FIRST THESSALONIANS CHAPTER 2
ANALYSIS OF THE CHAPTER
The principal subjects embraced in this chapter are the following:--
I. A statement of the conduct of Paul, and his fellow-labourers,
when they first preached tile gospel at Thessalonica, 1 Thessalonians 2:1-12.
In this statement, the apostle specifies particularly the following
things.
(1.) That he and his fellow-labourers had been shamefully treated at
Philippi, and had been obliged to encounter much opposition at
Thessalonica, 1 Thessalonians 2:1,2.
(2.) That in their efforts to convert the Thessalonians they had used no
deceit, corruption, or guile, 1 Thessalonians 2:3,4.
(3.) That they had not sought the praise of men, and had not used the
weight of authority which they might have done as the apostles of
Christ, 1 Thessalonians 2:6.
(4.) That they had been gentle and mild in all their intercourse with
them, 1 Thessalonians 2:7,8.
(5.) That, in order not to be burdensome, or to subject themselves
to the charge of selfishness, they had supported themselves by
labouring night and day, 1 Thessalonians 2:9.
(6.) That the Thessalonians themselves were witnesses in what a holy and
pure manner they had lived when there, and how they had exhorted them to
a holy life, 1 Thessalonians 2:10-12.
II. The apostle refers to the manner in which the Thessalonians
had received the truth at first, as undoubtedly the word of God,
and not as the word of men, 1 Thessalonians 2:13.
III. He reminds them of the fact that they had met with the same
opposition from the Jews which the churches in Judea had,
for that everywhere the Jews had made the same opposition to the
messengers of God, killing the Lord Jesus and their own prophets,
and forbidding the apostles everywhere to speak to the Gentiles,
1 Thessalonians 2:14-16.
IV. In the conclusion of the chapter, the apostle expresses the
earnest desire which he had to visit them, and the reason why he
had not done it. It was because he had been prevented by causes
beyond his control; and now his earnest and sincere wish was,
that he might be permitted to see them--for they were his hope,
and joy, and crown, 1 Thessalonians 2:17-20.
It is reasonable to suppose that the statements in this chapter
were designed to meet a certain condition of things in the church
there, and if so, we may learn something of the difficulties which
the Thessalonians had to encounter, and of the objections which
were made to Paul and to the gospel. It is often in this way that
we can get the best view of the internal condition of a church
referred to in the New Testament--not by direct statement respecting
difficulties and errors in it, but by the character of the epistle sent
to it. Judging by this rule, we should infer that there were those
in Thessalonica who utterly denied the Divine origin of the gospel.
This general charge, the apostle meets in the first chapter, by showing
that the power of the gospel evinced in their conversion, and its
effects in their lives, demonstrated it to be of heavenly origin.
In reference to the state of things as referred to in this chapter,
we should also infer the following things:
1. That it was represented by some that the apostle, and his
fellow-labourers, sought influence and power; that they were dictatorial
and authoritative; that they were indisposed to labour, and were, in
fact, impostors. This charge Paul refutes abundantly by his appeal to
what they knew of him, and what they had seen of him when he was
there, 1 Thessalonians 2:1-12.
2. That the church at Thessalonica met with severe and violent
opposition from the Jews who were there, 1 Thessalonians 2:14-17. This
appears to have been a formidable opposition. Comp. Acts 17:5, seq.
They would not only be likely to use violence, but it is not improbable
that they employed the semblance of argument that might perplex the
church. They might represent that they were from the same country as
Paul and his fellow-labourers; that they, while pretending to great zeal
for religion, were, in fact, apostates, and were engaged in overturning
the revealed doctrines of God. It would be easy to represent them as men
who, from this cause, were worthy of no confidence, and to urge the fact
that those who thus acted in opposition to the religion of their own
country, and to the sacred rites of the temple at Jerusalem, could be
entitled to no regard. These charges, if they were made, the apostle
meets, by assuring the Thessalonians that they were suffering precisely
the same things which the churches ill Judea did; that the Jews
manifested the same spirit there which they did in Thessalonica;
that they had killed alike the Lord Jesus and their own undoubted
prophets, and that it was a characteristic of them that they were
opposed to all other men. Their opposition, therefore, was not to
be wondered at; nut was it to be regarded as ally argument that
the apostles, though Jews, were unworthy of confidence,
1 Thessalonians 2:15,16.
3. It was very probably represented by the enemies of Paul and his
fellow-labourers, that they had fled from Thessalonica on the slightest
danger, and had no regard for the church there, or they would have
remained there in the time of peril, or, at least, that they would have
returned to visit them. Their continued absence was probably urged as a
proof that they had no concern for them. The apostle meets this by
stating that they had been indeed "taken from them" for a little time,
but that their hearts were still with them, and by assuring them that he
had often endeavoured to visit them again, but that "Satan had hindered"
him, 1 Thessalonians 2:17-20. He had, however, given them the highest proof of
interest and affection that he could, for when he was unable to go
himself, he had, at great self-denial, sent Timothy to establish them in
the faith, and to comfort their hearts, 1 Thessalonians 2:1-3. His absence,
therefore, should not be urged as a proof that he had no regard
for them.
