I Thessalonians 2 · The Lantern

For yourselves, brothers, know our coming to you, that it was not in vain:

But even after that we had suffered before, and were shamefully treated, as you know, at Philippi, we were bold in our God to speak to you the gospel of God amid much opposition.

For our exhortation was not of deceit, nor of uncleanness, nor in guile:

Challenge me to front the apostolic line of battle; look at his Epistles: they all keep guard in defence of modesty, of chastity, of sanctity; they all aim their missiles against the interests of luxury, and lasciviousness, and lust. What, in short, does he write to the Thessalonians withal?

That is, our teaching is not a deception. For deceivers do not subject themselves to dangers, but rather indulge in luxury; I, however, subjected myself to dangers. From this, therefore, it is clear that my teaching does not deceive, and that it is not for human affairs that I take dangers upon myself, but for divine and immutable ones.

For our exhortation that is concerning the first things we taught. was not in error just like the teachings of the Epicureans, which at that thrived, as we see in Acts 17:18.

But as we were approved by God to be entrusted with the gospel, even so we speak; not as pleasing men, but God, which tries our hearts.

Through prayer to God I have obtained the privilege of seeing your most worthy faces, and have even been granted more than I requested; for I hope as a prisoner in Christ Jesus to salute you, if indeed it be the will of God that I be thought worthy of attaining unto the end.

In all good works, be careful lest you be stirred by desire for human praise. You ought to be praised in your good works, but insofar as you do them, you ought not to expect human praises. The human tongue may praise you, but desire praise from God alone. And thus it may come about that while you do not seek human praise, God may be praised in your deeds.

so that the Gospel would be entrusted to us: As trustworthy servants. Gospel: That is, the preaching of the Gospel. so also did we speak: That is to proclaim accurately. Striving to please God, and not men.

For neither at any time used we flattering words, as you know, nor a pretext for greed; God is witness:

It therefore follows, that every one of those who undertake to promote the good of their neighbours, ought to consider whether he has betaken himself to teaching rashly and out of rivalry to any; if his communication of the word is out of vainglory; if the only reward he reaps is the salvation of those who hear, and if he speaks not in order to win favour: if so, he who speaks…

Since he had praised them before this, so that the praise would not become suspicious, he says: I never flattered you (which is characteristic of deceivers), and I am not flattering you now. And not out of passion for money did we preach. That I did not flatter you, you yourselves are witnesses, but that I was not covetous—God is witness; for this is unknown to you.

as you know that is, by hearing and seeing.

Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ.

Then it is right to notice, with respect to the appellation of infant (νήπιον), that it is not predicated of the silly: and νήπιος is νεήπιος (since he that is tender-hearted is called ἤπιος), as being one that has newly become gentle and meek in conduct.

He did not say: we endured dishonor, or: we did not enjoy honor, lest this seem to them a reproach, but: we did not seek honors, although preaching truly did require this. For if we deem the ambassadors of kings worthy of great honor, then all the more should we honor the ambassadors of God.

Then he rules out the other possibility when he says, nor did we seek glory from men, whether from you or from others, by reason of our teaching; although we might have been pampered, accepted favors and even been a burden to the Thessalonians, for they owed him attention and support. Thus Paul says, though we might have made demands as apostles of Christ.

But we were gentle among you, even as a nurse cherishes her children:

Then it is right to notice, with respect to the appellation of infant, that the infant is not predicated of the silly: for the silly man is called foolish: and infant is one that has newly become gentle and meek in Conduct.

Do we not see how, even in dumb and irrational animals, where the love is not spiritual but carnal and natural, with great affection the mother yields herself to her young ones when they will have the milk which is their right: and however impetuously the suckling rushes at the teats, yet that is better for the mother than that it should not suck nor exact that which of love is…

Then when Paul says, but we were gentle [as children] among you, he makes two points: first, that he is not desirous of human glory; secondly, that he does not wish to appear avaricious (2:9). In handling the first point Paul does two things. First, he gives evidence of his humility; secondly, he shows his concern by a simile (2:7).

