1 Thessalonians · Chapter 2

V. 1. What was proposed, 1 Thessalonians 1:5,6, is now more largely treated of: concerning Paul and his fellowlabourers, 1 Thessalonians 2:1 1 Thessalonians

Verse 1. Our entrance in unto you] His first coming to preach the Gospel was particularly owned of the Lord, many of them having been converted under his ministry. This consideration gave him a right to deliver all the following exhortations.

Verses 1, 2. Yourselves, brethren, know, &c. — What was proposed chap. 1:5, 6, is now more largely treated of; concerning Paul and his fellow-labourers, verses 1-12: concerning the Thessalonians, verses 13-16. Our entrance in unto you — With what demonstration of a divine agency it was attended; that it was not in vain — Or without success, as Dr. Heylin reads; but was attended with most important consequences and effects, which will be everlasting. The original expression, however, ou kenh gegonen, is rendered by Dr. Waterland, was not vain; and by Dr. Macknight, was not false, or destitute of truth, judging the apostle’s meaning to be, “that his entrance among the Thessalonians was not the entrance of a deceiver, who, with a view to draw money from his hearers, or to acquire power, or to live in pleasure among them, told them stories which he himself knew to be false. To this interpretation, the reason assigned in the following verse agrees: his sufferings for the gospel being the strongest proof that he himself believed it; whereas, of his not having preached in vain to the Thessalonians his sufferings were no proof. Besides, if the apostle had meant to say that his entrance was not in vain, the expression would have been eiv kenon, as in Philippians 2:16; 1 Thessalonians 3:5.” But after we had suffered — In several places; and were shamefully entreated at Philippi — Being there stripped and scourged by the common beadle, and thrust into prison, where our feet were made fast in the stocks. Scourging with rods was a punishment so ignominious, that the Portian law, among the Romans, forbade it to be inflicted on any Roman citizen. We were bold — Notwithstanding; in our God — Trusting in his assistance; to speak unto you the gospel — Though we are forced to do it with much contention — Meeting with much opposition, or in the midst of inward and outward conflicts of all kinds.

Verse. 1-3. Ye know our entrance into Thessalonica — our exhortation was not of deceit, or error to lead astray the simple, nor of uncleanness, nor in guile, as is the character of the judaizing teachers who sought to destroy us. The apostle’s language here is similar to that in 2 Corinthians 4:1, 2, and the case was similar. In both those great cities the jews were strong, and the proselytes numerous. He had therefore to contend with demons transformed into angels of light, whom he calls pleasers of men, and covetous.

1. For—Reverting back to the entering in of 1 Thessalonians 1:9, of which this section 1-12 is a real unfolding. Yourselves—No empty boast of his own is this description, but a statement which their memories attest. Entrance—When he came, wounded and forlorn, from the jail and stripes of Philippi into the synagogue of Thessalonica to preach the come Messiah to the Jews, the devout Greeks, and the eminent ladies, not a few, there. In vain—Rather, empty, or inconsequential in its intrinsic character. It was an entrance of a momentous nature.

2:1-12; concerning the Thessalonians, 1 Thessalonians 2:13-16. V. 2. We had suffered-In several places.

We are bold-Notwithstanding.

With much contention-Notwithstanding both inward and outward conflicts of all kinds.

Verse 2. Shamefully entreated-at Philippi] There Paul and Silas had been beaten with many stripes, shut up in the inner prison, and their feet made fast in the stocks. See Acts 16:23, &c.; and the notes there. With much contention.] The words en pollw agwni not only signify, with intense labour and earnestness, but may here mean, exposed to the greatest danger; at the peril of our lives. The Greek phrase quoted by Rosenmuller is to the point, agwn profasin ouk anamenei, in danger we must not delay-activity and despatch are then indispensably necessary.

Verses 1, 2. Yourselves, brethren, know, &c. — What was proposed chap. 1:5, 6, is now more largely treated of; concerning Paul and his fellow-labourers, verses 1-12: concerning the Thessalonians, verses 13-16. Our entrance in unto you — With what demonstration of a divine agency it was attended; that it was not in vain — Or without success, as Dr. Heylin reads; but was attended with most important consequences and effects, which will be everlasting. The original expression, however, ou kenh gegonen, is rendered by Dr. Waterland, was not vain; and by Dr. Macknight, was not false, or destitute of truth, judging the apostle’s meaning to be, “that his entrance among the Thessalonians was not the entrance of a deceiver, who, with a view to draw money from his hearers, or to acquire power, or to live in pleasure among them, told them stories which he himself knew to be false. To this interpretation, the reason assigned in the following verse agrees: his sufferings for the gospel being the strongest proof that he himself believed it; whereas, of his not having preached in vain to the Thessalonians his sufferings were no proof. Besides, if the apostle had meant to say that his entrance was not in vain, the expression would have been eiv kenon, as in Philippians 2:16; 1 Thessalonians 3:5.” But after we had suffered — In several places; and were shamefully entreated at Philippi — Being there stripped and scourged by the common beadle, and thrust into prison, where our feet were made fast in the stocks. Scourging with rods was a punishment so ignominious, that the Portian law, among the Romans, forbade it to be inflicted on any Roman citizen. We were bold — Notwithstanding; in our God — Trusting in his assistance; to speak unto you the gospel — Though we are forced to do it with much contention — Meeting with much opposition, or in the midst of inward and outward conflicts of all kinds.

Verse. 1-3. Ye know our entrance into Thessalonica — our exhortation was not of deceit, or error to lead astray the simple, nor of uncleanness, nor in guile, as is the character of the judaizing teachers who sought to destroy us. The apostle’s language here is similar to that in 2 Corinthians 4:1, 2, and the case was similar. In both those great cities the jews were strong, and the proselytes numerous. He had therefore to contend with demons transformed into angels of light, whom he calls pleasers of men, and covetous.

2. But… bold—In spite of our wounds and dishonours, brought from Philippi, we displayed a courage worthy of our cause. Our God—Not a mere Jupiter, sitting on Olympus, but the Infinite, filling the universe. Contention—As of an athlete in severe combat. Alluding, no doubt, to his battles for Christianity with pagans, but more especially with (Acts 17:5) hostile Jews and their mobocrats.

V. 3. For our exhortation-That is, our preaching. A part is put for the whole.

Is not, at any time, of deceit-We preach not a lie, but the truth of God. Nor of uncleanness-With any unholy or selfish view. This expression is not always appropriated to lust, although it is sometimes emphatically applied thereto.

Nor in guile-But with great plainness of speech.

Verse 3. Our exhortation] The word paraklhsiv has a very extensive meaning; it signifies not only exhortation and teaching in general, but also encouragement, consolation, and the like. When the apostles exhorted or admonished men, it was that they should turn from evil to good, from misery to happiness, from Satan to God, and from hell to heaven. Their exhortations having this object, every word was consolatory; and as the truth which they delivered was unquestionable, therefore their ministry was a subject of the highest encouragement and joy.

Not of deceit] We did not endeavour to allure you with false pretences; we did not deceive you, nor were we deceived ourselves.

Nor of uncleanness] Such as the teachings of the Gentile philosophers were; their supreme gods were celebrated for their adulteries, fornications, uncleannesses, thefts, barbarities, and profligacies of the most odious kind. Our Gospel was pure; came from the pure and holy God; was accompanied with the influences of the Holy Spirit, and produced purity both in the hearts and lives of all that received it.

Nor in guile] We had no false pretences, and were influenced by no sinister motives.

Verses 3-6. For our exhortation — That is, our preaching, a part being put for the whole; was not of deceit — With a design to seduce or corrupt any one by false doctrine; or, we preach not a lie, but the truth of God; nor of uncleanness — Tending to encourage men in their impure course of life; nor in guile — To procure esteem or any worldly advantage to ourselves, under pretence of aiming at the glory of God. In this verse, and in those that follow to verse 12, “the apostle delineates his own character, and the character of his assistants as teachers, on purpose to make the Thessalonians sensible that they had nothing in common with impostors, who are always found to use the mean, vicious practices, which the Christian teachers in this passage disclaimed.” But as we were allowed — Dedokimasmeqa, were approved, of God; to be intrusted with the gospel — That most invaluable treasure; even so we speak — That is, preach; not as pleasing men — After the manner of impostors, accommodating our doctrine to their tastes and prejudices; but God, who trieth our hearts — It is our constant endeavour to secure his approbation. And what stronger proof can be given of our not preaching with guile? Neither used we flattering words — To insinuate ourselves into your affections: this ye know; nor a cloak of covetousness — A pretence of piety to promote the schemes of covetousness; of this God is witness. Macknight reads, with a cloak over covetousness; justly observing, that covetousness is never used as a cloak to cover any thing, but needs a cover to conceal itself. The apostle calls men to witness an open fact; God, the secret intentions of the heart: in a point of a mixed nature, (verse 10,) he appeals both to God and man. Flattery and covetousness were vices to which the teachers of philosophy, in ancient times, were remarkably addicted. And they are vices which, more or less, enter into the character of all impostors, who, as the apostle observes, (Romans 16:18,) by good words and fair speeches deceive the hearts of the simple. Nor — Instead of seeking to acquire power or riches by preaching; of men sought we glory — That is, popularity, honour, and applause; neither of you, nor yet of others — Among whom we laboured and conversed. Nay, we did not seek so much as the respect of a suitable maintenance; when we might have been burdensome — That is, might have claimed support; as the apostles of Christ — Who had authorized us to take from our hearers what was necessary for our subsistence, but we maintained ourselves by the labour of our own hands. He refers to the right they had of being maintained at the charge of those to whom they ministered. See 1 Corinthians 9:6-14; 1 Timothy 5:18. But he was acting now on the same maxims at Corinth, (from whence he wrote this epistle,) by which he had governed himself at Thessalonica. See Acts 18:3.

Verse. 1-3. Ye know our entrance into Thessalonica — our exhortation was not of deceit, or error to lead astray the simple, nor of uncleanness, nor in guile, as is the character of the judaizing teachers who sought to destroy us. The apostle’s language here is similar to that in 2 Corinthians 4:1, 2, and the case was similar. In both those great cities the jews were strong, and the proselytes numerous. He had therefore to contend with demons transformed into angels of light, whom he calls pleasers of men, and covetous.

3. How pure, as yourselves remember, was our exhortation; that is, the cheer and consolation of our blessed gospel, or glad announcement. Of— Or rather, from deceit, as our motive. Our preaching flowed forth from some pagan myth, or some Eastern mysticism, or some modern religions fabrication. Of—From uncleanness; from the sexual rites and abominations which are part of the very religion of heathens. In—Attended with. Guile—Crafty purpose to deceive, and make gain by you. He was thus, as they knew, pure from fable, lust, and guile.

Verse 4. But as we were allowed of God] kaqwv dedokimasmeqa. As we were accounted worthy to be put in trust-as God put confidence in us, and sent us on his most especial message to mankind, even so we speak, keeping the dignity of our high calling continually in view; and, acting as in the sight of God, we speak not to please or flatter men, though our doctrine is the most consolatory that can be conceived, but to please that God who searcheth the heart, and before whom all our motives are constantly without a veil.

