For yourselves, brethren, know our entrance in unto you, that it was not in vain:
Verse 1. - For yourselves, brethren; in contrast to other persons. Not only do strangers report the power and efficacy of our preaching among you, but you yourselves arc experimentally acquainted with it. Know our entrance in unto you; referring, not merely to the mere preaching of the gospel to the Thessalonians, but to the entrance which the gospel found into their hearts - to its coming, not in word only, but also in power (1 Thessalonians 1:5). That it was not in vain; not empty, useless, to no purpose, - descriptive of the character of the apostolic entrance among them. Our entrance among you was not powerless, unreal; on the contrary, it was mighty, energetic, powerful. The reference is chiefly to the manner or mode in which Paul and his companions preached the gospel, though not entirely excluding the success of the gospel among the Thessalonians (comp. l Corinthians 15:14, "And if Christ be not risen, then is our preaching vain, and your faith is also vain").
But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention.
Verse 2. - But even after we had suffered before, and were shamefully entreated. As the word here rendered "suffered before" does not in itself imply that the sufferings were unjust, the apostle adds, "and were shamefully entreated." As ye know, at Philippi. We are informed, in the Acts of the Apostles, that Paul and Silas were publicly scourged and cast into prison; and scourging with rods was regarded as an ignominious punishment, and therefore was forbidden to be inflicted on Roman citizens, such as Paul and Silas were. "They have beaten us openly uncondemned, being Romans, and have cast us into prison" (Acts 16:37). We were bold in our God to speak unto you. The word here rendered "bold" denotes boldness or freedom of speech; and hence some render the clause, "We were bold of speech in our God, so as to speak unto you" (Ellicott). Perhaps, however, as the verb "to speak" follows, it is better to render the clause," We were confident in our God to speak;" or "emboldened to speak" (R.V., "we waxed bold"). This boldness or confidence was in our God, that is, on account of our fellowship or union with him. The gospel of God. The genitive of origin, denoting, not merely that God was the Object, but that he was the Author of the gospel. With much contention; or, in much conflict (R.V.), alluding to the peril and danger with which Paul preached the gospel in Thessalonica.
For our exhortation was not of deceit, nor of uncleanness, nor in guile:
Verse 3. - For our exhortation. This word has a twofold signification, denoting both "exhortation" and "consolation;" when it refers to the moral conduct it denotes exhortation, but when it is an address to a sufferer it denotes consolation. In the gospel these two meanings are blended together. Was not of deceit. Not in the sense of guile, which would be tantological, but simply "error," without any direct evil intent; our gospel was not a delusion - we were not ourselves deceived. Nor of uncleanness; a word usually employed to denote sensuality, and in this sense the meaning is - We did not, like the heathen in their worship, give occasion to unclean practices: "We have corrupted no man" (2 Corinthians 7:2). The word, however, may be taken in a more general sense, as denoting impurity of disposition, impure motives: such as the impure desire of applause or of gain, to which the apostle afterwards alludes. Or of guile. As we were not ourselves deceived, so neither did we attempt to deceive others. The apostle did not adapt his religion, an. Mahomet, to suit the prejudices or passions of men; he did not employ any seductive or temporizing arts; but he boldly went in the face of the prevailing religions of the age, both of the Jews and of the Gentiles.
But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.
Verse 4. - But; in contrast. As; according as. We were allowed. The old English for "approved." Of God. The word rendered "allowed" signifies tried, tested as gold is tested in the fire, and hence also the result of that trial, "approved." As we were esteemed worthy to be put in trust with the gospel; entrusted with its publication. Even so; in this condition of approval and trust. We speak, not as pleasing men, but God, that trieth. The same verb that is rendered "allowed" in the first part of the verse; hence "proverb," or "approveth." Our hearts. Not a general statement, "God who is the Discerner of the heart;" but "our hearts," namely, of us, the publishers of the gospel - Paul and Silas and Timothy; thus appealing to God, as the infallible Judge of their sincerity.
