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Bible Commentaries

Robertson's Word Pictures in the New Testament
1 Thessalonians 2

 

 

Other Authors
Verse 1

For yourselves know (αυτοι γαρ οιδατεautoi gar oidate). This explanatory γαρgar takes up in 1 Thessalonians 2:1-12 the allusion in 1 Thessalonians 1:9 about the “report” concerning the entrance (εισοδονeisodon way in, εισ οδονeisτην προς υμαςhodon), unto you (οτιtēn pros humās). Note repeated article to sharpen the point. This proleptic accusative is common enough. It is expanded by the epexegetic use of the οτι ου κενη γεγονενhoti clause that it hath not been found vain (γινομαιhoti ou kenē gegonen). Literally, that it has not become empty. Second perfect active (completed state) of Κενοςginomai Every pastor watches wistfully to see what will be the outcome of his work. Bengel says: Non inanis, sed plena virtutis. Cf. 1 Thessalonians 1:5. ματαιοςKenos is hollow, empty, while κενον το κηρυγμαmataios is fruitless, ineffective. In 1 Corinthians 15:14, 1 Corinthians 15:17 Paul speaks of ματαια η πιστιςkenon to kērugma (empty the preaching) and mataia hē pistis (vain the faith). One easily leads to the other.


Verse 2

But having suffered before (αλλα προπατοντεςalla propathontes). Strong adversative αλλαalla antithesis to κενηkenē Appeal to his personal experiences in Thessalonica known to them (as ye know, κατως οιδατεkathōs oidate). Second aorist active participle of προπασχωpropaschō old compound verb, but here alone in the N.T. The force of προprȯ (before) is carried over to the next verb. The participle may be regarded as temporal (Ellicott) or concessive (Moffatt).

And been shamefully entreated in Philippi (και υβριστεντες εν Πιλιπποιςkai hubristhentes en Philippois). First aorist passive participle of υβριζωhubrizō old verb, to treat insolently. “More than the bodily suffering it was the personal indignity that had been offered to him as a Roman citizen” (Milligan), for which account see notes on Acts 16:16-40, an interesting example of how Acts and the Epistles throw light on each other. Luke tells how Paul resented the treatment accorded to him as a Roman citizen and here Paul shows that the memory still rankled in his bosom.

We waxed bold in our God (επαρρησιασαμετα εν τωι τεωι ημωνeparrēsiasametha en tōi theōi hēmōn). Ingressive first aorist middle of παρρησιαζομαιparrēsiazomai old deponent verb from παρρησιαparrēsia (full story, παν ρησιαpan-, παρρησιαζομενος λαλωrēsia). In his reply to Festus (Acts 26:26) Paul uses επαρρησιασαμετα λαλησαιparrēsiazomenos lalō being bold I speak, while here he has we waxed bold to speak (προς υμαςeparrēsiasametha lalēsai). The insult in Philippi did not close Paul‘s mouth, but had precisely the opposite effect “in our God.” It was not wild fanaticism, but determined courage and confidence in God that spurred Paul to still greater boldness in Thessalonica, unto you (το ευαγγελιον του τεου εν πολλωι αγωνιpros humās), be the consequences what they might, the gospel of God in much conflict, (αγωνto euaggelion tou theou en pollōi agōni). This figure of the athletic games (agōn) may refer to outward conflict like Philemon 1:30 or inward anxiety (Colossians 2:1). He had both in Thessalonica.


Verse 3

Exhortation (παρακλησιςparaklēsis). Persuasive discourse, calling to one‘s side, for admonition, encouragement, or comfort.

Not of error (ουκ εκ πλανηςouk ek planēs). This word is same as πλαναωplanaō to lead astray (2 Timothy 3:13) like Latin errare. Passive idea of error here rather than deceit. That is seen in nor in guile (ουδε εν δολωιoude en dolōi) from δελωdelō to catch with bait. Paul is keenly sensitive against charges against the correctness of his message and the purity of his life.

Nor of uncleanness (ουδε εχ ακαταρσιαςoude ex akatharsias). “This disclaimer, startling as it may seem, was not unneeded amidst the impurities consecrated by the religions of the day” (Lightfoot). There was no necessary connection in the popular mind between religion and morals. The ecstatic initiations in some of the popular religions were grossly sensual.


Verse 4

But even as we have been approved by God (αλλα κατως δεδοκιμασμετα υπο του τεουalla kathōs dedokimasmetha hupo tou theou). Perfect passive indicative of δοκιμαζωdokimazō old verb to put to the test, but here the tense for completed state means tested and proved and so approved by God. Paul here claims the call of God for his ministry and the seal of God‘s blessing on his work and also for that of Silas and Timothy.