Verses 3-6. For our exhortation — That is, our preaching, a part being put for the whole; was not of deceit — With a design to seduce or corrupt any one by false doctrine; or, we preach not a lie, but the truth of God; nor of uncleanness — Tending to encourage men in their impure course of life; nor in guile — To procure esteem or any worldly advantage to ourselves, under pretence of aiming at the glory of God. In this verse, and in those that follow to verse 12, “the apostle delineates his own character, and the character of his assistants as teachers, on purpose to make the Thessalonians sensible that they had nothing in common with impostors, who are always found to use the mean, vicious practices, which the Christian teachers in this passage disclaimed.” But as we were allowed — Dedokimasmeqa, were approved, of God; to be intrusted with the gospel — That most invaluable treasure; even so we speak — That is, preach; not as pleasing men — After the manner of impostors, accommodating our doctrine to their tastes and prejudices; but God, who trieth our hearts — It is our constant endeavour to secure his approbation. And what stronger proof can be given of our not preaching with guile? Neither used we flattering words — To insinuate ourselves into your affections: this ye know; nor a cloak of covetousness — A pretence of piety to promote the schemes of covetousness; of this God is witness. Macknight reads, with a cloak over covetousness; justly observing, that covetousness is never used as a cloak to cover any thing, but needs a cover to conceal itself. The apostle calls men to witness an open fact; God, the secret intentions of the heart: in a point of a mixed nature, (verse 10,) he appeals both to God and man. Flattery and covetousness were vices to which the teachers of philosophy, in ancient times, were remarkably addicted. And they are vices which, more or less, enter into the character of all impostors, who, as the apostle observes, (Romans 16:18,) by good words and fair speeches deceive the hearts of the simple. Nor — Instead of seeking to acquire power or riches by preaching; of men sought we glory — That is, popularity, honour, and applause; neither of you, nor yet of others — Among whom we laboured and conversed. Nay, we did not seek so much as the respect of a suitable maintenance; when we might have been burdensome — That is, might have claimed support; as the apostles of Christ — Who had authorized us to take from our hearers what was necessary for our subsistence, but we maintained ourselves by the labour of our own hands. He refers to the right they had of being maintained at the charge of those to whom they ministered. See 1 Corinthians 9:6-14; 1 Timothy 5:18. But he was acting now on the same maxims at Corinth, (from whence he wrote this epistle,) by which he had governed himself at Thessalonica. See Acts 18:3.

Ver. 4-6. We were allowed of God to be put in trust with the gospel, and made the stewards of celestial riches. He often notices the distinguishing grace of God which counted him faithful, and put him into the ministry. Let all true ministers often revolve the same thought, that they may shun the sins of judaizing teachers, and speak as in the sight of God. — We sought not glory of men when we might have been, en barei einai, chargeable, or as the Syriac, honourable, as the ambassadors of Christ.

4. God… gospel—His announcement was traceable to no mythology, but to God himself. And as in trust from the absolutely pure, we were pure above all mere human purity.

V. 5. Flattering words-This ye know.

Nor a cloak of covetousness-Of this God is witness. He calls men to witness an open fact; God, the secret intentions of the heart. In a point of a mixed nature, 1 Thessalonians 2:10, he appeals both to God and man.

Verse 5. Flattering words] Though we proclaimed the Gospel or glad tidings, yet we showed that without holiness none should see the Lord. Ye know] That while we preached the whole Gospel we never gave any countenance to sin.

For a cloak of covetousness] We did not seek temporal emolument; nor did we preach the Gospel for a cloak to our covetousness: God is witness that we did not; we sought you, not yours. Hear this, ye that preach the Gospel! Can ye call God to witness that in preaching it ye have no end in view by your ministry but his glory in the salvation of souls? Or do ye enter into the priesthood for a morsel of bread, or for what is ominously and impiously called a living, a benefice? In better days your place and office were called a cure of souls; what care have you for the souls of them by whose labours you are in general more than sufficiently supported? Is it your study, your earnest labour, to bring sinners to God; to preach among your heathen parishioners the unsearchable riches of Christ? But I should speak to the thousands who have no parishes, but who have their chapels, their congregations, pew and seat rents, &c., &c. Is it for the sake of these that ye have entered or continue in the Gospel ministry? Is God witness that, in all these things, ye have no cloak of covetousness? Happy is the man who can say so, whether he has the provision which the law of the land allows him, or whether he lives on the free-will offerings of the people.

The faithful labourer is worthy of his hire; for the ox that treads out the corn should not be muzzled; and they that preach the Gospel should live, not riot, by the Gospel. But wo to that man who enters into the labour for the sake of the hire! he knows not Christ; and how can he preach him?

Verses 3-6. For our exhortation — That is, our preaching, a part being put for the whole; was not of deceit — With a design to seduce or corrupt any one by false doctrine; or, we preach not a lie, but the truth of God; nor of uncleanness — Tending to encourage men in their impure course of life; nor in guile — To procure esteem or any worldly advantage to ourselves, under pretence of aiming at the glory of God. In this verse, and in those that follow to verse 12, “the apostle delineates his own character, and the character of his assistants as teachers, on purpose to make the Thessalonians sensible that they had nothing in common with impostors, who are always found to use the mean, vicious practices, which the Christian teachers in this passage disclaimed.” But as we were allowed — Dedokimasmeqa, were approved, of God; to be intrusted with the gospel — That most invaluable treasure; even so we speak — That is, preach; not as pleasing men — After the manner of impostors, accommodating our doctrine to their tastes and prejudices; but God, who trieth our hearts — It is our constant endeavour to secure his approbation. And what stronger proof can be given of our not preaching with guile? Neither used we flattering words — To insinuate ourselves into your affections: this ye know; nor a cloak of covetousness — A pretence of piety to promote the schemes of covetousness; of this God is witness. Macknight reads, with a cloak over covetousness; justly observing, that covetousness is never used as a cloak to cover any thing, but needs a cover to conceal itself. The apostle calls men to witness an open fact; God, the secret intentions of the heart: in a point of a mixed nature, (verse 10,) he appeals both to God and man. Flattery and covetousness were vices to which the teachers of philosophy, in ancient times, were remarkably addicted. And they are vices which, more or less, enter into the character of all impostors, who, as the apostle observes, (Romans 16:18,) by good words and fair speeches deceive the hearts of the simple. Nor — Instead of seeking to acquire power or riches by preaching; of men sought we glory — That is, popularity, honour, and applause; neither of you, nor yet of others — Among whom we laboured and conversed. Nay, we did not seek so much as the respect of a suitable maintenance; when we might have been burdensome — That is, might have claimed support; as the apostles of Christ — Who had authorized us to take from our hearers what was necessary for our subsistence, but we maintained ourselves by the labour of our own hands. He refers to the right they had of being maintained at the charge of those to whom they ministered. See 1 Corinthians 9:6-14; 1 Timothy 5:18. But he was acting now on the same maxims at Corinth, (from whence he wrote this epistle,) by which he had governed himself at Thessalonica. See Acts 18:3.

Ver. 4-6. We were allowed of God to be put in trust with the gospel, and made the stewards of celestial riches. He often notices the distinguishing grace of God which counted him faithful, and put him into the ministry. Let all true ministers often revolve the same thought, that they may shun the sins of judaizing teachers, and speak as in the sight of God. — We sought not glory of men when we might have been, en barei einai, chargeable, or as the Syriac, honourable, as the ambassadors of Christ.

5. Flattering words—This solemn responsibility to God alone is attested by our words. Cloak, or pretext, covering a real covetousness, or purpose to make money by you. God is witness—And the sincerity of this appeal to God you know as well as we.

V. 6. Nor from others-Who would have honoured us more, if we had been burdensome-That is, taken state upon ourselves.

Verse 6. Nor of men sought we glory] As we preached not for worldly gain, so we preached not for popular applause; we had what we sought for-the approbation of God, and the testimony of a good conscience. When we might have been burdensome] They had a right to their maintenance while they devoted themselves wholly to the work of the Gospel for the sake of the people’s souls. Others understand the words en barei einai, to be honourable; we sought no glory of you nor of others, though we were honourable as the apostles of Christ. dbk cabod, in Hebrew, to which the Greek barov answers, signifies not only weight but glory; and in both these senses the apostle uses it, 2 Corinthians 4:17.

Verses 3-6. For our exhortation — That is, our preaching, a part being put for the whole; was not of deceit — With a design to seduce or corrupt any one by false doctrine; or, we preach not a lie, but the truth of God; nor of uncleanness — Tending to encourage men in their impure course of life; nor in guile — To procure esteem or any worldly advantage to ourselves, under pretence of aiming at the glory of God. In this verse, and in those that follow to verse 12, “the apostle delineates his own character, and the character of his assistants as teachers, on purpose to make the Thessalonians sensible that they had nothing in common with impostors, who are always found to use the mean, vicious practices, which the Christian teachers in this passage disclaimed.” But as we were allowed — Dedokimasmeqa, were approved, of God; to be intrusted with the gospel — That most invaluable treasure; even so we speak — That is, preach; not as pleasing men — After the manner of impostors, accommodating our doctrine to their tastes and prejudices; but God, who trieth our hearts — It is our constant endeavour to secure his approbation. And what stronger proof can be given of our not preaching with guile? Neither used we flattering words — To insinuate ourselves into your affections: this ye know; nor a cloak of covetousness — A pretence of piety to promote the schemes of covetousness; of this God is witness. Macknight reads, with a cloak over covetousness; justly observing, that covetousness is never used as a cloak to cover any thing, but needs a cover to conceal itself. The apostle calls men to witness an open fact; God, the secret intentions of the heart: in a point of a mixed nature, (verse 10,) he appeals both to God and man. Flattery and covetousness were vices to which the teachers of philosophy, in ancient times, were remarkably addicted. And they are vices which, more or less, enter into the character of all impostors, who, as the apostle observes, (Romans 16:18,) by good words and fair speeches deceive the hearts of the simple. Nor — Instead of seeking to acquire power or riches by preaching; of men sought we glory — That is, popularity, honour, and applause; neither of you, nor yet of others — Among whom we laboured and conversed. Nay, we did not seek so much as the respect of a suitable maintenance; when we might have been burdensome — That is, might have claimed support; as the apostles of Christ — Who had authorized us to take from our hearers what was necessary for our subsistence, but we maintained ourselves by the labour of our own hands. He refers to the right they had of being maintained at the charge of those to whom they ministered. See 1 Corinthians 9:6-14; 1 Timothy 5:18. But he was acting now on the same maxims at Corinth, (from whence he wrote this epistle,) by which he had governed himself at Thessalonica. See Acts 18:3.