1. For yourselves, brethren, know our entrance in unto you.
See Barnes "1 Thessalonians 1:9", Paul appeals to themselves, for proof that
they had not come among them as impostors. They had had a full
opportunity to see them, and to know what influenced them. Paul
frequently appeals to his own life, and to what they, among whom he
laboured, knew of it, as a full refutation of the slanderous accusations
of his enemies. See Barnes " :".
Every minister of the gospel ought so to live as to be able, when
slanderously attacked, to make such an appeal to his people.
That it was not in vain. \~kenh\~. This word means
(1.) empty, vain, fruitless, or without success;
(2.) that in which there is no truth or reality--false, fallacious,
Ephesians 5:6; Colossians 2:8. Here it seems, from the connexion,
1 Thessalonians 2:3-5, to be used in the latter sense, as denoting that they
were not deceivers. The object does not appear to be so much to show
that their ministry was successful, as to meet a charge of their
adversaries that they were impostors. Paul tells them that, from their
own observation, they knew that this was not so.
Verse 2. But even after that we had suffered before. Before we came
among you.
And were shamefully entreated, as ye know, at Philippi,
Acts 16:19, seq. By being beaten and cast into prison.
The shame of the treatment consisted in the fact that it was wholly
undeserved; that it was contrary to the laws; and that it was
accompanied with circumstances designed to make their punishment as
ignominious as possible. The Thessalonians knew of this, and Paul was
not disposed to palliate the conduct of the Philippians. What was
"shameful treatment" he speaks of as such without hesitation. It is not
wrong to call things by their right names, and when we have been abused,
it is not necessary that we should attempt to smoothe the matter over by
saying that it was not so.
We were bold in our God. By humble dependence on the support of our
God. It was only his powerful aid that could have enabled them to
persevere with ardour and zeal in such a work after such treatment. The
meaning here is, that they were not deterred from preaching the gospel
by the treatment which they had received, but at the very next important
town, and on the first opportunity, they proclaimed the same truth,
though there was no security that they might not meet with the same
persecution there. Paul evidently appeals to this in order to show them
that they were not impostors, and that they were not influenced
by the hope of ease or of selfish gains. Men who were not sincere
and earnest in their purposes would have been deterred by such
treatment as they had received at Philippi.
With much contention. Amidst much opposition, and where great effort
was necessary. The Greek word here used is \~agwn\~ (agony,) a word
referring usually to the Grecian games. See Barnes "Colossians 2:1". It
means the course, or place of contest; and then the contest itself, the
strife, the combat, the effort for victory; and the apostle here means,
that, owing to the opposition there, there was need of an effort on his
part like the desperate struggles of those who contended for the mastery
at the Grecian games. Comp. Notes on 1 Corinthians 9:24-27. The triumph of
the gospel there was secured only by an effort of the highest kind, and
by overcoming the most formidable opposition.
{a} "at Philippi we" Acts 16:12
{b} "bold" Acts 17:2,3
{c} "contention" Jude 1:3
Verse 3. For our exhortation. That is, the exhortation to embrace
the gospel. The word seems to be used here so as to include
preaching in general. The sense is, that the means which they used
to induce them to become Christians were not such as to delude
them.
Was not of deceit. Was not founded on sophistry. The apostle means
to say, that the Thessalonians knew that his manner of preaching was not
such as was adopted by the advocates of error.
Nor of uncleanness.--Not such as to lead to an impure life. It
was such as to lead to holiness and purity. The apostle appeals
to what they knew to be the tendency of his doctrine as an evidence
that it was true. Most of the teaching of the heathen philosophers led
to a life of licentiousness and corruption. The tendency of the
gospel was just the reverse.
Nor in guile. Not by the arts of deceit. There was no craftiness
or trick, such as could not bear a severe scrutiny. No point was
carried by art, cunning, or stratagem. Everything was done on the most
honourable and fair principles. It is much when a man can say that he
has never endeavoured to accomplish anything by mere trick, craft,
or cunning. Sagacity and shrewdness are always allowable in
ministers as well as others; trick and cunning never. Yet stratagem
often takes the place of sagacity, and trick is often miscalled
shrewdness. Guile, craft, cunning, imply deception, and can never be
reconciled with that entire honesty which a minister of the gospel,
and all other Christians, ought to possess. See Barnes "2 Corinthians 12:16".
Comp. Psalms 32:2; 34:13; John 1:47; 1 Peter 2:1,22; Revelation 14:5.
{d} "deceit" 2 Peter 1:16
Verse 4. But as we were allowed of God to be put in trust with the
gospel. Comp. \\@1Ti 1:11,12\\. Since there had been committed to us
an office so high and holy, and so much demanding sincerity,
fidelity, and honesty, we endeavoured to act in all respects in
conformity to the trust reposed in us. The gospel is a system of truth
and sincerity, and we evinced the same. The gospel is concerned
with great realities, and we did not resort to trick and illusion.
The office of the ministry is most responsible, and we acted in
view of the great account which we must render. The meaning
is, that Paul had such a sense of the truth, reality, and importance
of the gospel, and of his responsibility, as effectually to keep him
from anything like craft or cunning in preaching it. An effectual
restrainer from mere management and trick will always be found
in a deep conviction of the truth and importance of religion.