To be entrusted with the gospel (πιστευτηναι το ευαγγελιονpisteuthēnai to euaggelion). First aorist passive infinitive of πιστευωpisteuō common verb for believing, from πιστιςpistis (faith), but here to entrust rather than to trust. The accusative of the thing is retained in the passive according to regular Greek idiom as in 1 Corinthians 9:17; Galatians 2:7; Romans 3:2; 1 Timothy 1:11; Titus 1:3, though the active had the dative of the person.

So we speak (ουτως λαλουμενhoutōs laloumen). Simple, yet confident claim of loyalty to God‘s call and message. Surely this should be the ambition of every preacher of the gospel of God.

Not as pleasing men (ουχ ως αντρωποις αρεσκοντεςouch hōs anthrōpois areskontes). Dative case with αρεσκωareskō as in Galatians 1:10. Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb δοκιμαζωdokimazō used in the beginning of this verse) and he is the only one whose approval matters in the end of the day (1 Corinthians 4:5).


Verse 5

Using words of flattery (εν λογωι κολακειαςen logōi kolakeias). Literally, in speech of flattery or fawning. Old word, only here in N.T., from κολακςkolaks a flatterer. An Epicurean, Philodemus, wrote a work Περι ΚολακειαςPeri Kolakeias (Concerning Flattery). Milligan (Vocabulary, etc.) speaks of “the selfish conduct of too many of the rhetoricians of the day,” conduct extremely repugnant to Paul. The third time (1 Thessalonians 2:1, 1 Thessalonians 2:2, 1 Thessalonians 2:5) he appeals to their knowledge of his work in Thessalonica. Frame suggests “cajolery.”

Nor a cloke of covetousness (ουτε προπασει πλεονεχιαςoute prophasei pleonexias). Pretext (προπασιςprophasis from προπαινωprophainō to show forth, or perhaps from προπημιprȯphēmi to speak forth). This is the charge of self-interest rather than the mere desire to please people. Pretext of greediness is Frame‘s translation. ΠλεονεχιαPleonexia is merely “having more” from πλεονεκτηςpleonektēs one eager for more, and πλεονεκτεωpleonekteō to have more, then to over-reach, all old words, all with bad meaning as the result of the desire for more. In a preacher this sin is especially fatal. Paul feels so strongly his innocence of this charge that he calls God as witness as in 2 Corinthians 1:23; Romans 9:1; Philemon 1:8, a solemn oath for his own veracity.


Verse 6

Nor seeking glory of men (ουτε ζητουντες εχ αντρωπων δοχανoute zētountes ex anthrōpōn doxan). “Upon the repudiation of covetousness follows naturally the repudiation of worldly ambition” (Milligan). See Acts 20:19; 2 Corinthians 4:5; Ephesians 4:2. This third disclaimer is as strong as the other two. Paul and his associates had not tried to extract praise or glory out of (εχex) men.

Neither from you nor from others (ουτε απ υμων ουτε απ αλλωνoute aph' humōn oute aph' allōn). He widens the negation to include those outside of the church circles and changes the preposition from εχex (out of) to αποapo (from).

When we might have been burdensome, as apostles of Christ (δυναμενοι εν βαρει ειναι ως Χριστου αποστολοιdunamenoi en barei einai hōs Christou apostoloi). Westcott and Hort put this clause in 1 Thessalonians 2:7. Probably a concessive participle, though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or “men of weight” as Moffatt suggests). Milligan suggests that Paul “plays here on the double sense of the phrase” like the Latin proverb: Honos propter onus. So he adds, including Silas and Timothy, as Christ‘s apostles, as missionaries clearly, whether in the technical sense or not (cf. Acts 14:4, Acts 14:14; 2 Corinthians 8:23; 2 Corinthians 11:13; Romans 16:7; Philemon 2:25; Revelation 2:2). They were entitled to pay as “Christ‘s apostles” (cf. 1 Corinthians 9; 2 Corinthians 11:7.), though they had not asked for it.


