NASB (UPDATED) TEXT: 1Th 2:1-12 1For you yourselves know, brethren, that our coming to you was not in vain, 2but after we had already suffered and been mistreated in Philippi, as you know, we had the boldness in our God to speak to you the gospel of God amid much opposition. 3For our exhortation does not come from error or impurity or by way of deceit; 4but just as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men, but God who examines our hearts. 5For we never came with flattering speech, as you know, nor with a pretext for greed—God is witness—6nor did we seek glory from men, either from you or from others, even though as apostles of Christ we might have asserted our authority. 7But we proved to be gentle among you, as a nursing mother tenderly cares for her own children. 8Having so fond an affection for you, we were well-pleased to impart to you not only the gospel of God but also our own lives, because you had become very dear to us. 9For you recall, brethren, our labor and hardship, how working night and day so as not to be a burden to any of you, we proclaimed to you the gospel of God. 10You are witnesses, and so is God, how devoutly and uprightly and blamelessly we behaved toward you believers; 11just as you know how we were exhorting and encouraging and imploring each one of you as a father would his own children, 12so that you would walk in a manner worthy of the God who calls you into His own kingdom and glory.
1Th 2:1 "For you yourselves know," Paul appealed to the experience of the Thessalonian Christians so often that this phrase becomes a characteristic of this book (cf. 1Th 1:5 ; 1Th 2:1-2 ; 1Th 2:5 ; 1Th 2:11 ). Similar phrases are found in 1Th 2:9 , "you recall" and 1:0 , "you are witnesses."
NASB, NKJV,
NRSV "that our coming to you was not in vain"
TEV "that our visit to you was not a failure"
NJB "that our visit to you has not proved ineffectual"
This is a perfect active indicative. This can either mean (1) not "fruitless" (cf. 1Co 15:10 ; 1Co 15:58 ) or (2) not "empty handed" (cf. Mar 12:2 ). The church continues in spite of the aggressive Jewish opposition just like the churches in Judea who also experienced Jewish wrath (cf. 1Th 2:13-16 ).
1Th 2:2 "but" This is a strong adversative conjunction (alla, cf. 1Th 2:4 [twice], 7, 8), which denotes a contrast.
▣ "after we had already suffered. . .in Philippi" Paul begins to relate his own sufferings for the gospel (cf. Act 16:11-40 and 1Co 4:9-13 ; 2Co 4:8-12 ; 2Co 6:4-10 ; 2Co 11:24-27 ).
NASB "mistreated"
NKJV "spitefully treated"
NRSV "shamefully mistreated"
TEV "insulted"
NJB "grossly insulted"
This was both physical and mental abuse.
NASB "we had the boldness in our God to speak to you the gospel of God"
NKJV "we were bold in our God to speak to you the gospel of God"
NRSV "we had courage in our God to declare to you the gospel of God"
TEV "Yet God gave us courage to tell you the Good News that comes from him,"
NJB "it was our God who gave us the courage to proclaim his Good News to you"
For "boldness" see Special Topic following.
The phrase "the gospel of God" could mean
1. the gospel about God (objective genitive)
2. the gospel from God (subjective genitive, cf. TEV, JB). This same phrase occurs again in 1Th 2:8-9 (cf. Rom 15:16 ; 1Ti 1:11 ; 1Pe 4:17 )
SPECIAL TOPIC: BOLDNESS (PARRHÇSIA) <http://www.freebiblecommentary.org/special_topics/boldness.html>
▣ "amid much opposition" This is an athletic or military term for rough, hand-to-hand fighting (cf. Php 1:30 ; Col 2:1 ). This Greek term enters English as "agony."
1Th 2:3 NASB, NKJV "exhortation"
NRSV, TEV "appeal"
NJB "encouragement"
This is from the same root (paraklçsis) used of the Spirit (paraklçtos) in Joh 14:16 ; Joh 14:26 ; Joh 15:26 ; Joh 16:7 and of Jesus in 1Jn 2:1 where it is translated as "comforter," "advocate" or "helper." See full note at 1Th 3:7 .