Ver. 4-6. We were allowed of God to be put in trust with the gospel, and made the stewards of celestial riches. He often notices the distinguishing grace of God which counted him faithful, and put him into the ministry. Let all true ministers often revolve the same thought, that they may shun the sins of judaizing teachers, and speak as in the sight of God. — We sought not glory of men when we might have been, en barei einai, chargeable, or as the Syriac, honourable, as the ambassadors of Christ.

6. Might have been burdensome—Says Renan, in his “Life of Paul:” “Ten times he returns with pride to the detail, apparently childish, that he cost nothing to any one; that he has not eaten any one’s bread gratis; that he works night and day, like an artisan, although he might have done like other apostles, and lived from the altar.” But these ten repetitions were not to the same audience. They were statements of the same rule applied to various cases, the importance of which to his mission Paul knew better than Renan.

V. 7. But we were gentle-Mild, tender.

In the midst of you-Like a hen surrounded with her young. Even as a nurse cherisheth her own children-The offspring of her own womb.

Verse 7. But we were gentle among you] Far from assuming the authority which we had, we acted towards you as a tender nurse or parent does to a delicate child. We fed, counselled, cherished, and bore with you; we taught you to walk, preserved you from stumbling, and led you in a right path.

Instead of hpioi, gentle, many MSS., and several versions and fathers, have nhpioi, young children. But this never can be considered the original reading, the scope of the place being totally opposed to it. It is the Thessalonians whom the apostle considers as young children, and himself and fellow labourers as the nurse; he could with no propriety say that he was among them as a little child, while himself professed to be their nurse.

Verses 7, 8. But we were gentle — Mild, tender; among — En mesw umwn, in the midst of, you — Like a hen surrounded with her young; even as a nurse — A mother who suckles her own offspring, as the word trofov here signifies; cherisheth her children — The offspring of her own womb, warming them in her bosom, and feeding them with her milk. So being affectionately desirous of you — Outwv imeiromenoi umwn, being tenderly affectionate toward you; or loving you tenderly; a beautiful poetical expression, as Blackwall observes, signifying the most passionate desire: we were willing to have imparted not the gospel only, but our own souls — Or lives, rather. Chandler observes, that “the apostle here considers the Thessalonians as in the infancy of their conversion; himself as the tender mother who nursed them; the gospel as the milk with which he fed them; and his very soul, or life, as what he was willing to part with for their preservation. Could the fondest mother carry her affection for her helpless infant further?” He adds, “Nothing can exceed the elegance, the strength, and the moving affection of this description! A man must have no bowels, who does not find them moved by so fine, so lively, and warm a scene.”

Ver. 7. But we were gentle among you; epioi, mites, meek, full of parental affection, even as a nurse or mother, who nourishes her children. So likewise ought we to love the souls gathered under our ministry, and committed to our care. Paul fed the Corinthians with milk, till they could bear stronger food.

7. A nurse—An image of tenderness, superior knowledge, and care. “Paul,” says Renan, “was an admirable missionary.… Never was the problem of human education grasped in a livelier and more intimate manner. Do not imagine that his ascendency was won by flattery, by gentleness.(?) No; Paul was churlish, ugly, at times passionate.… He commands; he blames severely: he speaks of himself with assurance, and proposes himself as a model without hesitation.” (But see our notes on Acts 20:17-38.) “But what loftiness! What purity! What disinterestedness!” The word nurse means nourisher, one who suckles, and includes the mother here, as indicated by the word her own children. It means a being who imparts physiological life from her own interior life. And this thought is intensely carried out in the following verse.

V. 8. To impart our own souls-To lay down our lives for your sake.

Verse 8. Being affectionately desirous of you] We had such intense love for you that we were not only willing and forward to preach the unsearchable riches of Christ to you, but also to give our own lives for your sake, because ye were dear, dioti agaphtoi hmin, because ye were beloved by us. The words used here by the apostle are expressive of the strongest affection and attachment.

Verses 7, 8. But we were gentle — Mild, tender; among — En mesw umwn, in the midst of, you — Like a hen surrounded with her young; even as a nurse — A mother who suckles her own offspring, as the word trofov here signifies; cherisheth her children — The offspring of her own womb, warming them in her bosom, and feeding them with her milk. So being affectionately desirous of you — Outwv imeiromenoi umwn, being tenderly affectionate toward you; or loving you tenderly; a beautiful poetical expression, as Blackwall observes, signifying the most passionate desire: we were willing to have imparted not the gospel only, but our own souls — Or lives, rather. Chandler observes, that “the apostle here considers the Thessalonians as in the infancy of their conversion; himself as the tender mother who nursed them; the gospel as the milk with which he fed them; and his very soul, or life, as what he was willing to part with for their preservation. Could the fondest mother carry her affection for her helpless infant further?” He adds, “Nothing can exceed the elegance, the strength, and the moving affection of this description! A man must have no bowels, who does not find them moved by so fine, so lively, and warm a scene.”

8. Desirous of you—Eager to get, not yours, but you. Not the gospel only—As the mother imparts her milk. Our own souls—As in the milk the mother imparts her own life to her infant, sometimes at the expense of life.

Verse 9. Ye remember-our labour and travail] From this it appears that St. Paul spent much more time at Thessalonica than is generally supposed; for the expressions in this verse denote a long continuance of a constantly exercised ministry, interrupted only by manual labour for their own support; labouring night and day, because we would not be chargeable to you. 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.

Verses 9-12. Ye remember, brethren, our labour — In the ministerial work; and travail — Mocqon, toil, in our secular employment; for labouring night and day, &c. — It seems they often took from the rest of the night the hours which during the day they had spent in the exercise of their ministry: because we would not be chargeable — But might be able to maintain ourselves. The apostle often appealed to this proof of his disinterestedness. Indeed, in preaching the gospel, he had no view but to promote the glory of God, and the salvation of mankind. Ye are witnesses — For our conduct was well known to you; and God also — Who observes our most secret actions, desires, and designs; how holily — Toward God, and in the things respecting his worship and service; and justly — With regard to men; and unblameably — In respect of ourselves; we behaved ourselves among you that believe — Who were the constant observers of our behaviour. As ye know how — With what earnestness, and diligence, and importunity; we exhorted, comforted, and charged every one of you — As far as God gave us access to you. By exhorting, we are moved to do a thing willingly; by comforting, to do it joyfully; by charging, to do it carefully. As a father doth his children — The apostle (verse 7) compared the gentleness with which he behaved toward the Thessalonian believers to the tenderness of a nursing mother toward her sucking children. Here he compares the affection and earnestness with which he recommended holiness to them, to the affection and earnestness of a pious father, who exhorts his own children. That ye would walk worthy of God — Conduct yourselves in such a manner as becomes those who know God, and profess to believe in, love, and serve him, and in a manner suitable to the relation in which it is your happiness to stand to him; who hath called you — By his gospel and his grace; unto his kingdom here, and glory hereafter.

Ver. 9. Labouring day and night, because we would not be chargeable to any of you. The manual labour of Paul and of Barnabas, was an exempt case. The fishermen could not make tents. To this instance of holy emulation and triumph over the jews, and the false apostles, the apostle often appeals. He knew that the first charge of those men would be, that Paul preached for gain. He therefore, at first, having no churches to support him, covered his ministry with garments of purity, and disinterested love. But his manual labours were local and occasional only, for he made frequent excursions to distant places. See more on Acts 20:33, 34. 2 Corinthians 12:13.

9. Ye remember—Paul is solicitous still to ground his statements in their consciousness. All this picture is daguerreotyped on the tablets of their memory, and he does but retrace it. Labour and travail—Two Greek words similarly coupled in 2 Corinthians 11:27, (translated “weariness and painfulness,”) and 2 Thessalonians 3:8; the latter word last, climactically as the stronger term. Wordsworth derives the former, in Greek, from a word signifying to hew, and the latter from two words signifying to carry the logs. If this be a true etymology the words form a proverbial phrase, hewing and lugging, borrowed from the dialect of the primitive fellers of forests. Very applicable, for Paul is here an aboriginal feller of moral forests. Night and day—By night, that he might preach and visit by day; but also by day, that he might make sure of his three sabbath days of synagogue service, Acts 17:2. His labouring was probably at his trade of tent-making, on which see note, Acts 18:3. From Philippians 4:15, 16, it appears that Paul did have Philippian aid in his travelling expenses, and also support at Thessalonica. He was aided by the Macedonians at Corinth. Paul was a large taxer of the full formed and powerful Churches; but mainly on other objects than himself. Night and day—It is a striking proof how deeply the Genesis history was enshrined in the Hebrew mind of all ages, that night was always imaged as predecessor of day. And this is philosophical, for darkness, as a mere absence, must exist until light, as the positive entity, comes into being. But, though philosophical, it is not the popularly natural impression; for the obvious daily thought is, that night is the closing appendix to the day, and each new morning is the fresh beginning. Hence, though the Greek cosmogony, borrowing from the primitive, held chaos and night to precede day, yet that order was lost in popular phrase, which was day and night; as is the case, in spite of biblical history, with us of modern Christian Europe and America.

Wordsworth suggestively notes the varied New Testament usage. St. Paul always puts night before day, 1 Thessalonians 3:10; 1 Timothy 5:5; 2 Timothy 1:3. St. Luke, puts day first, Acts 9:24; except where he gives, in Paul’s two speeches, the reverse order, Acts 20:31, and (by the true reading) 26:7. This is a wonderful occult proof, first, that Luke was a Gentile; and, second, that his record is a true verbal report of St. Paul’s language. Luke 2:37 is probably in a Hebrew document. In 18:7, he probably gives his own order.

St. John gives, in the Apocalypse, the phrase day and night five times, Revelation 4:8; 7:15; 12:10; 14:11, (day nor night,) 20:10. This has an important bearing on the question whether John means the Hebrew hours in John 19:14.

V. 10. Holily-In the things of God.

Justly-With regard to men.

Unblamable-In respect of ourselves.

Among you that believe-Who were the constant observers of our behaviour.

Verse 10. Ye are witnesses, and God also, how holily] i.e., in reference to GOD; how justly in reference to men; and unblamably in reference to our spirit and conduct, as ministers of Christ, we behaved ourselves among you. What a consciousness of his own integrity must St. Paul have had to use the expressions that are here! No hypocrite, and none who did the work of the Lord carelessly, could make such an appeal both to God and man.

Verses 9-12. Ye remember, brethren, our labour — In the ministerial work; and travail — Mocqon, toil, in our secular employment; for labouring night and day, &c. — It seems they often took from the rest of the night the hours which during the day they had spent in the exercise of their ministry: because we would not be chargeable — But might be able to maintain ourselves. The apostle often appealed to this proof of his disinterestedness. Indeed, in preaching the gospel, he had no view but to promote the glory of God, and the salvation of mankind. Ye are witnesses — For our conduct was well known to you; and God also — Who observes our most secret actions, desires, and designs; how holily — Toward God, and in the things respecting his worship and service; and justly — With regard to men; and unblameably — In respect of ourselves; we behaved ourselves among you that believe — Who were the constant observers of our behaviour. As ye know how — With what earnestness, and diligence, and importunity; we exhorted, comforted, and charged every one of you — As far as God gave us access to you. By exhorting, we are moved to do a thing willingly; by comforting, to do it joyfully; by charging, to do it carefully. As a father doth his children — The apostle (verse 7) compared the gentleness with which he behaved toward the Thessalonian believers to the tenderness of a nursing mother toward her sucking children. Here he compares the affection and earnestness with which he recommended holiness to them, to the affection and earnestness of a pious father, who exhorts his own children. That ye would walk worthy of God — Conduct yourselves in such a manner as becomes those who know God, and profess to believe in, love, and serve him, and in a manner suitable to the relation in which it is your happiness to stand to him; who hath called you — By his gospel and his grace; unto his kingdom here, and glory hereafter.

