Chapter 2

1 In what manner the gospel was brought and preached to the Thessalonians, and in what sort also they received it. 18 A reason is rendered both why Saint Paul was so long absent from them, and also why he was so desirous to see them.

1. For yourselves. Paul is here enlarging on the reasoning begun in ch. 1:5. Others had voluntarily testified to the phenomenal success of the work of Paul and his associates in Thessalonica (see on ch. 1:9), but the apostle now appeals at length to what the Thessalonians themselves recollected. Every minister of the gospel ought so to conduct himself that when slanderously attacked he is able to make a similar appeal to his people.

Entrance. That is, the evangelizing visit of Paul and his company (cf. Acts 17:1–4; 1 Thess. 1:9). The converts at Thessalonica knew better than any others what this missionary visit accomplished in their own lives.

In vain. Literally, “empty” (see on 1 Cor. 15:10). The Thessalonian believers were themselves proof of the truth of Paul’s claim.

2. Had suffered before. In all probability it was only a few days after Paul and Silas had been scourged at Philippi that they began their work in Thessalonica (see on Acts 17:1).

Shamefully entreated. Many of the believers, no doubt, had seen with their own eyes the stripes inflicted by the Roman lash (cf. Gal. 6:17). The apostle keenly felt the injustice of the outrageous proceedings of publicly scourging Roman citizens without a trial (see on Acts 16:37).

We were bold. Gr. parreµsiazomai, “to speak plainly,” “to have courage,” “to venture.” After such severe punishment as the evangelists had endured, impostors (see on v. 3) would not have had the courage immediately to continue their work in a nearby place.

In our God. Paul recognizes that their boldness did not stem from natural courage. Its source was in God. The apostles were preaching “the gospel of God,” and God Himself had provided the necessary courag for its fearless proclamation.

Gospel of God. That is, the gospel that came from God.

With much contention. Literally, “in much conflict” (see on Phil. 1:30), that is, in the midst of much opposition. There may also be a reference to inward struggle, as in Col. 2:1.

3. Exhortation. Gr. parakleµsis, “comfort,” “consolation” (see on Rom. 12:8; 15:4; Phil. 2:1). The reference here is to the evangelists’ preaching. The gospel presented by the apostle in the most appealing manner brought consolation to the Gentiles who had lived in hopeless heathenism, and spoke to their hearts no less than to their minds.

Not of deceit. Or, “not out of error.” Here Paul makes a sweeping denial of the slanderous charges put forth by his enemies that this movement was the work of deluded men, actuated by sinister motives and pursued by underhand methods. He and his companions were not misguided fanatics. Their preaching did not proceed from delusions or erroneous doctrines. On the contrary, it was based upon the unerring Word of God. They were guided in their interpretation of that Word by the Spirit of truth.

Uncleanness. Gr. akatharsia, “impurity,” commonly used in reference to unchastity (see on Rom. 1:24). It is thought by many interpreters, however, that the word is used here in its figurative sense of impurity of mind, foulness of motives, that is, covetousness. Paul and his associates were not actuated by covetousness or greed.

Guile. Gr.dolos (see on Rom. 1:29). Here the manner of working is considered. The message was not given in a deceitful way, but in complete sincerity. The “Israelite indeed” has no guile in his mouth (see John 1:47; Rev. 14:5).

4. Allowed. Gr. dokimazoµ (see on Rom. 2:18; Phil. 1:10), here used in the sense of being judged worthy or approved. At the end of this verse the same word (dokimazoµ) is used in another form and is rendered, “trieth.”

Put in trust. The apostles’ hearts had been judged, or tried, by God, and they were approved, or deemed fit, to be entrusted with the responsibility of presenting the gospel message. Paul considered this stewardship a sacred trust, a “treasure in earthen vessels” (2 Cor. 4:7). He preached with the consciousness that he was dealing with the message of God to men, a message that he was especially chosen of God to bear (Acts 9:15; 2 Cor. 3:5, 6).

Not as pleasing men. The apostle was so intent on pleasing God that he discharged his trust with little regard for men’s opinions about him (see 1 Cor. 4:3, 4; Gal. 1:10). It is not that he failed to consider men’s feelings or prejudices, for he was careful not to offend needlessly (see 1 Cor. 9:19–23). But his objective was not to please men, and thus win them by guile, but rather to have the approbation of God, and to draw men to their Maker.

Trieth our hearts. See comment above on “allowed,” and cf. on Rom. 8:27.

