Commentari biblici

1 Thessalonians 2:1-12 Paul setteth forth in what manner he had preached the

gospel to the Thessalonians,

1 Thessalonians 2:13-16 and they had received and suffered for it.

1 Thessalonians 2:17,18 He showeth his desire of coming to them, and the

cause which had hitherto prevented him,

1 Thessalonians 2:19,20 testifying his joy and satisfaction in them.

For yourselves; autoi, which some read, they themselves, &c.; and then the words refer to the believers in Macedonia and Achaia, mentioned before, 1 Thessalonians 1:9,10. Or, if we read, ye yourselves, he appeals to their own experience and knowledge.

Know our entrance in unto you, that it was not in vain; kenh, was not vain, or empty, without fruit; our very first preaching had great success. Though the gospel is always either the savour of life unto life, or of death unto death, yet if no good fruit spring from a man’s ministry, it may be said to be vain; as the prophet complains: I have laboured in vain, Isaiah 49:4. Or, as some, our preaching was not about things vain and unprofitable.

Here the apostle begins a new discourse, giving an account more particularly of himself, and of his carriage among them, which he mentions as a subordinate reason why his ministry was so successful; for the evil example of ministers often spoils the success of their ministry. And what he speaks would savour of vain-glory, but that he had therein a holy end; as he excuseth his boasting to the Corinthians and other churches upon the same account. And he first mentions his carriage in the discharge of his ministry among them. A little before his coming to them he had suffered, and was shamefully entreated, at Philippi, where he and Silas were beaten, thrust into an inner prison, and set in the stocks as a couple of villains, Acts 16:23,24; yet this did not damp their spirits, nor discourage their coming and preaching to them.

We were bold; eparrhsiasameya, we used great confidence and liberty of speech, we were not afraid to speak the gospel freely, notwithstanding our sufferings. The same he asserts, 2 Corinthians 3:12. And this becomes the gospel, and will be to the advantage of it, and is most commendable in a time of persecution.

In our God; depending upon his protection and help, who is our God, and who sent and called us to the work of the gospel, and particularly in Macedonia: and to show he was not bold beyond his call and duty, or the rules of truth and sobriety.

To speak unto you the gospel of God; the glad tidings of salvation by Jesus Christ; which gospel, though we have called it ours because preached by us, yet it is the gospel of God, as being the original author and ordainer of it.

With much contention; with much agony: which is either to be taken actively, for their great earnestness and zeal in speaking, as Luke 13:24; or passively, for the perils they encountered therein, Philippians 1:30: by both which the Thessalonians might be induced, though not enabled, to believe. As he elsewhere calls the ministry a warfare, 1 Timothy 1:18, and a fight, 2 Timothy 4:7, (the very word used in the text), with respect to the difficulties and dangers attending it, or the opposition of false teachers; they contending for the faith, Judges 1:3.

Our exhortation; whereby he means either the whole gospel he preached, by a synecdoche, or particularly that which is hortatory; what was first taught doctrinally was followed with exhortations to faith and practice. The decrees of the council at Jerusalem are called an exhortation, Acts 15:31; when Paul, and others with him, were desired to preach in the synagogue, the rulers said: If ye have any word of exhortation for the people, say on, Acts 13:15; but taken more strictly, Romans 12:8, in a distinction from prophecy and teaching.

Was not of deceit; this refers either to the doctrine taught by them; it was true, not fallacious, not a devised fable, and did not issue out of any error of judgment; and so the apostle gives a reason why they were so bold in preaching it, because they knew it was all truth. Or to their sincerity in preaching; We did not use any impostures, we designed not to seduce men, as the false apostles did, but we really sought your conversion and salvation.

