<hi type="bold">13. a great zeal--</hi>The oldest manuscripts and Vulgate have "much labor."

<hi type="bold">for you--</hi>lest you should be seduced (<reference osisRef="Col.2.4">Col 2:4</reference>); a motive why you should be anxious for yourselves.

<hi type="bold">them that are in Laodicea ... Hierapolis--</hi>churches probably founded by Epaphras, as the Church in Colosse was. Laodicea, called from Laodice, queen of Antiochus II, on the river Lycus, was, according to the subscription to First Timothy, "the chiefest city of Phrygia Pacatiana" (<reference osisRef="1Tim.6.21">1Ti 6:21</reference>). All the three cities were destroyed by an earthquake in A.D. 62 [Tacitus, Annals, 14.27]. Hierapolis was six Roman miles north of Laodicea.

13. a great zeal-- The oldest manuscripts and Vulgate have "much labor." for you-- lest you should be seduced (Col 2:4); a motive why you should be anxious for yourselves. them that are in Laodicea... Hierapolis-- churches probably founded by Epaphras, as the Church in Colosse was. Laodicea, called from Laodice, queen of Antiochus II, on the river Lycus, was, according to the subscription to First Timothy, "the chiefest city of Phrygia Pacatiana" (1Ti 6:21). All the three cities were destroyed by an earthquake in A.D. 62 [Tacitus, Annals, 14.27]. Hierapolis was six Roman miles north of Laodicea.


14. It is conjectured that Luke "the beloved physician" (the same as the Evangelist), may have first become connected with Paul in professionally attending on him in the sickness under which he labored in Phrygia and Galatia (in which latter place he was detained by sickness), in the early part of that journey wherein Luke first is found in his company (<reference osisRef="Acts.16.10">Ac 16:10</reference>; compare Note, see on <reference osisRef="Gal.4.13">Ga 4:13</reference>). Thus the allusion to his medical profession is appropriate in writing to men of Phrygia. Luke ministered to Paul in his last imprisonment (<reference osisRef="2Tim.4.11">2Ti 4:11</reference>).

<hi type="bold">Demas--</hi>included among his "fellow laborers" (Phm 24), but afterwards a deserter from him through love of this world (<reference osisRef="2Tim.4.10">2Ti 4:10</reference>). He alone has here no honorable or descriptive epithet attached to his name. Perhaps, already, his real character was betraying itself.

14. It is conjectured that Luke "the beloved physician" (the same as the Evangelist), may have first become connected with Paul in professionally attending on him in the sickness under which he labored in Phrygia and Galatia (in which latter place he was detained by sickness), in the early part of that journey wherein Luke first is found in his company (Ac 16:10; compare Note, see on Ga 4:13). Thus the allusion to his medical profession is appropriate in writing to men of Phrygia. Luke ministered to Paul in his last imprisonment (2Ti 4:11). Demas-- included among his "fellow laborers" (Phm 24), but afterwards a deserter from him through love of this world (2Ti 4:10). He alone has here no honorable or descriptive epithet attached to his name. Perhaps, already, his real character was betraying itself.


<hi type="bold">15. Nymphas--</hi>of Laodicea.

<hi type="bold">church ... in his house--</hi>So old manuscripts and Vulgate read. The oldest read, "THEIR house"; and one manuscript, "HER house," which makes Nymphas a woman.

15. Nymphas-- of Laodicea. church... in his house-- So old manuscripts and Vulgate read. The oldest read, "THEIR house"; and one manuscript, "HER house," which makes Nymphas a woman.


<hi type="bold">16. the epistle from Laodicea--</hi>namely, the Epistle which I wrote to the Laodiceans, and which you will get from them on applying to them. Not the Epistle to the Ephesians. See Introduction to Ephesians and Introduction to Colossians. The Epistles from the apostles were publicly read in the church assemblies. Ignatius [Epistle to the Ephesians, 12], Polycarp [Epistle to the Philippians, 3.11,12], Clement [Epistle to the Corinthians, 1. 47], <reference osisRef="1Thess.5.27">1Th 5:27</reference>; <reference osisRef="Rev.1.3">Re 1:3</reference>, "Blessed is he that readeth, and they that hear." Thus, they and the Gospels were put on a level with the Old Testament, which was similarly read (<reference osisRef="Deut.31.11">De 31:11</reference>). The Holy Spirit inspired Paul to write, besides those extant, other Epistles which He saw necessary for that day, and for particular churches; and which were not so for the Church of all ages and places. It is possible that as the Epistle to the Colossians was to be read for the edification of other churches besides that of Colosse; so the Epistle to the Ephesians was to be read in various churches besides Ephesus, and that Laodicea was the last of such churches before Colosse, whence he might designate the Epistle to the Ephesians here as "the Epistle from Laodicea." But it is equally possible that the Epistle meant was one to the Laodiceans themselves.

16. the epistle from Laodicea-- namely, the Epistle which I wrote to the Laodiceans, and which you will get from them on applying to them. Not the Epistle to the Ephesians. See Introduction to Ephesians and Introduction to Colossians. The Epistles from the apostles were publicly read in the church assemblies. Ignatius [Epistle to the Ephesians, 12], Polycarp [Epistle to the Philippians, 3.11,12], Clement [Epistle to the Corinthians, 1. 47], 1Th 5:27; Re 1:3, "Blessed is he that readeth, and they that hear." Thus, they and the Gospels were put on a level with the Old Testament, which was similarly read (De 31:11). The Holy Spirit inspired Paul to write, besides those extant, other Epistles which He saw necessary for that day, and for particular churches; and which were not so for the Church of all ages and places. It is possible that as the Epistle to the Colossians was to be read for the edification of other churches besides that of Colosse; so the Epistle to the Ephesians was to be read in various churches besides Ephesus, and that Laodicea was the last of such churches before Colosse, whence he might designate the Epistle to the Ephesians here as "the Epistle from Laodicea." But it is equally possible that the Epistle meant was one to the Laodiceans themselves.


<hi type="bold">17. say to Archippus--</hi>The Colossians (not merely the clergy, but the laymen) are directed, "Speak ye to Archippus." This proves that Scripture belongs to the laity as well as the clergy; and that laymen may profitably admonish the clergy in particular cases when they do so in meekness. Bengel suggests that Archippus was perhaps prevented from going to the Church assembly by weak health or age. The word, "fulfil," accords with his ministry being near its close (<reference osisRef="Col.1.25">Col 1:25</reference>; compare Phm 2). However, "fulfil" may mean, as in <reference osisRef="2Tim.4.5">2Ti 4:5</reference>, "make full proof of thy ministry." "Give all diligence to follow it out fully"; a monition perhaps needed by Archippus.

<hi type="bold">in the Lord--</hi>The element in which every work of the Christian, and especially the Christian minister, is to be done (<reference osisRef="Col.4.7">Col 4:7</reference>; <reference osisRef="1Cor.7.39">1Co 7:39</reference>; <reference osisRef="Phil.4.2">Php 4:2</reference>).

17. say to Archippus-- The Colossians (not merely the clergy, but the laymen) are directed, "Speak ye to Archippus." This proves that Scripture belongs to the laity as well as the clergy; and that laymen may profitably admonish the clergy in particular cases when they do so in meekness. Bengel suggests that Archippus was perhaps prevented from going to the Church assembly by weak health or age. The word, "fulfil," accords with his ministry being near its close (Col 1:25; compare Phm 2). However, "fulfil" may mean, as in 2Ti 4:5, "make full proof of thy ministry." "Give all diligence to follow it out fully"; a monition perhaps needed by Archippus. in the Lord-- The element in which every work of the Christian, and especially the Christian minister, is to be done (Col 4:7; 1Co 7:39; Php 4:2).


18. Paul's autograph salutation (so <reference osisRef="1Cor.16.21">1Co 16:21</reference>; <reference osisRef="2Thess.3.17">2Th 3:17</reference>), attesting that the preceding letter, though written by an amanuensis, is from himself.

<hi type="bold">Remember my bonds--</hi>Already in this chapter he had mentioned his "bonds" (<reference osisRef="Col.4.3">Col 4:3</reference>), and again <reference osisRef="Col.4.10">Col 4:10</reference>, an incentive why they should love and pray (<reference osisRef="Col.4.3">Col 4:3</reference>) for him; and still more, that they should, in reverential obedience to his monitions in this Epistle, shrink from the false teaching herein stigmatized, remembering what a conflict (<reference osisRef="Col.2.1">Col 2:1</reference>) he had in their behalf amidst his bonds. "When we read of his chains, we should not forget that they moved over the paper as he wrote; his [right] hand was chained to the [left hand of the] soldier who kept him" [Alford].

<hi type="bold">Grace be with you--</hi>Greek, "THE grace" which every Christian enjoys in some degree, and which flows from God in Christ by the Holy Ghost (<reference osisRef="Titus.3.15">Tit 3:15</reference>; <reference osisRef="Heb.13.25">He 13:25</reference>) <chapter eID="Col.4"/>

18. Paul's autograph salutation (so 1Co 16:21; 2Th 3:17), attesting that the preceding letter, though written by an amanuensis, is from himself. Remember my bonds-- Already in this chapter he had mentioned his "bonds" (Col 4:3), and again Col 4:10, an incentive why they should love and pray (Col 4:3) for him; and still more, that they should, in reverential obedience to his monitions in this Epistle, shrink from the false teaching herein stigmatized, remembering what a conflict (Col 2:1) he had in their behalf amidst his bonds. "When we read of his chains, we should not forget that they moved over the paper as he wrote; his [right] hand was chained to the [left hand of the] soldier who kept him" [Alford]. Grace be with you-- Greek, "THE grace" which every Christian enjoys in some degree, and which flows from God in Christ by the Holy Ghost (Tit 3:15; He 13:25)


<milestone n="THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE THESSALONIANS" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE THESSALONIANS</title>


<title type="x-IS">INTRODUCTION</title>
 The AUTHENTICITY of this Epistle is attested by Irenæus [Against Heresies, 5.6.1], quoting <reference osisRef="1Thess.5.23">1Th 5:23</reference>; Clement of Alexandria [The Instructor, 1.88], quoting <reference osisRef="1Thess.2.7">1Th 2:7</reference>; Tertullian [On the Resurrection of the Flesh, 24], quoting <reference osisRef="1Thess.5.1">1Th 5:1</reference>; Caius in Eusebius' Ecclesiastical History [6.20]; Origen [Against Celsus, 3].