So being affectionately desirous of you, we were willing to have imparted to you, not the gospel of God only, but also our own souls, because you were dear to us.

For you remember, brothers, our labor and toil: for laboring night and day, because we would not be a burden to any of you, we preached to you the gospel of God.

The teacher ought to do nothing with a feeling of being burdened, that tends to the salvation of his disciples. For if the blessed Jacob was buffeted night and day in keeping his flocks, much more ought he, to whom the care of souls is entrusted, to endure all toils, though the work be laborious and mean, looking only to one thing, the salvation of his disciples, and the glory…

Perhaps someone says: Who can always be thinking of God and eternal bliss, since all men must be concerned for food, clothing and the management of their household?

Then when Paul says: for you remember our labor and toil, brethren, he proceeds in accordance with what he had said above, that is: we never used a cloak for greed, for we have asked nothing of you, but an effort, for you remember our labor and toil. And some do indeed labor, but out of comfort seeking; but we do not labor in that manner, but rather with honest hard work.

You are witnesses, and God also, how holy and righteous and blamelessly we behaved ourselves among you that believe:

On this account he frequently addresses them as witnesses. For "ye are witnesses," he says, "and God also"; God was worthy to be believed, but this other was that which most fully assured them. For that indeed was uncertain to those who were ignorant of it; but this was without doubt to all. For do not enquire whether it was Paul who said these things.

God is a trustworthy witness, but since people do not know whether God testifies to this, he also calls as witnesses those to whom the word is addressed. Fulfilling all that is required, for this is the meaning of "holy," in place of the expression: with the fear of God. That is, not extorting money from anyone – demanding exactions of money.

Then when Paul says: you are witnesses, he remarks on the orthodoxy of his discourse. First, he speaks about the sanctifying influence it may have on a person's life; secondly, he shows how full of concern his teaching was (2:11). So Paul remarks: you are witnesses how holy, that is, how innocently, we conducted ourselves: "Be holy, for I am holy" (Lev.

As you know how we exhorted and comforted and charged every one of you, as a father does his children,

"As ye know how we exhorted and comforted each one of you, as a father doth his own children." Above having spoken of his behavior here he speaks of his love, which was more than what belonged to his rule over them. And what is said marks his freedom from pride.

Again he calls them witnesses – a sign that he speaks without any arrogance.

Like a father, "For I became your father in Christ Jesus through the gospel" (1 Cor. 4:15); we exhorted each one of you. A similar example is found in Philemon (1:8): "Though I am bold enough in Christ to command you to do what is required, yet for love's sake I prefer to appeal to you." And encouraged you, through soft spoken words: "To comfort all who mourn; to grant consolat…

That you would walk worthy of God, who has called you to his kingdom and glory.

For it is our duty so to walk in the Lord's discipline as is "worthy," not according to the filthy concupiscences of the flesh.

It is remarkable how he left no one without consolation, but said to each one what was needed! They "exhorted" them to endure all things courageously. Therefore, he says, I did not seek glory. Above, the apostle likened himself to a nurse; now he likens himself to a father, showing his love, his authority, and his simplicity.

And what were you told? To lead a life worthy of God, that is, that your conduct should be such that it might reflect favorably on the ministers of Christ. "To lead a life worthy of the Lord, fully pleasing to him" (Col. 1:10). Who calls you into his own kingdom and glory, as is evident also in "Honor wisdom, that you may reign for ever" (Wis. 6:21).

For this cause we also thank God without ceasing, because, when you received the word of God which you heard from us, you received it not as the word of men, but as it is in truth, the word of God, which is at work also in you that believe.

"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 cannot be said, he says, that we indeed do all things unblamably, but you on the other hand have done things unworthy of our…

Here the apostle praises the Thessalonians as well. It cannot be said, he says, that we alone act blamelessly in all things, while you showed something inconsistent with what I instructed you; for you listened to us not with the disposition with which one listens to men, but attended to us as though God Himself were instructing you.