Verse 7

But we were gentle in the midst of you (αλλα εγενητημεν νηπιοι εν μεσωι υμωνalla egenēthēmen nēpioi en mesōi humōn). Note εγενητημενegenēthēmen (became), not ημεταēmetha (were). This rendering follows ηπιοιēpioi instead of νηπιοιnēpioi (Aleph B D C Vulg. Boh.) which is clearly correct, though Dibelius, Moffatt, Ellicott, Weiss prefer ηπιοιēpioi as making better sense. Dibelius terms νηπιοιnēpioi unmoglich (impossible), but surely that is too strong. Paul is fond of the word νηπιοιnēpioi (babes). Lightfoot admits that he here works the metaphor to the limit in his passion, but does not mar it as Ellicott holds.

As when a nurse cherishes her own children (ως εαν τροπος ταλπηι τα εαυτης τεκναhōs ean trophos thalpēi ta heautēs tekna). This comparative clause with ως εανhōs ean (Mark 4:26; Galatians 6:10 without εανean or ανan) and the subjunctive (Robertson, Grammar, p. 968) has a sudden change of the metaphor, as is common with Paul (1 Timothy 5:24; 2 Corinthians 3:13.) from babes to nurse (τροποςtrophos), old word, here only in the N.T., from τρεπωtrephō to nourish, τροπηtrophē nourishment. It is really the mother-nurse “who suckles and nurses her own children” (Lightfoot), a use found in Sophocles, and a picture of Paul‘s tender affection for the Thessalonians. ΤαλπωThalpō is an old word to keep warm, to cherish with tender love, to foster. In N.T. only here and Ephesians 5:29.


Verse 8

Even so, being affectionately desirous of you (ουτως ομειρομενοι υμωνhoutōs omeiromenoi humōn). Clearly the correct text rather than ιμειρομενοιhimeiromenoi from ιμειρωhimeirō old verb to long for. But the verb ομειρομαιhomeiromai (Westcott and Hort om., smooth breathing) occurs nowhere else except MSS. in Job 3:21; Psalm 62:2 (Symmachus) and the Lycaonian sepulchral inscription (4th cent. a.d.) about the sorrowing parents ομειρομενοι περι παιδοςhomeiromenoi peri paidos greatly desiring their son (Moulton and Milligan, Vocabulary). Moulton suggests that it comes from a root σμερsmer remember, and that ο is a derelict preposition οo like οδυρομαι οκελλω ωκεανοςo-ηυδοκουμενduromaiευδοκεωo-μεταδουναιkellōμεταδιδωμιō-πσυχαςkeanos Wohlenberg (Zahn, Kommentar) calls the word “a term of endearment,” “derived from the language of the nursery” (Milligan).

We were well pleased (διοτι αγαπητοι ημιν εγενητητεēudokoumen). Imperfect active of διοτιeudokeō common verb in later Greek and in N.T. (see Matthew 3:17), picturing Paul‘s idea of their attitude while in Thessalonica. Paul often has it with the infinitive as here.

To impart (δια οτιmetadounai). Second aorist active infinitive of γινομαιmetadidōmi old verb to share with (see Luke 3:11). Possible zeugma with souls (ημινpsuchas), though Lightfoot renders “lives.” Paul and his associates held nothing back.

Because ye were become very dear to us (αγαπητοιdioti agapētoi hēmin egenēthēte). Note dioti (double cause, diahoti for that), use of ginomai again for become, and dative hēmin with verbal agapētoi beloved and so dear. A beautiful picture of the growth of Paul‘s affection for them as should be true with every pastor.


Verse 9

Travail (μοχτονmochthon). Old word for difficult labour, harder than κοποςkopos (toil). In the N.T. only here, 2 Thessalonians 3:8; 2 Corinthians 11:27. Note accusative case here though genitive with μνημονευωmnēmoneuō in 1 Thessalonians 1:3.

Night and day (νυκτος και ημεραςnuktos kai hēmeras). Genitive case, both by day and by night, perhaps beginning before dawn and working after dark. So in 1 Thessalonians 3:10.

That we might not burden any of you (προς το μη επιβαρησαι τινα υμωνpros to mē epibarēsai tina humōn). Use of προςpros with the articular infinitive to express purpose (only four times by Paul). The verb επιβαρεωepibareō is late, but in the papyri and inscriptions for laying a burden (βαροςbaros) on (επιepi̇) one. In N.T. only here and 2 Thessalonians 3:8; 2 Corinthians 2:5. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2 Corinthians 9-12), though he vindicated his right to remuneration.

We preached (εκηρυχαμενekēruxamen).

We heralded (from κηρυχkērux herald) to you, common verb for preach.