Artifice and cunning are the usual accompaniments of a bad cause;
and, when adopted by a minister of the gospel, will usually, when
detected, leave the impression that he feels that he is engaged in
such a cause. If an object cannot be secured by sincerity and
straight-forward dealing, it is not desirable that it should be secured
at all.
Even so we speak. In accordance with the nature of the gospel; with
the truth and sincerity which such a cause demands.
Not as pleasing men. Not in the manner of impostors, who make it
their object to please men. The meaning of the apostle is, that he did
not aim to teach such doctrines as would flatter men; as would win their
applause; or as would gratify their passions or their fancy. We are not
to suppose that he desired to offend men; or that he regarded their
esteem as of no value; or that he was indifferent whether they were
pleased or displeased; but that it was not the direct object of his
preaching to please them. It was to declare the truth, and to obtain the
approbation of God, whatever men might think of it.
See Barnes "Galatians 1:10".
Which trieth our hearts. It is often said to be an attribute of God
that he tries or searches the hearts of men, 1 Chronicles 28:9; 29:17;
Jeremiah 11:20; 17:10; Psalms 11:4; Romans 8:27. The meaning here is, that the
apostle had a deep conviction of the truth that God knew all his
motives, and that all would be revealed in the last day.
{a} "trust with" 1 Timothy 1:11,12
Verse 5. For neither at any time used we flattering words.
See Barnes "Job 32:21"; See Barnes "Job 32:22";
See Barnes "2 Corinthians 2:17". The word here rendered
"flattering"--\~kolakeia\~--occurs nowhere else in the New Testament. The
meaning is, that the apostle did not deal in the language of adulation;
he did not praise them for their beauty, wealth, talent, or
accomplishments, and conceal from them the painful truths about their
guilt and danger, He stated simple truth--not refusing to commend men if
truth would admit of it, and never hesitating to declare his honest
convictions about their guilt and danger. One of the principal arts of
the deceiver on all subjects is flattery; and Paul says, that when
preaching to the Thessalonians he had carefully avoided it. He now
appeals to that fact as a proof of his own integrity. They knew that he
had been faithful to their souls.
Nor a cloke of covetousness. The word rendered "cloke" here--
\~profasiv\~--means, properly, "what is shown or appears before any one;"
i.e., show, pretence, pretext, put forth in order to cover one's
real intent, Matthew 23:14; Mark 12:40; Luke 20:47. The meaning here is, that
he did not put on a pretence or appearance of piety for the sake of
promoting the schemes of covetousness. The evidence of that was not only
what their observed of the general spirit of the apostle, but also the
fact that when with them he had actually laboured with his own hands for
a support, 1 Thessalonians 2:9. It is obvious that there were those there, as
sometimes there are now, who, under the pretence of great zeal for
religion, were really seeking wealth; and it is possible that it may
have been alleged against Paul and his fellow-labourers that they
were such persons.
God is witness. This is a solemn appeal to God for the truth of what
he had said. He refers not only to their own observation, but he calls
God himself to witness his sincerity. God knew the truth in the case.
There could have been no imposing on him; and the appeal, therefore, is
to one who was intimately acquainted with the truth. Learn hence,
(1.) that it is right, on important occasions, to appeal to God for the
truth of what we say.
(2.) We should always so live that we can properly make such an appeal
to him.
{b} "neither at any time" 2 Corinthians 2:17
Verse 6. Nor of men sought we glory. Or praise. The love of applause
was not that which influenced them. See Barnes "Colossians 1:10".
Neither of you, nor yet of others. Nowhere has this been our
object. The love of fame is not that which has influenced us.
The particular idea in this verse seems to be, that though they had
uncommon advantages, as the apostles of Christ, for setting up a
dominion or securing an ascendency over others yet they had not
availed themselves of it. As an apostle of Christ; as appointed
by him to found churches; as endowed with the power of working
miracles, Paul had every advantage for securing authority over
others and turning it to the purposes of ambition or gain.
When we might have been burdensome. Marg., "or, used authority."
Some understand this as meaning that they might have demanded a
support in virtue of their being apostles; others, as Calvin, and as
it is in the margin, that they might have used authority, and have
governed them wholly in that manner, exacting unqualified obedience. The
Greek properly refers to that which is weighty--\~en barei\~
--heavy, burdensome. Anything that weighs down, or oppresses
--as a burden, sorrow, or authority, would meet the sense of the
Greek. It seems probable, from the context, that the apostle did
not refer either to authority or to support exclusively, but may
have included both. In their circumstances it might have been
somewhat burdensome for them to have maintained him and his
fellow-labourers, though as an apostle he might have required it.
Comp. 1 Corinthians 9:8-15. Rather than be oppressive in this respect,
he had chosen to forego his right, and to maintain himself by his
own labour. As an apostle also he might have exerted his authority, and
might have made use of his great office for the purpose of placing
himself at the head of churches, and giving them laws. But he chose to
do nothing that would be a burden; he treated them with the gentleness
with which a nurse cherishes her children, 1 Thessalonians 2:7, or a father his
sons, 1 Thessalonians 2:11, and employed only the arts of persuasion. Comp.