For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness:
Verse 5. - For; confirming the statement that the preachers of the gospel did not seek to please men, but God. Neither at any time used we flattering words; endeavoring to gain you by flattery and praise; we did not pander to your feelings; we did not soften the demands of the gospel. As ye know, nor a cloak - or pretext - of covetousness. We did not use the gospel as a pretext to mask our real motive, which was covetousness, pretending to seek your spiritual good, whereas in reality we sought our own advantage. Paul could with perfect confidence appeal to his converts, and say, "I have coveted no man's silver, or gold, or apparel" (Acts 20:33). He was free from all sinister motives. "He did not use words such as flattery uses, or pretexts such as covetousness" (Jowett). God is witness. Paul appeals to the Thessalonians themselves that he had not used flattering words; so now he appeals to God that the motive of his conduct was not covetousness. Men can judge the external conduct, they can hear the flattering words; but God only can know the motive of action - he only can discern the covetousness.
Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ.
Verse 6. - Nor of (or, from) men sought we glory, neither of you, nor yet of others, when we might have been burdensome. These words admit of two meanings. The apostle may refer to his refusal to seek maintenance from the Thessalonians, and in this sense become a burden to them. But such a meaning does not suit the context; and besides: this refusal of maintenance is afterwards alluded to by the apostle. The reference here is not to maintenance, but to glory: we did not seek glory from you, when we might have been burdensome, when we might have done so. Hence the word is to be taken in the sense of honor, importance; when we might have claimed honor. As - in virtue of our character as - the apostles of Christ. Paul does not speak of himself alone, but he includes Silas and Timothy, and therefore the word "apostles" is to be taken, not in its restricted, but in its wider meaning.
But we were gentle among you, even as a nurse cherisheth her children:
Verse 7. - But. The apostle now describes iris conduct positively. We were gentle; a word used of the amiable conduct of a superior toward an inferior, as of a master toward a servant, a prince toward his subjects, or a father toward his children. "The servant of God must not strive, but be gentle toward all men" (2 Timothy 2:24). Some manuscripts read, "We were babes among you" - the difference being only the addition of another letter. Among you; in our intercourse with you. Even as a nurse; or rather, a nursing mother, for the children arc her own. Cherisheth; the word employed for birds warming and cherishing their young. Her children. A stronger expression of tenderness and love could hardly be made. Even as a nursing mother dedicates her life for her infant; so, says Paul, we are willing to dedicate ourselves for you. Some important manuscripts read the verse thus: "But we were babes among you, even as a nurse cherisheth her children;" but this arises from an obvious error of the transcriber.
So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.
Verse 8. - So being affectionately desirous of you; a strong expression in the original: "being filled with earnest love for you." We were willing. The word denotes a predetermination of the will: "we esteemed it good." To have imparted unto you, not the gospel of God only, but also our own souls. An evident climax: not only were we willing to preach the gospel of God to you, but more than this, to sacrifice our own lives for your advantage. The word here rendered "souls" denotes lives; and the meaning is that the apostle was willing to submit to death for the sake of the Thessalonians. The plural "we" still implies Paul and Silas and Timothy. The thought is - As a nursing mother not only nourishes tier children, but is also ready to sacrifice her life for them; so the apostle not only nourished his spiritual children with the pure milk of the gospel, but was ready to sacrifice his own life for their spiritual maintenance; thus expressing in the strongest manner the womanly tenderness of the apostle toward his converts. Because ye were dear unto us.
For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.