Verse 10

How holily and righteously and unblameably (ως οσιως και δικαιως και αμεμπτωςhōs hosiōs kai dikaiōs kai amemptōs). Paul calls the Thessalonians and God as witnesses (μαρτυρεςmartures) to his life toward you the believers (υμιν τοις πιστευουσινhumin tois pisteuousin) dative of personal interest. He employs three common adverbs that show how holily toward God and how righteously toward men so that they did not blame him and his associates in either respect. So there is a reason for each adverb. All this argues that Paul spent a considerable time in Thessalonica, more than the three sabbaths mentioned by Luke. The pastor ought to live so that his life will bear close inspection.


Verse 11

As a father with his own children (ως πατηρ τεκνα εαυτουhōs patēr tekna heautou). Change from the figure of the mother-nurse in 1 Thessalonians 2:7. There is ellipse of a principal verb with the participles παρακαλουντεσ παραμυτουμενοι μαρτυρουμενοιparakalountesενουτετουμενparamuthoumenoiεγενητημενmarturoumenoi Lightfoot suggests παρακαλεωenouthetoumen (we admonished) or egenēthēmen (we became). The three participles give three phases of the minister‘s preaching (exhorting, encouraging or consoling, witnessing or testifying). They are all old verbs, but only the first (parakaleō) is common in the N.T.


Verse 12

To the end that (εις τοeis to). Final use of ειςeis and the articular infinitive, common idiom in the papyri and Paul uses ειςeis to and the infinitive fifty times (see again in 1 Thessalonians 3:2), some final, some sub-final, some result (Robertson, Grammar, pp. 989-91).

Walk worthily of God (περιπατειν αχιως του τεουperipatein axiōs tou theou). Present infinitive (linear action), and genitive case with adverb αχιωςaxiōs as in Colossians 1:10 (cf. Philemon 1:27; Ephesians 4:1), like a preposition.

Calleth (καλουντοςkalountos). Present active participle, keeps on calling. Some MSS. have καλεσαντοςkalesantos called.

Kingdom (βασιλειανbasileian) here is the future consummation because of glory (δοχανdoxan) as in 2 Thessalonians 1:5; 1 Corinthians 6:9; 1 Corinthians 15:50; Galatians 5:21; 2 Timothy 4:1, 2 Timothy 4:18), but Paul uses it for the present kingdom of grace also as in 1 Corinthians 4:20; Romans 14:17; Colossians 1:13.


Verse 13

And for this cause we also (και δια τουτο και ημειςkai dia touto kai hēmeis). Note καιkai twice. We as well as you are grateful for the way the gospel was received in Thessalonica.

Without ceasing (αδιαλειπτωςadialeiptōs). Late adverb for which see note on 1 Thessalonians 1:3 and for ευχαριστουμενeucharistoumen see note on 1 Thessalonians 1:2.

The word of the message (λογον ακοηςlogon akoēs). Literally, the word of hearing, as in Sir. 42:1 and Hebrews 4:2 ο λογος της ακοηςho logos tēs akoēs the word marked by hearing (genitive case), the word which you heard. Here with του τεουtou theou (of God) added as a second descriptive genitive which Paul expands and justifies.

Ye received it so (παραλαβοντεςparalabontes) and accepted or welcomed it (εδεχαστεedexasthe) so, not as the word of men (ου λογου αντρωπωνou logou anthrōpōn), but as the word of God (αλλα λογον τεουalla logon theou), as it is in truth (κατως αλητως εστινkathōs alēthōs estin). This last clause is literally, as it truly is. Paul had not a doubt that he was proclaiming God‘s message. Should any preacher preach his doubts if he has any? God‘s message can be found and Paul found it.

Worketh in you (ενεργειται εν υμινenergeitai en humin). Perhaps middle voice of ενεργεωenergeō (εν εργονenergon work) late verb, not in ancient Greek or lxx, but in papyri and late writers (Polybius, etc.) and in N.T. only by Paul and James. If it is passive, as Milligan thinks, it means “is set in operation,” as Polybius has it. The idea then is that the word of God is set in operation in you that believe.


Verse 14

Imitators of the churches of God which are in Judea (μιμηται των εκκλησιων του τεου των ουσων εν τηι Ιουδαιαιmimētai tōn ekklēsiōn tou theou tōn ousōn en tēi Ioudaiāi). On μιμηταιmimētai see note on 1 Thessalonians 1:6. “This passage, implying an affectionate admiration of the Jewish churches on the part of St. Paul, and thus entirely bearing out the impression produced by the narrative in the Acts, is entirely subversive of the theory maintained by some and based on a misconception of Galatians 2, and by the fiction of the Pseudo-Clementines, of the feud existing between St. Paul and the Twelve” (Lightfoot).