5. Flattering words. Literally, “speech of flattery.” To prove that their aim had not been to please men, Paul reminds their converts that they know that the apostles, in preaching, had never descended to flattery in order to make the gospel acceptable. A radical work of reform was needed in the lives of the Thessalonians. To flatter would have encouraged their self-complacency and would have blinded them to their need. These apostles of Christ did not preach smooth things, as did false prophets (see Isa. 30:10; Eze. 13:10).

Cloke. Gr.prophasis, “pretext” (see on Phil. 1:18). The apostles did not use their office for enriching themselves. On the contrary, they were most careful to give no occasion for such a charge. Paul could testify that he had “coveted no man’s silver, or gold, or apparel” (Acts 20:33; cf. 2 Cor. 12:14).

God is witness. A solemn, reverent oath (cf. on Phil. 1:8). Paul could appeal to the Thessalonians’ personal recollection for confirmation of the fact that he and his associates had not flattered them, but as to their motives he could appeal only to God. Thus he forcefully denies all charges that he and his associates had labored for personal gain.

6. Sought we glory. Paul is not denying that he had ever received glory or honor from men, but only that he had never consciously sought it. His life consistently witnessed to the truthfulness of his statement (cf. Acts 20:19; 2 Cor. 4:5), and neither Gentile nor Christian could justly accuse him of self-seeking.

Burdensome. Literally, “in weight,” that is, in a position to wield authority. As messengers and envoys of the heavenly King, the missionaries were worthy of respect and support, and might have made weighty demands upon their converts.

Apostles. This use of the title shows that Paul also regarded Silas and Timothy as members of the Christian apostolate (cf. on Rom. 16:7; 1 Cor. 4:9).

7. Gentle. Gr. eµpioi, “mild,” “kind,” “loving.” Textual evidence is divided (cf. p. 10) between the readings eµpioi and neµpioi, “infants,” “babes” (see on Matt. 11:25). “Gentle” fits the context well.

Nurse. The apostle compared himself, in his loving disinterestedness, to a nursing mother, who may or may not be the real mother, who is wholly bent on bestowing love on her child. Instead of making demands on the Thessalonians, acting as “lords over God’s heritage” (1 Peter 5:3), the evangelists were most solicitous of their converts’ welfare.

8. Affectionately desirous. Gr. homeiromai, “to yearn after,” “to long for,” “to desire.” The figure of the nursing mother is continued. Gentleness has been stressed (v. 7); here love is emphasized. As the mother-nurse is intent on imparting affection, even to the giving of life for her infant, so the missionaries were willing to give their all. Here the apostle lays bare his heart, and reveals his intense devotion to these early converts in Macedonia.

We were willing. Rather, “we were well pleased.”

To have imparted. Gr. metadidoµmi, “to impart,” in the sense of sharing anything with another.

Gospel of God. See on v. 2.

Souls. Gr.psuchai (see on Matt. 10:28), here used in the sense of “lives.” Paul’s converts could not dispute his claim: they had witnessed the boldness of the missionaries and knew that they had not hesitated to imperil life itself.

Were dear. Rather, “had become beloved.” As Paul and his companions had worked for these new believers, and had watched their determined stand for Christ in the face of strong opposition; as they had striven earnestly in prayer for them, first that they might accept the message, and then that they might be steadfast, the young Christians had become increasingly dear to them.

9. Ye remember. An appeal to the personal knowledge of the Thessalonians of his labors among them (cf. vs. 1, 2).

Labour. Gr. kopos (see on ch. 1:3).

Travail. Gr. mochthos, “hard and difficult labor,” “hardship,” “distress.” The two words kopos and mochthos are also used together in 2 Cor. 11:27; 2 Thess. 3:8. In 2 Cor. 11:27 (RSV) the combination is rendered “toil and hardship.”

Labouring. Gr. ergazomai, “to work,” generally, for payment. Paul refers to his working at his trade of tentmaking (see on Acts 18:3).

Night and day. Paul purposed to earn his living, being determined that the gospel should be given freely. No one was to be given grounds for accusing the apostle of preaching for personal gain. He labored that he might not be a burden to his congregations (see on 1 Cor. 4:12; 2 Cor. 11:9; 1 Thess. 2:6).