Verse 9. - For; a proof or confirmation of this dearness of the Thessalonians to the apostle. Ye remember, brethren; recalling to their recollection his conduct when he was with them. Our labor and travail. These two terms frequently occur together (2 Corinthians 11:27; 2 Thessalonians 3:8), and can hardly be distinguished; "labor," or" toil," is active, denoting exertion; "travail" is passive, denoting weariness or fatigue, the effect of the exertion. For laboring; in its strict meaning chiefly used of manual labor. Paul here refers to his working for his own support as a tent-maker. Night and day. Night precedes according to the Jewish mode of reckoning. It does not denote that the apostle made up by labor at night the loss of time during the day which his higher duties, as a preacher of the gospel, occasioned; that he wrought at his trade at night, and preached during the (lay; but the phrase, "night and day," denotes incessantly, continually. Because we would not be chargeable to any of you. Not a proof of the poverty of the Church of Thessalonica; but the reason of this unselfish conduct of the apostle was that no hindrance should arise on his part to the spread of the gospel; that no imputation of selfishness or covetousness should be laid to his charge. As he had done at Thessalonica so the apostle acted in other places. Thus at the time he was writing this Epistle he was working for his support at Corinth (1 Corinthians 4:12; 2 Corinthians 11:9). And such was also his practice at Ephesus; for in his farewell address to the Ephesian elders he could appeal to them: "Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me" (Acts 20:34). We preached unto you the gospel of God. Thus freely, without charge.
Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe:
Verse 10. - Ye are witnesses, and God also; ye of the outward conduct, and God of the motives which actuated us. How holily and justly and unblamably; "holily" denoting the apostle's conduct to God, "justly" his conduct to man, and "unblamably" the negative side of both particulars. We behaved ourselves among you that believe. The apostle here refers to his own personal demeanor and to that of Silas and Timothy among them, in order that the Thessalonians might realize the purity of their conduct, and so might continue steadfast in their attachment to the gospel which they taught, He men-lions specially "them that believe," not that He acted otherwise among those that did not believe, but because believers were cognizant of his conduct.
As ye know how we exhorted and comforted and charged every one of you, as a father doth his children,
Verse 11. - As ye know how we exhorted and comforted and charged every one of you, as a father doth his children. The translation of this verse is somewhat faulty; it ought to be, as in the R.V., as ye know how we dealt with each one of you, as a father with his own children, exhorting you, and encouraging you, and testifying. Paul here changes the image from that of a nursing mother to that of a father; because then he was speaking of his tender care for his converts, whereas here he speaks of the instructions and admonitions which he gave them; as a mother he nourished their spiritual life, and as a father he superintended their spiritual education. "Exhorting and comforting and charging;" representing three modes of the apostle's instructions: "exhorting" denotes also encouraging and consoling; "comforting" denotes supporting and sustaining ("Comfort the feeble minded," 1 Thessalonians 5:14); and "charging" denotes testifying or protesting - a solemn pressing home of the exhortation to the hearers.
That ye would walk worthy of God, who hath called you unto his kingdom and glory.
Verse 12. - That (or, to the end that) ye would walk worthy of God; so as to adorn the gospel of God. So in the Epistle to the Colossians: "That ye would walk worthy of the Lord unto all pleasing" (Colossians 1:10). Who hath called you; or, as the best attested manuscripts read, who calleth you. To his kingdom and glory. Not to be weakened as if it were a Hebraism for "his glorious kingdom," or "the kingdom of his glory;" but the kingdom and glory are to be viewed as two different objects. "God called you to Ms kingdom," namely, the Messianic kingdom which he has established on earth; and which will be completely realized at the advent. And "God called you to his glory," namely, the glory which is in reserve for all the members of his kingdom.
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.
Verse 13. - For this cause. Not because God has called you to his kingdom and glory, but, referring to what follows, because of your reception of' the gospel. We thank God. Although the reception of the gospel was in one sense the free and voluntary act on the part of the Thessalonians; yet in another sense it was the act of God who ordained them to accept the gospel; their belief was an operation of God in them. Without ceasing, because, when ye received the Word of God which ye heard of us; literally, because when ye receive, d from us the Word of hearing, which is of God. The gospel is called "the Word of hearing," because it came by hearing; hence "the Word heard," or "the Word of the message" (R.V.). It is further designated "of God" - the Word whose Author is God. Ye received it not as the word of men - as if it were of human origin - but as it is in truth, the Word of God - of Divine origin - which effectually worketh. The pronoun may refer to God, "who effectually worketh," or better to the Word of God, as the principal subject of the sentence. Also in you that believe. The gospel was powerful as respects the preachers, and effectual as respects the hearers.