NASB "does not come from error"
NKJV "did not come from deceit"
NRSV "does not spring from deceit"
TEV "is not based on error"
NJB "because we are deluded"
Plançs is the Greek word for "planet," which referred to heavenly lights (planets, comets, shooting stars) that did not follow the usual pattern of the constellations. Thus, they were called "wanderers," which developed metaphorically into error.
NASB "impurity"
NKJV "uncleanness"
NRSV, TEV "impure motives"
NJB "immoral"
This term implies a sexual looseness (cf. 1Th 4:7 ; Rom 1:24 ; Gal 5:19 ; Eph 5:3 ; Col 3:5 ). It must be remembered that pagan worship often employed sexual acts. Paul may have been accused of advocating moral looseness by Jewish legalists who misunderstood justification by grace through faith.
NASB "by way of deceit"
NKJV "nor was it in guile"
NRSV "or trickery"
TEV "nor do we try to trick anyone"
JB "or trying to deceive anyone"
The other two terms in 1Th 2:3 speak of Paul's motives, but this phrase indicates an atmosphere of trickery (cf. Eph 4:14 ). "Deceit" originally meant "to catch with bait" (cf. Mat 26:4 ; Mar 7:22 ; Mar 14:1 ), but later evolved into a metaphor for trickery for profit (cf. 2Co 4:2 which reflects 2Co 2:17 ). Paul was often accused of greed (cf. 1Th 2:5 ).
1Th 2:4 "we have been approved by God" This perfect passive indicative has the connotation of testing with a view toward approval (dokimazô). "Approve" in this sense commonly meant testing the genuineness of coins. The missionary team had been and continued to be tested and approved by God. See Special Topic: Greek Terms for Testing and Their Connotations at 1Th 3:5 .
▣ "entrusted" This is an aorist passive infinitive. This term comes from the same root (pisteuô) as "faith," "believe," or "trust." The basic idea is to entrust something to another (cf. 1Co 9:17 ; Gal 2:7 ; 1Ti 1:11 ; Tit 1:3 ). Believers are stewards of the gospel (cf. 1Co 4:1-2 ; 1Pe 4:10 ).
▣ "so we speak," This is a present active indicative. Believers must share the good news they have received (cf. Col 4:2-6 ; 1Pe 3:15 ) with boldness (cf. 1Th 2:2 ).
▣ "not as pleasing men, but God" (cf. 1Th 2:6 ; Gal 1:10 ).
▣ "who examines our hearts" This reflects the Hebrew usage of "heart" in the sense of the entire personality. God knows our motives (cf. 1Sa 16:7 ; Psa 7:9 ; Psa 26:2 ; Psa 44:21 ; Psa 139:1 ; Psa 139:23 ; Pro 21:2 ; Jer 11:20 ; Jer 12:3 ; Jer 17:10 ; Luk 16:15 ; Act 1:24 ; Act 15:8 ; Rom 8:27 ; Rev 2:23 ). See SPECIAL TOPIC: THE HEART <http://www.freebiblecommentary.org/special_topics/heart.html> at Gal 4:6 .
1Th 2:5 "we never came with flattering speech" This term implies manipulation for false motives. Opponents, especially at Corinth (Paul was in Corinth when he wrote this letter), often accused Paul of false motives as did the Jews here.
▣ "nor with a pretext for greed" Paul was often accused of greed or opportunism, possibly because it was characteristic of Greek itinerant teachers (cf. Act 20:33 ). This is why he would not regularly receive money from churches he was currently serving. He did later receive help from Philippi (twice, cf. Php 4:16 ) and Thessalonica.
▣ "God is witness" Paul was swearing an oath using God as a witness (cf. 1Th 2:10 ; Rom 1:9 ; 1Co 1:23 ; 1Co 11:31 ; Gal 1:19 ; Php 2:25 ).