10. Ye are witnesses. Now that the apostle had effectively met and disproved the three leading charges of his enemies: (1) that he and his companions were deluded fanatics, (2) that they were motivated by selfish, impure thoughts, and (3) that their kindness, their apparent solicitude, was only thinly veiled deceit (vs. 1–9), he again appeals to the Thessalonians’ knowledge, reminding them that they were witnesses of their ministers’ conduct. They knew much more about the missionaries than did the accusers. Therefore they should not be moved by slanderous reports.

And God also. Again Paul appeals to God (see on v. 5) regarding his motives, which could not be seen by man. This suggests that when occasion demands, we may appeal to God for the truthfulness of what we say, and that we should always live so that we can properly make such an appeal.

Holily. Gr. hosioµs, “devoutly,” “in a manner pleasing to God.” The holy life of a true Christian, his pious, reverent attitude toward his Maker, has a profound influence upon his attitude toward his fellow men, the children of God.

Justly. Gr. dikaioµs, “justly,” “righteously,” related to the adjective dikaios (see on Matt. 1:19).

Unblameably. Gr. amemptoµs, “blamelessly,” related to the adjective amemptos (see on ch. 3:13).

Behaved. Literally, “became,” used here in the sense of “acted,” or, “behaved.”

11. Ye know. Compare “ye remember” (see on v. 9).

Exhorted and comforted and charged. These words describe three major aspects of every Christian minister’s work.

As a father. In v. 7 Paul had used the figure of a nursing mother to portray the gentle, loving attitude of the evangelists toward their converts. Now he employs the part a godly father plays in the upbringing of the child as an illustration of their indefatigable work in building up the Christian experience of the young believers. They exhorted all to be faithful, encouraged the fainthearted ones, and solemnly charged and admonished any who showed signs of waywardness. And all this was done in tenderness and love.

12. Walk. Gr. peripateoµ (see on Eph. 2:2; cf. Col. 1:10; 1 John 1:6). The purpose of the apostles’ painstaking work was to enable these young Christians to live lives befitting children of the heavenly Father. To live otherwise is to bring dishonor upon God, even causing His name to be blasphemed by unbelievers (cf. on Rom. 2:24).

Who hath called. Rather, “who calls,” or “who keeps on calling.” For the significance of God’s call see on Rom. 8:28, 30; 1 Cor. 1:9; Gal. 1:6.

His kingdom. For comment on the nature of this kingdom see on Matt. 4:17; 5:3; 6:10, 13; Mark 3:14; cf. on 1 Cor. 6:9. Here Paul is referring to God’s present kingdom of grace. Christians are called into God’s kingdom of grace upon conversion (see on Col. 1:13).

Glory. See on John 1:14; Rom. 3:23. The present kingdom of grace will culminate in God’s eternal kingdom of glory, into which believers will enter with joy into actual citizenship when Jesus returns to gather them into it (cf. Matt. 24:31). Paul admonishes the Thessalonians to live according to the laws of this glorious realm (cf. on Phil. 3:20).

13. For this cause. Or, “because of this.” Textual evidence may be cited (cf. p. 10) for the omission of “for.”

Thank we God. Compare on ch. 1:2, 3. Paul was assured of the reality of his converts’ initial faith, and he wanted to impress them with a sense of this reality lest they be tempted to doubt it and fall away from their faith.

Received. This word appears twice in this verse and is the rendering of two different Greek verbs. The first, paralambanoµ, means the external reception, the hearing of the message; the second, dechomai, refers to the internal reception, the acceptance of the message.

Word of God. Paul had no doubts concerning the origin of the message he preached: he knew it came from God. He had also taught the Thessalonians from the sacred Scriptures (Acts 17:2, 3). He rejoiced that they also recognized the divine authority of his message, and quotes their recognition as a major cause for his own rejoicing.

Effectually worketh. Gr. energeoµ (see on Phil. 2:13). When accepted into the life, the word does its divinely appointed task.

In you that believe. The effectual working of the word operates in the Christian through faith. The word of God profits only when it is “mixed with faith” in those who hear (Heb. 4:2). The gospel is “the power of God unto salvation to every one that believeth” (Rom. 1:16). In one of Paul’s great benedictions, he tells how God is able to do for us far more than we can ask or think by “the power that worketh in us” (Eph. 3:20). Again, he speaks of his own experience, and tells how he strives in preaching with all the “energy” which God “mightily inspires” within him (Col. 1:29, RSV). In this case the mighty power of God’s word was working in the Thessalonian believers, giving them patience under trial and persecution.