<hi type="bold">The OBJECT OF THE EPISTLE.--</hi>Thessalonica was at this time capital of the Roman second district of Macedonia [Livy, Histories, 45.29]. It lay on the bay of Therme, and has always been, and still is, under its modern name Saloniki, a place of considerable commerce. After his imprisonment and scourging at Philippi, Paul (<reference osisRef="1Thess.2.2">1Th 2:2</reference>) passed on to Thessalonica; and in company with Silas (<reference osisRef="Acts.17.1-Acts.17.9">Ac 17:1-9</reference>) and Timotheus (<reference osisRef="Acts.16.3">Ac 16:3</reference>; <reference osisRef="Acts.17.14">17:14</reference>, compare with <reference osisRef="1Thess.1.1">1Th 1:1</reference>; <reference osisRef="1Cor.3.1-1Cor.3.6">3:1-6</reference>; <reference osisRef="2Thess.1.1">2Th 1:1</reference>) founded the Church there. The Jews, as a body, rejected the Gospel when preached for three successive sabbaths (<reference osisRef="Acts.17.2">Ac 17:2</reference>); but some few "believed and consorted with Paul and Silas, and of the devout (that is, proselytes to Judaism) Greeks a great multitude, and of the chief women not a few." The believers received the word joyfully, notwithstanding trials and persecutions (<reference osisRef="1Thess.1.6">1Th 1:6</reference>; 2:13) from their own countrymen and from the Jews (<reference osisRef="1Thess.2.14-1Thess.2.16">1Th 2:14-16</reference>). His stay at Thessalonica was doubtless not limited to the three weeks in which were the three sabbaths specified in <reference osisRef="Acts.17.2">Ac 17:2</reference>; for his laboring there with his hands for his support (<reference osisRef="1Thess.2.9">1Th 2:9</reference>; <reference osisRef="2Thess.3.8">2Th 3:8</reference>), his receiving supplies there more than once from Philippi (<reference osisRef="Phil.4.16">Php 4:16</reference>), his making many converts from the Gentiles (<reference osisRef="1Thess.1.9">1Th 1:9</reference>; and as two oldest manuscripts read, <reference osisRef="Acts.17.4">Ac 17:4</reference>, "of the devout and of the Greeks a great multitude," <reference osisRef="Acts.17.4">Ac 17:4</reference>), and his appointing ministers--all imply a longer residence. Probably as at Pisidian Antioch (<reference osisRef="Acts.13.46">Ac 13:46</reference>), at Corinth (<reference osisRef="Acts.18.6">Ac 18:6</reference>, <reference osisRef="Acts.18.7">7</reference>), and at Ephesus (<reference osisRef="Acts.19.8">Ac 19:8</reference>, <reference osisRef="Acts.19.9">9</reference>), having preached the Gospel to the Jews, when they rejected it, he turned to the Gentiles. He probably thenceforth held the Christian meetings in the house of Jason (<reference osisRef="Acts.17.5">Ac 17:5</reference>), perhaps "the kinsman" of Paul mentioned in <reference osisRef="Rom.16.21">Ro 16:21</reference>. His great subject of teaching to them seems to have been the coming and kingdom of Christ, as we may infer from <reference osisRef="1Thess.1.10">1Th 1:10</reference>; <reference osisRef="2Cor.12.19">2:12, 19</reference>; <reference osisRef="2Cor.3.13">3:13</reference>; <reference osisRef="2Cor.4.13-2Cor.4.18">4:13-18</reference>; <reference osisRef="2Cor.5.1-2Cor.5.11">5:1-11</reference>, 23, 24; and that they should walk worthy of it (<reference osisRef="1Thess.2.12">1Th 2:12</reference>; <reference osisRef="2Cor.4.1">4:1</reference>). And it is an undesigned coincidence between the two Epistles and <reference osisRef="Acts.17.5">Ac 17:5</reference>, <reference osisRef="Acts.17.9">9</reference>, that the very charge which the assailants of Jason's house brought against him and other brethren was, "These do contrary to the decrees of Cæsar, saying that there is another king, one Jesus." As in the case of the Lord Jesus Himself (Joh 18:33-37; 19:12; compare <reference osisRef="Matt.26.64">Mt 26:64</reference>), they perverted the doctrine of the coming kingdom of Christ into a ground for the charge of treason against Cæsar. The result was, Paul and Silas were obliged to flee under the cover of night to Berea; Timothy had probably preceded him (<reference osisRef="Acts.17.10">Ac 17:10</reference>, <reference osisRef="Acts.17.14">14</reference>). But the Church had been planted, and ministers appointed; nay, more, they virtually became missionaries themselves for which they possessed facilities in the extensive commerce of their city, and both by word and example were extending the Gospel in Macedonia, Achaia, and elsewhere (<reference osisRef="1Thess.1.7">1Th 1:7</reference>, <reference osisRef="1Cor.1.8">8</reference>). From Berea, also. Paul, after having planted a Scripture-loving Church, was obliged to flee by the Thessalonian Jews who followed him thither. Timothy (who seems to have come to Berea separately from Paul and Silas, compare <reference osisRef="Acts.17.10">Ac 17:10</reference>, with <reference osisRef="Acts.17.14">Ac 17:14</reference>) and Silas remained there still, when Paul proceeded by sea to Athens. While there he more than once longed to visit the Thessalonians again, and see personally their spiritual state, and "perfect that which was lacking in their faith" (<reference osisRef="1Thess.3.10">1Th 3:10</reference>); but (probably using the Thessalonian Jews as his instruments, <reference osisRef="John.13.27">Joh 13:27</reference>) "Satan hindered" him (<reference osisRef="1Thess.2.18">1Th 2:18</reference>; compare <reference osisRef="Acts.17.13">Ac 17:13</reference>). He therefore sent Timotheus, who seems to have followed him to Athens from Berea (<reference osisRef="Acts.17.15">Ac 17:15</reference>), immediately on his arrival to Thessalonica (<reference osisRef="1Thess.3.1">1Th 3:1</reference>); glad as he would have been of Timothy's help in the midst of the cavils of Athenian opponents, he felt he must forego that help for the sake of the Thessalonian Church. Silas does not seem to have come to Paul at Athens at all, though Paul had desired him and Timothy to "come to him with all speed" (<reference osisRef="Acts.17.15">Ac 17:15</reference>); but seems with Timothy (who from Thessalonica called for him at Berea) to have joined Paul at Corinth first; compare <reference osisRef="Acts.18.1">Ac 18:1</reference>, <reference osisRef="Acts.18.5">5</reference>, "When Silas and Timothy were come from Macedonia." The Epistle makes no mention of Silas at Athens, as it does of Timothy (<reference osisRef="1Thess.3.1">1Th 3:1</reference>).

 Timothy's account of the Thessalonian Church was highly favorable. They abounded in faith and charity and reciprocated his desire to see them (<reference osisRef="1Thess.3.6-1Thess.3.10">1Th 3:6-10</reference>). Still, as nothing human on earth is perfect, there were some defects. Some had too exclusively dwelt on the doctrine of Christ's coming kingdom, so as to neglect the sober-minded discharge of present duties (<reference osisRef="1Thess.4.11">1Th 4:11</reference>, <reference osisRef="1Thess.4.12">12</reference>). Some who had lost relatives by death, needed comfort and instruction in their doubts as to whether they who died before Christ's coming would have a share with those found alive in His kingdom then to be revealed. Moreover, also, there had been committed among them sins against chastity and sobriety (<reference osisRef="1Thess.5.5-1Thess.5.7">1Th 5:5-7</reference>), as also against charity (1Th 4:3-10; 5:13, 15). There were, too, symptoms in some of want of respectful love and subordination to their ministers; others treated slightingly the manifestations of the Spirit in those possessing His gifts (<reference osisRef="1Thess.5.19">1Th 5:19</reference>). To give spiritual admonition on these subjects, and at the same time commend what deserved commendation, and to testify his love to them, was the object of the Epistle.

 The PLACE OF WRITING IT was doubtless Corinth, where Timothy and Silas rejoined him (<reference osisRef="Acts.18.5">Ac 18:5</reference>) soon after he arrived there (compare <reference osisRef="1Thess.2.17">1Th 2:17</reference>) in the autumn of A.D. 52.

 The TIME OF WRITING was evidently immediately after having received from Timothy the tidings of their state (<reference osisRef="1Thess.3.6">1Th 3:6</reference>) in the winter of A.D. 52, or early in 53. For it was written not long after the conversion of the Thessalonians (<reference osisRef="1Thess.1.8">1Th 1:8</reference>, <reference osisRef="1Cor.1.9">9</reference>), while Paul could speak of himself as only taken from them for a short season (<reference osisRef="1Thess.2.17">1Th 2:17</reference>). Thus this Epistle was first in date of all Paul's extant Epistles. The Epistle is written in the joint names of Paul, Silas, and Timothy, the three founders of the Thessalonian Church. The plural first person "we," is used everywhere, except in <reference osisRef="1Thess.2.18">1Th 2:18</reference>; <reference osisRef="2Cor.3.5">3:5</reference>; 5:27. "We" is the true reading, <reference osisRef="1Thess.4.13">1Th 4:13</reference>. The English Version "I," in <reference osisRef="1Thess.4.9">1Th 4:9</reference> <reference osisRef="1Thess.5.1">1Th 5:1</reference>, <reference osisRef="1Thess.5.23">23</reference>, is not supported by the original [Edmunds].

 The STYLE is calm and equable, in accordance with the subject matter, which deals only with Christian duties in general, taking for granted the great doctrinal truths which were not as yet disputed. There was no deadly error as yet to call forth his more vehement bursts of feeling and impassioned argument. The earlier Epistles, as we should expect, are moral and practical. It was not until Judaistic and legalizing errors arose at a later period that he wrote those Epistles (for example, Romans and Galatians) which unfold the cardinal doctrines of grace and justification by faith. Still, later the Epistles from his Roman prison confirm the same truths. And last of all, the Pastoral Epistles are suited to the more developed ecclesiastical constitution of the Church, and give directions as to bishops and deacons, and correct abuses and errors of later growth.

 The prevalence of the Gentile element in this Church is shown by the fact that these two Epistles are among the very few of Paul's writings in which no quotation occurs from the Old Testament.
 <title type="x-s">CHAPTER 1</title>
 <reference osisRef="1Thess.1.1-1Thess.1.10">1Th 1:1-10</reference>. Address: Salutation: His Prayerful Thanksgiving for Their Faith, Hope, and Love. Their First Reception of the Gospel, and Their Good Influence on All Around.

<hi type="bold">1. Paul--</hi>He does not add "an apostle," because in their case, as in that of the Philippians (see on <reference osisRef="Phil.1.1">Php 1:1</reference>), his apostolic authority needs not any substantiation. He writes familiarly as to faithful friends, not but that his apostleship was recognized among them (<reference osisRef="1Thess.2.6">1Th 2:6</reference>). On the other hand, in writing to the Galatians, among whom some had called in question his apostleship, he strongly asserts it in the superscription. An undesigned propriety in the Epistles, evincing genuineness.

<hi type="bold">Silvanus--</hi>a "chief man among the brethren" (<reference osisRef="Acts.15.22">Ac 15:22</reference>), and a "prophet" (<reference osisRef="Acts.15.32">Ac 15:32</reference>), and one of the deputies who carried the decree of the Jerusalem council to Antioch. His age and position cause him to be placed before "Timothy," then a youth (<reference osisRef="Acts.16.1">Ac 16:1</reference>; <reference osisRef="1Tim.4.12">1Ti 4:12</reference>). Silvanus (the Gentile expanded form of "Silas") is called in <reference osisRef="1Pet.5.12">1Pe 5:12</reference>, "a faithful brother" (compare <reference osisRef="2Cor.1.19">2Co 1:19</reference>). They both aided in planting the Thessalonian Church, and are therefore included in the address. This, the first of Paul's Epistles, as being written before various evils crept into the churches, is without the censures found in other Epistles. So realizing was their Christian faith, that they were able hourly to look for the Lord Jesus.

<hi type="bold">unto the church--</hi>not merely as in the Epistles to Romans, Ephesians, Colossians, Philippians, "to the saints," or "the faithful at Thessalonica." Though as yet they do not seem to have had the final Church organization under permanent "bishops" and deacons, which appears in the later Epistles (See on <reference osisRef="Phil.1.1">Php 1:1</reference>; <reference osisRef="1Cor.1.1">1</reference> and 2 Timothy). Yet he designates them by the honorable term "Church," implying their status as not merely isolated believers, but a corporate body with spiritual rulers (<reference osisRef="1Thess.5.12">1Th 5:12</reference>; <reference osisRef="2Cor.1.1">2Co 1:1</reference>; <reference osisRef="Gal.1.2">Ga 1:2</reference>).

<hi type="bold">in--</hi>implying vital union.

<hi type="bold">God the Father--</hi>This marks that they were no longer heathen.

<hi type="bold">the Lord Jesus Christ--</hi>This marks that they were not Jews, but Christians.

<hi type="bold">Grace be unto you, and peace--</hi>that ye may have in God that favor and peace which men withhold [Anselm]. This is the salutation in all the Epistles of Paul, except the three pastoral ones, which have "grace, mercy, and peace." Some of the oldest manuscripts support, others omit the clause following, "from God our Father and the Lord Jesus Christ." It may have crept in from <reference osisRef="1Cor.1.3">1Co 1:3</reference>; <reference osisRef="2Cor.1.2">2Co 1:2</reference>.