See Barnes "2 Corinthians 12:13"; See Barnes "2 Corinthians 12:14";
See Barnes "2 Corinthians 12:15"; See Barnes "2 Corinthians 12:16".
As the apostles of Christ. Though the writer uses the word
apostles here in the plural number, it is not certain that he means
to apply it to Silas and Timothy. He often uses the plural number where
he refers to himself only; and though Silas and Timothy are joined
with him in this epistle, \\1Th 1:1\\, yet it is evident that he writes
the letter as if he were alone, and that they had no part in the
composition or the instructions. Timothy and Silas are associated
with him for the mere purpose of salutation or kind remembrance.
That this is so, is apparent from chapter 3. In 1 Thessalonians 3:1,
Paul uses the plural term also. "When we could no longer forbear, we
thought it good to be left at Athens alone." 1 Thessalonians 2:5 "For this
cause, when I could no longer forbear, I sent to know your faith?
Neither Silas nor Timothy were apostles in the strict and proper sense,
and there is no evidence that they had the "authority" which Paul here
says might have been exerted by an apostle of Christ.
{c} "men sought" John 5:41,44; Galatians 1:10
{1} "been burdensome" "used authority"
Verse 7. But we were gentle among you, etc. Instead of using
authority, we used only the most kind and gentle methods to win you and
to promote your peace and order. The word here rendered "nurse"
may mean any one who nurses a child, whether a mother or another person.
It seems here to refer to a mother, 1 Thessalonians 2:11; and the idea is, that
the apostle felt for them the affectionate solicitude which a mother
does for the child at her breast.
{*} "cherisheth" "nursing mother"
Verse 8. So, being affectionately desirous of you. The word here
rendered "being affectionately desirous" \~imeirw\~ occurs nowhere
else in the New Testament. It means to long after, to have a strong
affection for. The sense here is, that Paul was so strongly attached
to them that he would have been willing to lay down his life for
them.
We were willing to have imparted unto you. To have given or
communicated, Romans 1:11.
Not the gospel of God only. To be willing to communicate the
knowledge of the gospel was in itself a strong proof of love, even if it
were attended with no self-denial or hazard in doing it. We evince a
decided love for a man when we tell him of the way of salvation, and
urge him to accept of it. We show strong interest for one who is in
danger, when we tell him of a way of escape, or for one who is sick,
when we tell him of a medicine that will restore him; but we manifest a
much higher love when we tell a lost and ruined sinner of the way in
which he may be saved. There is no method in which we can show so strong
an interest in our fellow-men, and so much true benevolence for them, as
to go to them and tell them of the way by which they may be rescued from
everlasting ruin.
But also our own souls. Or rather lives--\~qucav\~.
Matthew 6:25; 20:28; Luke 12:22,23; Mark 3:4. This does not mean that the
apostle was willing to be damned, or to lose his soul in order to save
them; but that, if it had been necessary, he would have been ready to
lay down his life. See John 3:16. "We ought to lay down our lives
for the brethren." Comp. See Barnes "John 15:13". His object
seems to be to assure them that he did not leave them from any want of
love to them, or from the fear of being put to death. It was done from
the strong conviction of duty. He appears to have left them because he
could not longer remain without exposing others to danger, and without
the certainty that there would be continued disturbances. See
Acts 17:9,10.
{a} "have imparted" Romans 1:1
{+} "souls" "lives"
Verse 9. Ye remember, brethren, our labour. Doubtless in the
occupation of a tent-maker. See Barnes "Acts 20:34";
See Barnes "1 Corinthians 4:12".
And travail. See Barnes "2 Corinthians 11:27". The word means wearisome
labour.
For labouring night and day. That is, when he was not engaged in
preaching the gospel. He appears to have laboured through the week, and
to have preached on the Sabbath; or, if engaged in preaching in the day
time during the week, he made it up by night labour.
We preached unto you the gospel of God. That is, I supported myself
when I preached among you. No one, therefore, could say, that I was
disposed to live in idleness; no one that I sought to make myself rich
at the expense of others.
{b} "labour and travail" Acts 20:34,35; 1 Thessalonians 3:7,8
{++} "travail" "toil"
Verse 10. Ye are witnesses. They had a full opportunity of knowing
his manner of life.
And God also. See Barnes "1 Thessalonians 2:5".
How holily. Piously--observing all the duties of religion.
And justly. In our intercourse with men. I did them no wrong.
And unblameably. This seems to refer to his duties both to God and
man. In reference to all those duties no one could bring a charge
against him. Every duty was faithfully performed. This is not a claim
to absolute perfection, but it is a claim to consistency of
character, and to faithfulness in duty, which every Christian should be
enabled to make. Every man, professing religion, should so live as to be
able to appeal to all who have had an opportunity of knowing him,
as witnesses that he was consistent and faithful, and that there
was nothing which could be laid to his charge.
Verse 11. How we exhorted. That is, to a holy life.
And comforted. In the times of affliction.
And charged. Gr., testified. The word testify is used here
in the sense of protesting, or making an earnest and solemn appeal.