In Christ Jesus (εν Χριστωι Ιησουen Christōi Iēsou). It takes this to make a Christian church of God. Note order here Christ Jesus as compared with Jesus Christ in 1 Thessalonians 1:1, 1 Thessalonians 1:3.

Ye also - even as they (και υμεισκαι αυτοιkai humeiṡ̇kai autoi). Note καιkai twice (correlative use of καιkai).

Countrymen (συμπυλετωνsumphuletōn). Fellow-countrymen or tribesmen. Late word that refers primarily to Gentiles who no doubt joined the Jews in Thessalonica who instigated the attacks on Paul and Silas so that it “was taken up by the native population, without whose Corinthians-operation it would have been powerless” (Lightfoot).

Own (ιδιωνidiōn) here has apparently a weakened force. Note υποhupo here with the ablative both with συμπυλετωνsumphuletōn and ΙουδαιωνIoudaiōn after the intransitive επατετεepathete (suffered). The persecution of the Christians by the Jews in Judea was known everywhere.


Verse 15

Who both killed the Lord Jesus and the prophets (των και τον Κυριον αποκτειναντων Ιησουν και τους προπηταςtōn kai ton Kurion apokteinantōn Iēsoun kai tous prophētas). First aorist active participle of αποκτεινωapokteinō Vivid justification of his praise of the churches in Judea. The Jews killed the prophets before the Lord Jesus who reminded them of their guilt (Matthew 23:29). Paul, as Peter (Acts 2:23), lays the guilt of the death of Christ on the Jews.

And drove us out (και ημας εκδιωχαντωνkai hēmās ekdiōxantōn). An old verb to drive out or banish, to chase out as if a wild beast. Only here in N.T. It is Paul‘s vivid description of the scene told in Acts 17:5. when the rabbis and the hoodlums from the agora chased him out of Thessalonica by the help of the politarchs.

Please not God (Τεωι μη αρεσκοντωνTheōi mē areskontōn). The rabbis and Jews thought that they were pleasing God by so doing as Paul did when he ravaged the young church in Jerusalem. But Paul knows better now.

And are contrary to all men (και πασιν αντρωποις εναντιωνkai pasin anthrōpois enantiōn). Dative case with the adjective εναντιωνenantiōn (old and common word, face to face, opposite). It seems like a bitter word about Paul‘s countrymen whom he really loved (Romans 9:1-5; Romans 10:1-6), but Paul knew only too well the middle wall of partition between Jew and Gentile as he shows in Ephesians 2 and which only the Cross of Christ can break down. Tacitus (Hist. V. 5) says that the Jews are adversus omnes alios hostile odium.


Verse 16

Forbidding us (κωλυοντων ημαςkōluontōn hēmās). Explanatory participle of the idea in εναντιωνenantiōn They show their hostility to Paul at every turn. Right here in Corinth, where Paul is when he writes, they had already shown venomous hostility toward Paul as Luke makes plain (Acts 18:6.). They not simply oppose his work among the Jews, but also to the Gentiles (ετνεσιethnesi nations outside of the Abrahamic covenant as they understood it).

That they may be saved (ινα σωτωσινhina sōthōsin). Final use of ιναhina with first aorist passive subjunctive of σωζωsōzō old verb to save. It was the only hope of the Gentiles, Christ alone and not the mystery-religions offered any real hope.

To fill up their sins alway (εις το αναπληρωσαι αυτων τας αμαρτιας παντοτεeis to anaplērōsai autōn tas hamartias pantote). Another example of εις τοeis to and the infinitive as in 1 Thessalonians 2:12. It may either be God‘s conceived plan to allow the Jews to go on and fill up (αναπληρωσαιanaplērōsai note αναana fill up full, old verb) or it may be the natural result from the continual (παντοτεpantote) sins of the Jews.

Is come (επτασενephthasen). First aorist (timeless aorist) active indicative of πτανωphthanō which no longer means to come before as in 1 Thessalonians 4:15 where alone in the N.T. it retains the old idea of coming before. Some MSS. have the perfect active επτακενephthaken prophetic perfect of realization already. Frame translates it: “But the wrath has come upon them at last.” This is the most likely meaning of εις τελοςeis telos Paul vividly foresees and foretells the final outcome of this attitude of hate on the part of the Jews. Tristis exitus, Bengel calls it. Paul speaks out of a sad experience.


