1 Thessalonians 2

David Lipscomb Commentary On 1st Thessalonians 21 Thessalonians 2:1 For yourselves, brethren, know our entering in unto you,—Paul’ s purpose in these words was to stir up their minds with stirring memories of their conversion. Not only did strangers report the power and efficacy of their preaching among them, but they themselves were experimentally ac­quainted with its effects on their own hearts and lives.that it hath not been found vain:—It was not fruitless or without permanent results. [On the contrary, it was mighty, energetic, and powerful.]1 Thessalonians 2:2but having suffered before and been shamefully treated, as ye know, at Philippi,—They came to Thessalonica from Philippi, where Paul and Silas had been publicly scourged with rods and cast into prison and their feet made fast in stocks. (Acts 16:22-24.) Their treatment had been unlawful and brutal.we waxed bold in our God to speak unto you the gospel of God in much conflict.—But notwithstanding the injury and violence they had suffered, they were bold in the strength and power to preach unto them. [Disregarding the sufferings they had had to endure after preaching at Philippi, God had given them courage to resume his work at Thessalonica.]1 Thessalonians 2:3 For our exhortation—His exhortation to turn to God was not a desire to lead them into error for selfish purposes. [The word exhortation has a twofold signification, denoting both ex­hortation and consolation; when it refers to 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.]is not of error,—Without any direct evil intent to lead them into error for selfish ends.nor of uncleanness,—Not from a desire to gratify lusts, as was so often the case with idol worshipers. [This also refers to false teachers, which are described thus: “ For, uttering great swelling words of vanity, they entice in the lusts of the flesh, by lasciviousness, those who are just escaping from them that live in error; promising them liberty, while they themselves are bondservants of corruption; for of whom a man is over­come, of the same is he also brought into bondage.” (2 Peter 2:18-19.) Both in Corinth and in Thessalonica gross vice was consecrated to religion.]nor in guile:—[The preceding words deny a wrong motive; this denies a wrong method. Not only were their motives sincere and pure, but their manner of dealing was straight­forward, with no ends to serve for the attainment of which they needed to use deceit, for as Paul says: “ For we are not as the many, corrupting the word of God: but as of sincerity, but as of God, in the sight of God, speak we in Christ” (2 Corinthians 2:17), and “ but we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully” (2 Corinthians 4:2). This verse treats Paul’s min­istry negatively as to its truthfulness, its motives, and its methods.]1 Thessalonians 2:4but even as we have been approved of God to be intrusted with the gospel, so we speak;—Of his preparation for this mo­mentous work it is said that after his baptism “ he was certain days with the disciples that were at Damascus. And straight­way in the synagogues he proclaimed Jesus, that he is the Son of God.” (Acts 9:19-20.) After this it was ten years before Barnabas came to him in Tarsus to find a fellow worker and to introduce him into a wider sphere of service. (Acts 11:25-26.) [Up to this time he had visited Arabia, returned to Da­mascus, and thence after three years went to Jerusalem, where he was with the disciples “ going in and going out. . . preaching boldly in the name of the Lord: and he spake and disputed against the Grecian Jews; but they were seeking to kill him.

And when the brethren knew it, they brought him down to Caesarea, and sent him forth to Tarsus.” (Acts 9:28-30.) Of his residence in Tarsus nothing is revealed, but he had commended himself and had become so widely known that Barnabas sought his assistance at a critical stage of the im­portant work at Antioch. (Acts 11:25.) This was a period of testing, but his days of probation were not yet fulfilled. Three years more of new and varied experiences had to pass before he was definitely called by the Holy Spirit and sepa­rated by his brethren to the work among the Gentiles, for which God had set him apart, and concerning which the Lord Jesus had spoken to him on the Damascus road some fourteen years before, saying: “ I am Jesus whom thou persecutest.

But arise, and stand upon thy feet: for to this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom I send thee, to open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in me.” (Acts 26:15-18.)]not as pleasing men,—He had been faithful to preach the gospel, but not to please and make himself popular with men. [The desire to be pleasing to men is to use them for one’ s own exaltation, to make them the stepping-stones on which he seeks to rise to eminence. To put oneself in that relation to others is an ungodly thing. Such men give ground to slander, and bring reproach on the cause of Christ. True devotion to God is love, the nature of which is not to take, but to give.]but God—His purpose was to please God who had entrusted him with the gospel of his Son, which is to save all men from sin and suffering.who proveth our hearts.—God proves and tests the heart. He accepts no service save as it comes from the heart. He contrasts the service which comes from the heart with that which is to gratify the flesh.

The fleshly heart is the center and active force in stirring and using all the faculties of the fleshly body. Without the activity of the heart, the eyes could not see, nor the ears hear, nor the brain think.

The eye is not the body or the fleshly heart, yet it is a faculty of both, so are all the senses and organs of the body. Within the fleshly body dwells the spiritual body. That body has faculties, members, and organs; only they are spiritual facul­ties and organs. The mind, the emotions, the volitions are all members or organs of the spiritual body, but no one of them is the body. The spiritual heart is the center and the life of this spiritual body and directs and uses these faculties. The heart is frequently used to represent the whole inner or spiritual man.

It thinks through the mind: loves or hates through its emotions; sees, wills, and purposes through the volition; and believes and trusts, decides and acts, through the harmonious action of all its faculties. Common experience ought to show that the mind alone is not the heart.

Many things are memorized and retained in the mind, of which the heart does not take hold at all; they do not arouse the emo­tions or volitions, consequently do not affect the heart. The mind perceives, discriminates, and decides what is true or false; carries this decision to the heart; and the heart believes or disbelieves. The Bible nowhere says the mind believes; the heart believes; and the scriptures require that the gospel shall be believed with the whole heart. The intellect ap­proves, the emotions lay hold of the truth, and the volition, or the will, acts on it. [God, who at first approved of Paul as fit for the work among the Gentiles, continued to approve him throughout the whole of his discharge of its functions.]1 Thessalonians 2:5 For neither at any time were we found using words of flattery, as ye know,—He did not flatter his hearers and did not seek popularity of them. Jesus said: “ How can ye believe, who receive glory one of another, and the glory that cometh from the only God ye seek not?” (John 5:44.) Paul was always true to that truth, and never sought honor of men.nor a cloak of covetousness, God is witness;—Neither did he make his preaching a cloak to make gain. He appealed to them because his course had been so decided in that respect that they could not mistake it. [This passage exhibits to us, in the charges brought against Paul, those vices which even bad men can see to be wholly inconsistent with the Christian character.

No matter how we cloak it— and we always cloak it in one way or another— it is incurably unchristian.]1 Thessalonians 2:6nor seeking glory of men,—He did not seek a high and honorable position in the midst of these nor yet of others. So guarded was he in this matter that he did not even use the power he might have to be supported as an apostle of Jesus Christ.