For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews:
Verse 14. - For ye, brethren, became followers; or rather, imitators, namely, in the endurance of suffering for the sake of the gospel, not in intention only, but in reality. Of the Churches Of God which in Judaea are in Christ Jesus. These Churches arc mentioned as being at this early period the most prominent. The special mention of persecution by the Jews has its origin in the fact that it was by the unbelieving Jews that Paul was persecuted at Thessalonica. For ye also have suffered like things of your own countrymen. One of the proofs that the Church of Thessalonica was Gentile in its origin; as these countrymen were evidently Gentiles, being here distinguished from the Jews. From this it would seem that, after Paul and his companions had left Thessalonica, the persecution which arose against the Christians continued, and the Gentiles combined with the Jews in opposing the gospel. Even as they - the Churches of God in Judaea - have of the Jews. We learn from the Acts of the Apostles that the Jewish Christians in Judaea were exposed to severe persecution from their unbelieving countrymen: Stephen was put to death, and Paul himself, in his unconverted state, was a chief among the persecutors.
Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men:
Verse 15. - Who both killed the Lord Jesus; emphatic, to point out the greatness of their wickedness. And their own prophets; or, as some manuscripts read, and the prophets. This crime was often laid to the charge of the Jews: thus, by our Lord, "Ye are witnesses unto yourselves, that ye are the children of them which killed the prophets" (Matthew 23:31); and by the protomartyr Stephen, "Which of the prophets have not your fathers persecuted?" (Acts 7:25.) And have persecuted us; literally, driven us out, as Paul and Silos were expelled from Thessalonica. And they please not God, but are contrary to all men. The hatred and contempt which the Jews bore to other nations is noticed by Tacitus, Juvenal, and other heathen writers. Thus Tacitus writes of them: "They are faithful to obstinacy, and merciful toward themselves, but toward all others are actuated by the most irreconcilable hatred (odium humani generis)." And Juvenal says, "They will not show the road to one who was not of their religion, nor lead the thirsty person if uncircumcised to the common spring." Perhaps, however, the apostle refers here, not to the enmity of the Jews to the human race in general, though perfectly cognizant of their bigotry and intolerance; as this enmity was a perversion of their peculiar distinction as he people of God; but rather to their opposition to his preaching the gospel to the Gentiles - to their extreme reluctance that the Gentiles along with themselves should be admitted into the kingdom of God.
Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.
Verse 16. - Forbidding us - by contradicting, blaspheming, slandering, laying snares - to speak to the Gentiles that they might be saved. Not that the Jews were averse to the proselytism of the Gentiles, provided they were circumcised -rod kept the Law of Moses; on the contrary, Judaism at this period was a proselytizing religion; but their great objection to the preaching of the gospel was that the preachers did not insist on the Gentiles becoming Jews before they became Christians. And, accordingly, we learn from the Acts of the Apostles that the unbelieving Jews were the most violent and implacable enemies of the gospel. Of the numerous persecutions mentioned in the Acts, there were only two, namely, those at Philippi and Ephesus, which were not occasioned by the Jews. To fill up their sins always; so that the measure of their iniquity became full to overflowing. Their forbidding the apostles to preach to the Gentiles was the last drop which caused the cup of their iniquity to overflow (cutup. Genesis 15:16, "The iniquity of the Amorites is not yet full"). The remark of Professor Jowett is well worthy of notice: "In the beginning of sin and evil it seems as if men were free agents, and had the power of going on or of retreating. But as the crisis of their fate approaches, they are bound under a curse and the form in which their destiny presents itself to our minds is as though it were certain, and only a question of time how soon it is to be fulfilled." For the wrath; that wrath which was predicted and is merited by them. "Wrath" is here used for punishment, which is the effect of wrath. Is come upon them to the uttermost; literally, to the end. The apostle here refers to the judgments of God, which were impending on Jerusalem and the Jewish people; judgments which were fearfully executed in the awful sufferings they endured in the Jewish war, and in the destruction of their city by the Romans.
But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire.