Nor of uncleanness; ez akayarsiav. If this refers to the doctrine preached, it denotes the purity of it, which did not tend to gratify the flesh, as that of the Nicolaitanes and Libertines, &c. If we refer it to the manner of their preaching, it denotes the purity of their hearts; they were not acted by any impure lusts in their preaching, as covetousness, pride, or vain-glory. Nor in guile; this seems to be mentioned before, and therefore some expositors refer the two former expressions to the matter that they taught, and this only to the manner, which is most probable. They had no cunning designs upon them, to make merchandise of them, as the false apostles did; but approve their hearts to God, and make themselves manifest to every man’s conscience in the sight of God. And the apostle allegeth all this as a further reason of his boldness in preaching, for sincerity breeds boldness; or as some cause also of his great success, for uprightness is usually attended with a blessing; or as an argument to these Thessalonians to continue their affection to him, and to abide in the doctrine preached to them, for suspicion of insincerity in the preacher hinders the efficacy of the word upon the people.

But as we were allowed of God to be put in trust with the gospel: this verse gives the reasons of what the apostle spake in the former about his sincerity. The one is taken from his trust; God intrusted him with the gospel, to preserve it from corruption by error, therefore his exhortation or doctrine was not of error or deceit, but he preached the gospel in simplicity and purity; he did not, he durst not, adulterate or corrupt it, for it was committed to his trust; as he calls the gospel his trust, 1 Timothy 1:11. And the sense of this great trust kept him also from uncleanness and guile in the discharge of his ministry. And he had this trust by God’s appointment or approbation, God approved of him for this trust, and that upon knowledge and judgment, as the word signifies, dedokimasmeya, and as he speaks, 1 Timothy 1:12, he judged me faithful, putting me into the ministry. Not so before his conversion, being a persecutor, blasphemer, & c.; but God fitted him by extraordinary revelations, gifts, graces, and made him faithful, and then put him into the ministry, and intrusted him with the gospel. And because he speaks in the plural number,

we were allowed of God, & c., therefore Silvanus and Timotheus, yea, and other apostles and ministers, are to be understood as comprehended with him in this trust.

Even so we speak; that is, as men thus approved of by God, and intrusted with the gospel, that we may faithfully discharge our trust, and be able to give a good account of it, as stewards of their trust, 1 Corinthians 4:1,2.

Not as pleasing men, but God, which trieth our hearts: this is another reason of their faithfulness and integrity, mentioned in the foregoing verse, which was the sense of God’s omniscience, knowing and trying their hearts. Trying imports more than mere knowing, it is a knowledge upon search and proof, as gold and silver are known by the touchstone. And though God trieth the hearts of all men, yet especially such as are intrusted with the gospel. Or these last words may have a more immediate reference to the foregoing; we speak not as pleasing men, because we know God trieth our hearts. And this confirms what he said before concerning his exhortation, that it was not of deceit, uncleanness, or guile. If it had, he would have so preached as to please men; the opinions, the lusts, the practices of men. In some cases the apostle did seek to please men, 1 Corinthians 10:33, even as I please all men in all things. But he pleased not men when it stood in competition with his pleasing God; we speak, not as pleasing men, but God. Otherwise the rule takes place with all, Romans 15:2: Let every one of us please his neighbour for his good to edification. Ministers of the gospel are Christ’s servants by office, and, as servants, they are to please their own Master. If I pleased men, saith Paul, I should not be the servant of Christ, Galatians 1:10. And this made the apostle have regard not only to his doctrine and outward conversation, but the inward aim and intentions of his heart, as knowing God tried his heart. And expecting the reward of his labours more from God than men, he therefore sought to please God rather than men, and approve his heart unto him. And herein he reflects upon those false apostles that sought to please men, preached up the law of Moses to please the Jews; or others, that preached and abused the doctrine of the gospel to gratify the lusts of men.

In the former verses the apostle had asserted his integrity more generally; here, and in the next verse, he instanceth in particulars. He vindicates his ministry from the guilt of three vices which too often attend it; flattery, covetousness, and vain-glory.