They came as witnesses from God of the truth of religion, and of the
importance of living in a holy manner. They did not originate the gospel
themselves, or teach its duties and doctrines as their own, but they
came in the capacity of those who bore witness of what God had revealed
and required, and they did this in the earnest and solemn manner-which
became such an office.
As a father doth his children. With an interest in your welfare,
such as a father feels for his children, and with such a method as
a father would use. It was not done in a harsh, dictatorial, and
arbitrary manner, but in tenderness and love.
Verse 12. That ye would walk worthy of God, etc. That you would live
in such a manner as would honour God, who has chosen you to be
his friends. See Barnes "Ephesians 4:1". A child "walks worthy of a
parent" when he lives in such way as to reflect honour on that parent
for the method in which he has trained him; when he so lives as to
bring no disgrace on him, so as not to pain his heart by misconduct,
or so as to give no occasion to any to speak reproachfully of
him. This he does, when
(1.) he keeps all his commands;
(2.) when he leads a life of purity and virtue;
(3.) when he carries out the principles of the family into his own life;
(4.) when he honours a father by evincing a profound respect for his
opinions; and
(5.) when he endeavours to provide for his comfort, and to promote his
welfare. In a manner similar to this, a true Christian honours God. He
lives so as not to bring a reproach upon him or his cause, and so as to
teach the world to honour him who has bestowed such grace upon him.
Who hath called you. See Barnes "1 Corinthians 1:9".
{c} "walk worthy" Ephesians 4:1
{d} "who hath" 1 Corinthians 1:9
Verse 13. For this cause also thank we God. In addition to the
reasons for thankfulness already suggested, the apostle here refers to
the fact, that they received the truth, when it was preached, in such a
way as to show that they fully believed it to be the word of God.
Not as the word of men. Not of human origin, but as a Divine
revelation. You were not led to embrace it by human reasoning, or the
mere arts of persuasion, or from personal respect for others, but by
your conviction that it was a revelation from God. It is only when the
gospel is embraced in this way, that religion will show itself
sufficient to abide the fiery trials to which Christians may be exposed.
He who is convinced by mere human reasoning, may have his faith shaken
by opposite, artful reasoning; he who is won by the mere arts of popular
eloquence, will have no faith which will be proof against similar arts
in the cause of error; he who embraces religion from mere respect for a
pastor, parent, or friend, or because others do, may abandon it when the
popular current shall set in a different direction, or when his friends
shall embrace different views; but he who embraces religion as the
truth of God, and from the love of the truth, will have a faith, like
that Of the Thessalonians, which will abide every trial.
Which effectually worketh also in you that believe. The word
rendered "which" here--\~ov\~--may be referred either to "truth" or
to "God." The grammatical construction will admit of either, but it is
not material which is adopted. Either of them expresses a sense
undeniably true, and of great importance. The meaning is, that the truth
was made efficacious in the minds of all who became true Christians. It
induced them to abandon their sins, to devote themselves to God, to lead
pure and holy lives, and enabled them to abide the trials and
temptations of life. Comp.
See Barnes "Philippians 2:12", See Barnes "Philippians 2:13";
See Barnes "Hebrews 13:21". The particular illustration here is,
that when they embraced the gospel, it had such an efficacy on their
hearts as to prepare them to meet all the terrors of bitter persecution
without shrinking.
{e} "not as" Matthew 10:40; 2 Peter 3:2
{f} "worketh also" James 1:18; 1 Peter 1:23
Verse 14. For ye, brethren, became followers of the churches of God
which in Judea are in Christ Jesus. Which are united to the Lord
Jesus, or which are founded on his truth: that is, which are true
churches. OF those churches they became imitators \~mimhtai\~-- to
wit, in their sufferings. This does not mean that they were founded on
the same model; or that they professed to be the followers of those
churches, but that they had been treated in the same way, and thus
were like them. They had been persecuted in the same manner, and by the
same people--the Jews; and they had borne their persecutions with the
same spirit. The object of this is, to comfort and encourage them, by
showing them that others had been treated in the same manner, and that it
was to be expected that a true church would be persecuted by the Jews.
They ought not, therefore, to consider it as any evidence that they were
not a true church that they had been persecuted by those who claimed to
be the people of God, and who made extraordinary pretensions to piety.
For ye also have suffered like things of your own countrymen;
Literally, "of those who are of your fellow, tribe, or fellow-clansmen,"
\~sumfuletwn\~. The Greek word means "one of the same tribe," and then a
fellow-citizen, or fellow-countryman. It is not elsewhere used in the New
Testament. The particular reference here seems not to be to the heathen,
who were the agents or actors in the scenes of tumult and
persecutions, but to the Jews by whom they were led on, or who were the
prime-movers in the persecutions which they had endured. It is necessary
to suppose that they were principally Jews who were the cause of the
persecution which had been excited against them, in order to make the
parallelism between the church there and the churches in Palestine exact.
