate victory would be a crown of glory for him. Paul was talking like a father again (cf. v. 11). Looking at the end of his ministry Paul said he would take the greatest pride in those believers.

"The future event Paul is looking toward is identical with the appearance of every Christian before the bema (judgment seat') of Christ (2 Cor. 5:10), where the works of every Christian will be evaluated. Because of his converts' evident spiritual attainments, Paul feels that this will be an occasion of joy and victory."⁵⁷

"Parousia ["coming"] comes from two words: to be' and present.' It may point to the moment of arrival to initiate a visit or it may focus on the stay initiated by the arrival. In the NT the word applies to the return of Jesus Christ. The various facets of this future visit are defined by the contexts in which parousia appears. In this instance it is Jesus' examination of his servants subsequent to his coming for them (4:15-17) that is in view."⁵⁸

". . . the formerly pagan Thessalonians probably understood the parousia of Christ in terms of the visits of the imperial rulers of Rome. These rulers were increasingly being thought of as the manifestations of deities who required elaborate ceremonies and honors when they visited the various cities of the Empire."⁵⁹

Note that Paul fully expected his ministry to end with the return of Christ rather than by his own death (v. 19). This is one of many evidences that Paul and the other early Christians believed in the imminent return of Christ. Nothing had to occur before His return. This perspective strongly suggests that Paul believed in the pretribulational rapture of the church.

How could Christ's return at the Rapture be imminent in view of the Lord's statement that Peter would grow old (John 21:18) and His promise to Paul that he would visit Rome (Acts 23:11)? Concerning God's promise to Peter, "when you grow old" (John 21:18) is a very general description of what lay ahead for Peter. Peter could have undergone confinement and died at any time after Christ's ascension and one could say he had grown old. About the promise Paul received, the assumed condition of its fulfillment was probably if the Lord did not return before then. This would have been true for what Jesus prophesied concerning Peter's death as well. We often speak this way today. We say something will happen, but we mean unless the Lord comes first.

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 2:11

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 ;

McGarvey: 1Th 2:16

forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always [Gen 15:16 ; Mat 23:32]: but the wrath is come upon them to the uttermost . [While narrating the course of events at Thessalonica, Paul notes the similarity between the history of the Thessalonian church and that of the Judæan churches, and reviews the latter history for the encouragement of the Thessalonians. Surely the opposition of their pagan countrymen ought not to cause these Thessalonian Christians to doubt that God favored or approved them, for such opposition was to be expected. Even the Jews, though professedly the people of God, had killed God's prophets and Christ their Lord, and had driven out the apostles and evangelists. Though the Jews were God's people, their conduct in rejecting God's Son showed that they did not please God; and that they were haters of their fellow-men was very apparent, for they even forbade Christ's apostles to attempt to save the Gentiles by preaching the gospel to them. Their opposition to churches either in Judæea or Greece was therefore no evidence that God disapproved these churches: on the contrary, God patiently permitted them to do all this, that their wickedness might be fully ripened and exposed, so that a full and notable punishment might be meted out to them -- punishment which began just before the siege of Jerusalem, and continues to this day. Wrath unto the uttermost, or unto the end, signifies a wrath which fully expends itself in executing judgment. It does not mean wrath unto the end of the world -- Rom 11:15 ; Rom 11:25-26]

McGarvey: 1Th 2:17

But we, brethren, being bereaved of you for a short season [about six months], in presence not in heart [Col 2:5], endeavored the more exceedingly to see your face with great desire [Paul had been torn rudely from the Thessalonians by the hand of persecution, so he speaks of being "bereaved" of them, thus using a strong word which indicates both the separation and the sense of desolation which arose from it. Though he had been but about six months absent from them, his heart was filled with desires to return to them]:

McGarvey: 1Th 2:18

because we would fain have come unto you, I Paul once and again [emphatic way of saying twice] ; and Satan hindered us . [How Satan hindered, we are not told, but we find that his emissaries had so little disposition to let Paul return that they drove him from Beroea onward to Athens.]

McGarvey: 1Th 2:19

For what is our hope, or joy, or crown of glorying? Are not even ye, before our Lord Jesus at his coming?

McGarvey: 1Th 2:20

For ye are our glory and our joy . [Paul also calls the Philippians his joy and crown (Phi 4:1), and expresses, as here, a hope of glorying hereafter both in them and in the Corinthians (Phi 2:16 ; 2Co 1:14). Paul usually employs the word "crown" in a figurative sense, the figure being derived from the wreath or chaplets worn by athletes in the Grecian games (1Co 9:24-27 ; 2Ti 4:7-8), and it is fair to suppose that he does so here. The full thought, then, is this: As an athlete, who, in the absence of his king, had entered the contest, competed for, and won the crown, would, on the king's appearing, rejoice to lay his trophy at the king's feet; so Paul, having won the Thessalonians for Christ, hoped that he might joyfully present them to Christ at his coming. The passage is a beautiful but effectual rebuke to the idle fears of some Christians that they will not recognize their friends in the hereafter. If Paul could not recognize the Thessalonians, how could he present them as his crown, or glory in them ?]

Commentary -- Other

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 ).

Evidence: 1Th 2:16

Some lack the fear of God and believe that it is their right to suppress the truth of God’s Word. However, those who hinder the progress of the gospel will come under the severe wrath of the Almighty. It would be better that a millstone be placed around their neck and they be cast into the depths of the sea, rather than hinder a single person from coming to peace with their Creator.

We can take strong consolation in the fact that God will have His way. Whoever calls upon the name of the Lord shall be saved and the wicked will be punished. He has delusions of grandeur indeed who thinks he can stop the will of God from coming to pass. Though hand join in hand, the wicked will not go unpunished ( Pro 11:21 ). God will judge the world in righteousness. It would be infinitely easier to build a bacon-burger restaurant on the Temple Mount in Jerusalem than to stop God from saving those who call upon Him and from having His Day of Justice.

Evidence: 1Th 2:20

For how to witness to homosexuals , see 1Ti 1:8-10 footnote.

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.

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Funk, Robert W. Parables and Presence: Forms of the New Testament Tradition . Philadelphia: Fortress, 1982.

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-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