INTRODUCTION The AUTHENTICITY of this Epistle is attested by Irenæus [Against Heresies, 5.6.1], quoting 1Th 5:23; Clement of Alexandria [The Instructor, 1.88], quoting 1Th 2:7; Tertullian [On the Resurrection of the Flesh, 24], quoting 1Th 5:1; Caius in Eusebius' Ecclesiastical History [6.20]; Origen [Against Celsus, 3]. The OBJECT OF THE EPISTLE.-- Thessalonica was at this time capital of the Roman second district of Macedonia [Livy, Histories, 45.29]. It lay on the bay of Therme, and has always been, and still is, under its modern name Saloniki, a place of considerable commerce. After his imprisonment and scourging at Philippi, Paul (1Th 2:2) passed on to Thessalonica; and in company with Silas (Ac 17:1-9) and Timotheus (Ac 16:3; 17:14, compare with 1Th 1:1; 3:1-6; 2Th 1:1) founded the Church there. The Jews, as a body, rejected the Gospel when preached for three successive sabbaths (Ac 17:2); but some few "believed and consorted with Paul and Silas, and of the devout (that is, proselytes to Judaism) Greeks a great multitude, and of the chief women not a few." The believers received the word joyfully, notwithstanding trials and persecutions (1Th 1:6; 2:13) from their own countrymen and from the Jews (1Th 2:14-16). His stay at Thessalonica was doubtless not limited to the three weeks in which were the three sabbaths specified in Ac 17:2; for his laboring there with his hands for his support (1Th 2:9; 2Th 3:8), his receiving supplies there more than once from Philippi (Php 4:16), his making many converts from the Gentiles (1Th 1:9; and as two oldest manuscripts read, Ac 17:4, "of the devout and of the Greeks a great multitude," Ac 17:4), and his appointing ministers--all imply a longer residence. Probably as at Pisidian Antioch (Ac 13:46), at Corinth (Ac 18:6, 7), and at Ephesus (Ac 19:8, 9), having preached the Gospel to the Jews, when they rejected it, he turned to the Gentiles. He probably thenceforth held the Christian meetings in the house of Jason (Ac 17:5), perhaps "the kinsman" of Paul mentioned in Ro 16:21. His great subject of teaching to them seems to have been the coming and kingdom of Christ, as we may infer from 1Th 1:10; 2:12, 19; 3:13; 4:13-18; 5:1-11, 23, 24; and that they should walk worthy of it (1Th 2:12; 4:1). And it is an undesigned coincidence between the two Epistles and Ac 17:5, 9, that the very charge which the assailants of Jason's house brought against him and other brethren was, "These do contrary to the decrees of Cæsar, saying that there is another king, one Jesus." As in the case of the Lord Jesus Himself (Joh 18:33-37; 19:12; compare Mt 26:64), they perverted the doctrine of the coming kingdom of Christ into a ground for the charge of treason against Cæsar. The result was, Paul and Silas were obliged to flee under the cover of night to Berea; Timothy had probably preceded him (Ac 17:10, 14). But the Church had been planted, and ministers appointed; nay, more, they virtually became missionaries themselves for which they possessed facilities in the extensive commerce of their city, and both by word and example were extending the Gospel in Macedonia, Achaia, and elsewhere (1Th 1:7, 8). From Berea, also. Paul, after having planted a Scripture-loving Church, was obliged to flee by the Thessalonian Jews who followed him thither. Timothy (who seems to have come to Berea separately from Paul and Silas, compare Ac 17:10, with Ac 17:14) and Silas remained there still, when Paul proceeded by sea to Athens. While there he more than once longed to visit the Thessalonians again, and see personally their spiritual state, and "perfect that which was lacking in their faith" (1Th 3:10); but (probably using the Thessalonian Jews as his instruments, Joh 13:27) "Satan hindered" him (1Th 2:18; compare Ac 17:13). He therefore sent Timotheus, who seems to have followed him to Athens from Berea (Ac 17:15), immediately on his arrival to Thessalonica (1Th 3:1); glad as he would have been of Timothy's help in the midst of the cavils of Athenian opponents, he felt he must forego that help for the sake of the Thessalonian Church. Silas does not seem to have come to Paul at Athens at all, though Paul had desired him and Timothy to "come to him with all speed" (Ac 17:15); but seems with Timothy (who from Thessalonica called for him at Berea) to have joined Paul at Corinth first; compare Ac 18:1, 5, "When Silas and Timothy were come from Macedonia." The Epistle makes no mention of Silas at Athens, as it does of Timothy (1Th 3:1). Timothy's account of the Thessalonian Church was highly favorable. They abounded in faith and charity and reciprocated his desire to see them (1Th 3:6-10). Still, as nothing human on earth is perfect, there were some defects. Some had too exclusively dwelt on the doctrine of Christ's coming kingdom, so as to neglect the sober-minded discharge of present duties (1Th 4:11, 12). Some who had lost relatives by death, needed comfort and instruction in their doubts as to whether they who died before Christ's coming would have a share with those found alive in His kingdom then to be revealed. Moreover, also, there had been committed among them sins against chastity and sobriety (1Th 5:5-7), as also against charity (1Th 4:3-10; 5:13, 15). There were, too, symptoms in some of want of respectful love and subordination to their ministers; others treated slightingly the manifestations of the Spirit in those possessing His gifts (1Th 5:19). To give spiritual admonition on these subjects, and at the same time commend what deserved commendation, and to testify his love to them, was the object of the Epistle. The PLACE OF WRITING IT was doubtless Corinth, where Timothy and Silas rejoined him (Ac 18:5) soon after he arrived there (compare 1Th 2:17) in the autumn of A.D. 52. The TIME OF WRITING was evidently immediately after having received from Timothy the tidings of their state (1Th 3:6) in the winter of A.D. 52, or early in 53. For it was written not long after the conversion of the Thessalonians (1Th 1:8, 9), while Paul could speak of himself as only taken from them for a short season (1Th 2:17). Thus this Epistle was first in date of all Paul's extant Epistles. The Epistle is written in the joint names of Paul, Silas, and Timothy, the three founders of the Thessalonian Church. The plural first person "we," is used everywhere, except in 1Th 2:18; 3:5; 5:27. "We" is the true reading, 1Th 4:13. The English Version "I," in 1Th 4:9 1Th 5:1, 23, is not supported by the original [Edmunds]. The STYLE is calm and equable, in accordance with the subject matter, which deals only with Christian duties in general, taking for granted the great doctrinal truths which were not as yet disputed. There was no deadly error as yet to call forth his more vehement bursts of feeling and impassioned argument. The earlier Epistles, as we should expect, are moral and practical. It was not until Judaistic and legalizing errors arose at a later period that he wrote those Epistles (for example, Romans and Galatians) which unfold the cardinal doctrines of grace and justification by faith. Still, later the Epistles from his Roman prison confirm the same truths. And last of all, the Pastoral Epistles are suited to the more developed ecclesiastical constitution of the Church, and give directions as to bishops and deacons, and correct abuses and errors of later growth. The prevalence of the Gentile element in this Church is shown by the fact that these two Epistles are among the very few of Paul's writings in which no quotation occurs from the Old Testament. CHAPTER 1 1Th 1:1-10. Address: Salutation: His Prayerful Thanksgiving for Their Faith, Hope, and Love. Their First Reception of the Gospel, and Their Good Influence on All Around. 1. Paul-- He does not add "an apostle," because in their case, as in that of the Philippians (see on Php 1:1), his apostolic authority needs not any substantiation. He writes familiarly as to faithful friends, not but that his apostleship was recognized among them (1Th 2:6). On the other hand, in writing to the Galatians, among whom some had called in question his apostleship, he strongly asserts it in the superscription. An undesigned propriety in the Epistles, evincing genuineness. Silvanus-- a "chief man among the brethren" (Ac 15:22), and a "prophet" (Ac 15:32), and one of the deputies who carried the decree of the Jerusalem council to Antioch. His age and position cause him to be placed before "Timothy," then a youth (Ac 16:1; 1Ti 4:12). Silvanus (the Gentile expanded form of "Silas") is called in 1Pe 5:12, "a faithful brother" (compare 2Co 1:19). They both aided in planting the Thessalonian Church, and are therefore included in the address. This, the first of Paul's Epistles, as being written before various evils crept into the churches, is without the censures found in other Epistles. So realizing was their Christian faith, that they were able hourly to look for the Lord Jesus. unto the church-- not merely as in the Epistles to Romans, Ephesians, Colossians, Philippians, "to the saints," or "the faithful at Thessalonica." Though as yet they do not seem to have had the final Church organization under permanent "bishops" and deacons, which appears in the later Epistles (See on Php 1:1; 1 and 2 Timothy). Yet he designates them by the honorable term "Church," implying their status as not merely isolated believers, but a corporate body with spiritual rulers (1Th 5:12; 2Co 1:1; Ga 1:2). in-- implying vital union. God the Father-- This marks that they were no longer heathen. the Lord Jesus Christ-- This marks that they were not Jews, but Christians. Grace be unto you, and peace-- that ye may have in God that favor and peace which men withhold [Anselm]. This is the salutation in all the Epistles of Paul, except the three pastoral ones, which have "grace, mercy, and peace." Some of the oldest manuscripts support, others omit the clause following, "from God our Father and the Lord Jesus Christ." It may have crept in from 1Co 1:3; 2Co 1:2.


2. (<reference osisRef="Rom.1.9">Ro 1:9</reference>; <reference osisRef="2Tim.1.3">2Ti 1:3</reference>.) The structure of the sentences in this and the following verses, each successive sentence repeating with greater fulness the preceding, characteristically marks Paul's abounding love and thankfulness in respect to his converts, as if he were seeking by words heaped on words to convey some idea of his exuberant feelings towards them.

<hi type="bold">We--</hi>I, Silvanus, and Timotheus. <reference osisRef="Rom.1.9">Ro 1:9</reference> supports Alford in translating, "making mention of you in our prayers without ceasing" (<reference osisRef="1Thess.1.3">1Th 1:3</reference>). Thus, "without ceasing," in the second clause, answers in parallelism to "always," in the first.

2. (Ro 1:9; 2Ti 1:3.) The structure of the sentences in this and the following verses, each successive sentence repeating with greater fulness the preceding, characteristically marks Paul's abounding love and thankfulness in respect to his converts, as if he were seeking by words heaped on words to convey some idea of his exuberant feelings towards them. We-- I, Silvanus, and Timotheus. Ro 1:9 supports Alford in translating, "making mention of you in our prayers without ceasing" (1Th 1:3). Thus, "without ceasing," in the second clause, answers in parallelism to "always," in the first.


<hi type="bold">3. work of faith--</hi>the working reality of your faith; its alacrity in receiving the truth, and in evincing itself by its fruits. Not an otiose assent; but a realizing, working faith; not "in word only," but in one continuous chain of "work" (singular, not plural, works), <reference osisRef="1Thess.1.5-1Thess.1.10">1Th 1:5-10</reference>; <reference osisRef="Jas.2.22">Jas 2:22</reference>. So "the work of faith" in <reference osisRef="2Thess.1.11">2Th 1:11</reference> implies its perfect development (compare <reference osisRef="Jas.1.4">Jas 1:4</reference>). The other governing substantives similarly mark respectively the characteristic manifestation of the grace which follows each in the genitive. Faith, love, and hope, are the three great Christian graces (<reference osisRef="1Thess.5.8">1Th 5:8</reference>; <reference osisRef="1Cor.13.13">1Co 13:13</reference>).