At the same time, there was a propriety in saying that, though this
parallelism was exact, it was by the "hands of their own countrymen"
that it was done; that is, they were the visible agents or actors by whom
it was done--the instruments in the hands of others. In Palestine, the
Jews persecuted the churches directly, out of Palestine, they did it by
means of others. They were the real authors of it, as they were in
Judea; but they usually accomplished it by producing an excitement among
the heathen, and by the plea that the apostles were making war on civil
institutions. This was the case in Thessalonica. "The Jews which believed
not, moved with envy, set all the city on an uproar." "They drew Jason
and certain brethren unto the rulers of the city, crying These that
have turned the world upside down have come hither also," Acts 17:5,6.
The same thing occurred a short time after at Berea. "When the Jews of
Thessalonica had knowledge that the word of God was preached of Paul at
Berea, they came thither also, and stirred up the people,"
Acts 17:13; Comp. Acts 14:2. "The unbelieving Jews stirred up the
Gentiles, and made their minds evil-affected against the brethren." "The
epistle, therefore, represents the case accurately as the history states
it. It was the Jews always who set on foot the persecutions against the
apostles and their followers." Paley, Hor. Paul. in loc. It was,
therefore, strictly true, as the apostle here states it,
(1.) that they were subjected to the same treatment from the Jews as the
churches in Judea were, since they were the authors of the excitement
against them; and
(2.) that it was carried on, as the apostle states, "by their own
countrymen;" that is, that they were the agents or instruments by which
it was done. This kind of undesigned coincidence between the epistle
and the history in the Acts of the Apostles, is one of the arguments from
which Paley (Hor. Paul.) infers the genuineness of both.
As they have of the Jews. Directly. In Palestine there were no others
but Jews who could be excited against Christians, and they were obliged
to appear as the persecutors themselves.
{*} "followers" "imitators"
Verse 15. Who both killed the Lord Jesus. See Barnes "Acts 2:23".
The meaning here is, that it was characteristic of the Jews to be
engaged in the work of persecution, and that they should not regard
it strange, that they who had put their own Messiah to death,
and slain the prophets, should now be found persecuting the true
children of God.
And their own prophets. See Barnes "Matthew 21:33", and following;
See Barnes "Matthew 23:20-37", and following; See Barnes "Acts 7:52".
And have persecuted us. As at Iconium, (Acts 14:1,) Derbe, and
Lystra, (Acts 14:6) and at Philippi, Thessalonica, and Berea. The
meaning is, that it was characteristic of them to persecute, and they
spared no one. If they had persecuted the apostles themselves, who were
their own countrymen, it should not be considered strange that
they should persecute those who were Gentiles.
And they please not God. Their conduct is not such as to please God,
but such as expose them to his wrath, 1 Thessalonians 2:16. The meaning is, not
that they did not aim to please God--whatever may have been the
truth about that--but that they had shown, by all their history,
that their conduct could not meet with the Divine approbation.
They made extraordinary pretensions to being the peculiar people
of God, and it was important for the apostle to show that their
conduct demonstrated that they had no such claims. Their opposition to
the Thessalonians, therefore, was no proof that God was opposed to them,
and they should not allow themselves to be troubled by such opposition.
It was, rather, proof that they were the friends of God--since those who
now persecuted them had been engaged in persecuting the most holy men
that had lived.
And are contrary to all men. They do not merely differ from
other men in customs and opinions--which might be harmless--
but they keep up an active opposition to all other people. It was
not opposition to one nation only, but to all; it was not to one
form of religion only, but to all, even including God's last revelation
to mankind; it was not opposition evinced in their own country, but they
carried it with them wherever they went. The truth of this statement is
confirmed, not only by authority of the apostle and the uniform record
in the New Testament, but by the testimony borne of them in the classic
writers. This was universally regarded as their national characteristic,
for they had so demeaned themselves as to leave this impression on the
minds of those with whom they had intercourse. Thus Tacitus describes
them as "cherishing hatred against all others"--adversus omnes
alios hostile odium, Hist. v. 5. So Juvenal, (Sat. xiv. 103, 104,)
describes them.
Non monstrare vias eadem nisi sacra colenti,
Quasitum ad fontem solos deducere verpos.
"They would not even point out the way to any one except of the
same religion; nor, being asked, guide any to a fountain except
the circumcised." So they are called by Appollonius, "atheists
and misanthropes, and the most uncultivated barbarians"--\~ayeoi kai\~
\~misanyrwpoi kai afuestatoi twn barbarwn\~
Josephus Con. Ap. ii, 15. So Diodorus Sicuhs, (xxxiv. p. 524,) describes
them as "those alone among all the nations who were unwilling to have
any intercourse [or intermingling--\~epimixiav\~] with any other nation,
and who regarded all others as enemies"--\~kai polemiouv upolambanein pantav\~-.
Their history had given abundant occasion for these charges.