1Th 2:6 "though as apostles of Christ" This includes Silas and Timothy. This illustrates the wider use of the term. In 1Co 12:28 and Eph 4:11 , "apostles" are mentioned as an ongoing spiritual gift in the church. Some examples are:
1. Barnabas (cf. Act 14:4 ; Act 14:14 )
2. Andronicus and Junias (cf. Rom 16:6-7 )
3. Apollos (cf. 1Co 4:6 )
4. James the Just (cf. Gal 1:19 )
It is uncertain to what aspect of ministry this ongoing gift relates: (1) church planting; (2) evangelism; (3) area leadership; or (4) ?. It is linked to prophets, evangelists, and pastors/teachers in Eph 4:11 , all of whom proclaim the gospel with differing emphases.
▣ Some English translations put this phrase in 1Th 2:6 and others in 1Th 2:7 .
NASB, 1Th 2:6 "we might have asserted our authority"
NKJV, 1Th 2:6 "we might have made demands"
NRSV, 1Th 2:7 "we might have made demands"
TEV, 1Th 2:7 "we could have made demands"
JB, 2:7 "we could have imposed ourselves on you with full weight"
Literally, this translates "with weight." The intended meaning could be (1) apostolic authority; (2) apostolic honor; or (3) financial compensation (cf. 1Th 2:9 ; 1Th 3:8 ; 1Co 9:3-14 ; 2Co 11:7-11 ).
1Th 2:7 "we proved to be gentle among you" There is a Greek manuscript variant between the use of the terms (1) "infants" (nçpios, cf. MSS P65, א, B, C, D, F, G) and (2) "gentle" (çpios, cf. MSS אc, A, C2, D2). Only their initial letter is different. On purely textual basis number1 is best; on contextual basis number 2 seems best (which may reflect an intentional scribal change). The UBS4 gives "infants" a "B" rating almost certain).
Origen and Augustine believed Paul spoke to the Thessalonians in baby language so they could understand. Paul uses parental language in 1Th 2:7-8 ; 1Th 2:11 . He saw himself as their spiritual parent.
▣ "as a nursing mother tenderly cares for her own children" This is a third class conditional sentence. The verb literally means "to warm" and was commonly used of mother birds "warming" their young (cf. Eph 5:29 ). It was a metaphor for breast feeding. Paul (cf. Gal 4:19 ), like Jesus (cf. Mat 23:37 ), describes his love for them in feminine terms (and YHWH cf. Exo 19:4 ; Isa 66:13 ; Hos 11:4 ; and the Spirit cf. Gen 1:2 ).
1Th 2:8 NASB "Having so fond an affection for you"
NKJV "So, affectionately longing for you"
NRSV "So deeply do we care for you"
TEV "Because of our love for you"
NJB "we felt so devoted and protective towards you"
The word (homeiromai) appears nowhere else in the entire New Testament. It is used in the Septuagint in Job 3:21 . In Greek literature it was a strong term of affection related to parents longing for their dead children.
▣ "we were well-pleased to impart to you not only the gospel of God but also our own lives, because you had become very dear to us" This shows the costliness of the ministry as well as the love of the Apostle. Ministry is not something we do—it is who we are.
1Th 2:9 "our labor and hardship" These are strong synonymous terms (cf. 1Th 3:8 and 2Co 11:27 ). Greek society designated labor as only for slaves. Paul, being a Jew, respected manual labor. He often encouraged it, especially in this Thessalonian correspondence because some in the fellowship had quit their jobs to wait for the Second Coming (cf. 2Th 3:6-15 ).
▣ "how working night and day" All rabbis had to have a trade or livelihood (cf. Act 18:3 ; 1Co 4:12 ). Paul would not accept money for his ministry because of accusations of greed (cf. 1Th 2:5 ).
"Night and day" reflects Jewish reckoning of time where the day begins at dusk (cf. Gen 1:5 ; Gen 1:8 ; Gen 1:13 ; Gen 1:19 ; Gen 1:23 ; Gen 1:21 ). Paul worked during the day at tent making or leather working and at night he preached the gospel. Ministry requires hard work!
1Th 2:10 "You are witnesses, and so is God" This is another oath-like expression by Paul which asserts the truthfulness of his statements and actions. God is a witness as the oath of 1Th 2:5 affirms and, so too, the believers at Thessalonica.