Verse 17. - Here a new chapter ought to have commenced, passing on to another subject, the apostle's desire to visit the Thessalonians. But we, brethren, being taken from you; literally, being bereaved of you (R.V.). For a short time; literally, for the space of an hour. And yet it was several years before the apostle revisited Thessalonica; but he here speaks of the short period - a space of six months - which had already separated them; not, as some suppose, that his mind was so full of the ideas of eternity that he overlooked all divisions of time. In presence, not in heart. Similar expressions are common in Paul's Epistles, denoting his love for his converts; thus: "Though I be absent in the flesh, yet I am with you in the spirit" (Colossians 2:5). Endeavored the more abundantly to see your face with great desire; because our separation has been so short. As has been well observed, "Universal experience testifies that the pain of separation from friends and the desire to return to them are more vivid, the more freshly the remembrance of the departure is on the mind" (Lunemann).
Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us.
Verse 18. - Wherefore we would have come unto you, even I Paul. Paul distinguishes himself, because in all probability his companions, Silas and Timothy, had been at Thessalonica after he had left it. Once and again. Not used indefinitely, but referring to two separate attempts which Paul made to revisit the Thessalonians. But Satan hindered us; denoting, not the enemies of Christianity, but the devil, the author of all the hindrances in the kingdom of God. Paul here recognizes the personality of Satan, as the author of all evil, the great opponent of God and Christ. We are not informed by what instrumentality this hindrance of Satan took place. It may refer to the various persecutions against Paul, which prevented him returning to Thessalonica, and especially to that persecution raised against him in Beraea by the Jews of Thessalonica (Acts 17:13). In one sense, indeed, the hindrances arose in the way of God's providence, for under its direction all the journeys of Paul were placed, and Satan could not have hindered him from preaching the gospel in any quarter, unless by the Divine permission (comp. Acts 16:7; Romans 1:13).
For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?
Verse 19. - For what is our hope, or joy, or crown of rejoicing? or, glorying. The apostle calls the Thessalonians his "hope," not because he anticipates any reward from their conversion, or because their conversion would counterbalance his former persecution of the Christians, but because he hoped to meet them in glory; he calls them his "joy," because he would rejoice with them in their final salvation; and he calls them his "crown of rejoicing," because he regards them as trophies of the victory of the gospel which he preached. Similarly he calls the Philippians "his joy and crown" (Philippians 4:1). Are not even ye; or rather, are not ye also? - ye as well as other Christians? In the presence of - before - our Lord Jesus Christ at his coming; at the restoration of his Messianic kingdom.
Verse 20. - For ye are our glory and joy. Some refer this verse to the present, and the former verse to the future; not merely at the coming of our Lord Jesus Christ, but even now ye are our glory and joy. But there is no reason for this distinction; the words are merely confirmatory, and added from the fullness of the apostle's emotions.
He now, leaving out of view the testimony of other Churches, reminds the Thessalonians of what they had themselves experienced, (520) and explains at large in what way he, and in like manner the two others, his associates, had conducted themselves among them, inasmuch as this was of the greatest importance for confirming their faith. For it is with this view that he declares his integrity — that the Thessalonians may perceive that they had been called to the faith, not so much by a mortal man, as by God himself. He says, therefore, that his entering in unto them had not been vain, as ambitious persons manifest much show, while they have nothing of solidity; for he employs the word vain here as contrasted with efficacious
He proves this by two arguments. The first is, that he had suffered persecution and ignominy at Philippi; the second is, that there was a great conflict prepared at Thessalonica. We know that the minds of men are weakened, nay, are altogether broken down by means of ignominy and persecutions. It was therefore an evidence of a Divine work that Paul, after having been subjected to evils of various kinds and to ignominy, did, as if in a perfectly sound state, shew no hesitation in making an attempt upon a large and opulent city, with the view of subjecting the inhabitants of it to Christ. In this entering in, nothing is seen that savors of vain ostentation. In the second department the same Divine power is beheld, for he does not discharge his duty with applause and favor, but required to maintain a keen conflict. In the mean time he stood firm and undaunted, from which it appears that he was held up (521) by the hand of God; for this is what he means when he says that he was emboldened. And, unquestionably, if all these circumstances are carefully considered, it cannot be denied that God there magnificently displayed his power. As to the history, it is to be found in the sixteenth and seventeenth chapters of the Acts. [Act 16:12.]