10. Holily—As in God’s presence. Justly—With strict integrity toward men. Unblamably—Avoiding evil constructions by others. You that believe—And who had opportunity to judge us most truly.

V. 11. By exhorting, we are moved to do a thing willingly; by comforting, to do it joyfully; by charging, to do it carefully.

Verse 11. How we exhorted] What pastoral care is marked here! They exhorted-were continually teaching and instructing, the objects of their charge; this was their general work.

And comforted] They found many under trials and temptations, and those they encouraged.

And charged] marturoumenoi. Continued witness to the people that all the threatenings and promises of God were true; that he required faith, love, and obedience; that he could not behold sin with allowance; that Jesus died to save them from their sins; and that, without holiness, none should see God. And all these things they did, not in a general way only, but they spoke to every man; none was left unnoticed, unadmonished, uncomforted. The spirit in which they performed all these branches of the pastoral care was that which was most likely to insure success; as a father treats his children, so they treated every member of the Church.

Verses 9-12. Ye remember, brethren, our labour — In the ministerial work; and travail — Mocqon, toil, in our secular employment; for labouring night and day, &c. — It seems they often took from the rest of the night the hours which during the day they had spent in the exercise of their ministry: because we would not be chargeable — But might be able to maintain ourselves. The apostle often appealed to this proof of his disinterestedness. Indeed, in preaching the gospel, he had no view but to promote the glory of God, and the salvation of mankind. Ye are witnesses — For our conduct was well known to you; and God also — Who observes our most secret actions, desires, and designs; how holily — Toward God, and in the things respecting his worship and service; and justly — With regard to men; and unblameably — In respect of ourselves; we behaved ourselves among you that believe — Who were the constant observers of our behaviour. As ye know how — With what earnestness, and diligence, and importunity; we exhorted, comforted, and charged every one of you — As far as God gave us access to you. By exhorting, we are moved to do a thing willingly; by comforting, to do it joyfully; by charging, to do it carefully. As a father doth his children — The apostle (verse 7) compared the gentleness with which he behaved toward the Thessalonian believers to the tenderness of a nursing mother toward her sucking children. Here he compares the affection and earnestness with which he recommended holiness to them, to the affection and earnestness of a pious father, who exhorts his own children. That ye would walk worthy of God — Conduct yourselves in such a manner as becomes those who know God, and profess to believe in, love, and serve him, and in a manner suitable to the relation in which it is your happiness to stand to him; who hath called you — By his gospel and his grace; unto his kingdom here, and glory hereafter.

11. Exhorted—By presenting earnest motives; comforted, in view of persecutions and trials, by presenting heavenly consolations; charged, or adjured, as in the presence of an all-seeing God, our witness and judge.

V. 12. To his kingdom here, and glory hereafter.

Verse 12. That ye would walk worthy of God] That they should, in every respect, act up to their high calling, that it would not be a reproach to the God of holiness to acknowledge them as his sons and daughters. See Clarke’s notes on “Ephesians 4:1”; “Philippians 1:27”; and “Colossians 1:10”.

His Kingdom and glory.] His Church here, for that is the kingdom of God among men; and his glory hereafter, for that is the state to which the dispensations of grace in his Church lead. The words, how ever, may be a hendiadys, and signify his glorious kingdom.

Verses 9-12. Ye remember, brethren, our labour — In the ministerial work; and travail — Mocqon, toil, in our secular employment; for labouring night and day, &c. — It seems they often took from the rest of the night the hours which during the day they had spent in the exercise of their ministry: because we would not be chargeable — But might be able to maintain ourselves. The apostle often appealed to this proof of his disinterestedness. Indeed, in preaching the gospel, he had no view but to promote the glory of God, and the salvation of mankind. Ye are witnesses — For our conduct was well known to you; and God also — Who observes our most secret actions, desires, and designs; how holily — Toward God, and in the things respecting his worship and service; and justly — With regard to men; and unblameably — In respect of ourselves; we behaved ourselves among you that believe — Who were the constant observers of our behaviour. As ye know how — With what earnestness, and diligence, and importunity; we exhorted, comforted, and charged every one of you — As far as God gave us access to you. By exhorting, we are moved to do a thing willingly; by comforting, to do it joyfully; by charging, to do it carefully. As a father doth his children — The apostle (verse 7) compared the gentleness with which he behaved toward the Thessalonian believers to the tenderness of a nursing mother toward her sucking children. Here he compares the affection and earnestness with which he recommended holiness to them, to the affection and earnestness of a pious father, who exhorts his own children. That ye would walk worthy of God — Conduct yourselves in such a manner as becomes those who know God, and profess to believe in, love, and serve him, and in a manner suitable to the relation in which it is your happiness to stand to him; who hath called you — By his gospel and his grace; unto his kingdom here, and glory hereafter.

12. Called you—In consequence of your faith in Christ. Kingdom—After the judgment-day. And glory—The resplendence that eternally fills that kingdom.

So closes St. Paul’s description of his entrance, labouring, and gospel in Thessalonica, for which Thessalonica is his witness. How they received he will now be their witness.

3. Thessalonica’s reception and faithful retention of St. Paul’s gospel, 13-16.

As the last paragraph, vv. 1-12, is an expansion of 1 Thessalonians 1:5, which gives the powerful preaching of the gospel as proof of the divine election (ver. 4) of the Thessalonians, so this paragraph (vv. 13-16) is an expansion of 1 Thessalonians 1:6, giving their acceptance of the gospel as the complete proof of their divine election. For such election implies a true offer of the gospel and a true acceptance.

Verse 13. Ye received the word of God] Ye received the doctrine of God, not as any thing fabricated by man, but as coming immediately from God himself, we being only his messengers to declare what he had previously revealed to us. And ye have had the fullest proof that ye have not believed in vain; for that doctrine, under the power and influence of the Holy Ghost, has worked most powerfully in you, filling you with light, life, and holiness.

Verses 13-16. For this cause — Or, on this account also; thank we God without ceasing — See on 1 Thessalonians 1:2; that is, we not only thank him that we have been enabled to conduct ourselves, and to discharge our duty, in the manner above described, but that, when ye received the word of God which ye heard, &c. — Greek, logon akohv tou Qeou, literally, the word of hearing of God; the word which God hath appointed to be heard through our preaching. Accordingly, the same expression, logon akohv, (Hebrews 4:2,) is rendered by our translators, the word preached. But Dr. Chandler thinks the clause should be rendered, the word of report concerning God; supposing it to be an allusion to Isaiah 53:1, Who hath. believed, th akoh hmwn, our report? Ye received it not as the word of men — As a mere human invention, or a doctrine framed by the wisdom of men; but as it is in truth, the word of God himself — Of which there is this further proof, that it worketh effectually in you that believe — Producing such a change in your hearts and lives as abundantly attests its divine original. Wherever the gospel is thus received — where there is a full conviction that it is nothing less than a message from Jehovah himself, a Being of infallible truth, unspotted holiness, unerring wisdom, and overflowing goodness — it is no wonder that it should produce the effect here ascribed to it. For ye, brethren, became followers of the churches in Judea — Imitators of their courage and constancy in suffering for the truth, as being influenced by the same Spirit which animated and supported them, though you had not been eye-witnesses of their example: for ye suffered like things of your own countrymen — Ye have been calumniated, imprisoned, and spoiled of your goods; even as they suffered from the Jews — Their countrymen. The same fruit, the same afflictions, and the same experience, at all times, and in all places, are an excellent criterion of evangelical truth. Who both killed the Lord Jesus — Their own Messiah; and — Before him; their own prophets — Who foretold his appearance; and whom God, in many distant ages of their commonwealth, raised up unto them. The expression, their own prophets, is emphatical; and denotes that the Jews acknowledged the prophets whom they killed to be prophets really sent of God. So remarkable were the Jews for persecuting the prophets, that Stephen challenged the council to show so much as one whom their fathers had not persecuted, Acts 7:52. And have persecuted us — Apostles and preachers of the gospel; and they please not God — Though they pretend to be so well acquainted with him and his will, and boast so much of their interest in him; nay, they are not concerned to please him, notwithstanding their fair professions; and are contrary to all men — Are common enemies of all mankind; full of contempt and malignity against all other nations, and behaving toward them in the most perverse and unfriendly manner. The hatred which the Jews bore to all the heathen, without exception, was taken notice of by Tacitus and Juvenal, and even by Josephus. It was directly contrary to the law of Moses, which, in the strongest terms, recommended humanity to strangers; but arose probably from their not understanding rightly the intention of the precepts of their law, which were given to prevent them from having familiar intercourse with idolaters, lest they should be induced to imitate them in their practices. Forbidding us — The apostles and messengers of God; to speak to the Gentiles — That is, to preach the gospel to them, as we are expressly commanded of God to do; that they might be saved — In which respect especially they show themselves to be the enemies of mankind, opposing their present and everlasting salvation; to fill up, &c. — So that, instead of pleasing God, they fill up the measure of their sins always — As they have ever done: but the wrath — The vengeance of God; is come upon them — Is about to overtake them unawares, while they are seeking to destroy others. Or, God has begun to punish them, and will speedily complete their destruction. The word efqase, here rendered is come, being in the past time, properly signifies hath come. But, as Macknight observes, the past time is here put for the present, or rather for the future, as is plain from this, that the wrath of God had not yet fallen on the Jewish nation in the full sense here expressed. The apostle only speaks of their punishment as at hand, being taught either by Christ’s prediction, or by a peculiar revelation made to himself. The original expression, eiv telov, rendered here to the uttermost, was understood, by the ancient commentators, as signifying that the wrath of God was coming upon the Jews, not for a few years, but for a long duration, even for many generations: which has accordingly come to pass. To render the expression as our translators have done, to the uttermost, is certainly not quite proper. For, though the calamities brought on the Jews by the Romans were very great, they did not utterly destroy them. According to God’s promise, that he never would make a full end of the Jews, a remnant of them was left; and in the posterity of that remnant, now multiplied to a great number, the promises concerning the conversion and restoration of Israel will be fulfilled. It may not be improper to observe here, that in the dreadful calamities brought on the Jewish nation for killing their Messiah, and opposing his gospel, we have an example and proof of the manner in which all obstinate opposition to the gospel will end.