Jesus, in sending out his apostles, told them to carry nothing with them, that “ the laborer is worthy of his hire.” (Luke 10:7.)neither from you nor from others, when we might have claimed authority as apostles of Christ.—He did not use this right to live of the gospel lest he should be burdensome to them as an apostle of Christ.1 Thessalonians 2:7 But we were gentle in the midst of you, as when a nurse cherisheth her own children:—He nourished and cared for them instead of allowing them to support him. [Paul felt for them the affectionate solicitude which a mother does for a child at her breast.]1 Thessalonians 2:8even so, being affectionately desirous of you, we were well pleased to impart unto you, not the gospel of God only, but also our own souls, because ye were become very dear to us.—He was moved by a sincere love for them instead of making gain of them; he was willing not only to impart unto them the gospel of Christ, but his own soul. This is a similar expression to what he said of his own Jewish people: “ I could wish that I myself were anathema from Christ for my brethren’ s sake, my kinsmen according to the flesh.” (Romans 9:3.) These are strong expressions, showing the intense desire he had for their salvation. [Such labor as Paul’ s in and for the church was really an impartation of his life. Health and energy and life were given out constantly in his preaching and sufferings from persecution, along with ex­hausting manual labor night and day.]1 Thessalonians 2:9 For ye remember, brethren, our labor and travail: work­ing night and day, that we might not burden any of you,—These words are intended to bring out strongly the very hard and exhausting labor in which Paul was involved by his desire to support himself while ministering the gospel to them. This he did lest they should suspect him of selfish motives so that the gospel would be hindered. He would not have re­fused to receive their help after their conversion to help him preach the gospel to others.we preached unto you the gospel of God.—It was the gospel of God inasmuch as it came as a glad message from God. They looked to God as their God, who had commissioned them to deliver his message.1 Thessalonians 2:10 Ye are witnesses, and God also,—They were the wit­nesses of his outward conduct, and God of the motives which actuated him in the service he rendered.how holily—This denotes his pious disposition and conduct toward God.and righteously—This denotes his conduct toward his fellow men.

How just and fair in all his dealings with them.and unblamably—This expresses the negative side of both particulars. He was cautious and extremely careful to give no cause or ground of blame to anyone. [That no charge could be maintained, whatever charges might be made.]we behaved ourselves toward you that believe:—His life was holy, consecrated to God, just and fair to all men. [We should ever remember that utmost fidelity in word and deed is due to believers, as well as to unbelievers.

Our example is potent for good or evil in the church as well as out of it.]1 Thessalonians 2:11as ye know how we dealt with each one of you,—He particularizes the carefulness he had shown for individuals. He dealt with each one, exhorting them to follow the better way, comforting them in their trials and troubles. [This shows that the success of the apostles was not easily won, that converts were not made in masses, but by the slow, toilsome affectionate application of the gospel to individuals, one by one. Without this personal and individual dealing, the public preaching is not so effective.]as a father with his own children,—When they failed he encouraged them to try again, and warned them of the danger of turning aside as a father does his own children.exhorting you,—[The father should not merely tell his chil­dren their duty but also to exhort them warmly to duty, especially from his own experiences in life. So it is the part of the minister of the word of truth not only to hold up scripture teaching, but also, fatherly, warmly to urge its observance.]and encouraging you,—It is also the part of a father to hold out encouragement to the performance of duty. Nothing can be more fatal to the young than a discouraging tone. [It is the part of a worker in the Lord’ s vineyard not to be harsh, censorious, despondent, but fatherlike to catch a geniality and hopefulness from his message, and may be said to have come from the Fatherhood of God.]and testifying,—[There are times when a father addresses his children as with a dying breath, conjures them by all that he holds dear and sacred by a consideration of their best interests, not to give way to temptation, but to follow in the path of duty. There are times when it becomes necessary for the Lord’ s servant to concentrate his earnestness, and to address his brethren as with a dying breath, conjuring them by the authority of God, by the blood of Christ, by the dreadful issues at stake, by the solemnity of the judgment not to allow themselves to be cheated out of eternal life in the presence of God and the redeemed. ]1 Thessalonians 2:12to the end that ye should walk worthily of God,—[This was the object of the exhortations.

Men can profess to accept God’ s calling and yet live very much as they had done before; hence, they needed to be told to walk worthily of God. And it is a consideration which helps those who are seeking god­liness that God has associated them with himself.

As men are helped by their position to live up to it, and as children naturally strive to be worthy of their parents, so those who know God and are connected with him are stimulated to higher efforts.]who calleth you into his own kingdom and glory.—God had called them out of the world, freed them from sin, and trans­lated them into his own kingdom that through fidelity to him in that kingdom they should come to partake of his glory.1 Thessalonians 2:13 And for this cause we also thank God without ceasing,—Here Paul falls back into the thankful strain with which he began the Epistle. The very words, “ we give thanks to God always for you all” (1:2), is caught up. Having given out his strength in preaching them, he had unceasing cause of thanksgiving to God in the result.that, when ye received from us the word of the message,—In setting forth the result, the word is described from the point of view of the Thessalonians in relation to the message which he delivered to them.even the word of God,—They did not receive his teaching as that of a man without authority, but they received it, as it was in truth, the word of the living God.ye accepted it not as the word of men, but, as it is in truth, the word of God,—A truth accepted as the word of God has much more power than the same thing would have if believed to be only as the word of men; but they had accepted it, appropriating it to the life, not as originating with man, but with God. The word of God works effectually in all that believe; that is, it brings those who believe it truly into obedience to the word of God. It is an evil heart of unbelief that causes men to turn from God’ s law and to substitute the ways of men for the appointments of God. Keeping the ap­pointments of God and obeying his law is the test of faith in God.

Only faith that works benefits. “ For in Christ Jesus neither circumcision availeth anything; nor uncircumcision; but faith working through love.” (Galatians 5:6.) “ Even so faith, if it have not works, is dead in itself.” “ Was not Abra­ham our father justified by works, in that he offered up Isaac his son upon the altar? Thou seest that faith wrought with his works, and by works was faith made perfect.” (James 2:17; James 2:21-22.) Faith working in the heart produces love. “ If ye love me, ye will keep my commandments.

And I will pray the Father, and he shall give you another Comforter, that he may be with you for ever.” (John 14:15-16.)which also—This marks the contrast between those who merely heard the gospel and those who hearing believed. Many had received the gospel with the ear, some had accepted it in the heart; in these its claim to be from God was vin­dicated by its active power in their lives. (Hebrews 4:12.)worketh in you that believe.—The word of God is described as “ living and active” ; by it the new birth is effected (1 Peter 1:23); the soul saved (James 1:21), sanctified (John 17:17; 1 Timothy 4:5), and edified (Acts 20:32). It bears fruit and increases throughout the world and grows and prevails might­ily. (Acts 19:20.) Like the seed (Mark 4:26-27), the word of God bears its life power within itself, hence its manifold activities and its boundless increase. It is compared with fire against that which is false and with a hammer against that which is strong (Jeremiah 23:29); it is light in the midst of dark­ness (Psalms 119:105); and it is the sole weapon in the Chris­tian’ s warfare (Ephesians 6:17).1 Thessalonians 2:14 For ye, brethren, became imitators of the churches of God which are in Judaea in Christ Jesus:—I do not under­stand that they tried to fashion after the example of the Jewish churches; but following the same law, meeting the same difficulties, they had developed into the same likeness: became imitators of them by following the same laws. This was said for the encouragement and strengthening of the Thessalonians, for as unbelieving Jews persecuted the Chris­tians in Judea so they had done here to them. The unbe­lieving Jews stirred up the persecution at Thessalonica, but it was prosecuted by unbelieving Gentiles.for ye also suffered the same things of your own country­men,—It was always the Jewish policy to persecute by means of others.