14. Followers. Gr. mimeµtai (see on ch. 1:6).

Churches of God. The plural expression is found only here and in 1 Cor. 11:16, but the singular form is common in the NT (Acts 20:28; etc.).

Judжa. The reason for Paul’s comparison of the Thessalonian with the Jewish Christians is not clear. He may have set forth the Judean churches as prime exemplars of fortitude, or perhaps the Jewish persecutors in Thessalonica may have reminded him of similar conditions in Palestine. Whatever his reason, he reveals the high regard in which he holds the Judean believers, and accounts them as models for other churches to follow.

In Christ Jesus. These words show plainly that Paul is referring to the Christian Jewish churches, and not to the synagogues of the Jews, who thought themselves to be the church of God. The Judean Christians had passed through fiery persecution at the hands of the national leaders who had rejected the gospel message (Acts 8:1; 9:1, 2). The Thessalonians were persecuted by Gentiles at the instigation of Jews (Acts 17:5–8). The two Christian communities, one in Palestine, the other in Macedonia, could therefore sympathize with each other in their similar sufferings.

15. Killed the Lord Jesus. The church of the Thessalonians was a Gentile church, but many of its members had been Jewish proselytes (see on Acts 17:4). These members had been used to looking for religious instruction to the Jewish leaders in their city. They might have thought that something was wrong with Paul’s teaching, since it had called down the wrath of religious leaders upon him and his followers. But Paul shows that their animosity might have been well expected, for they “killed both the Lord Jesus and the prophets” (1 Thess. 2:15; RSV; cf. Matt. 23:31; Acts 7:52). The apostle makes the Jews responsible for Christ’s death (cf. on Acts 2:23).

Persecuted us. This phrase may have both a general and a local application. The Jews had pursued Paul from the time of his conversion (see on Acts 9:23), and continued their evil designs against him and his companions (see on Acts 13:45). In particular, the same Jews who caused trouble in Thessalonica, pursued Paul, Silas, and Timothy to Berea (see on Acts 17:13).

Please not God. The form of the verb in Greek shows that the Jews habitually displeased God. They had a zeal for God and thought that their cruel bigotry was pleasing to Him (John 16:2), but their enmity against the Christians was inspired by envy. It was envy that touched off the persecution at Thessalonica, as elsewhere (Acts 17:5; 13:45). Such conduct could not do other than incur God’s strong displeasure.

Contrary. The Jews were contrary, or in opposition, to all races of men. If their zeal had been founded on love to God, they would also have loved their fellow creatures. Instead, they manifested a narrow-minded exclusiveness. This attitude caused many of the pagan writers to describe the Jews as feeling “only hate and enmity” toward other nations (Tacitus Histories, v. 5). Paul sees this hatred taking the terrible form of trying to withhold the gospel from those who desired it (see v. 16).

16. Forbidding. Gr. koµluoµ, “to hinder,” “to prevent,” “to forbid.” The Jews would “compass sea and and land to make one proselyte” (Matt. 23:15), and were glad to have men accept Judaism. But they did all in their power to prevent Christians from spreading the good news of salvation through Christ.

That they might be saved. Paul was convinced that apostolic preaching resulted in the salvation of those who accepted its message. He knew that there is no salvation except through Jesus Christ (Acts 4:12). He also, knew from personal experience, that any effort to propagate the gospel would incur the wrath of the Jews (cf. Acts 22:22).

To fill up. Gr. anapleµrooµ, “to fill up full,” “to fill to the brim.” The Jews’ rejection of salvation through Christ, and their preventing others from benefiting from the Saviour’s sacrifice, filled “to the brim” the measure of their sins (cf. on Matt. 23:32).

Always. By the killing of the prophets in OT times, by the rejection and crucifixion of their Lord, and now, by the determined persecution of His followers, the sins of the Jews were rising higher and higher, until the measure of their iniquity was more than filled.

The wrath. That is, the wrath of God (see on ch. 1:10).

Is come. The consummation of God’s wrath against the chosen people was still in the future (a.d. 70), but Paul sees the way the Jews are taking and speaks with certainty concerning the end to which they are hastening. In the light of OTprophecy (see on Dan. 9:24), and of that of our Lord Himself (Matt. 23:37–39; 24:15–20), as well as by the enlightenment of the Holy Spirit, the apostle could see the wrath of God falling upon the impenitent nation. Jerusalem was not yet destroyed, but God’s protection had been withdrawn. Soon the city would be “trodden down.” the Jews scattered, and the prophecy of the Lord fulfilled (see on Luke 19:43, 44; 21:24).