In what has gone before the Apostle disclosed the character of his coming to them; here he indicates the character of their conversion. In treating this Paul makes two points. First, he shows that they have been perfectly converted as a result of their steadfast faith; secondly, he shows how courageously they persevered amidst tribulations (2:14).

For you, brothers, became imitators of the churches of God which in Judea are in Christ Jesus: for you also have suffered like things of your own countrymen, even as they have of the Jews:

"But Jesus said unto them, A prophet is not without honor, save in his own country." We must inquire whether the expression has the same force when applied universally to every prophet (as if all prophets are dishonored in their own country). Or, it may be the case that because the expression "a prophet" is in the singular, these things were said only about one.

So that no one would understand by the churches in Judea the Jewish synagogues, he therefore added: "in Christ Jesus," to show more clearly that what is spoken of is the churches of believers. A great consolation! For if the Jews, zealots of the ancestral law, having once believed, endured so much, then how much more ought you?

Then when he says, for you, brethren, became imitators of the churches of God in Christ Jesus which are in Judea, he shows how courageously they persevered in the midst of tribulations; and in treating this he makes two points. First, he speaks of their trials, in which they stood firm; secondly, of the remedy he proposes to apply (2:17).

Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all people:

Even in brief works there is much pungency? The Jews had slain their prophets. I may ask, What has this to do with the apostle of the rival god, one so amiable withal, who could hardly be said to condemn even the failings of his own people; and who, moreover, has himself some hand in making away with the same prophets whom he is destroying?

And what is surprising in that they mistreated their own countrymen, when they even killed the Lord? See what a consolation it is to be a partaker with Christ in sufferings! Therefore Paul also always points this out in trials. But someone will say that they did not recognize the Lord. So what? Did they not recognize their own prophets, whose books they carry everywhere?

Then when Paul observes, who killed both the Lord Jesus, he rebukes the Jews who started the persecution. First, he recalls their sin, and then the reason for the sin (2:16). In regard to the first point Paul does three things: first, he treats their sin in relation to God's ministers; secondly, with reference to God Himself; and thirdly as relating to the entire human race.

Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins always: for the wrath has come upon them completely.

But we, brothers, having been torn away from you for a short time, in person, not in heart, made every effort to see your face with great desire.

"But we, being taken from you for a short time in presence, not in heart, endeavored the more abundantly to see your face with great desire." He has not said "separated," but what was much more. He had spoken above of flattery, showing that he did not flatter, that he did not seek glory. He speaks here concerning love.

Here the apostle speaks of love. Above he said: "as a father his children" (v. 11) and: "as a nurse" (v. 7), and here "being separated" (in the Slavonic text – "having been orphaned"), which is characteristic of children seeking their parents. This is so that we might understand from this how strongly he loved them.

Then when Paul says, but since we were bereft of you, brethren, for a short time, he shows the remedy that he proposed to apply for them, namely, that he will personally go to them. In regard to this he makes three points: first, he discusses his proposed visit; secondly he treats the obstacle to his visit (2:18); thirdly, he gives the reason why he wanted to go (2:19).

Therefore we would have come to you, even I Paul, once and again; but Satan hindered us.

"Wherefore we would fain have come unto you, I Paul once and again, and Satan hindered us." Which is the part of love; yet here he mentions no other necessity but "that we might see you." What sayest thou? does Satan hinder? Yes, truly, for this was not the work of God. For in the Epistle to the Romans, he says this, that God hindered him (from Rom. xv.

What are you saying? Satan hindered? Exactly so; for this was not a work of God. In the Epistle to the Romans he says that God hindered (Rom. 1:13, 15:22); and Luke says that the Spirit hindered them (Acts 16:6); and in the Epistle to the Corinthians he says that this was the work of the Spirit (see 2 Cor. 1:15, 22).

When Paul says we, he intends a plural meaning, because he writes in the name of three persons, that is, in his own name, and that of Silvanus, and of Timothy.

For what is our hope, or joy, or crown of boasting? Are not even you in the presence of our Lord Jesus Christ at his coming?

For you are our glory and joy.

I Thessalonians2