(520) “Veuës et esprouuez;” — “Seen and experienced.”
(521) “Soustenu et fortifié;” — “Sustained and strengthened.”
3. For our exhortation. He confirms, by another argument, the Thessalonians in the faith which they had embraced — inasmuch as they had been faithfully and purely instructed in the word of the Lord, for he maintains that his doctrine was free from all deception and uncleanness. And with the view of placing this matter beyond all doubt, he calls their conscience to witness. The three terms which he makes use of may, it would seem, be distinguished in this manner: imposture may refer to the substance of doctrine, uncleanness to the affections of the heart, guile to the manner of acting. In the first place, therefore, he says that they had not been deluded or imposed upon by fallacies, when they embraced the kind of doctrine that had been delivered to them by him. Secondly, he declares his integrity, inasmuch as he had not come to them under the influence of any impure desire, but actuated solely by upright disposition. Thirdly, he says that he had done nothing fraudulently or maliciously, but had, on the contrary, manifested a simplicity befitting a minister of Christ. As these things were well known to the Thessalonians, they had a sufficiently firm foundation for their faith.
4. As we have been approved. He goes even a step higher, for he appeals to God as the Author of his apostleship, and he reasons in this manner: “God, when he assigned me this office, bore witness to me as a faithful servant; there is no reason, therefore, why men should have doubts as to my fidelity, which they know to have been approved of by God. Paul, however, does not glory in having been approved of, as though he were such of himself; for he does not dispute here as to what he had by nature, nor does he place his own power in collision with the grace of God, but simply says that the Gospel had been committed to him as a faithful and approved servant. Now, God approves of those whom he has formed for himself according to his own pleasure.
Not as pleasing men. What is meant by pleasing men has been explained in the Epistle to the Galatians, (Gal 1:10) and this passage, also, shews it admirably. For Paul contrasts pleasing men, and pleasing God, as things that are opposed to each other. Farther, when he says — God, who trieth our hearts, he intimates, that those who endeavor to obtain the favor of men, are not influenced by an upright conscience, and do nothing from the heart. Let us know, therefore, that true ministers of the gospel ought to make it their aim to devote to God their endeavors, and to do it from the heart, not from any outward regard to the world, but because conscience tells them that it is right and proper. Thus it will be secured that they will not make it their aim to please men, that is, that they will not act under the influence of ambition, with a view to the favor of men.
5. For neither have we ever. It is not without good reason that he repeats it so frequently, that the Thessalonians knew that what he states is true. For there is not a surer attestation, than the experience of those with whom we speak. And this was of the greatest importance to them, because Paul relates with what integrity he had conducted himself, with no other intention, than that his doctrine may have the greater respect, for the building up of their faith. It is, however, a confirmation of the foregoing statement, for he that is desirous to please men, must of necessity stoop shamefully to flattery, while he that is intent upon duty with an earnest and upright disposition, will keep at a distance from all appearance of flattery.
When he adds, nor for an occasion of covetousness, he means that he had not, in teaching among them, been in quest of anything in the way of personal gain. Πρόφασις is employed by the Greeks to mean both occasion and pretext, but the former signification suits better with the passage, so as to be, as it were, a trap. (522) “I have not abused the gospel so as to make it an occasion of catching at gain.” As, however, the malice of men has so many winding retreats, that avarice and ambition frequently lie concealed, he on this account calls God to witness. Now, he makes mention here of two vices, from which he declares himself to be exempt, and, in doing so, teaches that the servants of Christ should stand aloof from them. Thus, if we would distinguish the genuine servants of Christ from those that are pretended and spurious, they must be tried according to this rule, and every one that would serve Christ aright must also conform his aims and his actions to the same rule. For where avarice and ambition reign, innumerable corruptions follow, and the whole man passes away into vanity, for these are the two sources from which the corruption of the whole ministry takes its rise.