▣ "devoutly and uprightly and blamelessly we behaved toward you believers" Some in the church, in the community or outsiders must have questioned his motives. Paul was always having to defend his motives.
SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH <http://www.freebiblecommentary.org/special_topics/blameless.html>
1Th 2:11 "exhorting" See note at 1Th 2:3 . Notice the three participles (all starting with para) describing Paul's preaching activity: (1) "exhorting" (present active); (2) "encouraging" (present middle [deponent]) and (3) "imploring" (present middle [deponent]).
1Th 2:12 "walk in a manner worthy" This is a present infinitive. This metaphor refers to our continuing lifestyle, which must reflect our Master's (cf. Col 1:10 ; Col 2:6 ; Eph 2:10 ; Eph 4:1 ; Eph 4:17 ; Eph 5:2 ; Eph 5:15 ). Notice at the end of 1Th 2:12 believers are called to share and thereby reflect God's glory.
▣ "who calls you" There is a Greek manuscript variant in the tense of this phrase: (1) manuscripts א and A have the aorist, like Gal 1:6 . This would emphasize God's initiating call (cf. Gal 1:6 ; 1Pe 1:15 ). (2) Manuscripts B, D, F, G, H, K, L, and P have the present which would emphasize God's continuing call to holiness (cf. Rom 8:28-29 ; Gal 4:19 ; Eph 1:4 ). The UBS4 gives option #2 a "B" rating (almost certain).
Notice the theological balance between a God who calls and believers who must walk worthy (cf. Php 2:12-13 ). Different denominations focus on one aspect or the other (predestination or human free will). God deals with us in a covenant relationship. Both His calling and our mandated response (initial and ongoing) are necessary.
SPECIAL TOPIC: Election/Predestination and the Need for a Theological Balance <http://www.freebiblecommentary.org/special_topics/election_and_predestination.html>
▣ "His own kingdom" Paul does not use this term often. This refers to God's rule in believers' hearts and minds now which will one day be consummated over all the earth (cf. Mat 6:10 ). This was the burden of Jesus' teaching and preaching. It reflects the "already" but "not yet" tension of the time between the Incarnation and the Second Coming (cf. How to Read the Bible For All Its Worth by Fee and Stuart, pp. 131-134).
SPECIAL TOPIC: THE KINGDOM OF GOD <http://www.freebiblecommentary.org/special_topics/kingdom_of_god.html>
▣ "and glory" See full note at Gal 1:5 .
NASB (UPDATED) TEXT: 1Th 2:13-16 13For this reason we also constantly thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe. 14For you, brethren, became imitators of the churches of God in Christ Jesus that are in Judea, for you also endured the same sufferings at the hands of your own countrymen, even as they did from the Jews, 15who both killed the Lord Jesus and the prophets, and drove us out. They are not pleasing to God, but hostile to all men, 16hindering us from speaking to the Gentiles so that they may be saved; with the result that they always fill up the measure of their sins. But wrath has come upon them to the utmost.
1Th 2:13 "we also constantly thank God" A present active indicative, it may refer to 1Th 1:2-10 . This reflects Paul's ongoing prayer life and writing style (cf. 1Th 1:2 ; 1Th 5:17-18 ). See SPECIAL TOPIC: THANKSGIVING <http://www.freebiblecommentary.org/special_topics/thanksgiving.html> at 1Th 1:2 .
▣ "received" This is an aorist active participle. This shows the necessity of our personal response. Here, it refers to the message. In Joh 1:12 it refers to the person of Christ. In 1Th 4:1 , it refers to lifestyle. The gospel focuses around three emphases: (1) personal relationship (cf. Col 2:6 ), (2) doctrinal truth (cf. 2Th 3:6 ; 1Co 15:1-4 ), and (3) lifestyle Christlikeness (cf. Php 4:9 ). The believer must respond to all three for maturity.
The phrase "received the Word of God" becomes an idiom for "receive the gospel" ("he who hears My word and believes in Him who sent Me," Joh 5:24 ).