By making a wily appeal to political passion the Jews had aroused the Gentiles to attack Paul; thence followed the persecution of the church at Thessalonica, which had not at the time of writing subsided. [We do not know to what extremity the enemies of the gospel had gone in Thessalonica: but the distress of the Christians must have been great when Paul could make this comparison. He had already told them (1:6) that much affliction, with joy of the Holy Spirit, is the badge of God’ s children; and here he combines the same stern necessity with the operation of the word of truth in their hearts.

The effect of receiving the gospel is in the first in­stance a new character, a character not only distinct from that of the unconverted, but antagonistic to it, and more directly and inevitably antagonistic, the more thoroughly it is wrought out, so that in proportion as God’ s word is operative in us, we come in collision with the world which rejects it. To suffer, therefore, is to Paul the seal of faith. It is not a sign that God has forgotten his people, but a sign that he is with them: and that they are being brought by him into fellowship with the apostles and prophets, and with the Son of God himself. It is a subject for gratitude that they have been counted worthy to suffer for his name.]even as they did of the Jews;—In Palestine there were no others but Jews who could be excited against Christians, and they were obliged to appear as the persecutors themselves.1 Thessalonians 2:15who both killed the Lord Jesus and the prophets,—Here is a fearful picture of the results of the wicked course of the Jews. They instigated and led to the death of Jesus. Christ told how they had killed the prophets. (Matthew 23:31­37.) [This was a terrible indictment against the Jews, the purpose of which was to show the deep sympathy of Paul with the persecuted Thessalonians, and his indignation against the persecutors, and to make them see more deeply the value of their faith by the effort to keep it from them.]and drove out us,—This refers to Paul and his companions, the record of which was given by Luke. (Acts 17:5-9.)and please not God,—They had shown by their history that they could not meet with the divine approval.

They made great pretensions of being the peculiar people of God, and it was important to show that their conduct demonstrated that they had so 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 about such opposition.and are contrary to all men;—They worked evil to all men, both Jews and Gentiles.

Their spirit and policy may be seen from our Lord’ s great denunciatory discourse against the scribes and Pharisees, and his arraignment of their leaders for their impiety and inhumanity when he said: “Woe unto you, scribes and Pharisees, hypocrites! because ye shut the king­dom of heaven against men: for ye enter not in yourselves, neither suffer ye them that are entering in to enter.” (Matthew 23:13.)1 Thessalonians 2:16forbidding us to speak to the Gentiles that they may be saved;—They did not object to the Gentiles becoming Jews by circumcision and adoption into the Jewish commonwealth; but their chief persecution of Paul arose on account of his preaching to the Gentiles and teaching both Jews and Gentiles that the Gentiles were equal with the Jews in the grace of God while uncircumcised. [When the Jewish nation set itself relentlessly to prohibit the extension of the gospel to the Gen­tiles— when the word passed round to the synagogues from headquarters that this renegade Paul, who was summoning the pagans to become the people of God, was to be thwarted by fraud or violence— God’ s patience was exhausted.]to fill up their sins always:—In thus rejecting God, and fighting against man, they heaped up the measure of their iniquity. God permits men to go far in wickedness because he is long-suffering and gives time for repentance as in the days of Noah. (1 Peter 3:20; 2 Peter 3:9; Romans 2:4.) On the other hand, God permits the evil things he sees in man to grow and develop until they become manifest to eyes other than his own that his righteous judgment may be put beyond dispute. (Psalms 89:2; Psalms 89:14.) So he dealt with the Amorites. (Genesis 15:16.) So with the Jews. (Matthew 23:32.)but the wrath is come upon them to the uttermost.—Their sins are full, their iniquities are complete in the rejec­tion of Christ and the persecution of his servants. So the final ruin and dispersion of the nation was at hand. [The wrath which had been often previously manifested in peremptory calamities was now to exhaust its whole force upon them.]1 Thessalonians 2:17 But we, brethren, being bereaved of you for a short season,—This he says lest they should think he had deserted them while so great an emergency demanded his presence. If he could not give them the comfort of his presence, he gave them the comfort of knowing that he would have been with them had it been possible.in presence not in heart,—His heart was still with them. This is an elegant and touching expression used to denote affection for absent friends. Paul’ s absence from them gave him a greater yearning for their presence.endeavored the more exceedingly to see your face with great desire:—[His affection for them was so far from being di­minished by his leaving them that it had been the more in­flamed.]1 Thessalonians 2:18because we would fain have come unto you, I Paul once and again;—[This was not a sudden impulse that quickly subsided by his leaving them, as we see sometimes happen, but that he had been steadfast in this purpose, inasmuch as he sought various opportunities to visit them.]and Satan hindered us.—How and when Satan hindered his visiting them is not revealed, though some adversity, some imprisonment, or hindrance was thrown in his way. [When­ever the wicked molest us, they fight under Satan’ s banner, and are his agents for harassing us.

When our endeavors are directed to the work of the Lord, it is certain that everything that hinders proceeds from Satan.]1 Thessalonians 2:19 For—[This word introduces his reason for so ardently desiring to be with them again; this is conveyed in the form of a question to express his deep feeling more effectively than a mere statement would have done. This accounts for his ear­nest desire to visit them.