To the uttermost. Or, “at last.”

17. Being taken. Gr. aporphanizoµ, “to bereave of a parent.” After speaking of the Jews in vs. 15, 16, the apostle resumes his argument that there is no warning of his love for them. The Greek word suggests the intimate family relationship existing between Paul and his converts. When circumstances separated them, each member felt as if the family was broken up.

For a short time. Literally, “for a season of an hour.” The extent of time between his leaving them (Acts 17:10) and his writing this epistle is not known, but several months must have intervened.

Endeavored. Gr. spoudazoµ, “to hasten,” “to exert oneself,” “to be diligent.”

The more abundantly. That is, excessively, as strongly as possible. Paul was not halfhearted in his efforts to revisit the Thessalonians.

With great desire. Paul assures the Thessalonians that he had left no stone unturned in his efforts to return to them. Such assurance would counteract any suggestion that Jewish opponents might be making concerning a deliberate absence from Thessalonica on the part of Paul. The facts were that the forcible expulsion of the apostles from among the new believers greatly intensified their desire to return to Thessalonica.

18. We would have come. Literally, “we wished to come,” or “we willed to come.”

Even I Paul. Here Paul distinguishes himself from his co-workers, whom he has consistently associated with himself throughout the epistle. Accuracy demanded this, for Silas and Timothy had stayed at Berea when Paul went to Athens (Acts 17:14), and Timothy had actually paid the Thessalonians a visit at Paul’s direction (1 Thess. 3:1–2). They all three wished to return, but speaking for himself, the apostle could assert that he had definitely planned to do so “once and again” (literally, “once and twice”), that is, again and again. He longed to see them.

Satan. Paul had been guided in his missionary tours by the Holy Spirit. Before crossing into Europe on the journey that led him to Thessalonica, the apostle had thought of working in the province of Asia, or in Bithynia, but had been turned away from those places by the Holy Spirit (Acts 16:6, 7). It was not the Holy Spirit, however, who had expelled Paul and his companions from Thessalonica and opposed their return. That deed was in reality the work of the great adversary, Satan.

Hindered. Gr. egkoptoµ, “to cut in,” “to impede one’s course by cutting off his way.” As in a chariot race a driver would “cut in,” and thus effectively check an opponent, or as on modern highways, a selfish motorist will sometimes “cut in” and block the progress of the car he has overtaken, so Satan had placed an obstacle in Paul’s way and thus prevented him from returning to Thessalonica. The apostle gives no hint as to the manner in which Satan hindered him. Satan, however, can only hinder, he cannot prevent the final triumph of the gospel. The Lord is ruler, and He and His church will triumph.

19. What is our hope? Here the apostle comes to the supreme reason for his longing to return to the Thessalonian believers. He lived in the hope of presenting his converts to the Lord Jesus as trophies of faithful ministry. His hope was not groundless, for he was aware of the fine quality of the Thessalonians’ Christian life (cf. on ch. 1:3, 4).

Joy, or crown. See on Phil. 4:1; cf. on 2 Cor. 1:14.

Rejoicing. Rather, “boasting,” or, “glorying.” In the day of triumph, Paul would be able to point to his converts with permissible pride, rejoicing that the Lord had used him in their salvation. Such sentiments, expressed by the apostle at this juncture, would have a twofold effect upon his readers: (1) convince them of the sincerity of his love for them, and his desire to revisit them; (2) encourage them to remain steadfast in spite of persecutions.

In the presence of. Or, “before,” as in ch. 3:13.

Coming. Gr. parousia (see on Matt. 24:3).

20. Ye are our glory. In v. 19, Paul had describe his converts as his “hope,” “joy,” or “crown.” Here he introduces the thought of their also being his “glory” (or, “honor”). This is high praise for the Thessalonians. Not only would these believers be his joy and crown of glorying at Christ’s coming, but even now they are his pride and delight. He glories in the evidences of the working of God’s Spirit among them. Their faith and love and hope (ch. 1:3), together with their strong missionary spirit (v. 8), are reasons for rejoicing and constant thanksgiving on his part (v. 2). Beyond all effective contradiction, his heart is in Thessalonica.

Ellen G. White comments

3–8AA 256

6, 9 AA 347

10   Ev 632

10–13AA 257

12   1T 137

13   COL 59

19   AH 279; CT 284; MYP 23

19, 20  AA 257; Ed 70; EW 61; MB 90; 6T 310