6. Rom 5:17 – receive (lambanô) the abundance of grace and the gift of righteousness
7. Rom 8:15 – receive (lambanô) a spirit of adoption
8. Gal 3:14 – receive (lambanô) the promise of the Spirit through faith
9. Col 2:6 – receive (paralambanô) Jesus Christ
10. Heb 10:36 – receive (komizô) the things promised
11. Heb 11:17 – receive (anadechomai) the promises
12. Heb 12:28 – receive (paralambanô) a kingdom which cannot be shaken
13. Jas 1:21 – receive (apolambanô) the word implanted which is able to save souls
14. 1Pe 5:4 – receive (komizô) the unfading crown of glory
15. 1Jn 2:27 – received (lambanô) the anointing
Wow, what a range of wonderful things come with the gospel!
▣ "received. . .accepted" These synonymous terms describe the need for a human response to the divine gospel offer! Fallen mankind must repent and believe the gospel (cf. Mar 1:15 ; Act 3:16 ; Act 3:19 ; Act 20:21 ), and continue to repent, believe, and live the gospel.
The former word is a compound term found in Joh 1:12 . The latter means to welcome someone as a guest. In this context, one must welcome the gospel. The NT describes the gospel as both a person and a message.
▣ "the word of God" Paul's preaching (the gospel's message) was revelation inspired by God (cf. 2Ti 3:15-17 ; 1Pe 1:23-25 ; 2Pe 1:20-21 ; 2Pe 3:15-16 ). Here this does not refer to the Bible, but apostolic proclamation and teaching. The NT only records a selected portion of Jesus' words and acts and the Apostle's message.
NASB "the word of God, which also performs its work in you who believe"
NKJV "the word of God, which also effectively works in you who believe"
NRSV "God's word, which is also at work in you believers"
TEV "as God's message, which indeed it is. For God is at work in you who believe"
NJB "God's message. . .it is still a living power among you who believe it"
This is present middle indicative (cf. Php 2:13 ). "Work" was a favorite word for Paul, related to the English cognate "energy." Paul personified the gospel as continuing to energize believers! This probably reflects the OT understanding of the power of the spoken word, as in Genesis 1 and Isa 55:11 (and also Joh 1:1 ).
▣ "in you who believe" This is present active participle. Again, continuing belief is the key! The gospel is not a product (a ticket to heaven, an insurance policy), but a personal, growing relationship with the Father through the Son.
1Th 2:14 "the churches" This translates literally "the called out ones." In the Septuagint, the same idea is expressed as "the congregation of Israel." The early church saw itself as the continuation of the OT people of God. Notice they are called "the churches of God." See Special Topic at Gal 1:2 .
▣ "in Christ Jesus" This phrase takes the locative of sphere case, which means "in" or "surrounded by"—an atmosphere, like a fish in water. A very common Pauline expression, it speaks of our union with Jesus. We live and move and have our being in Him. For an example of Paul's use of this form notice Eph 1:3-14 : (1) "in Christ" Eph 1:3 ; Eph 1:10 ; Eph 1:12 ; (2) "in Him" Eph 1:4 ; Eph 1:7 ; Eph 1:9-10 ; Eph 1:13 (twice); (3) "in the Beloved" Eph 1:6 .
▣ "in Judea" The Thessalonian churches were experiencing Jewish persecution just like the churches in Judea (cf. Mat 5:10-12 ).
▣ "you also endured the same sufferings" Generally, the reaction to the Christian message in the Roman world was persecution (cf. 1Pe 4:12-16 ), because of the exclusive nature of the message (cf. Joh 14:6 ).
▣ "at the hands of your own countrymen" In context this refers to persecution from Jews of the diaspora, just as Paul, who was in Corinth at the time of the writing, was also confronting the same opposition.
1Th 2:15 "who both killed the Lord Jesus" The Jews did not physically kill Jesus, but they were responsible for His death (cf. Mat 21:33-46 ; Act 2:23 ).
▣ "and the prophets" God's people did not want to hear God's message, so they killed His spokespersons (cf. Mat 23:31 ; Mat 23:37 ; Act 7:52 ).