(522) “Tellement que ce soit vne ruse ou finesse, semblable a celle de ceux qui tendent les filets pour prendre les oiseaux;” — “So that it is a trick or artifice, similar to that of those who set traps for catching birds.”
6] When we might have exercised authority. Some interpret it—when we might have been burdensome, that is, might have loaded you with expense, but the connection requires that τὸ βαρὺ should be taken to mean authority. For Paul says that he was so far removed from vain pomp, from boasting, from arrogance, that he even waived his just claim, so far as the maintenance of authority was concerned. For inasmuch as he was an Apostle of Christ, he deserved to be received with a higher degree of respect, but he had refrained from all show of dignity, (523) as though he had been some minister of the common rank. From this it appears how far removed he was from haughtiness. (524)
(523) “De toute apparence de preeminence et maieste;” — “From all appearance of preeminence and majesty.”
(524) “De toute hautesse et presomption;” — “From all haughtiness and presumption.”
What we have rendered mild, the old translator renders Fuimus parvuli , (we have been little,) (525) but the reading which I have followed is more generally received among the Greeks; but whichever you may take, there can be no doubt that he makes mention of his voluntary abasement. (526)
As if a nurse. In this comparison he takes in two points that he had touched upon — that he had sought neither glory nor gain among the Thessalonians. For a mother in nursing her infant shews nothing of power or dignity. Paul says that he was such, inasmuch as he voluntarily refrained from claiming the honor that was due to him, and with calmness and modesty stooped to every kind of office. Secondly, a mother in nursing her children manifests a certain rare and wonderful affection, inasmuch as she spares no labor and trouble, shuns no anxiety, is wearied out by no assiduity, and even with cheerfulness of spirit gives her own blood to be sucked. In the same way, Paul declares that he was so disposed towards the Thessalonians, that he was prepared to lay out his life for their benefit. This, assuredly, was not the conduct of a man that was sordid or avaricious, but of one that exercised a disinterested affection, and he expresses this in the close — because ye were dear unto us In the mean time, we must bear in mind, that all that would be ranked among true pastors must exercise this disposition of Paul—to have more regard to the welfare of the Church than to their own life, and not be impelled to duty by a regard to their own advantage, but by a sincere love to those to whom they know that they are conjoined, and laid under obligation. (527)
(525) The rendering of Wicliff (1380) is, as usual, in accordance with the Vulgate— “we weren made litil.” —Ed.
(526) “Abaissement et humilite;” — “Abasement and humility.”
(527) “Pour vne vraye amour et non feinte qu’ils portent a ceux, ausquels ils scauent que Dieu les a conionts et liez ou obligez;” — “From a true and unfeigned love which they bear to those, to whom they know that God has conjoined, and tied, or bound them.”
9. For ye remember. These things tend to confirm what he had stated previously — that to spare them he did not spare himself. He must assuredly have burned with a wonderful and more than human zeal, inasmuch as, along with the labor of teaching, he labors with his hand as an operative, with the view of earning a livelihood, and in this respect, also, refrained from exercising his right. For it is the law of Christ, as he also teaches elsewhere, (1Co 9:14) that every church furnish its ministers with food and other necessaries. Paul, therefore, in laying no burden upon the Thessalonians, does something more than could, from the requirements of his office, have been required from him. In addition to this, he does not merely refrain from incurring public expense, but avoids burdening any one individually. Farther, there can be no doubt, that he was influenced by some good and special consideration in thus refraining from exercising his right, (528) for in other churches he exercised, equally with others, the liberty allowed him. (529) He received nothing from the Corinthians, lest he should give the false apostles a handle for glorying as to this matter. In the mean time, he did not hesitate to ask (530) from other churches, what was needed by him, for he writes that, while he bestowed labor upon the Corinthians, free of charge, he robbed the Churches that he did not serve. (2Co 11:8) (531) Hence, although the reason is not expressed here, we may, nevertheless, conjecture that the ground on which Paul was unwilling that his necessities should be ministered to, was — lest such a thing should put any hindrance in the way of the gospel. For this, also, ought to be matter of concern to good pastors — that they may not merely run with alacrity in their ministry, but may, so far as is in their power, remove all hindrances in the way of their course.