<hi type="bold">labour of love--</hi>The Greek implies toil, or troublesome labor, which we are stimulated by love to bear (<reference osisRef="1Thess.2.9">1Th 2:9</reference>; <reference osisRef="Rev.2.2">Re 2:2</reference>). For instances of self-denying labors of love, see <reference osisRef="Acts.20.35">Ac 20:35</reference>; <reference osisRef="Rom.16.12">Ro 16:12</reference>. Not here ministerial labors. Those who shun trouble for others, love little (compare <reference osisRef="Heb.6.10">He 6:10</reference>).

<hi type="bold">patience--</hi>Translate, "endurance of hope"; the persevering endurance of trials which flows from "hope." <reference osisRef="Rom.15.4">Ro 15:4</reference> shows that "patience" also nourishes "hope."

<hi type="bold">hope in our Lord Jesus--</hi>literally, "hope of our Lord Jesus," namely, of His coming (<reference osisRef="1Thess.1.10">1Th 1:10</reference>): a hope that looked forward beyond all present things for the manifestation of Christ.

<hi type="bold">in the sight of God and our Father--</hi>Your "faith, hope, and love" were not merely such as would pass for genuine before men, but "in the sight of God," the Searcher of hearts [Gomarus]. Things are really what they are before God. Bengel takes this clause with "remembering." Whenever we pray, we remember before God your faith, hope, and love. But its separation from "remembering" in the order, and its connection with "your ... faith," &c., make me to prefer the former view.

<hi type="bold">and, &c.--</hi>The Greek implies, "in the sight of Him who is [at once] God and our Father."

3. work of faith-- the working reality of your faith; its alacrity in receiving the truth, and in evincing itself by its fruits. Not an otiose assent; but a realizing, working faith; not "in word only," but in one continuous chain of "work" (singular, not plural, works), 1Th 1:5-10; Jas 2:22. So "the work of faith" in 2Th 1:11 implies its perfect development (compare Jas 1:4). The other governing substantives similarly mark respectively the characteristic manifestation of the grace which follows each in the genitive. Faith, love, and hope, are the three great Christian graces (1Th 5:8; 1Co 13:13). labour of love-- The Greek implies toil, or troublesome labor, which we are stimulated by love to bear (1Th 2:9; Re 2:2). For instances of self-denying labors of love, see Ac 20:35; Ro 16:12. Not here ministerial labors. Those who shun trouble for others, love little (compare He 6:10). patience-- Translate, "endurance of hope"; the persevering endurance of trials which flows from "hope." Ro 15:4 shows that "patience" also nourishes "hope." hope in our Lord Jesus-- literally, "hope of our Lord Jesus," namely, of His coming (1Th 1:10): a hope that looked forward beyond all present things for the manifestation of Christ. in the sight of God and our Father-- Your "faith, hope, and love" were not merely such as would pass for genuine before men, but "in the sight of God," the Searcher of hearts [Gomarus]. Things are really what they are before God. Bengel takes this clause with "remembering." Whenever we pray, we remember before God your faith, hope, and love. But its separation from "remembering" in the order, and its connection with "your... faith," &c., make me to prefer the former view. and, &c.-- The Greek implies, "in the sight of Him who is [at once] God and our Father."


<hi type="bold">4. Knowing--</hi>Forasmuch as we know.

<hi type="bold">your election of God--</hi>The Greek is rather, "beloved by God"; so <reference osisRef="Rom.1.7">Ro 1:7</reference>; <reference osisRef="2Thess.2.13">2Th 2:13</reference>. "Your election" means that God has elected you as individual believers to eternal life (<reference osisRef="Rom.11.5">Ro 11:5</reference>, <reference osisRef="Rom.11.7">7</reference>; <reference osisRef="Col.3.12">Col 3:12</reference>; <reference osisRef="2Thess.2.13">2Th 2:13</reference>).

4. Knowing-- Forasmuch as we know. your election of God-- The Greek is rather, "beloved by God"; so Ro 1:7; 2Th 2:13. "Your election" means that God has elected you as individual believers to eternal life (Ro 11:5, 7; Col 3:12; 2Th 2:13).


<hi type="bold">5. our gospel--</hi>namely, the Gospel which we preached.

<hi type="bold">came--</hi>Greek, "was made," namely, by God, its Author and Sender. God's having made our preaching among you to be attended with such "power," is the proof that you are "elect of God" (<reference osisRef="1Thess.1.4">1Th 1:4</reference>).

<hi type="bold">in power--</hi>in the efficacy of the Holy Spirit clothing us with power (see end of verse; <reference osisRef="Acts.1.8">Ac 1:8</reference>; 4:33; <reference osisRef="1Cor.6.5">6:5</reference>, <reference osisRef="1Cor.6.8">8</reference>) in preaching the Gospel, and making it in you the power of God unto salvation (<reference osisRef="Rom.1.16">Ro 1:16</reference>). As "power" produces faith; so "the Holy Ghost," love; and "much assurance" (<reference osisRef="Col.2.2">Col 2:2</reference>, full persuasion), hope (<reference osisRef="Heb.6.11">He 6:11</reference>), resting on faith (<reference osisRef="Heb.10.22">He 10:22</reference>). So faith, love, and hope (<reference osisRef="1Thess.1.3">1Th 1:3</reference>).

<hi type="bold">as ye know--</hi>answering to the "knowing," that is, as WE know (<reference osisRef="1Thess.1.4">1Th 1:4</reference>) your character as the elect of God, so YE know ours as preachers.

<hi type="bold">for your sake--</hi>The purpose herein indicated is not so much that of the apostles, as that of God. "You know what God enabled us to be ... how mighty in preaching the word ... for your sakes ... thereby proving that He had chosen (<reference osisRef="1Thess.1.4">1Th 1:4</reference>) you for His own" [Alford]. I think, from <reference osisRef="1Thess.2.10-1Thess.2.12">1Th 2:10-12</reference>, that, in "what manner of men we were among you," besides the power in preaching, there is included also Paul's and his fellow missionaries' whole conduct which confirmed their preaching; and in this sense, the "for your sake" will mean "in order to win you." This, though not the sole, yet would be a strong, motive to holy circumspection, namely, so as to win those without (<reference osisRef="Col.4.5">Col 4:5</reference>; compare <reference osisRef="1Cor.9.19-1Cor.9.23">1Co 9:19-23</reference>).

5. our gospel-- namely, the Gospel which we preached. came-- Greek, "was made," namely, by God, its Author and Sender. God's having made our preaching among you to be attended with such "power," is the proof that you are "elect of God" (1Th 1:4). in power-- in the efficacy of the Holy Spirit clothing us with power (see end of verse; Ac 1:8; 4:33; 6:5, 8) in preaching the Gospel, and making it in you the power of God unto salvation (Ro 1:16). As "power" produces faith; so "the Holy Ghost," love; and "much assurance" (Col 2:2, full persuasion), hope (He 6:11), resting on faith (He 10:22). So faith, love, and hope (1Th 1:3). as ye know-- answering to the "knowing," that is, as WE know (1Th 1:4) your character as the elect of God, so YE know ours as preachers. for your sake-- The purpose herein indicated is not so much that of the apostles, as that of God. "You know what God enabled us to be... how mighty in preaching the word... for your sakes... thereby proving that He had chosen (1Th 1:4) you for His own" [Alford]. I think, from 1Th 2:10-12, that, in "what manner of men we were among you," besides the power in preaching, there is included also Paul's and his fellow missionaries' whole conduct which confirmed their preaching; and in this sense, the "for your sake" will mean "in order to win you." This, though not the sole, yet would be a strong, motive to holy circumspection, namely, so as to win those without (Col 4:5; compare 1Co 9:19-23).


<hi type="bold">6. And ye--</hi>answering to "For our Gospel," <reference osisRef="1Thess.1.5">1Th 1:5</reference>.

<hi type="bold">followers--</hi>Greek, "imitators." The Thessalonians in their turn became "ensamples" (<reference osisRef="1Thess.1.7">1Th 1:7</reference>) for others to imitate.

<hi type="bold">of the Lord--</hi>who was the apostle of the Father, and taught the word, which He brought from heaven, under adversities [Bengel]. This was the point in which they imitated Him and His apostles, joyful witness for the word in much affliction: the second proof of their election of God (<reference osisRef="1Thess.1.4">1Th 1:4</reference>); <reference osisRef="1Thess.1.5">1Th 1:5</reference> is the first (see on <reference osisRef="1Thess.1.5">1Th 1:5</reference>).

<hi type="bold">received the word in much affliction--</hi>(<reference osisRef="1Thess.2.14">1Th 2:14</reference>; <reference osisRef="2Cor.3.2-2Cor.3.5">3:2-5</reference>; <reference osisRef="Acts.17.5-Acts.17.10">Ac 17:5-10</reference>).

<hi type="bold">joy of--</hi>that is, wrought by "the Holy Ghost." "The oil of gladness" wherewith the Son of God was "anointed above His fellows" (<reference osisRef="Ps.45.7">Psa 45:7</reference>), is the same oil with which He, by the Spirit, anoints His fellows too (<reference osisRef="Isa.61.1">Is 61:1</reference>, <reference osisRef="Isa.61.3">3</reference>; <reference osisRef="Rom.14.17">Ro 14:17</reference>; <reference osisRef="1John.2.20">1Jo 2:20</reference>, 27).

6. And ye-- answering to "For our Gospel," 1Th 1:5. followers-- Greek, "imitators." The Thessalonians in their turn became "ensamples" (1Th 1:7) for others to imitate. of the Lord-- who was the apostle of the Father, and taught the word, which He brought from heaven, under adversities [Bengel]. This was the point in which they imitated Him and His apostles, joyful witness for the word in much affliction: the second proof of their election of God (1Th 1:4); 1Th 1:5 is the first (see on 1Th 1:5). received the word in much affliction-- (1Th 2:14; 3:2-5; Ac 17:5-10). joy of-- that is, wrought by "the Holy Ghost." "The oil of gladness" wherewith the Son of God was "anointed above His fellows" (Psa 45:7), is the same oil with which He, by the Spirit, anoints His fellows too (Is 61:1, 3; Ro 14:17; 1Jo 2:20, 27).


<hi type="bold">7. ensamples--</hi>So some of the oldest manuscripts read. Others, "ensample" (singular), the whole Church being regarded as one. The Macedonian Church of Philippi was the only one in Europe converted before the Thessalonians. Therefore he means their past conduct is an ensample to all believers now; of whom he specifies those "in Macedonia" because he had been there since the conversion of the Thessalonians, and had left Silvanus and Timotheus there; and those in "Achaia," because he was now at Corinth in Achaia.

7. ensamples-- So some of the oldest manuscripts read. Others, "ensample" (singular), the whole Church being regarded as one. The Macedonian Church of Philippi was the only one in Europe converted before the Thessalonians. Therefore he means their past conduct is an ensample to all believers now; of whom he specifies those "in Macedonia" because he had been there since the conversion of the Thessalonians, and had left Silvanus and Timotheus there; and those in "Achaia," because he was now at Corinth in Achaia.


<hi type="bold">8. from you sounded ... the word of the Lord--</hi>not that they actually became missionaries: but they, by the report which spread abroad of their "faith" (compare <reference osisRef="Rom.1.8">Ro 1:8</reference>), and by Christian merchants of Thessalonica who travelled in various directions, bearing "the word of the Lord" with them, were virtually missionaries, recommending the Gospel to all within reach of their influence by word and by example (<reference osisRef="1Thess.1.7">1Th 1:7</reference>). In "sounded," the image is that of a trumpet filling with its clear-sounding echo all the surrounding places.

<hi type="bold">to God-ward--</hi>no longer directed to idols.

<hi type="bold">so that we need not to speak any thing--</hi>to them in praise of your faith; "for (<reference osisRef="1Thess.1.9">1Th 1:9</reference>) they themselves" (the people in Macedonia, Achaia, and in every place) know it already.