13. Thank we God—From whom the power of accepting comes. Received—By the ear. Received—Different Greek word from the former received, signifying acceptance by will. Word of God—It was preached as gospel of God, and was correspondently accepted as word of God. Effectually—But not resistlessly, worketh. Yet conviction is often resistless, though conversion be free and voluntary. And if powerful conversion be ever resistless, perseverance is not. St. Paul declares that their acceptance was by divine inworking spirit and grace, just as the preaching was in our God. There was a double correspondent divine work in the offer and in the acceptance, which in neither case excluded the freedom of man, but in both cases called for thanks to God, 1 Thessalonians 1:2, and 2:13.

V. 14. Ye suffered the same things-The same fruit, the same afflictions, and the same experience, at all times, and in all places, are an excellent criterion of evangelical truth.

As they from the Jews-Their countrymen.

Verse 14. Ye-became followers of the Churches of God] There is not a word here of the Church of Rome being the model after which the other Churches were to be formed; it had no such pre-eminence: this honour belonged to the Churches of Judea; it was according to them, not the Church at Rome, that the Asiatic Churches were modelled. The purest of all the apostolic Churches was that of the Thessalonians, and this was formed after the Christian Churches in Judea.

Had any pre-eminence or authority belonged to the Church of Rome, the apostle would have proposed this as a model to all those which he formed either in Judea, Asia Minor, Greece, or Italy.

Ye also have suffered-of your own countrymen] It is worthy of remark that, in almost every case, the Jews were the leaders of all persecutions against the apostles and the infant Church. And what they could not do themselves, they instigated others to do; and, by gathering together lewd fellows of the baser sort from among the Gentiles, they made frequent uproars, and especially at Thessalonica, where the opposition to the Gospel was very high, and the persecution of the Christians very hot.

Verses 13-16. For this cause — Or, on this account also; thank we God without ceasing — See on 1 Thessalonians 1:2; that is, we not only thank him that we have been enabled to conduct ourselves, and to discharge our duty, in the manner above described, but that, when ye received the word of God which ye heard, &c. — Greek, logon akohv tou Qeou, literally, the word of hearing of God; the word which God hath appointed to be heard through our preaching. Accordingly, the same expression, logon akohv, (Hebrews 4:2,) is rendered by our translators, the word preached. But Dr. Chandler thinks the clause should be rendered, the word of report concerning God; supposing it to be an allusion to Isaiah 53:1, Who hath. believed, th akoh hmwn, our report? Ye received it not as the word of men — As a mere human invention, or a doctrine framed by the wisdom of men; but as it is in truth, the word of God himself — Of which there is this further proof, that it worketh effectually in you that believe — Producing such a change in your hearts and lives as abundantly attests its divine original. Wherever the gospel is thus received — where there is a full conviction that it is nothing less than a message from Jehovah himself, a Being of infallible truth, unspotted holiness, unerring wisdom, and overflowing goodness — it is no wonder that it should produce the effect here ascribed to it. For ye, brethren, became followers of the churches in Judea — Imitators of their courage and constancy in suffering for the truth, as being influenced by the same Spirit which animated and supported them, though you had not been eye-witnesses of their example: for ye suffered like things of your own countrymen — Ye have been calumniated, imprisoned, and spoiled of your goods; even as they suffered from the Jews — Their countrymen. The same fruit, the same afflictions, and the same experience, at all times, and in all places, are an excellent criterion of evangelical truth. Who both killed the Lord Jesus — Their own Messiah; and — Before him; their own prophets — Who foretold his appearance; and whom God, in many distant ages of their commonwealth, raised up unto them. The expression, their own prophets, is emphatical; and denotes that the Jews acknowledged the prophets whom they killed to be prophets really sent of God. So remarkable were the Jews for persecuting the prophets, that Stephen challenged the council to show so much as one whom their fathers had not persecuted, Acts 7:52. And have persecuted us — Apostles and preachers of the gospel; and they please not God — Though they pretend to be so well acquainted with him and his will, and boast so much of their interest in him; nay, they are not concerned to please him, notwithstanding their fair professions; and are contrary to all men — Are common enemies of all mankind; full of contempt and malignity against all other nations, and behaving toward them in the most perverse and unfriendly manner. The hatred which the Jews bore to all the heathen, without exception, was taken notice of by Tacitus and Juvenal, and even by Josephus. It was directly contrary to the law of Moses, which, in the strongest terms, recommended humanity to strangers; but arose probably from their not understanding rightly the intention of the precepts of their law, which were given to prevent them from having familiar intercourse with idolaters, lest they should be induced to imitate them in their practices. Forbidding us — The apostles and messengers of God; to speak to the Gentiles — That is, to preach the gospel to them, as we are expressly commanded of God to do; that they might be saved — In which respect especially they show themselves to be the enemies of mankind, opposing their present and everlasting salvation; to fill up, &c. — So that, instead of pleasing God, they fill up the measure of their sins always — As they have ever done: but the wrath — The vengeance of God; is come upon them — Is about to overtake them unawares, while they are seeking to destroy others. Or, God has begun to punish them, and will speedily complete their destruction. The word efqase, here rendered is come, being in the past time, properly signifies hath come. But, as Macknight observes, the past time is here put for the present, or rather for the future, as is plain from this, that the wrath of God had not yet fallen on the Jewish nation in the full sense here expressed. The apostle only speaks of their punishment as at hand, being taught either by Christ’s prediction, or by a peculiar revelation made to himself. The original expression, eiv telov, rendered here to the uttermost, was understood, by the ancient commentators, as signifying that the wrath of God was coming upon the Jews, not for a few years, but for a long duration, even for many generations: which has accordingly come to pass. To render the expression as our translators have done, to the uttermost, is certainly not quite proper. For, though the calamities brought on the Jews by the Romans were very great, they did not utterly destroy them. According to God’s promise, that he never would make a full end of the Jews, a remnant of them was left; and in the posterity of that remnant, now multiplied to a great number, the promises concerning the conversion and restoration of Israel will be fulfilled. It may not be improper to observe here, that in the dreadful calamities brought on the Jewish nation for killing their Messiah, and opposing his gospel, we have an example and proof of the manner in which all obstinate opposition to the gospel will end.

Ver. 14. The churches of God in Judea, which are in Christ Jesus. This reference denotes that the general assembly and church of the firstborn, which was in Jerusalem, and in Judea, was regarded in all the primitive ages as the mother and model of all the rest. They were the firstfruits of the apostolic ministry, adorned with grace and truth, and with all the higher endowments of the Holy Ghost. This church had seen the Lord, and knew the truth, and was to others what paradise once was to this desolated earth. From her the gospel law shone out to illuminate the world, from her we receive the model of every active and suffering virtue, from her we receive chiefly the more private rules and advices for the regulation of our conduct, and the discharge of relative duties; rules repeatedly referred to in Paul’s epistles, as existing in all the churches. Such also is the proverb, Keep your rules, and your rules will keep you.

14. Churches… in Judea—Paul’s memory now runs from his European experience back to his Palestinean experience. The conversion of his Thessalonians, and their perseverance against persecution, reminds him of the earlier conversion of Churches in Judea, and the terrible contest they suffered from their Jewish kindred. And he now ranks his young Church here on the same footing with those suffering saints of the early day, whose work had already become historical. These young converts were true followers, imitators of the true primitive models. Have suffered—Your sufferings for Christ are the true badge of your identity with the earlier sufferers. Own countrymen—Kindred Gentiles. They… of the Jews— Gentiles were persecuted by Gentiles, as Jews by Jews. Generally, the earliest persecutions were by Jews. More slowly did the Romans pass edicts against Christianity.

V. 15. Us-Apostles and preachers of the gospel.

They please not God-Nor are they even careful to please him, notwithstanding their fair professions.

And are contrary to all men-Are common enemies of mankind; not only by their continual seditions and insurrections, and by their utter contempt of all other nations; but in particular, by their endeavouring to hinder their hearing or receiving the gospel.

Verses 15. & 16. Who hath killed the Lord Jesus, &c.] What a finished but just character is this of the Jews! 1. They slew the Lord Jesus, through the most unprincipled and fell malice. 2. They killed their own prophets; there was no time in which the seed of the serpent did not hate and oppose spiritual things, they slew even their own prophets who declared to them the will of God. 3. They persecuted the apostles; showing the same spirit of enmity to the Gospel which they had shown to the law. 4. They did not please God, nor seek to please him; though they pretended that their opposition to the Gospel was through their zeal for God’s glory, they were hypocrites of the worst kind. 5. They were contrary to all men; they hated the whole human race, and judged and wished them to perdition. 6. They forbade the apostles to preach to the Gentiles, lest they should be saved; this was an inveteracy of malice completely superhuman; they persecuted the body to death, and the soul to damnation! They were afraid that the Gentiles should get their souls saved if the Gospel was preached to them!

7. They filled up their sins always; they had no mere purposes or outlines of iniquity, all were filled up; every evil purpose was followed, as far as possible, with a wicked act! Is it any wonder, therefore, that wrath should come upon them to the uttermost? It is to be reckoned among the highest mercies of God that the whole nation was not pursued by the Divine justice to utter and final extinction.

