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.40This 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.43This 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