{a} "their own prophets" Acts 7:52
{1} "persecuted us" "chased us out"
{+} "contrary to all men" "Against all men"
Verse 16. Forbidding us to speak to the Gentiles. See
Acts 17:5,13. No particular instance is mentioned in the life of Paul
previous to this, when they had formally commanded him not to preach to
the heathen; but no one can doubt that this was one of the leading
points of difference between him and them. Paul maintained, that
the Jews and Gentiles were now on a level with regard to salvation; that
the wall of partition was broken down; that the Jew had no advantages
over the rest of mankind in this respect, and that the heathen might be
saved without becoming Jews, or being circumcised, Romans 2:25-29;
Romans 3:22-31; See Barnes "Colossians 1:25". The Jews did not hold it
unlawful "to speak to the Gentiles," and even to offer to them eternal
life, (Matthew 23:15;) but it was only on condition that they should
become proselytes to their religion, and should observe the institutions
of Moses. If saved, they held that it would be as Jews--either
originally such, or such by becoming proselytes. Paul maintained just
the opposite opinion, that heathens might be saved without becoming
proselytes to the Jewish system, and that, in fact, salvation was as
freely offered to them as to the children of Abraham. Though there are
no express instances in which they prohibited Paul from speaking to the
Gentiles recorded before the date of this epistle, yet events
occurred afterwards which showed what were their feelings, and such
as to make it in the highest degree probable that they had attempted to
restrain him. See Acts 22:21,22. "And he [Christ] said unto
me [Paul,] Depart, for I will send thee far hence unto the Gentiles. And
they [the Jews] gave him audience unto this word, and then lift up their
voices and said, Away with such a fellow from the earth, for it is not
fit that he should live."
That they might be saved. That is, as freely as others, and on the
same terms, not by conversion to Judaism, but by repentance and faith.
To fill up their sins alway. At all times \~pantote\~--in every
generation. That is, to do now as they have always done, by resisting
God and exposing themselves to his wrath. The idea is, that it had been
a characteristic of the nation, at all times, to oppose God, and that
they did it now in this manner in conformity with their fixed character.
Comp. Acts 7:51-53, and See Barnes "Matthew 23:32", on the expression,
"Fill ye up then the measure of your fathers."
For the wrath is come upon them.This cannot mean that the wrath of
God had been then actually poured out upon them in the extreme degree
referred to, or that they had experienced the full expressions of the
Divine displeasure, for this epistle was written before the destruction
of their city and temple, (see the Introduction;) but that the cup of
their iniquity was full; that they were, in fact, abandoned by God; that
they were the objects, even then, of his displeasure, and that their
destruction was so certain, that it might be spoken of as an indubitable
fact. The "wrath of God" may be said to have come upon a man when he
abandons him, even though there may not be as yet any external
expressions of his indignation. It is not punishment that
constitutes the wrath of God. That is the mere outward expression
of the Divine indignation; and the wrath of God may, in fact, have come
upon a man when as yet there are no external tokens of it. The overthrow
of Jerusalem and the temple, were but the outward expressions of the
Divine displeasure at their conduct. Paul, inspired to speak of the
feelings God, describes that wrath as already existing in the Divine
mind; Comp. Romans 1:18.
To the uttermost. Gr. \~eiv telov\~, to the end; that is, until
wrath shall be complete or exhausted; or wrath in the extremest
degree. It does not mean "to the end of their race or history;" nor
necessarily to the remotest periods of time, but to that which
constitutes completion, so that there should be nothing lacking of that
which would make indignation perfect: \~eiv telov\~--thoroughly, entirely,
through and through." Passow. Some have understood this as meaning
at the last or at length, as Macknight, Rosenmuller, Koppe, and
Wetstein; others as referring to duration, meaning, that it would
follow them everywhere; but the more correct interpretation seems to be
to refer it to that extremity of calamity and woe which was about to
come upon the nation. For an account of this,
See Barnes "Matthew 24:21".
{b} "forbidding" Acts 17:5,13; 18:12
{c} "fill up" Genesis 15:16; Matthew 23:32
{d} "uttermost" Revelation 22:11
Verse 17. But we, brethren, being taken from you. There is more
implied in the Greek word here rendered, "being taken from you"--
\~aporfanisyentev\~--than appears from our translation. It properly has relation
to the condition of an orphan, (comp. See Barnes "John 14:18",)
or one who is bereaved of parents. Then it is used in a more general
sense, denoting to be bereaved of; and in this place it does not
mean merely that he was "taken from them," but there is included the
idea that it was like a painful bereavement. It was such a state as that
of one who had lost a parent. No word, perhaps, could have expressed
stronger attachment for them.
For a short time. Gr., "For the time of an hour ;" that is, for a
brief period. The meaning is, that when he left them he supposed it
would be only for a short time. The fact seems to have been,
(Acts 17:10,) that it was supposed, when Paul was sent to Berea, that
things would soon be in such a state that he could safely return
to Thessalonica. He was "sent" there by those who thought it was
necessary for the safety of some of his friends at Thessalonica,
and he evidently purposed to return as soon as it could properly be
done. It had, in fact, however, turned out to be a long and painful
absence.
In presence, not in heart, My heart was still with you. This is an
elegant and touching expression, which we still use to denote affection
for an absent friend.
Endeavoured the more abundantly to see your face. Made every
endeavour possible. It was from no want of affection that I have not
done it, but from causes beyond my control.
With great desire. Comp. See Barnes "Luke 22:15".