(528) “Entre les Thessaloniciens;” — “Among the Thessalonians.”
(529) “La liberte que Dieu donne;” — “The liberty that God gives.”
(530) “Il n’a point fait de conscience de prendre lors des autres Eglises;” — “He made no scruple to take at that time from other Churches.”
(531) See Calvin on the Corinthians, vol. 2, p. 347.
10Ye are witnesses. He again calls God and them to witness, with the view of affirming his integrity, and cites, on the one hand, God as a witness of his conscience, and them, (532) on the other hand, as witnesses of what they had known by experience. How holily, says he, and justly, that is, with how sincere a fear of God, and with what fidelity and blamelessness towards men; and thirdly, unreproachably, by which he means that he had given no occasion of complaint or obloquy. For the servants of Christ cannot avoid calumnies, and unfavorable reports; for being hated by the world, they must of necessity be evil-spoken of among the wicked. Hence he restricts this to believers, who judge uprightly and sincerely, and do not revile malignantly and groundlessly.
(532) “Les Thessaloniciens;” — “The Thessalonians.”
11Every 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.
(533) “Tout le corps de ceste Eglise-la;” — “The whole body of the Church there.”
12Exhorted. 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.
(534) “Il n’y a point este par acquit, comme on dit;” — “It had not been in the mere performance of a task, as they say.”
(535) “La paresse et nonchalance de la chair;” — “Indolence and negligence of the flesh.”
(536) “Fortifiez ou soulagez en leur rafrechissant le goust des biens celestes;” — “Strengthened or comforted in the way of refreshing their taste with heavenly blessings.”
13Wherefore 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)
(537) Calvin refers here to the harmony which happily subsisted between the preaching of Paul and the faith of the Thessalonians.—Ed.
(538) “Il ne se pent faire que nous ne venions quant et quant a auoir vne saincte affection d’obeir;” — “It cannot but be that we come at the same time to have a holy disposition to obey.”
(539) “Aussi lois d’vne opinion, ou d’vn cuider;” — “As far above opinion, or imagination.”
(540) “Les Docteurs, c’est a dire ceux qui ont la charge d’enseigner;” — “Teachers, that is to say, those that have the task of instructing.”
(541) “En renouelant et reformant la vie des Thessaloniciens;” — “In renewing and reforming the life of the Thessalonians.”
(542) “Car il n’a pas prins garde que c’estoit yci vne façon de parler prinse de la langue Hebraique;” — “For he did not take notice that it was a manner of expression taken from the Hebrew language.”
14For 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
(543) “Aux Thessaloniciens;” — “To the Thessalonians.”
15Who 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)
(544) “De Juif;” — “Of Jew.”
(545) “A tout le corps du peuple;” — “To the whole body of the people.”
16Who 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
(546) “Il insiste si longuement a deschiffrer et toucher au vif la malice des Juifs;” — “He insists to so great a length in distinctly unfolding and touching to the quick the malice of the Jews.”
(547) “Et condemnation;” — “And condemnation.”
(548) “Chacun iour;” — “Every day.”
17But 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.
(550) “The original word is here very emphatical. It is an allusion to that grief, anxiety, and reluctance of heart, with which dying, affectionate parents take leave of their own children, when they are just going to leave them helpless orphans, exposed to the injuries of a merciless and wicked world, or that sorrow of heart with which poor destitute orphans close the eyes of their dying parents.” —Benson. —Ed.
(551) “Le mot Grec signifie l’estat d’vn pere qui a perdu ses enfans, ou des enfans qui ont perdu leur pere;” — “The Greek word denotes the condition of a father that has lost his children, or of children that have lost their father.”
18Satan 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.
19For 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.”
(553) “Sur la premiere aux Corinth., chap. 1, d. 31;” — “On 1Co 1:31.”