8. from you sounded... the word of the Lord-- not that they actually became missionaries: but they, by the report which spread abroad of their "faith" (compare Ro 1:8), and by Christian merchants of Thessalonica who travelled in various directions, bearing "the word of the Lord" with them, were virtually missionaries, recommending the Gospel to all within reach of their influence by word and by example (1Th 1:7). In "sounded," the image is that of a trumpet filling with its clear-sounding echo all the surrounding places. to God-ward-- no longer directed to idols. so that we need not to speak any thing-- to them in praise of your faith; "for (1Th 1:9) they themselves" (the people in Macedonia, Achaia, and in every place) know it already.


9. Strictly there should follow, "For they themselves show of you," &c.; but, instead, he substitutes that which was the instrumental cause of the Thessalonians' conversion and faith, "for they themselves show of us what manner of entering in we had unto you"; compare <reference osisRef="1Thess.1.5">1Th 1:5</reference>, which corresponds to this former clause, as <reference osisRef="1Thess.1.6">1Th 1:6</reference> corresponds to the latter clause. "And how ye turned from idols to serve the living ... God," &c. Instead of our having "to speak any thing" to them (in Macedonia and Achaia) in your praise (<reference osisRef="1Thess.1.8">1Th 1:8</reference>), "they themselves (have the start of us in speaking of you, and) announce concerning (so the Greek of 'show of' means) us, what manner of (how effectual an) entrance we had unto you" (<reference osisRef="1Thess.1.5">1Th 1:5</reference>; 2:1).

<hi type="bold">the living and true God--</hi>as opposed to the dead and false gods from which they had "turned." In the English Version reading, <reference osisRef="Acts.17.4">Ac 17:4</reference>, "of the devout Greeks a great multitude," no mention is made, as here, of the conversion of idolatrous Gentiles at Thessalonica; but the reading of some of the oldest manuscripts and Vulgate singularly coincides with the statement here: "Of the devout AND of Greeks (namely, idolaters) a great multitude"; so in <reference osisRef="Acts.17.17">Ac 17:17</reference>, "the devout persons," that is, Gentile proselytes to Judaism, form a separate class. Paley and Lachmann, by distinct lines of argument, support the "AND."

9. Strictly there should follow, "For they themselves show of you," &c.; but, instead, he substitutes that which was the instrumental cause of the Thessalonians' conversion and faith, "for they themselves show of us what manner of entering in we had unto you"; compare 1Th 1:5, which corresponds to this former clause, as 1Th 1:6 corresponds to the latter clause. "And how ye turned from idols to serve the living... God," &c. Instead of our having "to speak any thing" to them (in Macedonia and Achaia) in your praise (1Th 1:8), "they themselves (have the start of us in speaking of you, and) announce concerning (so the Greek of 'show of' means) us, what manner of (how effectual an) entrance we had unto you" (1Th 1:5; 2:1). the living and true God-- as opposed to the dead and false gods from which they had "turned." In the English Version reading, Ac 17:4, "of the devout Greeks a great multitude," no mention is made, as here, of the conversion of idolatrous Gentiles at Thessalonica; but the reading of some of the oldest manuscripts and Vulgate singularly coincides with the statement here: "Of the devout AND of Greeks (namely, idolaters) a great multitude"; so in Ac 17:17, "the devout persons," that is, Gentile proselytes to Judaism, form a separate class. Paley and Lachmann, by distinct lines of argument, support the "AND."


10. This verse distinguishes them from the Jews, as <reference osisRef="1Thess.1.9">1Th 1:9</reference> from the idolatrous Gentiles. To wait for the Lord's coming is a sure characteristic of a true believer, and was prominent amidst the graces of the Thessalonians (<reference osisRef="1Cor.1.7">1Co 1:7</reference>, <reference osisRef="1Cor.1.8">8</reference>). His coming is seldom called his return (<reference osisRef="John.14.3">Joh 14:3</reference>); because the two advents are regarded as different phases of the same coming; and the second coming shall have features altogether new connected with it, so that it will not be a mere repetition of the first, or a mere coming back again.

<hi type="bold">his Son ... raised from the dead--</hi>the grand proof of His divine Sonship (<reference osisRef="Rom.1.4">Ro 1:4</reference>).

<hi type="bold">delivered--</hi>rather as Greek, "who delivereth us." Christ has once for all redeemed us; He is our Deliverer ALWAYS.

<hi type="bold">wrath to come--</hi>(<reference osisRef="1Thess.5.9">1Th 5:9</reference>; <reference osisRef="Col.3.6">Col 3:6</reference>). <chapter eID="1Thess.1"/>

10. This verse distinguishes them from the Jews, as 1Th 1:9 from the idolatrous Gentiles. To wait for the Lord's coming is a sure characteristic of a true believer, and was prominent amidst the graces of the Thessalonians (1Co 1:7, 8). His coming is seldom called his return (Joh 14:3); because the two advents are regarded as different phases of the same coming; and the second coming shall have features altogether new connected with it, so that it will not be a mere repetition of the first, or a mere coming back again. his Son... raised from the dead-- the grand proof of His divine Sonship (Ro 1:4). delivered-- rather as Greek, "who delivereth us." Christ has once for all redeemed us; He is our Deliverer ALWAYS. wrath to come-- (1Th 5:9; Col 3:6).


<title type="x-s2">CHAPTER 2</title>
 <reference osisRef="1Thess.2.1-1Thess.2.20">1Th 2:1-20</reference>. His Manner of Preaching, and Theirs of Receiving, the Gospel; His Desire to Have Revisited Them Frustrated by Satan.

<hi type="bold">1. For--</hi>confirming <reference osisRef="1Thess.1.9">1Th 1:9</reference>. He discusses the manner of his fellow missionaries' preaching among them (<reference osisRef="1Thess.1.5">1Th 1:5</reference>, and former part of <reference osisRef="1Thess.2.9">1Th 2:9</reference>) at <reference osisRef="1Thess.2.1-1Thess.2.12">1Th 2:1-12</reference>; and the Thessalonians' reception of the word (compare <reference osisRef="1Thess.1.6">1Th 1:6</reference>, <reference osisRef="1Cor.1.7">7</reference>, and latter part of <reference osisRef="1Thess.2.9">1Th 2:9</reference>) at <reference osisRef="1Thess.2.13-1Thess.2.16">1Th 2:13-16</reference>.

<hi type="bold">yourselves--</hi>Not only do strangers report it, but you know it to be true [Alford] "yourselves."

<hi type="bold">not in vain--</hi>Greek, "not vain," that is, it was full of "power" (<reference osisRef="1Thess.1.5">1Th 1:5</reference>). The Greek for "was," expresses rather "hath been and is," implying the permanent and continuing character of his preaching.

CHAPTER 2 1Th 2:1-20. His Manner of Preaching, and Theirs of Receiving, the Gospel; His Desire to Have Revisited Them Frustrated by Satan. 1. For-- confirming 1Th 1:9. He discusses the manner of his fellow missionaries' preaching among them (1Th 1:5, and former part of 1Th 2:9) at 1Th 2:1-12; and the Thessalonians' reception of the word (compare 1Th 1:6, 7, and latter part of 1Th 2:9) at 1Th 2:13-16. yourselves-- Not only do strangers report it, but you know it to be true [Alford] "yourselves." not in vain-- Greek, "not vain," that is, it was full of "power" (1Th 1:5). The Greek for "was," expresses rather "hath been and is," implying the permanent and continuing character of his preaching.


<hi type="bold">2. even after that we had suffered before--</hi>at Philippi (<reference osisRef="Acts.16.11-Acts.16.40">Ac 16:11-40</reference>): a circumstance which would have deterred mere natural, unspiritual men from further preaching.

<hi type="bold">shamefully entreated--</hi>ignominiously scourged (<reference osisRef="Acts.16.22">Ac 16:22</reference>, <reference osisRef="Acts.16.23">23</reference>).

<hi type="bold">bold--</hi>(<reference osisRef="Acts.4.29">Ac 4:29</reference>; <reference osisRef="Eph.6.20">Ep 6:20</reference>).

<hi type="bold">in our God--</hi>The ground of our boldness in speaking was the realization of God as "OUR God."

<hi type="bold">with much contention--</hi>that is, literally, as of competitors in a contest: striving earnestness (<reference osisRef="Col.1.29">Col 1:29</reference>; 2:1). But here outward conflict with persecutors, rather than inward and mental, was what the missionaries had to endure (<reference osisRef="Acts.17.5">Ac 17:5</reference>, <reference osisRef="Acts.17.6">6</reference>; <reference osisRef="Phil.1.30">Php 1:30</reference>).

2. even after that we had suffered before-- at Philippi (Ac 16:11-40): a circumstance which would have deterred mere natural, unspiritual men from further preaching. shamefully entreated-- ignominiously scourged (Ac 16:22, 23). bold-- (Ac 4:29; Ep 6:20). in our God-- The ground of our boldness in speaking was the realization of God as "OUR God." with much contention-- that is, literally, as of competitors in a contest: striving earnestness (Col 1:29; 2:1). But here outward conflict with persecutors, rather than inward and mental, was what the missionaries had to endure (Ac 17:5, 6; Php 1:30).


<hi type="bold">3. For--</hi>The ground of his "boldness" (<reference osisRef="1Thess.2.2">1Th 2:2</reference>), his freedom from all "deceit, uncleanness, and guile"; guile, before God, deceit (Greek, "imposture"), towards men (compare <reference osisRef="2Cor.1.12">2Co 1:12</reference>; 2:17; <reference osisRef="Eph.4.14">Ep 4:14</reference>); uncleanness, in relation to one's self (impure motives of carnal self-gratification in gain, <reference osisRef="1Thess.2.5">1Th 2:5</reference>), or lust; such as actuated false teachers of the Gentiles (<reference osisRef="Phil.1.16">Php 1:16</reference>; <reference osisRef="2Pet.2.10">2Pe 2:10</reference>, <reference osisRef="2Cor.2.14">14</reference>; Jude 8; <reference osisRef="Rev.2.14">Re 2:14</reference>, <reference osisRef="2Cor.2.15">15</reference>). So Simon Magus and Cerinthus taught [Estius].

<hi type="bold">exhortation--</hi>The Greek means "consolation" as well as "exhortation." The same Gospel which exhorts comforts. Its first lesson to each is that of peace in believing amidst outward and inward sorrows. It comforts them that mourn (compare <reference osisRef="1Thess.2.11">1Th 2:11</reference>; <reference osisRef="Isa.61.2">Is 61:2</reference>, <reference osisRef="Isa.61.3">3</reference>; <reference osisRef="2Cor.1.3">2Co 1:3</reference>, <reference osisRef="1Cor.1.4">4</reference>).

<hi type="bold">of--</hi>springing from--having its source in--deceit, &c.

3. For-- The ground of his "boldness" (1Th 2:2), his freedom from all "deceit, uncleanness, and guile"; guile, before God, deceit (Greek, "imposture"), towards men (compare 2Co 1:12; 2:17; Ep 4:14); uncleanness, in relation to one's self (impure motives of carnal self-gratification in gain, 1Th 2:5), or lust; such as actuated false teachers of the Gentiles (Php 1:16; 2Pe 2:10, 14; Jude 8; Re 2:14, 15). So Simon Magus and Cerinthus taught [Estius]. exhortation-- The Greek means "consolation" as well as "exhortation." The same Gospel which exhorts comforts. Its first lesson to each is that of peace in believing amidst outward and inward sorrows. It comforts them that mourn (compare 1Th 2:11; Is 61:2, 3; 2Co 1:3, 4). of-- springing from--having its source in--deceit, &c.


<hi type="bold">4. as--</hi>according as; even as.

<hi type="bold">allowed--</hi>Greek, "We have been approved on trial," "deemed fit." This word corresponds to "God which trieth our hearts" below. This approval as to sincerity depends solely on the grace and mercy of God (<reference osisRef="Acts.9.15">Ac 9:15</reference>; <reference osisRef="1Cor.7.25">1Co 7:25</reference>; <reference osisRef="2Cor.3.5">2Co 3:5</reference>; <reference osisRef="1Tim.1.11">1Ti 1:11</reference>, <reference osisRef="1Cor.1.12">12</reference>).