Verses 13-16. For this cause — Or, on this account also; thank we God without ceasing — See on 1 Thessalonians 1:2; that is, we not only thank him that we have been enabled to conduct ourselves, and to discharge our duty, in the manner above described, but that, when ye received the word of God which ye heard, &c. — Greek, logon akohv tou Qeou, literally, the word of hearing of God; the word which God hath appointed to be heard through our preaching. Accordingly, the same expression, logon akohv, (Hebrews 4:2,) is rendered by our translators, the word preached. But Dr. Chandler thinks the clause should be rendered, the word of report concerning God; supposing it to be an allusion to Isaiah 53:1, Who hath. believed, th akoh hmwn, our report? Ye received it not as the word of men — As a mere human invention, or a doctrine framed by the wisdom of men; but as it is in truth, the word of God himself — Of which there is this further proof, that it worketh effectually in you that believe — Producing such a change in your hearts and lives as abundantly attests its divine original. Wherever the gospel is thus received — where there is a full conviction that it is nothing less than a message from Jehovah himself, a Being of infallible truth, unspotted holiness, unerring wisdom, and overflowing goodness — it is no wonder that it should produce the effect here ascribed to it. For ye, brethren, became followers of the churches in Judea — Imitators of their courage and constancy in suffering for the truth, as being influenced by the same Spirit which animated and supported them, though you had not been eye-witnesses of their example: for ye suffered like things of your own countrymen — Ye have been calumniated, imprisoned, and spoiled of your goods; even as they suffered from the Jews — Their countrymen. The same fruit, the same afflictions, and the same experience, at all times, and in all places, are an excellent criterion of evangelical truth. Who both killed the Lord Jesus — Their own Messiah; and — Before him; their own prophets — Who foretold his appearance; and whom God, in many distant ages of their commonwealth, raised up unto them. The expression, their own prophets, is emphatical; and denotes that the Jews acknowledged the prophets whom they killed to be prophets really sent of God. So remarkable were the Jews for persecuting the prophets, that Stephen challenged the council to show so much as one whom their fathers had not persecuted, Acts 7:52. And have persecuted us — Apostles and preachers of the gospel; and they please not God — Though they pretend to be so well acquainted with him and his will, and boast so much of their interest in him; nay, they are not concerned to please him, notwithstanding their fair professions; and are contrary to all men — Are common enemies of all mankind; full of contempt and malignity against all other nations, and behaving toward them in the most perverse and unfriendly manner. The hatred which the Jews bore to all the heathen, without exception, was taken notice of by Tacitus and Juvenal, and even by Josephus. It was directly contrary to the law of Moses, which, in the strongest terms, recommended humanity to strangers; but arose probably from their not understanding rightly the intention of the precepts of their law, which were given to prevent them from having familiar intercourse with idolaters, lest they should be induced to imitate them in their practices. Forbidding us — The apostles and messengers of God; to speak to the Gentiles — That is, to preach the gospel to them, as we are expressly commanded of God to do; that they might be saved — In which respect especially they show themselves to be the enemies of mankind, opposing their present and everlasting salvation; to fill up, &c. — So that, instead of pleasing God, they fill up the measure of their sins always — As they have ever done: but the wrath — The vengeance of God; is come upon them — Is about to overtake them unawares, while they are seeking to destroy others. Or, God has begun to punish them, and will speedily complete their destruction. The word efqase, here rendered is come, being in the past time, properly signifies hath come. But, as Macknight observes, the past time is here put for the present, or rather for the future, as is plain from this, that the wrath of God had not yet fallen on the Jewish nation in the full sense here expressed. The apostle only speaks of their punishment as at hand, being taught either by Christ’s prediction, or by a peculiar revelation made to himself. The original expression, eiv telov, rendered here to the uttermost, was understood, by the ancient commentators, as signifying that the wrath of God was coming upon the Jews, not for a few years, but for a long duration, even for many generations: which has accordingly come to pass. To render the expression as our translators have done, to the uttermost, is certainly not quite proper. For, though the calamities brought on the Jews by the Romans were very great, they did not utterly destroy them. According to God’s promise, that he never would make a full end of the Jews, a remnant of them was left; and in the posterity of that remnant, now multiplied to a great number, the promises concerning the conversion and restoration of Israel will be fulfilled. It may not be improper to observe here, that in the dreadful calamities brought on the Jewish nation for killing their Messiah, and opposing his gospel, we have an example and proof of the manner in which all obstinate opposition to the gospel will end.

15. Who—After having mentioned Jews, Paul’s mind runs up the line of Hebrew history and traces the persecutions which the good and holy have received at Hebrew hands. They killed Jesus, their own prophets, and finally Paul includes us in the line of virtual martyrs. And so even his Thessalonians are also in the sacred line of holy sufferers. Thence his thought runs down the line of Jewish sin. Please not God—Though hereditary monotheists, worshipping with a divinely appointed ritual in the Holy Land, and resorted to by devout pagans, they nevertheless please not God, because they receive not his Messiah. Contrary to all men—Almost repeating the words of Tacitus, the Roman historian, adversus omnes alios hostile odium, “a hatred against all others.” The exclusiveness of their monotheism alone would not justify, though it probably occasioned, this charge. But to that the Jews added a fanatical contempt of others instead of a benevolence. It was this fanaticism that not only prevented their accepting Christ, but inspired them to persecute Paul for presenting Christ to either Jews or Gentiles.

V. 16. To fill up-The measure of their sins always, as they have ever done. But the vengeance of God is come upon them-Hath overtaken them unawares, whilst they were seeking to destroy others, and will speedily complete their destruction.

Verses 15. & 16. Who hath killed the Lord Jesus, &c.] What a finished but just character is this of the Jews! 1. They slew the Lord Jesus, through the most unprincipled and fell malice. 2. They killed their own prophets; there was no time in which the seed of the serpent did not hate and oppose spiritual things, they slew even their own prophets who declared to them the will of God. 3. They persecuted the apostles; showing the same spirit of enmity to the Gospel which they had shown to the law. 4. They did not please God, nor seek to please him; though they pretended that their opposition to the Gospel was through their zeal for God’s glory, they were hypocrites of the worst kind. 5. They were contrary to all men; they hated the whole human race, and judged and wished them to perdition. 6. They forbade the apostles to preach to the Gentiles, lest they should be saved; this was an inveteracy of malice completely superhuman; they persecuted the body to death, and the soul to damnation! They were afraid that the Gentiles should get their souls saved if the Gospel was preached to them!

7. They filled up their sins always; they had no mere purposes or outlines of iniquity, all were filled up; every evil purpose was followed, as far as possible, with a wicked act! Is it any wonder, therefore, that wrath should come upon them to the uttermost? It is to be reckoned among the highest mercies of God that the whole nation was not pursued by the Divine justice to utter and final extinction.

Verses 13-16. For this cause — Or, on this account also; thank we God without ceasing — See on 1 Thessalonians 1:2; that is, we not only thank him that we have been enabled to conduct ourselves, and to discharge our duty, in the manner above described, but that, when ye received the word of God which ye heard, &c. — Greek, logon akohv tou Qeou, literally, the word of hearing of God; the word which God hath appointed to be heard through our preaching. Accordingly, the same expression, logon akohv, (Hebrews 4:2,) is rendered by our translators, the word preached. But Dr. Chandler thinks the clause should be rendered, the word of report concerning God; supposing it to be an allusion to Isaiah 53:1, Who hath. believed, th akoh hmwn, our report? Ye received it not as the word of men — As a mere human invention, or a doctrine framed by the wisdom of men; but as it is in truth, the word of God himself — Of which there is this further proof, that it worketh effectually in you that believe — Producing such a change in your hearts and lives as abundantly attests its divine original. Wherever the gospel is thus received — where there is a full conviction that it is nothing less than a message from Jehovah himself, a Being of infallible truth, unspotted holiness, unerring wisdom, and overflowing goodness — it is no wonder that it should produce the effect here ascribed to it. For ye, brethren, became followers of the churches in Judea — Imitators of their courage and constancy in suffering for the truth, as being influenced by the same Spirit which animated and supported them, though you had not been eye-witnesses of their example: for ye suffered like things of your own countrymen — Ye have been calumniated, imprisoned, and spoiled of your goods; even as they suffered from the Jews — Their countrymen. The same fruit, the same afflictions, and the same experience, at all times, and in all places, are an excellent criterion of evangelical truth. Who both killed the Lord Jesus — Their own Messiah; and — Before him; their own prophets — Who foretold his appearance; and whom God, in many distant ages of their commonwealth, raised up unto them. The expression, their own prophets, is emphatical; and denotes that the Jews acknowledged the prophets whom they killed to be prophets really sent of God. So remarkable were the Jews for persecuting the prophets, that Stephen challenged the council to show so much as one whom their fathers had not persecuted, Acts 7:52. And have persecuted us — Apostles and preachers of the gospel; and they please not God — Though they pretend to be so well acquainted with him and his will, and boast so much of their interest in him; nay, they are not concerned to please him, notwithstanding their fair professions; and are contrary to all men — Are common enemies of all mankind; full of contempt and malignity against all other nations, and behaving toward them in the most perverse and unfriendly manner. The hatred which the Jews bore to all the heathen, without exception, was taken notice of by Tacitus and Juvenal, and even by Josephus. It was directly contrary to the law of Moses, which, in the strongest terms, recommended humanity to strangers; but arose probably from their not understanding rightly the intention of the precepts of their law, which were given to prevent them from having familiar intercourse with idolaters, lest they should be induced to imitate them in their practices. Forbidding us — The apostles and messengers of God; to speak to the Gentiles — That is, to preach the gospel to them, as we are expressly commanded of God to do; that they might be saved — In which respect especially they show themselves to be the enemies of mankind, opposing their present and everlasting salvation; to fill up, &c. — So that, instead of pleasing God, they fill up the measure of their sins always — As they have ever done: but the wrath — The vengeance of God; is come upon them — Is about to overtake them unawares, while they are seeking to destroy others. Or, God has begun to punish them, and will speedily complete their destruction. The word efqase, here rendered is come, being in the past time, properly signifies hath come. But, as Macknight observes, the past time is here put for the present, or rather for the future, as is plain from this, that the wrath of God had not yet fallen on the Jewish nation in the full sense here expressed. The apostle only speaks of their punishment as at hand, being taught either by Christ’s prediction, or by a peculiar revelation made to himself. The original expression, eiv telov, rendered here to the uttermost, was understood, by the ancient commentators, as signifying that the wrath of God was coming upon the Jews, not for a few years, but for a long duration, even for many generations: which has accordingly come to pass. To render the expression as our translators have done, to the uttermost, is certainly not quite proper. For, though the calamities brought on the Jews by the Romans were very great, they did not utterly destroy them. According to God’s promise, that he never would make a full end of the Jews, a remnant of them was left; and in the posterity of that remnant, now multiplied to a great number, the promises concerning the conversion and restoration of Israel will be fulfilled. It may not be improper to observe here, that in the dreadful calamities brought on the Jewish nation for killing their Messiah, and opposing his gospel, we have an example and proof of the manner in which all obstinate opposition to the gospel will end.

16. Forbidding… speak… Gentiles—See note on Acts 21:40. Saved—Through faith in Christ. All this they do to this sad result, namely, to fill, etc. Always—Persistently. The wrath—Which belongs to them as a race fallen by apostasy. The uttermost—Literally, the end, the finality, the ultimate downfall inflicted by the wrath, in consequence of their apostasy. Romans 9:21, 22. The most conspicuous manifestation of this end was the destruction of Jerusalem.

St. Paul here speaks severely but judicially, and worthily of the prophetic spirit. No mere human love for his people ever surpassed his. Romans 9:1-5. Yet from his first conversion Judaism pursued him with reckless hate, just because his great heart opened wide for the conversion of mankind. He was held false to Judaism, because he was true to humanity. The Jews arrested him in their temple, arraigned him before Lysias, before Felix, before Festus, and finally before. Nero, and the only reason why they did not execute him was, because no pagan court would sanction their hate.

4. St. Paul’s anxiety to revisit the Thessalonians, but failure hitherto, 17-20.

V. 17. In this verse we have a remarkable instance, not so much of the transient affections of holy grief, desire, or joy, as of that abiding tenderness, that loving temper, which is so apparent in all St. Paul's writings, towards those he styles his children in the faith. This is the more carefully to be observed, because the passions occasionally exercising themselves, and flowing like a torrent, in the apostle, are observable to every reader; whereas it requires a nicer attention to discern those calm standing tempers, that fixed posture of his soul, from whence the others only flow out, and which more peculiarly distinguish his character.

Verse 17. Being taken from you for a short time] Through the persecution raised by the Jews, see Acts 17., he was obliged to leave Thessalonica, and yield to a storm that it would have been useless for him to have withstood.