SPECIAL TOPIC: OLD TESTAMENT PROPHECY <http://www.freebiblecommentary.org/special_topics/old_testament_prophecy.html>
SPECIAL TOPIC: NEW TESTAMENT PROPHECY <http://www.freebiblecommentary.org/special_topics/prophecy_new_testament.html>
▣ "and drove us out" Possibly this is related to (1) Jason's peace bond (cf. Act 17:5-9 ) or (2) the general experience of Paul's ministry (cf. Acts). Paul saw his experience as parallel to the OT Prophets and especially Jesus' rejection by His contemporaries.
NASB "They are not pleasing to God"
NKJV "they do not please God"
NRSV "they displease God"
TEV "How displeasing they are to God"
NJB "acting in a way that cannot please God"
The Jews thought their actions were God's will, defending His covenant with Moses. They believed they were His servants defending the faith against false teachers (Paul knew these feelings well). Tragically ironic, they were the false teachers.
▣ "but hostile to all men" The hostility mentioned here was rooted in Jewish national arrogance and prejudice. They had rejected the Messiah and His universal gospel (cf. Isa 2:2-4 ; Isa 45:22 ; Isa 49:6 ; Isa 60:3 ; Isa 66:18 ; Isa 66:23 ; Joh 3:16 ; Eph 2:11-13 ).
1Th 2:16 "hindering us from speaking to the Gentiles" This reflects Paul's experience in Corinth at the time of the writing of 1 Thessalonians. These sentences are Paul's strongest complaint against the Jews (cf. Romans 9-11).
▣ "so that they may be saved" This is an aorist passive subjunctive. God wants to save all humans made in His image (cf. Gen 3:15 ; Gen 12:3 ; Exo 19:5-6 ; Eze 18:23 ; Eze 18:32 ; Jonah; Joh 3:16 ; Act 28:28 ; Eph 2:11-13 ; 1Ti 2:4 ; 2Pe 3:9 ), but they must repent and believe in Christ (cf. Mar 1:15 ; Act 3:16 ; Act 3:19 ; Act 20:21 ).
NASB "they always fill up the measure of their sins"
NKJV "to fill up the measure of their sins"
NRSV "they have constantly been filling up the measure of their sins"
TEV "This is the last full measure of their sins they have always committed"
NJB "They never stop trying to finish off the sins they have begun"
Paul may have taken this terminology from (1) the OT because the exact Greek phrase is found in the Septuagint of Gen 15:16 ; or (2) from the words of Jesus in Mat 23:32 related to the book of deeds (cf. Dan 7:10 ; Rev 20:12 and Psa 56:8 ; Psa 139:16 ; Isa 65:6 ; Mal 3:16 ). God records the evil deeds of humans and they will give an account (cf. Matthew 2:5-26 ; Rev 20:11-15 ).
▣ "But wrath has come upon them" This is an aorist active indicative. This verse seems to relate to the spiritual blindness (hardness) that has come upon Israel (typified in the parable of Mar 12:1-12 [also Mat 21:33-46 and Luk 20:9-19 ] and explicitly stated in Rom 11:7 ; Rom 11:25 ; 2Co 3:14 ). God's wrath is present and future (temporal and eschatological).
NASB "to the utmost"
NKJV "to the uttermost"
NRSV, TEV,
NJB "at last"
This phrase may be translated several ways, so compare your English Bibles to grasp more fully the possible translations. Basic renderings include
1. looking back and summing up
2. looking forward to consummation
3. used in the Semitic sense of "completely," which are scary descriptions of God's wrath.
NASB (UPDATED) TEXT: 1Th 2:17-20 17But we, brethren, having been taken away from you for a short while—in person, not in spirit—were all the more eager with great desire to see your face. 18For we wanted to come to you—I, Paul, more than once—and yet Satan hindered us. 19For who is our hope or joy or crown of exultation? Is it not even you, in the presence of our Lord Jesus at his coming? 20For you are our glory and joy.