He thus longed to see them for there was nothing that afforded him its same immediate en­joyment, or the same substantial satisfaction as his spiritual children in Thessalonica.]what is our hope, or joy, or crown of glorying?—The highest point in his future was their acceptance as true and faithful Christians by the Lord Jesus at his coming.Are not even ye, before our Lord Jesus at his coming?—They would be at the day of Jesus Christ as the fruits of his labors, the hope of his glorying in that day. Paul frequently calls his converts his crown of glory. “ We are your glorying, even as ye also are ours, in the day of our Lord Jesus.” (2 Corinthians 1:14.) “ Holding forth the word of life; that I may have whereof to glory in the day of Christ, that I did not run in vain neither labor in vain.” (Philippians 2:16.)1 Thessalonians 2:20 For ye are our glory and our joy.—They were the fruit of his life and labors. As an apostle of Jesus Christ, and as such he gloried and rejoiced in them. In his mind he saw them grow daily out of the taint of heathenism into the purity and love of Christ. He saw them, as the discipline of God’ s instruction had its perfect work in them grow from babes in Christ, and grow in the grace and in the knowledge of the Lord, to the measure of the stature of perfect men. He saw them presented faultless in the presence of the Lord in the great day. To witness that spiritual transformation which he had inaugurated carried on to completion gave the future a greatness and a worth which made Paul’s heart leap for joy. Verse 1 1 Thessalonians 2There are three clear topics in this chapter, the first (1 Thessalonians 2:1-12) dealing with what is usually referred to as Paul’s defense against criticism, the second (1 Thessalonians 2:13-16) stressing the fidelity of the Thessalonians under persecution, and (1 Thessalonians 2:17-20) a warm expression of Paul’s affection for them. Regarding Paul’s alleged defense in the first paragraph, it seems to this writer, despite the near-unanimous opinion of many scholars to the contrary, that entirely too much has been made of the alleged slanders against Paul. Brief notice was paid to this in 1 Thessalonians 1, but further pursuit of the question raises more and more doubts about the usual mode of interpretation. Of course, there were slanders against Paul; and those intent on killing Paul would not have stopped at any device that might have been used to thwart his labors; and, from the Corinthians, it is clear enough that Paul did, now and again, address himself squarely to the problem of replying to slanderous charges. Nevertheless, the tone of this letter is different. At Corinth, the slanders were being promulgated by those associated with the church; but in Thessalonica there appears to have been no disruptive element within the fold at all; thus any slanders that might have come would of necessity have had to come from without; and, if we may judge from the strong terms of 1 Thessalonians 2:14-16, it was their persecution, not mere slander, that is in view. Unlike the Corinthian letters, Thessalonians “has no explicit statement that elements there were misrepresenting Paul and his companions."[1] We feel strong agreement with Kelcy that this paragraph “may be no more than a defense of the missionaries … drawing a distinction between themselves and the wandering charlatans of the times."[2]Then again, the passage may be viewed as preventive, rather than defensive. Certainly, when Paul worked to support himself, he did not begin doing so only after slander compelled it, but that was his manner of preventing slander. Why not view this paragraph in exactly the same way? That all of this could be apologetic is true enough; but again from Kelcy, “There is not the same certainty”[3] of it here as is evident in Corinthians. For yourselves, brethren, know our entering in unto you, that it hath not been found vain: (1 Thessalonians 2:1) Morris paraphrased this as “Our visit to you was no failure."[4] Ward has a discerning insight into the word “for” which stands at the head of the chapter. “It is a common Greek idiom in which a reason is given for a statement understood but not expressed."[5]The unexpressed statement is, “This report is true” (that is, the report Paul had mentioned a moment before in 1 Thessalonians 1:9, where it appears that all Greece was talking about the overwhelming success of the gospel message). Paul was saying, “You do not need anyone to tell you what happened, for you yourselves know it.” True to his refusal to boast about anything, in the personal sense, Paul, instead of magnifying the success, chose to dwell rather upon the character of the missionaries as it had been tried and proved through hardships and persecutions. [1] Raymond C. Kelcy, The Letters of Paul to the Thessalonians (Austin, Texas: R. B. Sweet Company, Inc., 1968), p. 38. [2] Ibid. [3] Ibid. [4] Leon Morris, Tyndale Commentaries, 1,2Thessalonians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1956), p. 42. [5] Ronald A. Ward, Commentary on 1,2Thessalonians (Waco, Texas: Word Books, Publisher, 1973), p. 49. Verse 2 but having suffered before and been shamefully treated, as ye know, at Philippi, we waxed bold in our God to speak unto you the gospel of God in much conflict.At Philippi … The memory of the grossly unfair and brutal treatment Paul and Silas had received at Philippi had not dimmed. For a full discussion of those events, in which Paul was beaten and imprisoned and made fast in the stocks, see my Commentary on Acts 16. Waxed bold … “This word is always used in the New Testament of the proclamation of the gospel and denotes freedom from stress."[6] Other passages in which it occurs are Acts 9:27 and Ephesians 6:20. In our God … This expression also appears in 1 Thessalonians 3:9; 2 Thessalonians 1:11-12, and 1 Corinthians 6:11. In the greater sense, all things are in God, for as Paul said, “In him we live and move and have our being”; but something more specific is meant here. Those who are in Christ and are working in harmony with the will of God are in a most beneficent and specific sense said to be “in God.” Gospel of God in much conflict … The last word of this phrase, according to Cousins, comes from “[@agon], a term from athletics meaning a contest,' and implying strenuous activity."[7][6] Peter A. Cousins, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 493. [7] Ibid. Verse 3 For our exhortation is not of error, nor of uncleanness, nor in guile:The Thessalonians were familiar with the pretensions, deceit and gross immorality which marked the pagan worship throughout the world of those days, especially among the Gentiles; and it is the contrast with paganism, not Paul's defense of himself from slander, which shines in a passage like this. Commenting on the word "uncleanness," Dummelow observed that "Impurity was often associated with heathen worship, and this was especially the case at Thessalonica and Corinth."[8]ENDNOTE: [8] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 987. Verse 4 but even as we have been approved of God to be intrusted with the gospel, so we speak; not as pleasing men, but God who proverb our hearts.Some little popularity had accrued to the name of Paul because of the astounding success he had achieved among the Thessalonians; but, in the light of the widely circulated rumors concerning it, Paul here rejected any notion that he was overly pleased by it or that he, in any manner, coveted the praise of men. Not only did he know the fickleness of the popular mind, but he also recognized the moral difficulties incurred by "men-pleasers." He also, in this verse, called attention to the sacred responsibility of preaching the whole truth, an obligation and trust vested in him by the Father himself. As Kelcy said, "The perfect tense indicates not only a past act but a continuous state."[9]God who proveth our hearts ... It is only partially true that the "heart" in Biblical thought is "the intellect." As Lispcomb said: Common experience ought to show that the mind alone is not the heart. Many things are memorized and retained in the mind of which the heart does not take hold at all; they do not arouse the emotions or volitions, consequently do not affect the heart.[10]The Saviour also made a distinction between "heart" and "mind" (<a href="/bible/parallel/MRK/12/29" class="green-link">Mark 12:29</a>). Following are two good definitions of "heart" as used in the New Testament: Heart is the seat not so much of emotions as of volition and intellect, the center of moral decision.[11]It denotes the sum total of our inward dispositions, including our intellect and will as well.