Being taken from you-in presence, not in heart] The apostle had compared himself to a parent or nurse, 1 Thessalonians 2:7, 11; and the people he considered as his most beloved children; here he represents himself as feeling what an affectionate father must feel when torn from his children; for this is the import of the word aporfanisqentev, bereft of children, which we tamely translate being taken from you. Endeavoured the more abundantly] His separation from them did not destroy his parental feelings, and the manner in which he was obliged to leave them increased his desire to visit them as soon as possible.

Verses 17-20. But we, brethren, &c. — In this verse we have a remarkable instance, not so much of the transient affections of holy grief, desire, or joy, as of that abiding tenderness, that loving temper, which is so apparent in all St. Paul’s writings toward those he styles his children in the faith. This is the more carefully to be observed, because the passions occasionally exercising themselves, and flowing like a torrent, in the apostle, are observable to every reader; whereas it requires a nicer attention to discern those calm, standing tempers, that fixed posture of his soul, from whence the others only flow out, and which more peculiarly distinguish his character. Being taken from you — Greek,

aporfanisqentev, separated from you. The expression is commonly applied to children who are deprived of their parents: here, as the apostle, under God, was the spiritual father of the believers in Thessalonica, it is used in allusion to parents who are deprived of their children: for a short time — Prov kairon wrav, for an hour’s time; that is, for a very little season. Perhaps the apostle meant, that when he fled from Thessalonica to Berea, he proposed to be absent only a few days, till the rage of the Jews was abated; after which he intended to return. Accordingly he tells them, he the more earnestly, on that account, endeavoured to return, and actually made two attempts for that purpose. But the coming of the Jews from Thessalonica, to stir up the people in Berea against him, frustrated his design, and obliged him to leave Macedonia. We would have come (even I, Paul,) once and again, &c. — This parenthesis, Macknight thinks, shows, that what follows is to be understood of Paul alone, though he continues to use the plural form of expression; and that therefore in other passages, where he uses the plural number, he may be speaking of himself only. But Satan hindered us — By the persecuting Jews. Because the devil employs himself continually in obstructing the good purposes, endeavours, and actions of mankind, and is the chief enemy of God and man, he hath the name of Satan, or adversary, given him by way of eminence. And they who assist him in his malicious attempts are called ministers of Satan, 2 Corinthians 11:15. The persecution raised against the apostle and his fellow-labourers, in Berea, is here ascribed to Satan, to teach us that persecution for conscience’ sake is the genuine work of the devil. For what is our hope — The source of my hope; or joy — That wherein I take comfort; or crown of rejoicing? — The honour of my ministry, and the chief cause of my rejoicing. Are not even ye — As well as our other children; in the presence of our Lord — When I shall behold you, at the last day, owned of him, and made happy by him. “In this passage, the apostle compares the return of Christ to heaven, after the judgment, to the solemnity of a triumph, in which the apostle himself is to appear crowned in token of his victory over the false religions of the world, and over the abetters of those religions,” as well as over the errors and vices of mankind, and all the enemies of God and his people, visible and invisible; “and attended by his converts, who are, in that manner, to honour him as their spiritual father.” And because these converts were the fruits of his preaching, and the evidences of the success of his labours, and therefore one grand “cause of his being thus crowned, they are, by a beautiful figure of speech, called his crown of glorying.” That some peculiar honour or reward will be conferred on them who have been instrumental in the conversion of sinners, is evident from Daniel 12:3. For ye are our glory and joy — The manner in which the apostle here speaks of the Thessalonians, “shows that he expected to know his converts at the day of judgment. If so, we may hope to know our relations and friends then. And as there is no reason to think that in the future life we shall lose those natural and social affections which constitute so great a part of our present enjoyment, may we not expect that these affections, purified from every thing animal and terrestrial, will be a source of our happiness in that life likewise? It must be remembered, however, that in the other world we shall love one another not so much on account of the relation and friendship which formerly subsisted between us, as on account of the knowledge and virtue which we possess. For among rational beings, whose affections will all be suited to the high state of moral and intellectual perfection to which they shall be raised, the most endearing relations and warmest friendships will be those which are formed on excellence of character. What a powerful consideration this to excite us to cultivate, in our relations and friends, the noble and lasting qualities of knowledge and virtue, which will prove such a source of happiness to them and to us through the endless ages of eternity!” — Macknight.

17. In the whole of this and the following paragraph, St. Paul’s we refers to himself, without including Silas and Timothy. Yet it is not quite correct to translate it, with Conybeare, by I; for the apostle has a right to call himself we in English if he prefers, as well as in Greek. Note, 1 Thessalonians 1:1. A short time—Literally, the period of an hour. The first hour I left your presence I longed to see you. Your face—The images of their features, fresh in memory, heightened his interest for their welfare.

V. 18. Satan-By those persecuting Jews, Acts 17:13.

Verse 18. Even I Paul] He had already sent Timothy and Silas to them; but he himself was anxious to see them, and had purposed this once and again, but Satan hindered; i.e., some adversary, as the word means, whether the devil himself, or some of his children. There was, however, such a storm of persecution raised up against him, that his friends did not think it prudent to permit him to go till the storm had been somewhat allayed.

Verses 17-20. But we, brethren, &c. — In this verse we have a remarkable instance, not so much of the transient affections of holy grief, desire, or joy, as of that abiding tenderness, that loving temper, which is so apparent in all St. Paul’s writings toward those he styles his children in the faith. This is the more carefully to be observed, because the passions occasionally exercising themselves, and flowing like a torrent, in the apostle, are observable to every reader; whereas it requires a nicer attention to discern those calm, standing tempers, that fixed posture of his soul, from whence the others only flow out, and which more peculiarly distinguish his character. Being taken from you — Greek,

aporfanisqentev, separated from you. The expression is commonly applied to children who are deprived of their parents: here, as the apostle, under God, was the spiritual father of the believers in Thessalonica, it is used in allusion to parents who are deprived of their children: for a short time — Prov kairon wrav, for an hour’s time; that is, for a very little season. Perhaps the apostle meant, that when he fled from Thessalonica to Berea, he proposed to be absent only a few days, till the rage of the Jews was abated; after which he intended to return. Accordingly he tells them, he the more earnestly, on that account, endeavoured to return, and actually made two attempts for that purpose. But the coming of the Jews from Thessalonica, to stir up the people in Berea against him, frustrated his design, and obliged him to leave Macedonia. We would have come (even I, Paul,) once and again, &c. — This parenthesis, Macknight thinks, shows, that what follows is to be understood of Paul alone, though he continues to use the plural form of expression; and that therefore in other passages, where he uses the plural number, he may be speaking of himself only. But Satan hindered us — By the persecuting Jews. Because the devil employs himself continually in obstructing the good purposes, endeavours, and actions of mankind, and is the chief enemy of God and man, he hath the name of Satan, or adversary, given him by way of eminence. And they who assist him in his malicious attempts are called ministers of Satan, 2 Corinthians 11:15. The persecution raised against the apostle and his fellow-labourers, in Berea, is here ascribed to Satan, to teach us that persecution for conscience’ sake is the genuine work of the devil. For what is our hope — The source of my hope; or joy — That wherein I take comfort; or crown of rejoicing? — The honour of my ministry, and the chief cause of my rejoicing. Are not even ye — As well as our other children; in the presence of our Lord — When I shall behold you, at the last day, owned of him, and made happy by him. “In this passage, the apostle compares the return of Christ to heaven, after the judgment, to the solemnity of a triumph, in which the apostle himself is to appear crowned in token of his victory over the false religions of the world, and over the abetters of those religions,” as well as over the errors and vices of mankind, and all the enemies of God and his people, visible and invisible; “and attended by his converts, who are, in that manner, to honour him as their spiritual father.” And because these converts were the fruits of his preaching, and the evidences of the success of his labours, and therefore one grand “cause of his being thus crowned, they are, by a beautiful figure of speech, called his crown of glorying.” That some peculiar honour or reward will be conferred on them who have been instrumental in the conversion of sinners, is evident from Daniel 12:3. For ye are our glory and joy — The manner in which the apostle here speaks of the Thessalonians, “shows that he expected to know his converts at the day of judgment. If so, we may hope to know our relations and friends then. And as there is no reason to think that in the future life we shall lose those natural and social affections which constitute so great a part of our present enjoyment, may we not expect that these affections, purified from every thing animal and terrestrial, will be a source of our happiness in that life likewise? It must be remembered, however, that in the other world we shall love one another not so much on account of the relation and friendship which formerly subsisted between us, as on account of the knowledge and virtue which we possess. For among rational beings, whose affections will all be suited to the high state of moral and intellectual perfection to which they shall be raised, the most endearing relations and warmest friendships will be those which are formed on excellence of character. What a powerful consideration this to excite us to cultivate, in our relations and friends, the noble and lasting qualities of knowledge and virtue, which will prove such a source of happiness to them and to us through the endless ages of eternity!” — Macknight.

Ver. 18. We would have come to you — once and again, but Satan hindered us, by a succession of troubles and persecutions raised by the jews, stirring up the gentiles to oppress and afflict us in all places, so that in some instances we despaired even of life. Here Satan, the grand adversary, is represented as heading all opposition to the spread of the gospel. On the other hand, Christ has said, Lo, I am with you always, even to the end of the world.

18. Come unto you—He was driven from Thessalonica to Berea. He would have gone back again from Berea to Thessalonica, but Satan inspired the Thessalonian Jews to track him to Berea, and he was driven from Berea seaward to Athens. 1 Thessalonians 3:1. I Paul—An intimation that his we in this connexion means I, and that the language represents his own personal feeling. Satan—The personal devil, (comp. 1 Thessalonians 3:5,) in whose existence, therefore, Paul not merely believes, but refers to his agency even such comparatively trifling and external matters, because therein there lies prepared a hinderance to the kingdom of God, (compare Ephesians 6:12; otherwise Romans 1:13; 15:22; Acts 16:6, sq.) The apostle, then, does not everywhere, and as a matter of course, speak of Satan, but he knows how, with testing insight, to distinguish. In what this Satanic hinderance consisted we know not; but it must have been something of evil, either on the side of the Thessalonians, or on that of Paul. In the first case, we should have to think of the enemies of the gospel at Thessalonica, whose hatred had been a source of danger to the apostle on his arrival at Thessalonica. In the other case, perhaps of trials in the Churches, where Paul had since been, which rendered a removal from them impossible for him. Or, perhaps, of some sickness of the apostle. And in connexion with this we might think of Satan’s messenger, (2 Corinthians 12:7,) a topic, it is true, on which we know nothing certain. (Comp. also 1 Thessalonians 3:7.) It is even very possible that both kinds of reasons concurred: that the first time, for example, (and this would best agree with verse 17,) Paul desired to turn back again to Thessalonica from Berea, but was hindered in that by the Thessalonian Jews. Acts 17:13.

Wordsworth notes that the Hebrew name Satan is remarkable in this first of St. Paul’s epistles.