For neither at any time used we flattering words: first, flattery, en logw kolakeiav; or, we were not, i.e. conversant, in a word of flattery, as in the Greek; our word was not a word of flattery, as if we sought to please men. When we ascribe to men good things that they have not, or above what they have, or when we applaud or extenuate the evil that is in them, we flatter them. This is reproved often in the false prophets of the Old Testament, Isaiah 30:10 Ezekiel 13:10,18; and in the false teachers in the New. The flattery of ministers is, their preaching of smooth things, rather to please than profit; when they avoid just reproofs, and searching truths, and close applications, that they may not displease; and affect wisdom of words, and rhetorical discourses, that they may please: when they either conceal some part of truth, or pervert it, that people may think their doings better than they are, or their state better than it is.

As ye know: their words in preaching being an overt act, they themselves could judge of, and therefore the apostle doth appeal to their own knowledge in that.

Nor a cloak of covetousness, God is witness: in what they could not know, which was their inward aims and designs, he appeals to God, which is a form of swearing; and in all oaths men solemnly do concern God therein; the same in effect that is called protesting, 1 Corinthians 15:31. And that wherein he thus appeals is, that he had no covetous design in his ministry, which he calls a cloak of covetousness; which lies either in undue withholding what we have, or inordinate desire of more. The latter is here meant, as the Greek word imports. And the word cloak is a metaphor as the word is translated here, and John 15:22: as that covers the inner garments, so when bad designs are covered with specious pretexts, this we call a cloak. The word in the text, en proyasei pleoneziav, is often used, Matthew 23:14 Mark 12:40 Luke 20:47, and sometimes rendered occasion, but for the most part pretence, and so to be understood here; and in heathen authors sometimes used for accusation. And this is contrary to what is said of false prophets, 2 Peter 2:3: Through covetousness shall they with feigned words make merchandise of you.

Nor of men sought we glory: this is the third vice he vindicates his ministry from. The word glory first signifies some excellency in any subject; secondly, this excellency as displaying and manifesting itself; thirdly, the opinion and esteem thereof in the minds of men, as the Greek word imports, and so taken in the text: we did not seek men’s honour, high esteem, or applause; we sought them not in the inward bent of our thoughts, or the studies of our mind, nor in the outward course of our ministry and conversation, to form them so as to gain glory from men. Though honour and esteem was their due from men, yet they did not seek it. Honour is to follow men, men not to follow it. This Christ reproved in the scribes and Pharisees, that in their prayers, alms. fasting, affected habits, and titles, they sought the praise of men, Matthew 6:1-34. How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? John 5:44. Every man ought, with reference to actions honourable and praiseworthy, and a good name is a blessing; but to seek honour, that is the evil. And as the apostle did not seek it himself, so he forbids it to others, Galatians 5:26: Let us not be desirous of vain-glory, & c.; and notes some false teachers as guilty of it, 2 Corinthians 10:12. It is a vice directly opposite to humility, unbecoming a man as man, and highly dishonourable to God, and contrary to the gospel. The heathens cherished it as the spur to great achievements, it is one of Tully’s rules for the institution of princes; but the Christian religion, that gives all glory to God, condemns it. And yet we may seek the vindication of our name, when thereby we may provide for the honour of the name of God, as the apostle Paul often did.

Neither of you, nor yet of others; he adds this to show that this was their general practice among others as well as these Thessalonians; they were not guilty of flattery, covetous designs, or seeking the glory of men among any churches, or in any place; their practice in their ministry was uniform, and in all places upright and sincere.

When we might have been burdensome, as the apostles of Christ; or, we were able to be in, or for, a burden, a Hebraism. By burden some understand authority: q.d. We might have used our ministerial authority more than we did, whereby to get greater honour and respect to our persons among you. And indeed all authority and honour have their weight and burden. Others by burden understand maintenance. And then he means, we might have been chargeable to you, according to the power given by Christ to his apostles to reap carnal things from them to whom they sowed spiritual things. And at the first sending them forth in Judea, it was so ordained by Christ, that they should be maintained at the people’s charge: see 1 Corinthians 9:1-27. But they were so far from covetousness, that they took not all that was their due, and what they might of their outward substance, and from seeking their own honour, that they did not use what authority they might to procure it among them; for they laboured with their hands night and day, that they might not be chargeable, 1 Thessalonians 2:9; though they might have challenged not only maintenance, but honourable maintenance, 1 Timothy 5:17.