1Th 2:17 NASB, NKJV "having been taken away from you"
NRSV "we were made orphans by being separated from you"
TEV "we were separated from you"
NJB "we had been separated from you"
This is an aorist passive participle. Highly emotional language fills this whole paragraph. This continues Paul's parenting metaphors of 1Th 2:7 ; 1Th 2:11 . It is literally "orphaned" by an outside agent.
Probably the accusers of Paul stated or insinuated that his quick exit and long-term absence showed he did not truly care for them. Paul refutes this in 1Th 2:17-20 ; 1Th 3:6 .
▣ "with great desire" This term is often rendered "lust," in its pejorative sense, but rarely, as it does here, it is used positively. Paul's desire to see them is graphically portrayed in 1Th 3:10 .
1Th 2:18 "For we wanted to come to you" All of Paul's plans did not work out (cf. Rom 1:13 ; Rom 15:22 ).
▣ "Satan" A personal evil force is active in our world, seeking to thwart God's plans and purposes by the agency of: (1) a fallen world system, (2) the demonic, and (3) fallen humanity (cf. Eph 2:2-3 and James 4). We see Satan in the OT in Job 1-2 and Zechariah 3 as a servant of YHWH. By the NT he is an enemy (cf. Rom 16:20 ; 1Co 5:5 ; 1Co 5:7 ; 1Co 7:5 ; 2Co 2:11 ; 2Co 11:14 ; 2Co 12:7 ) but still under God's control! For a good discussion of the intensification of evil in the Bible, read A.B. Davidson's Old Testament Theology, pp. 300-306.
SPECIAL TOPIC: PERSONAL EVIL <http://www.freebiblecommentary.org/special_topics/personal_evil.html>
▣ "hindered" This is a military term used for the destruction of roads and bridges in the face of the enemy's advance. There really is a spiritual conflict (cf. Eph 4:14 ; Eph 6:10-18 ).
It is also a possibility that a physical illness was the problem, not Satan (cf. 2 Corinthians 1:2 ). Paul saw his life in spiritual as well as physical categories.
1Th 2:19 The mark of the genuineness of Paul's apostleship was the success of his ministry among the Gentiles (cf. 1Th 2:20 ).
▣ "hope" See Special Topic at Gal 5:5 .
NASB "Is it not even you"
NKJV "Is it not even you"
NRSV "Is it not you"
TEV "It is you—you, no less than others"
NJB "You are"
The problem with this phrase is how it related to Paul's affection and love for the Thessalonian church compared to his other Gentile churches. Were they somehow special? TEV's translation of "you, no less than others" may represent the thought.
In a sense the Thessalonian believers were a powerful witness to Paul's effective work as an Apostle to the Gentiles. As Paul mimicked Jesus, they mimicked Paul, which is an outward evidence of their new heart and spirit (New Covenant).
▣ "at His coming?" "Parousia," literally meaning "presence," and by metaphorical extension, means "coming." This is the first use of the term in the NT (cf. 1Th 2:19 ; 1Th 3:13 ; 1Th 4:15 ; 1Th 5:23 ; 2Th 2:1 ; 2Th 2:8-9 ; 1Co 15:23 ). It was used in secular literature of the first century for a royal visit by a king. It came to have a technical meaning in the church for the Second Coming. This coming of Jesus is the theological focus of I & 2 Thessalonians. Every chapter of 1 Thessalonians ends on this note (cf. 1Th 1:10 ; 1Th 2:19 ; 1Th 3:13 ; 1Th 4:13-18 ; 1Th 5:23 ). See SPECIAL TOPIC: NT TERMS FOR CHRIST'S RETURN <http://www.freebiblecommentary.org/special_topics/new_testament_terms_christs_return.html> at 1Th 3:13 .
SPECIAL TOPIC: THE ANY-MOMENT RETURN OF JESUS VS. THE NOT YET <http://www.freebiblecommentary.org/special_topics/any_moment_return_of_jesus.html>
1Th 2:20 NASB, NKJV,
NRSV "our glory"
TEV, NJB "our pride"
This is the use of the term glory as pride. This does not relate to the theological glory used to describe God (cf. 1Th 2:12 ).
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.”