<hi type="bold">not as pleasing--</hi>not as persons who seek to please men; characteristic of false teachers (<reference osisRef="Gal.1.10">Ga 1:10</reference>).

4. as-- according as; even as. allowed-- Greek, "We have been approved on trial," "deemed fit." This word corresponds to "God which trieth our hearts" below. This approval as to sincerity depends solely on the grace and mercy of God (Ac 9:15; 1Co 7:25; 2Co 3:5; 1Ti 1:11, 12). not as pleasing-- not as persons who seek to please men; characteristic of false teachers (Ga 1:10).


<hi type="bold">5. used we flattering words--</hi>literally, "become (that is, have we been found) in (the use of) language of flattery"; the resource of those who try to "please men."

<hi type="bold">as ye know--</hi>"Ye know" as to whether I flattered you; as to "covetousness," God, the Judge of the heart, alone can be "my witness."

<hi type="bold">cloak of--</hi>that is, any specious guise under which I might cloak "covetousness."

5. used we flattering words-- literally, "become (that is, have we been found) in (the use of) language of flattery"; the resource of those who try to "please men." as ye know-- "Ye know" as to whether I flattered you; as to "covetousness," God, the Judge of the heart, alone can be "my witness." cloak of-- that is, any specious guise under which I might cloak "covetousness."


6. Literally, "Nor of men (have we been found, <reference osisRef="1Thess.2.5">1Th 2:5</reference>) seeking glory." The "of" here represents a different Greek word from "of" in the clause "of you ... of others." Alford makes the former (Greek, "ex") express the abstract ground of the glory; the latter (apo) the concrete object from which it was to come. The former means "originating from"; the latter means "on the part of." Many teach heretical novelties, though not for fain, yet for "glory." Paul and his associates were free even from this motive [Grotius], (<reference osisRef="John.5.44">Joh 5:44</reference>).

<hi type="bold">we might have been burdensome--</hi>that is, by claiming maintenance (<reference osisRef="1Thess.2.9">1Th 2:9</reference>; <reference osisRef="2Cor.11.9">2Co 11:9</reference>; <reference osisRef="2Cor.12.16">12:16</reference>; <reference osisRef="2Thess.3.8">2Th 3:8</reference>). As, however, "glory" precedes, as well as "covetousness," the reference cannot be restricted to the latter, though I think it is not excluded. Translate, "when we might have borne heavily upon you," by pressing you with the weight of self-glorifying authority, and with the burden of our sustenance. Thus the antithesis is appropriate in the words following, "But we were gentle (the opposite of pressing weightily) among you" (<reference osisRef="1Thess.2.7">1Th 2:7</reference>). On weight being connected with authority, compare Note, see on <reference osisRef="2Cor.10.10">2Co 10:10</reference>, "His letters are weighty" (<reference osisRef="1Cor.4.21">1Co 4:21</reference>). Alford's translation, which excludes reference to his right of claiming maintenance ("when we might have stood on our dignity"), seems to me disproved by <reference osisRef="1Thess.2.9">1Th 2:9</reference>, which uses the same Greek word unequivocally for "chargeable." Twice he received supplies from Philippi while at Thessalonica (<reference osisRef="Phil.4.16">Php 4:16</reference>).

<hi type="bold">as the apostles--</hi>that is, as being apostles.

6. Literally, "Nor of men (have we been found, 1Th 2:5) seeking glory." The "of" here represents a different Greek word from "of" in the clause "of you... of others." Alford makes the former (Greek, "ex") express the abstract ground of the glory; the latter (apo) the concrete object from which it was to come. The former means "originating from"; the latter means "on the part of." Many teach heretical novelties, though not for fain, yet for "glory." Paul and his associates were free even from this motive [Grotius], (Joh 5:44). we might have been burdensome-- that is, by claiming maintenance (1Th 2:9; 2Co 11:9; 12:16; 2Th 3:8). As, however, "glory" precedes, as well as "covetousness," the reference cannot be restricted to the latter, though I think it is not excluded. Translate, "when we might have borne heavily upon you," by pressing you with the weight of self-glorifying authority, and with the burden of our sustenance. Thus the antithesis is appropriate in the words following, "But we were gentle (the opposite of pressing weightily) among you" (1Th 2:7). On weight being connected with authority, compare Note, see on 2Co 10:10, "His letters are weighty" (1Co 4:21). Alford's translation, which excludes reference to his right of claiming maintenance ("when we might have stood on our dignity"), seems to me disproved by 1Th 2:9, which uses the same Greek word unequivocally for "chargeable." Twice he received supplies from Philippi while at Thessalonica (Php 4:16). as the apostles-- that is, as being apostles.


<hi type="bold">7. we were--</hi>Greek, "we were made" by God's grace.

<hi type="bold">gentle--</hi>Greek, "mild in bearing with the faults of others" [Tittmann]; one, too, who is gentle (though firm) in reproving the erroneous opinions of others (<reference osisRef="2Tim.2.24">2Ti 2:24</reference>). Some of the oldest manuscripts read, "we became little children" (compare <reference osisRef="Matt.18.3">Mt 18:3</reference>, <reference osisRef="Matt.18.4">4</reference>). Others support the English Version reading, which forms a better antithesis to <reference osisRef="1Thess.2.6">1Th 2:6</reference>, <reference osisRef="2Cor.2.7">7</reference>, and harmonizes better with what follows; for he would hardly, in the same sentence, compare himself both to the "infants" or "little children," and to "a nurse," or rather, "suckling mother." Gentleness is the fitting characteristic of a nurse.

<hi type="bold">among you--</hi>Greek, "in the midst of you," that is, in our intercourse with you being as one of yourselves.

<hi type="bold">nurse--</hi>a suckling mother.

<hi type="bold">her--</hi>Greek, "her own children" (compare <reference osisRef="1Thess.2.11">1Th 2:11</reference>). So <reference osisRef="Gal.4.19">Ga 4:19</reference>.

7. we were-- Greek, "we were made" by God's grace. gentle-- Greek, "mild in bearing with the faults of others" [Tittmann]; one, too, who is gentle (though firm) in reproving the erroneous opinions of others (2Ti 2:24). Some of the oldest manuscripts read, "we became little children" (compare Mt 18:3, 4). Others support the English Version reading, which forms a better antithesis to 1Th 2:6, 7, and harmonizes better with what follows; for he would hardly, in the same sentence, compare himself both to the "infants" or "little children," and to "a nurse," or rather, "suckling mother." Gentleness is the fitting characteristic of a nurse. among you-- Greek, "in the midst of you," that is, in our intercourse with you being as one of yourselves. nurse-- a suckling mother. her-- Greek, "her own children" (compare 1Th 2:11). So Ga 4:19.


<hi type="bold">8. So--</hi>to be joined to "we were willing"; "As a nurse cherisheth ... so we were willing," &c. [Alford]. But Bengel, "So," that is, seeing that we have such affection for you.

<hi type="bold">being affectionately desirous--</hi>The oldest reading in the Greek implies, literally, to connect one's self with another; to be closely attached to another.

<hi type="bold">willing--</hi>The Greek is stronger, "we were well content"; "we would gladly have imparted," &c. "even our own lives" (so the Greek for "souls" ought to be translated); as we showed in the sufferings we endured in giving you the Gospel (<reference osisRef="Acts.17.1-Acts.17.34">Ac 17:1-34</reference>). As a nursing mother is ready to impart not only her milk to them, but her life for them, so we not only imparted gladly the spiritual milk of the word to you, but risked our own lives for your spiritual nourishment, imitating Him who laid down His life for His friends, the greatest proof of love (<reference osisRef="John.15.13">Joh 15:13</reference>).

<hi type="bold">ye were--</hi>Greek, "ye were become," as having become our spiritual children.

<hi type="bold">dear--</hi>Greek, "dearly beloved."

8. So-- to be joined to "we were willing"; "As a nurse cherisheth... so we were willing," &c. [Alford]. But Bengel, "So," that is, seeing that we have such affection for you. being affectionately desirous-- The oldest reading in the Greek implies, literally, to connect one's self with another; to be closely attached to another. willing-- The Greek is stronger, "we were well content"; "we would gladly have imparted," &c. "even our own lives" (so the Greek for "souls" ought to be translated); as we showed in the sufferings we endured in giving you the Gospel (Ac 17:1-34). As a nursing mother is ready to impart not only her milk to them, but her life for them, so we not only imparted gladly the spiritual milk of the word to you, but risked our own lives for your spiritual nourishment, imitating Him who laid down His life for His friends, the greatest proof of love (Joh 15:13). ye were-- Greek, "ye were become," as having become our spiritual children. dear-- Greek, "dearly beloved."


<hi type="bold">9. labour and travail--</hi>The Greek for "labor" means hardship in bearing; that for "travail," hardship in doing; the former, toil with the utmost solicitude; the latter, the being wearied with fatigue [Grotius]. Zanchius refers the former to spiritual (see <reference osisRef="1Thess.3.5">1Th 3:5</reference>), the latter to manual labor. I would translate, "weariness (so the Greek is translated, <reference osisRef="2Cor.11.27">2Co 11:27</reference>) and travail" (hard labor, toil).

<hi type="bold">for--</hi>omitted in the oldest manuscripts.

<hi type="bold">labouring--</hi>Greek, "working," namely, at tent-making (<reference osisRef="Acts.18.3">Ac 18:3</reference>).

<hi type="bold">night and day--</hi>The Jews reckoned the day from sunset to sunset, so that "night" is put before "day" (compare <reference osisRef="Acts.20.31">Ac 20:31</reference>). Their labors with their hands for a scanty livelihood had to be engaged in not only by day, but by night also, in the intervals between spiritual labors.

<hi type="bold">because we would not be chargeable--</hi>Greek, "with a view to not burdening any of you" (<reference osisRef="2Cor.11.9">2Co 11:9</reference>, <reference osisRef="2Cor.11.10">10</reference>).

<hi type="bold">preached unto you--</hi>Greek, "unto and among you." Though but "three Sabbaths" are mentioned, <reference osisRef="Acts.17.2">Ac 17:2</reference>, these refer merely to the time of his preaching to the Jews in the synagogue. When rejected by them as a body, after having converted a few Jews, he turned to the Gentiles; of these (whom he preached to in a place distinct from the synagogue) "a great multitude believed" (<reference osisRef="Acts.17.4">Ac 17:4</reference>, where the oldest manuscripts read, "of the devout [proselytes] and Greeks a great multitude"); then after he had, by labors continued among the Gentiles for some time, gathered in many converts, the Jews, provoked by his success, assaulted Jason's house, and drove him away. His receiving "once and again" supplies from Philippi, implies a longer stay at Thessalonica than three weeks (<reference osisRef="Phil.4.16">Php 4:16</reference>).

9. labour and travail-- The Greek for "labor" means hardship in bearing; that for "travail," hardship in doing; the former, toil with the utmost solicitude; the latter, the being wearied with fatigue [Grotius]. Zanchius refers the former to spiritual (see 1Th 3:5), the latter to manual labor. I would translate, "weariness (so the Greek is translated, 2Co 11:27) and travail" (hard labor, toil). for-- omitted in the oldest manuscripts. labouring-- Greek, "working," namely, at tent-making (Ac 18:3). night and day-- The Jews reckoned the day from sunset to sunset, so that "night" is put before "day" (compare Ac 20:31). Their labors with their hands for a scanty livelihood had to be engaged in not only by day, but by night also, in the intervals between spiritual labors. because we would not be chargeable-- Greek, "with a view to not burdening any of you" (2Co 11:9, 10). preached unto you-- Greek, "unto and among you." Though but "three Sabbaths" are mentioned, Ac 17:2, these refer merely to the time of his preaching to the Jews in the synagogue. When rejected by them as a body, after having converted a few Jews, he turned to the Gentiles; of these (whom he preached to in a place distinct from the synagogue) "a great multitude believed" (Ac 17:4, where the oldest manuscripts read, "of the devout [proselytes] and Greeks a great multitude"); then after he had, by labors continued among the Gentiles for some time, gathered in many converts, the Jews, provoked by his success, assaulted Jason's house, and drove him away. His receiving "once and again" supplies from Philippi, implies a longer stay at Thessalonica than three weeks (Php 4:16).


