1 Thes 2

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").

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.

even after that we had suffered before—at Philippi (Ac 16:11-40): a circumstance which would have deterred mere natural, unspiritual men from further preaching.

shamefully entreated—ignominiously scourged (Ac 16:22, 23).

bold—(Ac 4:29; Eph 6:20).

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

with much contention—that is, literally, as of competitors in a contest: striving earnestness (Col 1:29; 2:1). But here outward conflict with persecutors, rather than inward and mental, was what the missionaries had to endure

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.

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

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

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

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

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.

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

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

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

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

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

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.

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

Commentary Critical and Explanatory on the Whole Bible Chapter 2

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

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

as the apostles—that is, as being apostles.

7.

Commentary Critical and Explanatory on the Whole Bible Chapter 2

we were—Greek, “we were made” by God’s grace.

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

among you—Greek, “in the midst of you,” that is, in our intercourse with you being as one of yourselves.

nurse—a suckling mother.

her—Greek, “her own children” (compare 1 Th 2:11

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.

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.

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

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

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

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

9.

Commentary Critical and Explanatory on the Whole Bible Chapter 2

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

for—omitted in the oldest manuscripts.

labouring—Greek, “working,” namely, at tent-making (Ac 18:3).

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

because we would not be chargeable—Greek, “with a view to not burdening any of you” (2 Co 11:9, 10).

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

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.

10.

Commentary Critical and Explanatory on the Whole Bible Chapter 2

Ye are witnesses—as to our outward conduct.

God—as to our inner motives.

holily—towards God.

justly—towards men.

unblamably—in relation to ourselves.

behaved ourselves—Greek, “were made to be,” namely, by God.

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

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.

11.

Commentary Critical and Explanatory on the Whole Bible Chapter 2

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

charged—“conjured solemnly,” literally, “testifying”; appealing solemnly to you before God.

every one of you—in private (Ac 20:20), as well as publicly. The minister, if he would be useful, must not deal merely in generalities, but must individualize and particularize.

as a father—with mild gravity. The Greek is, “his own children.”

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.

12.

Commentary Critical and Explanatory on the Whole Bible Chapter 2

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

hath called—So one of the oldest manuscripts and Vulgate. Other oldest manuscripts, “Who calleth us.”

his kingdom—to be set up at the Lord’s coming.

glory—that ye may share His glory

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.

13.

Commentary Critical and Explanatory on the Whole Bible Chapter 2

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

effectually worketh also in you that believe—“Also,” besides your accepting it with your hearts, it evidences itself in your lives. It shows its energy in its practical effects on you; for instance, working in you patient endurance in trial (1 Th 2:14; compare Ga 3:5; 5:6).

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.

14.

Commentary Critical and Explanatory on the Whole Bible Chapter 2

followers—Greek, “imitators.” Divine working is most of all seen and felt in affliction.

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

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

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

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

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.

15.

Commentary Critical and Explanatory on the Whole Bible Chapter 2

the Lord Jesus—rather as Greek, “Jesus THE LORD.” This enhances the glaring enormity of their sin, that in killing Jesus they killed the LORD (Compare Ac 3:14, 15).

their own—omitted in the oldest manuscripts.

prophets—(Mt 21:33–41; 23:31–37; Lu 13:33).

persecuted us—rather as Greek (see Margin), “By persecution drove us out” (Lu 11:49).

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

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.

16.

Commentary Critical and Explanatory on the Whole Bible Chapter 2

Forbidding—Greek, “Hindering us from speaking,” &c.

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

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

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.

17.

Commentary Critical and Explanatory on the Whole Bible Chapter 2

But we—resumed from 1 Th 2:13; in contrast to the Jews, 1 Th 2:15, 16.

taken—rather as Greek, “severed (violently, Ac 17:7–10) from you,” as parents bereft of their children. So “I will not leave you comfortless,” Greek, “orphanized” (Jn 14:18).

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

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).

18.

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

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

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

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

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).

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.

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

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

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

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

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

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.