[12]The entirety of a preacher's heart, regarding especially his motivation and intention, are constantly in view of the Lord; and Paul here declares to men that which only God could know, namely, that his soul was absolutely pure in these respects. [9] Raymond C. Kelcy, op. cit., p. 41. [10] David Lipscomb, Commentary on 1Thessalonians (Nashville: The Gospel Advocate Company, 1976), p. 26. [11] Ronald A. Ward, op. cit., p. 809. [12] Leon Morris, op. cit., p. 45. Verse 5 For neither at any time were we found using words of flattery, as ye know, nor a cloak of covetousness, God is witness;Paul is not making a defense here, for he plainly said, "as ye know," indicating that there was no need at all to tell the Thessalonians these things; however, he is disclaiming any desire for human praise, pointing out that his whole life and character denied any such ambition on his part. Paul apparently was concerned lest the temporary success and widespread reports of it (mentioned in <a href="/bible/parallel/1TH/1/9" class="green-link">1 Thessalonians 1:9</a>) might turn their heads. Paul here showed them, and reminded them, how it is with a true Christian and a true preacher of the word of God. Coveting not the praise of people, nor any glory that man might give, alleging the eternal truth of God's word in utmost sincerity, disclaiming even the meager support that might have been available to him had he consented to take it, this mighty apostle moved across the horizon of the first century with the strides of a spiritual giant. There has hardly been another like Paul. God is witness ... So is all history! Verse 6 nor seeking glory of men, neither from you nor from others, when we might have claimed authority as apostles of Christ.Of the first two clauses, see under preceding verse. We might have claimed authority ... This is an unfortunate rendition, because it seems to imply that Paul did not "claim authority" as an apostle; but of course he did claim such authority; and, in places where it was challenged, defended it with the utmost emphasis. For that reason the marginal reading (ASV) is far preferable, "We might have been burdensome to you as apostles of Christ." Apostles of Christ ... "The title here seems to be bestowed on Silas and Timothy, as in <a href="/bible/parallel/ACT/14/14" class="green-link">Acts 14:14</a> upon Barnabas."[13] Despite similar views expressed by many, this conclusion puts too much weight on "we" in this clause, which, after all, could well be used editorially for "I." In <a href="/bible/parallel/1TH/2/18" class="green-link">1 Thessalonians 2:18</a>, he used "we" for I’; and there are other examples of it (see Galatians 1:8). It is remarkable how scholars can, by such implications, find apostles all over the New Testament! Ward commented that “Andronicus and Junius were conspicuous among the apostles (Romans 16:7)."[14] That passage, however, means that Andronicus and Junius were well-known by the Twelve in Jerusalem, there never having been an apostle in Rome before Paul arrived! Hodge commented, in this context, that “The word `apostle’ is never used in Paul’s writings except in a strict official sense."[15] In any case, if Timothy, Silas, Barnabas, and even Andronicus and Junius were “apostles,” it was definitely in a secondary, non-plenary sense of the term. The office of the apostleship was too clearly set forth in the New Testament to allow the title to any except Paul and the Twelve; but the clear use of the title for Barnabas (Acts 14:14) makes it possible that Timothy and Silas were also “apostles” in that secondary sense of the word. [13] A. J. Mason, Ellicott’s Commentary on the Holy Bible, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 132. [14] Ronald A. Ward, op. cit., p. 61. [15] Charles Hodge, Commentary on the Epistle to the Romans (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1968), p. 449. Verse 7 But we were gentle in the midst of you, as when a nurse cherisheth her own children:This figure of a mother-nurse is one of the most beautiful in the New Testament and gives eloquent witness to the mild, solicitous and persevering love of the apostle for his converts. Verse 8 even so, being affectionately desirous of you, we were well pleased to impart unto you, not the gospel of God only, but also our own souls, because ye were become very dear to us.Affectionately desirous … This is a word “of uncertain origin, expressing yearning love (New English Bible), as of a mother-nurse, over the converts."[16] Paul’s words in this passage approach some kind of zenith of emotional impact. Someone has said “the very words seem to tremble” upon the sacred page. How strong and overwhelming was the love the matchless apostle felt on behalf of those whom he had won for Christ! ENDNOTE: [16] Peter E. Cousins, op. cit., p. 493. Verse 9 For ye remember, brethren, our labor and travail: working night and day, that we might not burden any of you, we preached unto you the gospel of God.This verse has drawn widely divergent comment: Night and day…Night precedes day in Jewish reckoning …. This does not mean that he wrought at his trade at night and preached during the daytime; but the phrase “night and day” denotes incessantly, continually.[17]Probably Paul and his companions worked with their hands by day, and spent a considerable part of the night, or evenings, in preaching Christ to the people.[18]Paul means by the phrase “night and day” that he started work before dawn; the usage is regular and frequent. He no doubt began work so early in order to be able to devote some part of the day to preaching.[19]There is really no good reason why all of the above comments might be true, at one time or another, with regard to Paul’s working “night and day.” We may be sure that he utilized every possible device to extend his opportunity of preaching the word. [17] P. J. Cloag, The Pulpit Commentary, Vol. 21 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 28. [18] Adam Clarke, Commentary on the Holy Bible, Vol. VI (London: Carlton and Porter, 1829), p. 542. [19] Moffatt, James, The Expositor’s Greek Testament, Vol. IV (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 28. Verse 10 Ye are witnesses, and God also, how holily and righteously and unblameably we behaved ourselves toward you that believe:Paul did not imply by this that his conduct toward unbelievers was any different, but that the focus of his godly living was to set a righteous example in the presence of believers. Besides that, as Moffatt noted, “Paul had met other people at Thessalonica, but only the Christians could properly judge his real character."[20]ENDNOTE: [20] Ibid. Verse 11 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,Each one of you … As Lipscomb noted, “This shows that converts were not made in masses, but that the slow, toilsome application of the gospel to individuals, one by one,"[21] did the work. Three verbs here outline the function of the type of father to which Paul compared himself in this, another strikingly beautiful metaphor. These are exhorted, comforted and testified. “Testified” would be more accurately rendered “charged” as in Nestle Greek translation.[22] See below. Exhorting you … This means persuading people to adopt a certain course of action and is applicable to the persuasive words by which Paul wooed and won them to Christ as well as to specific admonitions to godly living following conversion. Encouraging you … He is a poor preacher who neglects to encourage the Christians who hear him. Nothing is more soul-killing and church-diminishing than a preacher who never has any remarks of praise and encouragement for his hearers. Testifying … This is an unfortunate rendition because of its usual interpretation of “sounding off”’ in public meetings. It is not that kind of “testifying” that Paul meant. The Nestle Greek rendition (see footnote) renders this, “As ye know how we exhorted and comforted and charged every one of you.” That this is the proper word appears from the account of what was “witnessed” as recounted in 1 Thessalonians 2:12, immediately afterward. [21] David Lipscomb, Commentary on 1Thessalonians (Nashville: The Gospel Advocate Company, 1976), p. 29. [22] Alfred Marshall, The Interlinear Greek-English New Testament, Nestle Greek Text (Grand Rapids, Michigan: Zondervan Publishing House, 1958), p. 804. Verse 12 to the end that ye should walk worthily of God, who calleth you into his own kingdom and glory.Thus, the kind of “testifying” mentioned in 1 Thessalonians 2:11 consisted of apostolic preaching of God’s commandments that people should lead respectable, blameless, moral and upright lives in the church! Calleth you into his own kingdom and glory … The kingdom of God presently exists in the community of Christians on earth, that kingdom having been set up on the first Pentecost following the resurrection of the Son of God from the dead; but there will be an eternal phase of the kingdom, mentioned by Peter (2 Peter 1:11). By using one possessive for “kingdom” and “glory” Paul indicated that just one kingdom is in view; but, since the present phase of God’s kingdom is not one of glory (in the ultimate sense), it is probable that Paul indicated (by the word “glory”) the same eternal phase mentioned by Peter. Calleth … indicates not only that the kingdom is a present reality, but that the door is still open for all who wish to enter. It is a mistake to read this as saying that Paul expected the “glory” phase of the kingdom to start any day and that God was calling the Thessalonians into that! Nevertheless, that is exactly the way some have misconstrued it. Mason was right in the affirmation that: The Thessalonians were at that time, by baptism, already members of the kingdom of God (Colossians 1:13), but were not yet so assured in their new allegiance as to be certain of reaching the full-developed glory of that kingdom. Note again the thought of the Advent.