<hi type="bold">10. Ye are witnesses--</hi>as to our outward conduct.

<hi type="bold">God--</hi>as to our inner motives.

<hi type="bold">holily--</hi>towards God.

<hi type="bold">justly--</hi>towards men.

<hi type="bold">unblamably--</hi>in relation to ourselves.

<hi type="bold">behaved ourselves--</hi>Greek, "were made to be," namely, by God.

<hi type="bold">among you that believe--</hi>rather, "before (that is, in the eyes of) you that believe"; whatever we may have seemed in the eyes of the unbelieving. As <reference osisRef="1Thess.2.9">1Th 2:9</reference> refers to their outward occupation in the world; so <reference osisRef="1Thess.2.10">1Th 2:10</reference>, to their character among believers.

10. Ye are witnesses-- as to our outward conduct. God-- as to our inner motives. holily-- towards God. justly-- towards men. unblamably-- in relation to ourselves. behaved ourselves-- Greek, "were made to be," namely, by God. among you that believe-- rather, "before (that is, in the eyes of) you that believe"; whatever we may have seemed in the eyes of the unbelieving. As 1Th 2:9 refers to their outward occupation in the world; so 1Th 2:10, to their character among believers.


<hi type="bold">11. exhorted and comforted--</hi>Exhortation leads one to do a thing willingly; consolation, to do it joyfully [Bengel], (<reference osisRef="1Thess.5.14">1Th 5:14</reference>). Even in the former term, "exhorted," the Greek includes the additional idea of comforting and advocating one's cause: "encouragingly exhorted." Appropriate in this case, as the Thessalonians were in sorrow, both through persecutions, and also through deaths of friends (<reference osisRef="1Thess.4.13">1Th 4:13</reference>).

<hi type="bold">charged--</hi>"conjured solemnly," literally, "testifying"; appealing solemnly to you before God.

<hi type="bold">every one of you--</hi>in private (<reference osisRef="Acts.20.20">Ac 20:20</reference>), as well as publicly. The minister, if he would be useful, must not deal merely in generalities, but must individualize and particularize.

<hi type="bold">as a father--</hi>with mild gravity. The Greek is, "his own children."

11. exhorted and comforted-- Exhortation leads one to do a thing willingly; consolation, to do it joyfully [Bengel], (1Th 5:14). Even in the former term, "exhorted," the Greek includes the additional idea of comforting and advocating one's cause: "encouragingly exhorted." Appropriate in this case, as the Thessalonians were in sorrow, both through persecutions, and also through deaths of friends (1Th 4:13). charged-- "conjured solemnly," literally, "testifying"; appealing solemnly to you before God. every one of you-- in private (Ac 20:20), as well as publicly. The minister, if he would be useful, must not deal merely in generalities, but must individualize and particularize. as a father-- with mild gravity. The Greek is, "his own children."


<hi type="bold">12. worthy of God--</hi>"worthy of the Lord" (<reference osisRef="Col.1.10">Col 1:10</reference>); "worthily of the saints" (<reference osisRef="Rom.16.2">Ro 16:2</reference>, Greek): "... of the Gospel" (<reference osisRef="Phil.1.27">Php 1:27</reference>) "... of the vocation wherewith ye are called" (<reference osisRef="Eph.4.1">Ep 4:1</reference>). Inconsistency would cause God's name to be "blasphemed among the Gentiles" (<reference osisRef="Rom.2.24">Ro 2:24</reference>). The Greek article is emphatical, "Worthy of THE God who is calling you."

<hi type="bold">hath called--</hi>So one of the oldest manuscripts and Vulgate. Other oldest manuscripts, "Who calleth us."

<hi type="bold">his kingdom--</hi>to be set up at the Lord's coming.

<hi type="bold">glory--</hi>that ye may share His glory (<reference osisRef="John.17.22">Joh 17:22</reference>; <reference osisRef="Col.3.4">Col 3:4</reference>).

12. worthy of God-- "worthy of the Lord" (Col 1:10); "worthily of the saints" (Ro 16:2, Greek): "... of the Gospel" (Php 1:27) "... of the vocation wherewith ye are called" (Ep 4:1). Inconsistency would cause God's name to be "blasphemed among the Gentiles" (Ro 2:24). The Greek article is emphatical, "Worthy of THE God who is calling you." hath called-- So one of the oldest manuscripts and Vulgate. Other oldest manuscripts, "Who calleth us." his kingdom-- to be set up at the Lord's coming. glory-- that ye may share His glory (Joh 17:22; Col 3:4).


<hi type="bold">13. For this cause--</hi>Seeing ye have had such teachers (<reference osisRef="1Thess.2.10-1Thess.2.12">1Th 2:10-12</reference>) [Bengel], "we also (as well as 'all that believe' in Macedonia and Achaia) thank God without ceasing ('always' ... 'in our prayers,' <reference osisRef="1Thess.1.2">1Th 1:2</reference>), that when ye received the word of God which ye heard from us (literally, 'God's word of hearing from us,' <reference osisRef="Rom.10.16">Ro 10:16</reference>, <reference osisRef="Rom.10.17">17</reference>), ye accepted it not as the word of men, but, even as it is truly, the word of God." Alford omits the "as" of English Version. But the "as" is required by the clause, "even as it is truly." "Ye accepted it, not (as) the word of men (which it might have been supposed to be), but (as) the word of God, even as it really is." The Greek for the first "received," implies simply the hearing of it; the Greek of the second is "accepted," or "welcomed" it. The proper object of faith, it hence appears, is the word of God, at first oral, then for security against error, written (<reference osisRef="John.20.30">Joh 20:30</reference>, <reference osisRef="John.20.31">31</reference>; <reference osisRef="Rom.15.4">Ro 15:4</reference>; <reference osisRef="Gal.4.30">Ga 4:30</reference>). Also, that faith is the work of divine grace, is implied by Paul's thanksgiving.

<hi type="bold">effectually worketh also in you that believe--</hi>"Also," besides your accepting it with your hearts, it evidences itself in your lives. It shows its energy in its practical effects on you; for instance, working in you patient endurance in trial (<reference osisRef="1Thess.2.14">1Th 2:14</reference>; compare <reference osisRef="Gal.3.5">Ga 3:5</reference>; <reference osisRef="Gal.5.6">5:6</reference>).

13. For this cause-- Seeing ye have had such teachers (1Th 2:10-12) [Bengel], "we also (as well as 'all that believe' in Macedonia and Achaia) thank God without ceasing ('always'... 'in our prayers,' 1Th 1:2), that when ye received the word of God which ye heard from us (literally, 'God's word of hearing from us,' Ro 10:16, 17), ye accepted it not as the word of men, but, even as it is truly, the word of God." Alford omits the "as" of English Version. But the "as" is required by the clause, "even as it is truly." "Ye accepted it, not (as) the word of men (which it might have been supposed to be), but (as) the word of God, even as it really is." The Greek for the first "received," implies simply the hearing of it; the Greek of the second is "accepted," or "welcomed" it. The proper object of faith, it hence appears, is the word of God, at first oral, then for security against error, written (Joh 20:30, 31; Ro 15:4; Ga 4:30). Also, that faith is the work of divine grace, is implied by Paul's thanksgiving. effectually worketh also in you that believe-- "Also," besides your accepting it with your hearts, it evidences itself in your lives. It shows its energy in its practical effects on you; for instance, working in you patient endurance in trial (1Th 2:14; compare Ga 3:5; 5:6).


<hi type="bold">14. followers--</hi>Greek, "imitators." Divine working is most of all seen and felt in affliction.

<hi type="bold">in Judea--</hi>The churches of Judea were naturally the patterns to other churches, as having been the first founded, and that on the very scene of Christ's own ministry. Reference to them is specially appropriate here, as the Thessalonians, with Paul and Silas, had experienced from Jews in their city persecutions (<reference osisRef="Acts.17.5-Acts.17.9">Ac 17:5-9</reference>) similar to those which "the churches in Judea" experienced from Jews in that country.

<hi type="bold">in Christ Jesus--</hi>not merely "in God"; for the synagogues of the Jews (one of which the Thessalonians were familiar with, <reference osisRef="Acts.17.1">Ac 17:1</reference>) were also in God. But the Christian churches alone were not only in God, as the Jews in contrast to the Thessalonian idolaters were, but also in Christ, which the Jews were not.

<hi type="bold">of your own countrymen--</hi>including primarily the Jews settled at Thessalonica, from whom the persecution originated, and also the Gentiles there, instigated by the Jews; thus, "fellow countrymen" (the Greek term, according to Herodian, implies, not the enduring relation of fellow citizenship, but sameness of country for the time being), including naturalized Jews and native Thessalonians, stand in contrast to the pure "Jews" in Judea (<reference osisRef="Matt.10.36">Mt 10:36</reference>). It is an undesigned coincidence, that Paul at this time was suffering persecutions of the Jews at Corinth, whence he writes (<reference osisRef="Acts.18.5">Ac 18:5</reference>, <reference osisRef="Acts.6.12">6, 12</reference>); naturally his letter would the more vividly dwell on Jewish bitterness against Christians.

<hi type="bold">even as they--</hi>(<reference osisRef="Heb.10.32-Heb.10.34">He 10:32-34</reference>). There was a likeness in respect to the nation from which both suffered, namely, Jews, and those their own countrymen; in the cause for which, and in the evils which, they suffered, and also in the steadfast manner in which they suffered them. Such sameness of fruits, afflictions, and experimental characteristics of believers, in all places and at all times, is a subsidiary evidence of the truth of the Gospel.

14. followers-- Greek, "imitators." Divine working is most of all seen and felt in affliction. in Judea-- The churches of Judea were naturally the patterns to other churches, as having been the first founded, and that on the very scene of Christ's own ministry. Reference to them is specially appropriate here, as the Thessalonians, with Paul and Silas, had experienced from Jews in their city persecutions (Ac 17:5-9) similar to those which "the churches in Judea" experienced from Jews in that country. in Christ Jesus-- not merely "in God"; for the synagogues of the Jews (one of which the Thessalonians were familiar with, Ac 17:1) were also in God. But the Christian churches alone were not only in God, as the Jews in contrast to the Thessalonian idolaters were, but also in Christ, which the Jews were not. of your own countrymen-- including primarily the Jews settled at Thessalonica, from whom the persecution originated, and also the Gentiles there, instigated by the Jews; thus, "fellow countrymen" (the Greek term, according to Herodian, implies, not the enduring relation of fellow citizenship, but sameness of country for the time being), including naturalized Jews and native Thessalonians, stand in contrast to the pure "Jews" in Judea (Mt 10:36). It is an undesigned coincidence, that Paul at this time was suffering persecutions of the Jews at Corinth, whence he writes (Ac 18:5, 6, 12); naturally his letter would the more vividly dwell on Jewish bitterness against Christians. even as they-- (He 10:32-34). There was a likeness in respect to the nation from which both suffered, namely, Jews, and those their own countrymen; in the cause for which, and in the evils which, they suffered, and also in the steadfast manner in which they suffered them. Such sameness of fruits, afflictions, and experimental characteristics of believers, in all places and at all times, is a subsidiary evidence of the truth of the Gospel.