Verse 18. Wherefore we would have come unto you, even I Paul. The
phrase "even I Paul," seems to be used by way of/emphasis, lie
had a special desire to go himself. He had sent Timothy to them,
(1 Thessalonians 3:2,6,) and perhaps some might have been disposed to allege
that Paul was afraid to go himself, or that he did not feel interest
enough in them to go, though he was willing to send one to visit
them. Paul, therefore, is at much pains to assure them that his long
separation from them was unavoidable.
But Satan hindered us. Comp. See Barnes " 12:7". In what
way this was done is unknown, and conjecture would be useless. The
apostle recognised the hand of Satan in frustrating his attempt to do
good, and preventing the accomplishment of his strong desire to see his
Christian friends. In the obstacles, therefore, to the performance of
our duty, and in the hindrances of our enjoyment, it is not improper to
trace the hand of the great enemy of good. The agency of Satan may,
for aught we can tell, be employed ill the embarrassments that we
meet with in life. The hindrances which we meet with in our
efforts to do good, when the providence of God seems to favour us,
and his word and Spirit seem to call us to a particular duty, often
look very much like the work of Satan. They are just such obstructions
as a very wicked being would be glad to throw in our way.
Verse 19. For what is our hope. That is, "I had a strong desire to
see you; to assist you; to enjoy your friendship; for you are my hope
and joy, and my absence does not arise from a want of affection."
The meaning, when he says that they were his "hope," is, that
their conversion and salvation was one of the grounds of his hope
of future blessedness. It was an evidence that he was a faithful
servant of God, and that he would be rewarded in heaven.
Or joy. The source of joy here, and in heaven.
Or crown of rejoicing. Marg., as in Gr., 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.
See Barnes "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 honour 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.
{1} "rejoicing" "glorying"
{a} "in the presence" 2 Corinthians 1:14; Philippians 4:1
{b} "of our Lord Jesus Christ" Jude 1:24
{c} "at his coming" Revelation 1:7
Verse 20. For ye are our glory and joy. The meaning is, that the
source of happiness to a minister of the gospel in the day of judgment
will be the conversion and salvation of souls. The object of the
apostle in dwelling on this, in a manner so tender and affectionate, is,
to show them that his leaving them, and his long absence from them,
Were not caused by any want of affection for them.
(1.) Ministers of the gospel should be entirely sincere, and without
guile. They should attempt to carry no measure--not even the
conversion of sinners--by trick or management, 1 Thessalonians 2:3-5.
(3.) Ministers of the gospel should be gentle, tender, and affectionate.
They should be kind in feeling, and courteous in manner --like a father
or mother, 2 Thessalonians 2:7,11. Nothing is ever gained by a sour, harsh,
crabbed, dissatisfied manner. Sinners are never scolded either into
duty or into heaven. "Flies are not caught with vinegar." No man is a
better or more faithful preacher because he is rough in manner, coarse
or harsh in his expressions, or sour in his intercourse with mankind.
Not thus was the Master, or Paul. There is no crime in being polite and
courteous; none in observing the rules of good-breeding, and paying
respect to the sensibilities of others; and there is no piety in
outraging all the laws which society has found necessary to adopt to
promote happy intercourse. What is wrong we should indeed oppose,
but it should be in the kindest manner towards the persons of those who
do wrong; what is true and right we should maintain and defend--and we
shall always do it more effectually if we do it kindly.
(4.) Ministers should be willing to labour in any proper calling,
if it be necessary for their own support, or to do good,
1 Thessalonians 2:9. It is, indeed, the duty of a people to support the
gospel, but there may be situations where they are not able to do it;
and a minister should be able to earn something in some other way,
and should be willing to do it. Paul made tents; and if he were
willing to do that, a minister should not feel himself degraded if he be
obliged to make shoes, or to hoe corn, or to plough, or to keep cattle.
He had better not do it, if he can avoid it well, for he needs his time
for his more important work; but he should feel it no dishonour if he be
obliged to do it, and should feel that it is a privilege to preach the
gospel even if he be obliged to support himself by making either tents
or shoes. It is no dishonour for a minister to work hard; and it is not
well for a man to enter the ministry wholly unacquainted with every
other way of procuring an honest living.
(5.) Every minister should be able to appeal to the people among
whom he has laboured in proof that he is an honest man, and lives
consistently with his profession, 1 Thessalonians 2:1,9-11. The same remark
applies to all other Christians. They should so live that they may
at once refer to their neighbours in proof of the uprightness of their
lives, and their consistent walk. But to be enabled to do this, a
man should live as he ought; for the world generally forms a very
correct estimate of character.
(6.) The joy of a minister in the day of judgment will be measured by
the amount of good which he has done, and the number of souls which he
has been the means of converting and saving, 1 Thessalonians 2:19. It will not
be the honour which he has received from men; the titles which they have
conferred on him; the commendation which he has received for eloquence
or talent, or the learning which he has acquired; but it will be found
in the number of those who have been converted from the error of their
ways, and in the evidence of the good which he did on the earth. And
will not the same thing be substantially true of all others who bear the
Christian name? Will it then be a source of joy to them that they
were richer than their neighbours; or that they were advanced to
higher honours; or that they had a more splendid mansion; or were able
to fare more "sumptuously?" The good that we do will be remembered
certainly with pleasure in the day of judgment: of how many other things
which now interest us so much, can the same thing be said?
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