[23]ENDNOTE: [23] A. J. Mason, op. cit., p. 133. Verse 13 And for this cause we also thank God without ceasing, that, when ye received from us the word of the message, even the word of God, ye accepted it not as the word of men, but, as it is in truth, the word of God, which also worketh in you that believe.It is verses such as this which forbid any allegations that Paul was mistaken about the near-approach of the Advent, or anything else. Paul and all the other apostles declared repeatedly their absolute and invariable conviction that what they delivered to us was not their word, but the word of Almighty God. Those who do not believe this is true do not believe the New Testament. This verse reminds us of the following passage from Acts: Now these (of Berea) were more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the scriptures daily, whether these things were so (Acts 17:11). Paul’s testimony in 1 Thessalonians 2:13 shows that Luke’s account in Acts was focused upon the unbelievers in Thessalonica, whereas Paul here tells the way it was with the believers. Which also worketh in you that believe … We are indebted to David Lipscomb for this tabulation of how the word works in believers: By the word the new birth is effected (1 Peter 1:23). By it the soul is saved (James 1:21). By it we are sanctified (John 17:17; 1 Timothy 4:5). It prevails mightily (Acts 19:20). Like the seed (Mark 4:26-27), it has power in itself to produce. It is living and active (Hebrews 4:12). It is like fire against that which is false (Jeremiah 23:29). It is like a hammer against that which is strong (Jeremiah 23:29). It is light in darkness (Psalms 119:105). It is the sole weapon in Christian warfare (Ephesians 6:17).[24]ENDNOTE: [24] David Lipscomb, op. cit., p. 31. Verse 14 For ye, brethren, became imitators of the churches of God which are in Judea in Christ Jesus: for ye also suffered the same things of your own countrymen, even as they did of the Jews;It was Jewish persecution which first broke against the infant church; and it was conspicuously against their own countrymen; here Paul compared the persecutions of the Thessalonians which they had endured at the hands of their Gentile countrymen to that of the Jewish-Christians in Judea, noting that both had bravely and courageously endured. However, as a glance at Acts 17:13 will show, the Jews were those who had instigated and promoted the persecution in Thessalonica, even though the details of it were executed by Gentiles. The very thought of such a thing seems to have triggered in Paul’s mind the startling words written next. Kelcy said that for denunciative bitterness, “This is unparalleled in any of Paul’s other writings."[25]However, it should not be thought that Paul was in any manner reprehensible in the denunciation that followed. He said nothing that Christ had not said; all that he said was true; and all that he said needed to be said. ENDNOTE: [25] Raymond C. Kelcy, op. cit., p. 53. Verse 15 who both killed the Lord Jesus and the prophets, and drove out us, and please not God, and are contrary to all men;There are several important considerations that are touched upon in this verse: (1) All modern attempts to mitigate the guilt of the Jews in killing Jesus (by the device of saying the Romans actually did the killing) “are crushed by this passage."[26] Yes, the Jews were guilty. Of course, they were not alone in their guilt. All people, one way or the other, were involved in the death of Christ. See my Commentary on Romans, pp. 127-133 for extended discussion of “Who Crucified Jesus?” (2) This verse refutes the objections some have expressed regarding the gospel of John, affirming that John, a Jew, could not so consistently have referred to “the Jews” as enemies of Christ and Christianity; but Paul, the devout Hebrew of the Hebrews, not only exposes the error of such a view but states in this verse the reasons that lay behind God’s judgment of the Jews (see under next verse). (3) The hardening of Israel (see my Commentary on Romans, pp. 392-395) had reached a final stage leading to the destruction of the city of Jerusalem, an event less than two decades future from the time Paul wrote. Killed the Lord Jesus … The New Testament account of the opposition to Jesus that culminated in his heartless crucifixion lies behind these brief words. There was no extenuation of guilt in those who through deceit, suborned testimony, mob violence and bitter hatred contrived through intimidation and political pressure the crucifixion of the Lord of glory. Terrible as that was, however, it was not the last straw. The straw that broke the camel’s back, as far as God’s dealings with Israel were concerned, took place right there in Thessalonica, where they forbade that the gospel of God be preached to Gentiles. That did it! That “filled up” the measure of their sins, and judgment soon fell. ENDNOTE: [26] William Hendriksen, New Testament Commentary, 1Thessalonians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1955), p. 71. Verse 16 forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always: but the wrath is come upon them to the uttermost.Thessalonica is the place where Jewish opposition finally revealed how obdurate, unscrupulous and obtrusive it could be. There was no reason whatever behind that wandering committee of self-appointed opponents going into every town where Paul preached and stirring up hatred and persecution against the church. Having failed in their persecutions both in Judea and upon the mission field, at Thessalonica they enlisted the Gentiles, their magistrates and leaders, and turned them against Paul and the gospel. This was the “sin against the Holy Spirit” Jesus had mentioned in Mark 3:29. God had mercifully forgiven Israel the murder of the prophets (sin against God), and the murder of Christ (sin against the Son); but as Jesus said, the sin against the Holy Spirit was final. Christ had already announced the hardening of Israel, but if they had accepted the gospel they might yet have been saved; but, in the continued opposition in Gentile lands, such as Thessalonica, Paul correctly read it. It could only mean that the destruction of the Holy City was not too far away. Jesus had faithfully promised: But the king was wroth; and he sent his armies, and destroyed those murderers, and burned their city (Matthew 22:7). Stated in the past tense, that is, the prophetic tense, this was a clear indication of what would happen if Israel persisted in their opposition to Christ and his gospel. Paul properly read the signs of the times as indicating the near-approach of that destruction. It is a gross mistake to make anything racial out of the sad words in this passage. Just as Israel had their “times,” marked by innumerable mercies from heaven, so it has been with the Gentiles; but our “times” too are also in all probability drawing to an end; and a fate even worse than that which destroyed Jerusalem looms threateningly in the not-too-distant future- unless, and God grant that there may be, a wholesale turning of the people of our day to the Lord Jesus Christ occurs. Verse 17 But we, brethren, being bereaved of you for a short season, in presence not in heart, endeavored the more exceedingly to see your face with great desire:This is one of the most precious passages in Paul’s writings. It has a sentiment Paul often expressed as in, “Though I be absent in the flesh, yet I am with you in the spirit” (Colossians 2:5). Verse 18 because we would fain have come unto you, I Paul once and again; and Satan hindered us.There seems to have been something particularly frustrating about Paul’s being checkmated in his intention to return to Thessalonica. Perhaps it was there that he finally saw, for the first time, that the opposition of Israel would never cease. Paul, who loved Israel more than he loved himself and could even have wished himself accursed for Israel’s sake, could not long contemplate the atrocious sins of the chosen people without going behind them for the cause of their sin. They had been blinded by Satan. Thus it is clear that Satan is a person, the world-ruler of the kingdom of evil, and although a being of great magnitude of powers, nevertheless a creature, who shall at last be overwhelmed by the judgment of God. They are poor students of the word of God who do not have proper regard for the power and malignity of their enemy, Satan. As to how Satan had hindered Paul, no specifics are possible, as the contradictory opinions of the learned effectively demonstrate. Verse 19 For what is our hope, or joy, or crown of glorying? Are not even ye, before our Lord Jesus at his coming? For ye are our glory and our joy.Our Lord Jesus at his coming … The word here rendered “coming” is the first New Testament usage of the important word [@parousia],[27] which has widely come to be a favorite for the Second Advent. Although the meaning is brazenly imported, at times, into this text, there is no indication here that Paul expected the Second Advent to happen in a few days. It is true enough that some of the Thessalonians mistakenly assumed that to be the case; but Paul wrote another letter to them for the specific purpose of correcting such false interpretations. ENDNOTE: [27] Raymond C. Kelcy, op. cit., p. 61.