<hi type="bold">15. the Lord Jesus--</hi>rather as Greek, "Jesus THE Lord." This enhances the glaring enormity of their sin, that in killing Jesus they killed the Lord (Compare <reference osisRef="Acts.3.14">Ac 3:14</reference>, <reference osisRef="Acts.3.15">15</reference>).

<hi type="bold">their own--</hi>omitted in the oldest manuscripts.

<hi type="bold">prophets--</hi>(Mt 21:33-41; 23:31-37; <reference osisRef="Luke.13.33">Lu 13:33</reference>).

<hi type="bold">persecuted us--</hi>rather as Greek (see Margin), "By persecution drove us out" (<reference osisRef="Luke.11.49">Lu 11:49</reference>).

<hi type="bold">please not God--</hi>that is, they do not make it their aim to please God. He implies that with all their boast of being God's peculiar people, they all the while are "no pleasers of God," as certainly as, by the universal voice of the world, which even they themselves cannot contradict, they are declared to be perversely "contrary to all men." Josephus [Against Apion, 2.14], represents one calling them "Atheists and Misanthropes, the dullest of barbarians"; and Tacitus [Histories, 5.5], "They have a hostile hatred of all other men." However, the contrariety to all men here meant is, in that they "forbid us to speak to the Gentiles that they may be saved" (<reference osisRef="1Thess.2.16">1Th 2:16</reference>).

15. the Lord Jesus-- rather as Greek, "Jesus THE Lord." This enhances the glaring enormity of their sin, that in killing Jesus they killed the Lord (Compare Ac 3:14, 15). their own-- omitted in the oldest manuscripts. prophets-- (Mt 21:33-41; 23:31-37; Lu 13:33). persecuted us-- rather as Greek (see Margin), "By persecution drove us out" (Lu 11:49). please not God-- that is, they do not make it their aim to please God. He implies that with all their boast of being God's peculiar people, they all the while are "no pleasers of God," as certainly as, by the universal voice of the world, which even they themselves cannot contradict, they are declared to be perversely "contrary to all men." Josephus [Against Apion, 2.14], represents one calling them "Atheists and Misanthropes, the dullest of barbarians"; and Tacitus [Histories, 5.5], "They have a hostile hatred of all other men." However, the contrariety to all men here meant is, in that they "forbid us to speak to the Gentiles that they may be saved" (1Th 2:16).


<hi type="bold">16. Forbidding--</hi>Greek, "Hindering us from speaking," &c.

<hi type="bold">to fill up their sins alway--</hi>Tending thus "to the filling up (the full measure of, <reference osisRef="Gen.15.16">Ge 15:16</reference>; <reference osisRef="Dan.8.23">Da 8:23</reference>; <reference osisRef="Matt.23.32">Mt 23:32</reference>) their sins at all times," that is, now as at all former times. Their hindrance of the Gospel preaching to the Gentiles was the last measure added to their continually accumulating iniquity, which made them fully ripe for vengeance.

<hi type="bold">for--</hi>Greek, "but." "But," they shall proceed no further, for (<reference osisRef="2Tim.3.8">2Ti 3:8</reference>) "the" divine "wrath has (so the Greek) come upon (overtaken unexpectedly; the past tense expressing the speedy certainty of the divinely destined stroke) them to the uttermost"; not merely partial wrath, but wrath to its full extent, "even to the finishing stroke" [Edmunds]. The past tense implies that the fullest visitation of wrath was already begun. Already in A.D. 48, a tumult had occurred at the Passover in Jerusalem, when about thirty thousand (according to some) were slain; a foretaste of the whole vengeance which speedily followed (<reference osisRef="Luke.19.43">Lu 19:43</reference>, <reference osisRef="Luke.19.44">44</reference>; <reference osisRef="Luke.21.24">21:24</reference>).

16. Forbidding-- Greek, "Hindering us from speaking," &c. to fill up their sins alway-- Tending thus "to the filling up (the full measure of, Ge 15:16; Da 8:23; Mt 23:32) their sins at all times," that is, now as at all former times. Their hindrance of the Gospel preaching to the Gentiles was the last measure added to their continually accumulating iniquity, which made them fully ripe for vengeance. for-- Greek, "but." "But," they shall proceed no further, for (2Ti 3:8) "the" divine "wrath has (so the Greek) come upon (overtaken unexpectedly; the past tense expressing the speedy certainty of the divinely destined stroke) them to the uttermost"; not merely partial wrath, but wrath to its full extent, "even to the finishing stroke" [Edmunds]. The past tense implies that the fullest visitation of wrath was already begun. Already in A.D. 48, a tumult had occurred at the Passover in Jerusalem, when about thirty thousand (according to some) were slain; a foretaste of the whole vengeance which speedily followed (Lu 19:43, 44; 21:24).


<hi type="bold">17. But we--</hi>resumed from <reference osisRef="1Thess.2.13">1Th 2:13</reference>; in contrast to the Jews, <reference osisRef="1Thess.2.15">1Th 2:15</reference>, <reference osisRef="2Cor.2.16">16</reference>.

<hi type="bold">taken--</hi>rather as Greek, "severed (violently, <reference osisRef="Acts.17.7-Acts.17.10">Ac 17:7-10</reference>) from you," as parents bereft of their children. So "I will not leave you comfortless," Greek, "orphanized" (<reference osisRef="John.14.18">Joh 14:18</reference>).

<hi type="bold">for a short time--</hi>literally, "for the space of an hour." "When we had been severed from you but a very short time (perhaps alluding to the suddenness of his unexpected departure), we the more abundantly (the shorter was our separation; for the desire of meeting again is the more vivid, the more recent has been the parting) endeavored," &c. (Compare <reference osisRef="2Tim.1.4">2Ti 1:4</reference>). He does not hereby, as many explain, anticipate a short separation from them, which would be a false anticipation; for he did not soon revisit them. The Greek past participle also forbids their view.

17. But we-- resumed from 1Th 2:13; in contrast to the Jews, 1Th 2:15, 16. taken-- rather as Greek, "severed (violently, Ac 17:7-10) from you," as parents bereft of their children. So "I will not leave you comfortless," Greek, "orphanized" (Joh 14:18). for a short time-- literally, "for the space of an hour." "When we had been severed from you but a very short time (perhaps alluding to the suddenness of his unexpected departure), we the more abundantly (the shorter was our separation; for the desire of meeting again is the more vivid, the more recent has been the parting) endeavored," &c. (Compare 2Ti 1:4). He does not hereby, as many explain, anticipate a short separation from them, which would be a false anticipation; for he did not soon revisit them. The Greek past participle also forbids their view.


<hi type="bold">18. Wherefore--</hi>The oldest manuscripts read, "Because," or "Inasmuch as."

<hi type="bold">we would--</hi>Greek, "we wished to come"; we intended to come.

<hi type="bold">even I Paul--</hi>My fellow missionaries as well as myself wished to come; I can answer for myself that I intended it more than once. His slightly distinguishing himself here from his fellow missionaries, whom throughout this Epistle he associates with himself in the plural, accords with the fact that Silvanus and Timothy stayed at Berea when Paul went on to Athens; where subsequently Timothy joined him, and was thence sent by Paul alone to Thessalonica (<reference osisRef="1Thess.3.1">1Th 3:1</reference>).

<hi type="bold">Satan hindered us--</hi>On a different occasion "the Holy Ghost, the Spirit of Jesus" (so the oldest manuscripts read), <reference osisRef="Acts.16.6">Ac 16:6</reference>, <reference osisRef="Acts.16.7">7</reference>, forbad or hindered them in a missionary design; here it is Satan, acting perhaps by wicked men, some of whom had already driven him out of Thessalonica (<reference osisRef="Acts.17.13">Ac 17:13</reference>, <reference osisRef="Acts.17.14">14</reference>; compare <reference osisRef="John.13.27">Joh 13:27</reference>), or else by some more direct "messenger of Satan--a thorn in the flesh" (<reference osisRef="2Cor.12.7">2Co 12:7</reference>; compare <reference osisRef="2Cor.11.14">2Co 11:14</reference>). In any event, the Holy Ghost and the providence of God overruled Satan's opposition to further His own purpose. We cannot, in each case, define whence hindrances in good undertakings arise; Paul in this case, by inspiration, was enabled to say; the hindrance was from Satan. Grotius thinks Satan's mode of hindering Paul's journey to Thessalonica was by instigating the Stoic and Epicurean philosophers to cavil, which entailed on Paul the necessity of replying, and so detained him; but he seems to have left Athens leisurely (<reference osisRef="Acts.17.33">Ac 17:33</reference>, <reference osisRef="Acts.17.34">34</reference>; <reference osisRef="Acts.18.1">18:1</reference>). The Greek for "hindered" is literally, "to cut a trench between one's self and an advancing foe, to prevent his progress"; so Satan opposing the progress of the missionaries.

18. Wherefore-- The oldest manuscripts read, "Because," or "Inasmuch as." we would-- Greek, "we wished to come"; we intended to come. even I Paul-- My fellow missionaries as well as myself wished to come; I can answer for myself that I intended it more than once. His slightly distinguishing himself here from his fellow missionaries, whom throughout this Epistle he associates with himself in the plural, accords with the fact that Silvanus and Timothy stayed at Berea when Paul went on to Athens; where subsequently Timothy joined him, and was thence sent by Paul alone to Thessalonica (1Th 3:1). Satan hindered us-- On a different occasion "the Holy Ghost, the Spirit of Jesus" (so the oldest manuscripts read), Ac 16:6, 7, forbad or hindered them in a missionary design; here it is Satan, acting perhaps by wicked men, some of whom had already driven him out of Thessalonica (Ac 17:13, 14; compare Joh 13:27), or else by some more direct "messenger of Satan--a thorn in the flesh" (2Co 12:7; compare 2Co 11:14). In any event, the Holy Ghost and the providence of God overruled Satan's opposition to further His own purpose. We cannot, in each case, define whence hindrances in good undertakings arise; Paul in this case, by inspiration, was enabled to say; the hindrance was from Satan. Grotius thinks Satan's mode of hindering Paul's journey to Thessalonica was by instigating the Stoic and Epicurean philosophers to cavil, which entailed on Paul the necessity of replying, and so detained him; but he seems to have left Athens leisurely (Ac 17:33, 34; 18:1). The Greek for "hindered" is literally, "to cut a trench between one's self and an advancing foe, to prevent his progress"; so Satan opposing the progress of the missionaries.


<hi type="bold">19. For--</hi>giving the reason for his earnest desire to see them.

<hi type="bold">Are not even ye in the presence of ... Christ--</hi>"Christ" is omitted in the oldest manuscripts. Are not even ye (namely, among others; the "even" or "also," implies that not they alone will be his crown) our hope, joy, and crown of rejoicing before Jesus, when He shall come (<reference osisRef="2Cor.1.14">2Co 1:14</reference>; <reference osisRef="Phil.2.16">Php 2:16</reference>; <reference osisRef="2Cor.4.1">4:1</reference>)? The "hope" here meant is his hope (in a lower sense), that these his converts might be found in Christ at His advent (<reference osisRef="1Thess.3.13">1Th 3:13</reference>). Paul's chief "hope" was Jesus Christ (<reference osisRef="1Tim.1.1">1Ti 1:1</reference>).

19. For-- giving the reason for his earnest desire to see them. Are not even ye in the presence of... Christ-- "Christ" is omitted in the oldest manuscripts. Are not even ye (namely, among others; the "even" or "also," implies that not they alone will be his crown) our hope, joy, and crown of rejoicing before Jesus, when He shall come (2Co 1:14; Php 2:16; 4:1)? The "hope" here meant is his hope (in a lower sense), that these his converts might be found in Christ at His advent (1Th 3:13). Paul's chief "hope" was Jesus Christ (1Ti 1:1).


20. Emphatical repetition with increased force. Who but ye and our other converts are our hope, &c., hereafter, at Christ's coming? For it is ye who ARE now our glory and joy. <chapter eID="1Thess.2"/>