But we were gentle among you: he next gives account of their carriage more positively: and first he speaks of their gentleness among them; hpioi, the Latin takes it for nhpioi, infants, we were as infants to you, as nurses are as infants with their infants, and children with children. This is one of the fruits of the Spirit, Galatians 5:22; it stands opposite to moroseness, austerity, and roughness of temper, and is commendable in all, especially in ministers, 2 Timothy 2:24; and was eminent in Christ, as was prophesied of him, Isaiah 40:11 42:3; and the contrary he reproveth in James and John, Luke 9:54,55. It springs from humility, meekness, and patience; as the contraries are pride, passion, and frowardness. In some cases sharpness and severity may be needful; prudence is to direct, therefore, our carriage. The apostle had now to do with young converts, and under the trial of persecution; and not apostates and obstinate sinners, against whom we find he was sometimes severe and sharp, as Jude required, Judges 1:22,23.

Even as a nurse cherisheth her children; and he represents this gentleness by that of a nurse to her children; not of a hired nurse, but a mother nurse, Numbers 11:12, who useth all tenderness towards them, beareth with their frowardness, condescends to the meanest offices and employments, and draws out her breasts to them, and lays them in her bosom, and all this to cherish them. And she doth this not out of hope of gain, but out of motherly affection. Thus, saith the apostle, were we gentle among you. As he converted them to Christ, he was their spiritual father, but his gentleness was like that of a mother, nursing her own children. He considered their weakness in their first believing, and bore with it; their many infirmities, temptations, afflictions that were upon them, had compassion over them, and supported them under them, and cherished them with the sincere milk of gospel truths; and he did all this not for gain, but out of sincere affection and a willing mind. Some extend the word we render nurse to the brute creatures themselves, especially birds, that hatch, and then cherish their young with the warmth of their own body, and care in feeding them: trofov, the word signifies a feeder, and so may have a more general signification: see Job 39:14.

A further account of their behaviour among them. The former verse showed their great gentleness, this their great love; expressed, first: In their affectionate desire of them; as the Latin phrase, cupidissimus fui, imports love to the person. And it was the desire of their salvation, first in their believing, and then perseverance and progress in faith. It was themselves, not their goods, they desired; as Paul elsewhere saith: We seek not yours, but you. Secondly, In the effect of it, which was imparting the gospel to them, whereby they might be saved; which is amplified by two things:

1. That they did this willingly, not out of mere necessity, with a backward mind; the word is eudokoumen, we were well pleased to preach, and with complacence of mind.

2. That they were willing to impart their souls to them; that is, to hazard their lives for them in preaching to them, as Acts 16:1-40; the same word signifying both the soul and life, and he that dies for another gives his life to them. Or, it may refer to their labours and hardships, whereby they endangered their lives for them, labouring night and day, 1 Thessalonians 2:9. Others understand the words only as an expression of their great affection to them; a man imparts his soul to the person whom he entirely loves, as Isaiah 58:10; when a man gives relief to a person in want out of love and compassion, he imparts his soul in what he gives. So did they in the gospel thus preached. And the word imparting is used to express relief to the wants of the body, Romans 12:8; and the gospel is the bread of life to give relief to the soul, and used in this sense also, Romans 1:11. The apostle may here futher allude to mothers that are nurses, who impart not only other food, but their milk, which is their blood, to cherish their children.

Ye were dear unto us; or, ye have been beloved of us; wherein the apostle more plainly declares their love to them as the ground of all their labours and perils in preaching to them; yea, it may reach to all that he had said before concerning their carriage among them, all was from love.