“THE FIRST EPISTLE TO THE "

Chapter Two

IN THIS CHAPTER

1. To glean from Paul’s example how preachers should conduct themselves among brethren with whom they labor

2. To appreciate how the thought of seeing each other at the coming of Jesus should affect our attitude towards one another

SUMMARY Having reflected upon their reception of the gospel, Paul now reflects upon his own conduct while with them. He describes the manner of his preaching as one that was free of guile, deceit, flattery, and covetousness. Seeking not the glory of men, but of God, he spoke with boldness despite conflict, and was gentle among them as a nursing mother would be with her own children (1 Thessalonians 2:1-8). His manner of life was sacrificial, working hard not to be a burden to them, behaving devoutly, justly, and blamelessly while among them. As a father does his own children, he exhorted, comforted and charged them to walk in a way worthy of God who was calling them into His own kingdom and glory (1 Thessalonians 2:9-12).

Paul then begins to reflect upon the concern that he has for their condition. Thankful for their reception of his gospel as the word of God and not of men, he writes how they had imitated the churches in Judea in receiving the word among much persecution by their own countrymen (1 Thessalonians 2:13-16). Even though it has only been a short time since he has seen them, he has desired to come to them time and again, but Satan had hindered him. His longing to see them is due to his view of them as his hope, joy and crown of rejoicing in the presence of Jesus when He comes again (1 Thessalonians 2:17-20).

OUTLINE

I. HIS CONDUCT (1 Thessalonians 2:1-12)

A. THE MANNER OF HIS (1 Thessalonians 2:1-8)1. Not in vain, but with boldness in the midst of abuse (1 Thessalonians 2:1-2) 2. Not in deceit, impurity, or guile, but as pleasing God (1 Thessalonians 2:3-4) 3. Not with flattery, covetousness, nor seeking glory from men by making demands as apostles of Christ (1 Thessalonians 2:5-6) 4. As a nursing mother, with gentleness and affection he imparted not only the gospel but his own life as well (1 Thessalonians 2:7-8)

B. THE MANNER OF HIS LIFE (1 Thessalonians 2:9-12)1. Worked night and day, so as not to be burden while preaching the gospel (9) 2. Behaved in a devout, just, and blameless manner (1 Thessalonians 2:10) 3. As a father would his own children, he exhorted and comforted them, encouraging them to walk worthy of God who calls them into His kingdom (1 Thessalonians 2:11-12)

II. HIS CONCERN (1 Thessalonians 2:13-20)

A. FOR THEIR OF THE WORD (1 Thessalonians 2:13-16)1. They received his message as it was in truth, the word of God which works effectively in those who believe (1 Thessalonians 2:13) 2. They became imitators of the churches in Judea (1 Thessalonians 2:14-16) a. Suffering persecution from their own countrymen (1 Thessalonians 2:14 a) b. Just as those in Judea received from the Jews (1 Thessalonians 2:14 b)

1. Who killed the Lord Jesus and their own prophets (1 Thessalonians 2:15 a)
2. Who persecuted the apostles, forbidding them to speak to the Gentiles (1 Thessalonians 2:15-16 a)
3. Who are piling up their sins, and upon whom wrath has come (1 Thessalonians 2:17)

B. FOR THEIR WELFARE (1 Thessalonians 2:17-20)1. He is eager to see them again (1 Thessalonians 2:17) 2. He had wanted to come to them, but Satan hindered him (1 Thessalonians 2:18) 3. Because they are his hope, joy, and crown of rejoicing in the presence of the Lord Jesus Christ at His coming (1 Thessalonians 2:19-20)

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?

• Reflections regarding his conduct (1 Thessalonians 2:1-12)
• Reflections regarding his concern (1 Thessalonians 2:12-20)

2. What had Paul endured prior to coming to Thessalonica? What was his attitude when he arrived? (1 Thessalonians 2:2)

• Suffered spiteful treatment at Philippi (cf. Acts 16:16-40)
• Bold in his God to speak the gospel of God

3. What did NOT characterize his conduct while at Thessalonica? (1 Thessalonians 2:3-6)

• Deceit
• Uncleanness
• Guile
• Pleasing men
• Flattering words
• A cloak for covetousness
• Seeking glory from men

4. What figure does Paul use to describe his treatment of them? (1 Thessalonians 2:7)

• As a nursing mother cherishes her own children

5. What did Paul impart to them along with the gospel of God? (1 Thessalonians 2:8)

• His own life

6. What DID characterize his conduct while at Thessalonica? (1 Thessalonians 2:9-10)

• Laboring night and day so as not to be a burden
• Devout, just, and blameless

7. What figure does Paul use to described the manner in which he exhorted them? (1 Thessalonians 2:11)

• As father does his own children

8. How did Paul want them to walk? (1 Thessalonians 2:12)

• Worthy of God who calls them into His own kingdom and glory

9. How had the Thessalonians received the word of God which they heard from Paul? (1 Thessalonians 2:13)

• They welcomed it not as the word of men, but as the word of God

10. What is said about the Word of God and those who believe it? (1 Thessalonians 2:13)

• It effectively works in those who believe

11. Who had the Thessalonians imitated in the way they received the gospel? In what way? (1 Thessalonians 2:14)

• The churches of God in Judea
• Suffering from their own countrymen

12. What had the Jews done? (1 Thessalonians 2:14-16)

• Killed the Lord Jesus and their own prophets
• Persecuted the apostles, forbidding them to offer salvation to the Gentiles

13. Who had hindered Paul from coming back to Thessalonica? (1 Thessalonians 2:18)

• Satan

14. How did Paul view the Thessalonians? (1 Thessalonians 2:19-20)

• His hope, joy, and crown of rejoicing in the presence of the Lord Jesus Christ at His coming
• His glory and joy

Questions by E.M. Zerr On 1st Thessalonians 21. What is the entrance in first verse? 2. Why would he say it was not in vain? 3. Where had Paul been before coming here? 4. In what manner had he been treated there? 5. Did the Thessalonians have knowledge of this ? 6. Had it intimidated them? 7. Had it intimidated Paul in his work ? 8. Why the contention of verse two? 9. Describe the exhortation given at that.time. 10. How does Paul regard his holding of the Gospel ? 11. Does this hold true with others? 12. When so held whose property must it be considered 13. This would Tequire to please whom ? 14. What test does God make of us? 15. What class of words did Paul not use among them 16. Tell what would be a “ cloak of covetousness.” 17. Did he seek glory of men? 18. What advantage could he have abused to this end ? 19. Instead of dominance what attitude did he show? 20. What feeling prompted this attitude? 21. To what extent would he have served them? 22. What did he do to lighten their burden? 23. Was Paul a “ shorthour” worker? 24. For what document was ail this sacrifice ? 25. To what facts were they able to testify? 26. Who else knew these things? 27. While with them in what spirit did he exhort them 28. For whose worthiness should they walk? 29. Unto what had they been called? 30. In what light did they regard Paul’ s preaching? 31. Did this cause him to feel slighted ? 32. In whom will this word take effect? 33. What example of suffering had they imitated ? 34. Who had persecuted the brethren in Judea ? 35. Whom had they killed besides Christ? 36. How had they dealt with the apostles? 37. To whom were they displeasing? 38. With what men were they in accord? 39. Forbidding what? 40. How did the Jews regard the Gentiles? 41. What the results had Paul worked among them ? 42. In opposing this what was filled up ? 43. What is to come on them for this? 44. State Paul’ s desire for the Thessalonians. 45. For what reason was it not gratified? 46. Tell the motive in hindering it. 47. In what sense was Paul with them now? 48. What is Paul’ s crown of rejoicing? 49. Unto what event does this idea look ? 50. Would Paul’ s salvation depend on this ?