Verse 17

Being bereaved of you (απορπανιστεντες απ υμωνaporphanisthentes aph' humōn). First aorist passive participle of the rare compound verb (απορπανιζωaporphanizō in Aeschylus, but nowhere else in N.T.). Literally, being orphaned from you (απ υμωνaph' humōn ablative case). Paul changes the figure again (τροποςtrophos or mother nurse in 1 Thessalonians 2:7, νηπιοςnēpios or babe in 1 Thessalonians 2:7, πατηρpatēr or father in 1 Thessalonians 2:11) to orphan (ορπανοςorphanos). He refers to the period of separation from them, for a short season (προς καιρον ωραςpros kairon hōras) for a season of an hour. This idiom only here in N.T., but προς καιρονpros kairon in Luke 8:13 and προς ωρανpros hōran in 2 Corinthians 7:8. But it has seemed long to Paul. Precisely how long he had been gone we do not know, some months at any rate.

In presence, not in heart (προσωπωι ου καρδιαιprosōpōi ou kardiāi). Locative case. ΠροσωπονProsōpon old word (προσ οπςprosκαρδιαops in front of the eye, face) for face, look, person. Literally, in face or person. His heart was with them, though they no longer saw his face. Heart, originally νουςkardia is the inner man, the seat of the affections and purposes, not always in contrast with intellect (περισσοτερως εσπουδασαμενnous). “Out of sight, not out of mind” (Rutherford).

Endeavoured the more exceedingly (σπουδαζωperissoterōs espoudasamen). Ingressive aorist active indicative of σπουδη σπευδωspoudazō old word to hasten (from περισσοτερωςspoudēπερισσονspeudō).

We became zealous. Comparative adverb το προσωπον υμωνperissoterōs from εν πολληι επιτυμιαιperisson more abundantly than before being orphaned from you.

Your face (επιτυμιαto prosōpon humōn). Cf. his face above.

With great desire (επιen pollēi epithumiāi).

In much longing (τυμοςepithumia from επιτυμεωepi and thumos epithumeō to run after, to yearn after, whether good or bad).


Verse 18

Because (διοτιdioti). As in 1 Thessalonians 2:8.

We would fain have come to you (ητελησαμεν ελτειν προς υμαςēthelēsamen elthein pros humas). First aorist active indicative of τελωthelō Literally, we desired to come to you. I Paul (εγω μεν Παυλοςegō men Paulos). Clear example of literary plural ητελεσαμενēthelesamen with singular pronoun εγωegō Paul uses his own name elsewhere also as in 2 Corinthians 10:1; Galatians 5:2; Colossians 1:23; Ephesians 3:1; Philemon 1:19.

Once and again (και απαχ και διςkai hapax kai dis). Both once and twice as in Philemon 4:16. Old idiom in Plato.

And Satan hindered us (και ενεκοπσεν ημας ο Σαταναςkai enekopsen hēmas ho Satanas). Adversative use of καιkaî but or and yet. First aorist active indicative of ενκοπτωenkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομηνenekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not.


Verse 19

Crown of glorying (στεπανος καυχησεωςstephanos kauchēseōs). When a king or conqueror came on a visit he was given a chaplet of glorying. Paul is answering the insinuation that he did not really wish to come.

At his coming (εν τηι αυτου παρουσιαιen tēi autou parousiāi). This word παρουσιαparousia is untechnical (just presence from παρειμιpareimi) in 2 Thessalonians 2:9; 1 Corinthians 16:17; 2 Corinthians 7:6.; 2 Corinthians 10:10; Philemon 1:26; Philemon 2:12. But here (also 1 Thessalonians 3:13; 1 Thessalonians 4:15; 1 Thessalonians 5:23; 2 Thessalonians 2:1, 2 Thessalonians 2:8; 1 Corinthians 15:23) we have the technical sense of the second coming of Christ. Deissmann (Light from the Ancient East, pp. 372ff.) notes that the word in the papyri is almost technical for the arrival of a king or ruler who expects to receive his “crown of coming.” The Thessalonians, Paul says, will be his crown, glory, joy when Jesus comes.

 


Copyright Statement
The Robertson's Word Pictures of the New Testament. Copyright Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist Sunday School Board)

Bibliography Information
Robertson, A.T. "Commentary on 1 Thessalonians 2:4". "Robertson's Word Pictures of the New Testament". https://www.studylight.org/commentaries/rwp/1-thessalonians-2.html. Broadman Press 1932,33. Renewal 1960.

Lectionary Calendar
Tuesday, November 12th, 2019
the Week of Proper 27 / Ordinary 32
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