V. 19. Ye also-As well as our other children.

Verse 19. For what is our hope] I can have no prospects from earth; I have forsaken all for the Gospel; and esteem every thing it can afford as dross and dung, that I may gain Christ. Why then should I continually labour at the risk of my life, preaching the Gospel? Is it not to get your souls saved, that ye may be my crown of rejoicing in the day of Christ? For this I labour; and, having planted the Gospel among you, I wish to take every opportunity of watering it, that it may grow up unto eternal life.

Verses 17-20. But we, brethren, &c. — In this verse we have a remarkable instance, not so much of the transient affections of holy grief, desire, or joy, as of that abiding tenderness, that loving temper, which is so apparent in all St. Paul’s writings toward those he styles his children in the faith. This is the more carefully to be observed, because the passions occasionally exercising themselves, and flowing like a torrent, in the apostle, are observable to every reader; whereas it requires a nicer attention to discern those calm, standing tempers, that fixed posture of his soul, from whence the others only flow out, and which more peculiarly distinguish his character. Being taken from you — Greek,

aporfanisqentev, separated from you. The expression is commonly applied to children who are deprived of their parents: here, as the apostle, under God, was the spiritual father of the believers in Thessalonica, it is used in allusion to parents who are deprived of their children: for a short time — Prov kairon wrav, for an hour’s time; that is, for a very little season. Perhaps the apostle meant, that when he fled from Thessalonica to Berea, he proposed to be absent only a few days, till the rage of the Jews was abated; after which he intended to return. Accordingly he tells them, he the more earnestly, on that account, endeavoured to return, and actually made two attempts for that purpose. But the coming of the Jews from Thessalonica, to stir up the people in Berea against him, frustrated his design, and obliged him to leave Macedonia. We would have come (even I, Paul,) once and again, &c. — This parenthesis, Macknight thinks, shows, that what follows is to be understood of Paul alone, though he continues to use the plural form of expression; and that therefore in other passages, where he uses the plural number, he may be speaking of himself only. But Satan hindered us — By the persecuting Jews. Because the devil employs himself continually in obstructing the good purposes, endeavours, and actions of mankind, and is the chief enemy of God and man, he hath the name of Satan, or adversary, given him by way of eminence. And they who assist him in his malicious attempts are called ministers of Satan, 2 Corinthians 11:15. The persecution raised against the apostle and his fellow-labourers, in Berea, is here ascribed to Satan, to teach us that persecution for conscience’ sake is the genuine work of the devil. For what is our hope — The source of my hope; or joy — That wherein I take comfort; or crown of rejoicing? — The honour of my ministry, and the chief cause of my rejoicing. Are not even ye — As well as our other children; in the presence of our Lord — When I shall behold you, at the last day, owned of him, and made happy by him. “In this passage, the apostle compares the return of Christ to heaven, after the judgment, to the solemnity of a triumph, in which the apostle himself is to appear crowned in token of his victory over the false religions of the world, and over the abetters of those religions,” as well as over the errors and vices of mankind, and all the enemies of God and his people, visible and invisible; “and attended by his converts, who are, in that manner, to honour him as their spiritual father.” And because these converts were the fruits of his preaching, and the evidences of the success of his labours, and therefore one grand “cause of his being thus crowned, they are, by a beautiful figure of speech, called his crown of glorying.” That some peculiar honour or reward will be conferred on them who have been instrumental in the conversion of sinners, is evident from Daniel 12:3. For ye are our glory and joy — The manner in which the apostle here speaks of the Thessalonians, “shows that he expected to know his converts at the day of judgment. If so, we may hope to know our relations and friends then. And as there is no reason to think that in the future life we shall lose those natural and social affections which constitute so great a part of our present enjoyment, may we not expect that these affections, purified from every thing animal and terrestrial, will be a source of our happiness in that life likewise? It must be remembered, however, that in the other world we shall love one another not so much on account of the relation and friendship which formerly subsisted between us, as on account of the knowledge and virtue which we possess. For among rational beings, whose affections will all be suited to the high state of moral and intellectual perfection to which they shall be raised, the most endearing relations and warmest friendships will be those which are formed on excellence of character. What a powerful consideration this to excite us to cultivate, in our relations and friends, the noble and lasting qualities of knowledge and virtue, which will prove such a source of happiness to them and to us through the endless ages of eternity!” — Macknight.

19. For—Momentous reason for this intense anxiety. His young converted Church was his all; his hope, joy, crown of rejoicing. He asserts this more vividly by question than could be done by affirmation. For his question is again an appeal to them, (note verse 1,) and he expects and inwardly hears their joyful answer. Presence… Christ… coming—The presence of that coming is present to his and their thought. If they are saved in that glorious presence, it will be his crown to have instrumentally saved them. They will stand as glorious witnesses of his faithfulness to the divine Master, as he can testify how they turned from dumb idols to his glorious service. Such is the apostle’s joy and interest in his converts; type of the interest and joy of every minister of Jesus over his work. Trials and privations that minister may suffer now; too great, indeed, for endurance, but that he may count his results as his crown in the day of Christ’s presence and coming.

Verse 20. For ye are our glory and joy.] Ye are the seal of our apostleship; your conversion and steadiness are a full proof that God hath sent us. Converts to Christ are our ornaments; persevering believers, our joy in the day of judgment.

1. IN the preceding chapter we have the character and marks of a genuine pastor laid down in such a manner as not to be misunderstood. Every man who preaches the Gospel should carefully read this chapter and examine himself by it. Most preachers, on reading it conscientiously, will either give up their place to others, or purpose to do the work of the Lord more fervently for the future. He who expects nothing but the approbation of Christ, will labour for Christ; and he, who has the glory of his Master only in view, will ever have his Master’s presence and blessing. Those who enter into this work for human applause or secular emolument, may have their reward; but in that, one smile of approbation from Christ is not included.

2. God, for reasons best known to himself, often permits the most pious and benevolent purposes of his servants to be frustrated for a time. It is well that the good purpose was in the heart; but God knows the fittest time and place to bring it to effect. Satan is ever opposing all that is pure, good, and benevolent and he appears frequently to succeed; but this is not really the case: if at any time he prevents the followers of God from bringing a pious purpose into effect, that was the time in which it could not have been done to secure its full effect. Let the purpose be retained, and the best time and place will be duly provided. As Satan constantly endeavours to oppose every good work, no wonder he is found opposing a good purpose, even at the very time that God sees it improper to bring it to the intended effect. Man proposes, but God disposes.

3. The apostle speaks of the wrath coming upon the Jews: it was about twenty years after this that their city was destroyed, their temple burnt, more than a million of them destroyed, their civil polity utterly subverted, and what remained of this wretched nation scattered to all the winds of heaven; and in this state, without a nation, without a temple, without worship, and apparently without any religion, they continue, to this day, a monument of God’s displeasure, and a proof of the Divine inspiration both of the prophets and apostles, who, in the most explicit manner, had predicted all the evils which have since befallen them. Their crimes were great; to these their punishment is proportioned. For what end God has preserved them distinct from all the people of the earth among whom they sojourn, we cannot pretend to say; but it must unquestionably be for an object of the very highest importance. In the meantime, let the Christian world treat them with humanity and mercy.

I THESSALONIANS

Verses 17-20. But we, brethren, &c. — In this verse we have a remarkable instance, not so much of the transient affections of holy grief, desire, or joy, as of that abiding tenderness, that loving temper, which is so apparent in all St. Paul’s writings toward those he styles his children in the faith. This is the more carefully to be observed, because the passions occasionally exercising themselves, and flowing like a torrent, in the apostle, are observable to every reader; whereas it requires a nicer attention to discern those calm, standing tempers, that fixed posture of his soul, from whence the others only flow out, and which more peculiarly distinguish his character. Being taken from you — Greek,

aporfanisqentev, separated from you. The expression is commonly applied to children who are deprived of their parents: here, as the apostle, under God, was the spiritual father of the believers in Thessalonica, it is used in allusion to parents who are deprived of their children: for a short time — Prov kairon wrav, for an hour’s time; that is, for a very little season. Perhaps the apostle meant, that when he fled from Thessalonica to Berea, he proposed to be absent only a few days, till the rage of the Jews was abated; after which he intended to return. Accordingly he tells them, he the more earnestly, on that account, endeavoured to return, and actually made two attempts for that purpose. But the coming of the Jews from Thessalonica, to stir up the people in Berea against him, frustrated his design, and obliged him to leave Macedonia. We would have come (even I, Paul,) once and again, &c. — This parenthesis, Macknight thinks, shows, that what follows is to be understood of Paul alone, though he continues to use the plural form of expression; and that therefore in other passages, where he uses the plural number, he may be speaking of himself only. But Satan hindered us — By the persecuting Jews. Because the devil employs himself continually in obstructing the good purposes, endeavours, and actions of mankind, and is the chief enemy of God and man, he hath the name of Satan, or adversary, given him by way of eminence. And they who assist him in his malicious attempts are called ministers of Satan, 2 Corinthians 11:15. The persecution raised against the apostle and his fellow-labourers, in Berea, is here ascribed to Satan, to teach us that persecution for conscience’ sake is the genuine work of the devil. For what is our hope — The source of my hope; or joy — That wherein I take comfort; or crown of rejoicing? — The honour of my ministry, and the chief cause of my rejoicing. Are not even ye — As well as our other children; in the presence of our Lord — When I shall behold you, at the last day, owned of him, and made happy by him. “In this passage, the apostle compares the return of Christ to heaven, after the judgment, to the solemnity of a triumph, in which the apostle himself is to appear crowned in token of his victory over the false religions of the world, and over the abetters of those religions,” as well as over the errors and vices of mankind, and all the enemies of God and his people, visible and invisible; “and attended by his converts, who are, in that manner, to honour him as their spiritual father.” And because these converts were the fruits of his preaching, and the evidences of the success of his labours, and therefore one grand “cause of his being thus crowned, they are, by a beautiful figure of speech, called his crown of glorying.” That some peculiar honour or reward will be conferred on them who have been instrumental in the conversion of sinners, is evident from Daniel 12:3. For ye are our glory and joy — The manner in which the apostle here speaks of the Thessalonians, “shows that he expected to know his converts at the day of judgment. If so, we may hope to know our relations and friends then. And as there is no reason to think that in the future life we shall lose those natural and social affections which constitute so great a part of our present enjoyment, may we not expect that these affections, purified from every thing animal and terrestrial, will be a source of our happiness in that life likewise? It must be remembered, however, that in the other world we shall love one another not so much on account of the relation and friendship which formerly subsisted between us, as on account of the knowledge and virtue which we possess. For among rational beings, whose affections will all be suited to the high state of moral and intellectual perfection to which they shall be raised, the most endearing relations and warmest friendships will be those which are formed on excellence of character. What a powerful consideration this to excite us to cultivate, in our relations and friends, the noble and lasting qualities of knowledge and virtue, which will prove such a source of happiness to them and to us through the endless ages of eternity!” — Macknight.

20. For—In the response which his questions are assumed by his heart to have drawn from them, St. Paul joins with a hearty affirmation.