1 Thessalonians 2:1

1 Thessalonians 2:1. The coming of Paul and his companions to Thessalonica resulted in the conversion of some of its citizens, which proved that it was not in vain. 1 Thessalonians 2:2

1 Thessalonians 2:2

The shameful treatment mentioned is recorded in Acts 16:19-24, after which they came to Thessalonica. But the persecution did not keep them from continuing their good work of preaching the Gospel. Instead, it made them bold (“confi-dent”–Thayer) in speaking it to them. Contention means earnestness and anxiety, which describes the attitude of Paul on account of the opposition that had been waged against him. In other words, Paul regarded the issues as being a contest between truth and error, and he was determined to perform his part of the struggle with the same zeal that men showed when they entered the arena of the athletic games.

1 Thessalonians 2:3

1 Thessalonians 2:3. Paul could not have had any wrong motive when he was exhorting the Thessalonians, for his conduct under persecutions while at Philippi showed that he had nothing to gain by practicing deceit or guile which means trickery. His conduct and teaching also had nothing unclean either physically or spiritually as he labored among them.

1 Thessalonians 2:4

1 Thessalonians 2:4. Put in trust is rendered “be entrusted” by The Englishman’s Greek New Testament, which expresses the idea better. It denotes that even an apostle was to handle the word of God as a faithful agent, and not as if he were managing his own business. As long as he or any other disciple holds the law of the Lord in that light, he will not violate Revelation 22:18-19. That is why Paul says he was speaking not as pleasing men, but God. Trieth our hearts. The first word is defined to mean “to examine” or “scrutinize.” If Paul should handle the Gospel with a view to pleasing men, that motive would be seen by the Lord when He examined his heart (or mind).

1 Thessalonians 2:5

1 Thessalonians 2:5. Flattering words . . . . nor a choke of covetousness. Paul did not use flattery to hide a motive of covetousness, for he was not covetous, but was interested in their spiritual welfare and not their wealth.

1 Thessalonians 2:6

1 Thessalonians 2:6. Paul did not seek the praise of men when he was preaching the Gospel among them. This was true, whether he was with the Thessalonians or with others. When we might have been burdensome as the apostles of Christ. Paul could have used his authority as an apostle, but he did not burden them for his own advantage.

1 Thessalonians 2:7

1 Thessalonians 2:7. Instead of using the stern attitude of authority, Paul manifested that of an affectionate nurse toward the children under her care.

1 Thessalonians 2:8

1 Thessalonians 2:8. The word souls is from PSUCHE which has a wide range of meanings. Sometimes it refers to the inner man as distinguished from the body, and at others it means the part that makes one a living creature and not a dead one. It is used in the latter sense in our verse, and Paul means he and his companions would have been willing to die for the brethren at Thessalonica, had it been necessary for their welfare. He explains that the cause of it was their affectionate desire on behalf of these disciples, who had shown such courage after hearing the Gospel.

1 Thessalonians 2:9

1 Thessalonians 2:9. Labor and travail mean very much the same, and are used for the purpose of emphasis. When taken together, the idea is to show hard bodily toil, performed in connection with an intense concern for the comfort of the brethren. The apostle worked at his trade of tentmaking (Acts 18:1-3), in order to relieve the Thessalonian brethren from the burden of supporting him. Being inspired, he did not have to spend time in reading and meditating as did other preachers of the Gospel (1 Timothy 4:13-16).

1 Thessalonians 2:10

1 Thessalonians 2:10. It is certain that God knows everything that is going on, and the fact is mentioned in connection with the knowledge of the Thessalonians to signify the unity of interest between God and his people. Holily and justly both mean virtually the same thing, but the first has special reference to one’s responsibility to God, rind the second toward his fellowman. In being unblameable on both counts, Paul could claim to have a conscience “void of offence toward God and man” (Acts 24:16).

1 Thessalonians 2:11

1 Thessalonians 2:11. The tender attitude of Paul toward the Thessalonian brethren was due to his close association with them in the beginning of their service to Christ. There was so much opposition from the enemies that it bound the apostle and his converts with a nearness that was like that between a father and his children. That relationship of feeling caused him to exhort them toward their duty and to encourage them in their work for Christ.

1 Thessalonians 2:12

1 Thessalonians 2:12. To walk worthy of God means to walk or conduct themselves in a way befitting these belonging to God. This is especially true, since their call from Him was not into a work of a temporal nature, but was unto his kingdom and glory.

1 Thessalonians 2:13

1 Thessalonians 2:13. Paul was thankful for the respect shown the word of God that the Thessalonians manifested. Although it was delivered to them by the mouth of man, they regarded it as of divine authority. Effectually work-eth means to work with energy and power in those who believe it; it has no effect on those who disbelieve it.

1 Thessalonians 2:14

1 Thessalonians 2:14. Followers of the churches. Not that the churches were looked to for authority, but as good examples of right living in Christ Jesus. Judea was the place where the first churches were planted, amidst persecution, and the Thesslonians imitated them by enduring opposition brought by the Jews. (See Acts 17:5-9.)

1 Thessalonians 2:15

1 Thessalonians 2:15. The Jews did not directly kill Jesus, because they did not have that authority (John 18:31), but they caused it to be done, and for that reason they were charged with His death. Jesus and Stephen accused them of killing the prophets before them (Matthew 5:12 Matthew 23:27-36; Acts 7:52). Persecuted is rendered “chased us out” in the margin. That is correct, for the original word is defined by Thayer as follows: “To drive out, banish; to pursue; to persecute, oppress with calamities.” Paul was virtually chased out in Acts 16:39-40. Contrary to all men.

The Jews were forbidden to participate with the heathen in their false worship, but they were told not to oppress them (Exodus 23:9). These instructions were observed for many years, but in later times, especially after the Greek and Roman Empire took control of the world, the Jews became suspicious of the Gentiles in general, and became bitter in their treatment of all who would not submit to their religious bigotry.

1 Thessalonians 2:16

1 Thessalonians 2:16. The feeling of the Jews toward the Gentiles as described in the preceding verse, will help to explain why they forbade the apostle to speak to the Gentiles, to offer them salvation through the Gospel. An example of their jealousy against any favor shown to them is recorded in Acts 13:42-45. To fill up their sins alway. Such an attitude of the Jews toward their fellowmen was so evil that Paul used the phrase in italics, meaning that it rounded out or completed a very sinful character, which was destined to bring upon them the wrath of God to the uttermost. This was brought to pass when the nation was rejected and their temple destroyed by the Romans.

1 Thessalonians 2:17

1 Thessalonians 2:17. Being taken from you for a short time. In Acts 17:10 is the account of Paul’s departure from Thessa-lonica, and his pause at Berea. He was still present with them in heart (or mind), and he desired and planned to return to them in body soon.

1 Thessalonians 2:18

1 Thessalonians 2:18. Acts 17:13-14 tells how Satan hindered Paul’s return to Thessa-lonica. When the Jews persisted in their opposition to Paul’s work, by even pursuing him to Berea, it was regarded as the work of Satan that hindered him from his plan.

1 Thessalonians 2:19-20

1 Thessalonians 2:19-20. No man’s salvation depends on the faithfulness of his converts if he has done his duty in teaching them. However, there is an added joy in seeing them remain true, and this is the crown of rejoicing meant in this verse. They must be faithful until Christ comes again (or until death). This is the reward that is meant in 1 Corinthians 3:14-15; 2 John 1:8 and 3 John 1:4. While the reward will not be given to the converts until Christ comes, yet the hope that it will be done was possible for Paul to enjoy in this life, by observing the faithfulness of his brethren.