Chú giải Kinh Thánh

Analysis Of The Chapter

The principal subjects embraced in this chapter are the following:

I. A statement of the conduct of Paul and his fellow-laborers when they first preached the gospel at Thessalonica; 1 Thessalonians 2:1-12. In this statement, the apostle specifies particularly the following things:

(1) That he and his fellow-laborers had been shamefully treated at Philippi, and had been obliged to encounter much opposition at Thessalonica; 1 Thessalonians 2:1-2.

(2) that in their efforts to convert the Thessalonians they had used no deceit, corruption, or grille; 1 Thessalonians 2:3-4.

(3) that they had not sought the praise of people, and had not used the weight of authority which they might have done as the apostles of Christ; 1 Thessalonians 2:6.

(4) that they had been gentle and mild in all their conversation with them; 1 Thessalonians 2:7-8.

(5) that, in order not to be burdensome, or to subject themselves to the charge of selfishness, they had supported themselves by laboring night and day; 1 Thessalonians 2:9.

(6) that the Thessalonians themselves were witnesses in what a holy and pure manner they had lived when there, and how they had exhorted them to a holy life; 1 Thessalonians 2:10-12.

II. The apostle refers to the manner in which the Thessalonians had received the truth at first, as undoubtedly the word of God, and not as the word of people; 1 Thessalonians 2:13.

III. He reminds them of the fact that they had met with the same opposition from the Jews which the churches in Judea had, for that everywhere the Jews had made the same opposition to the messengers of God, killing the Lord Jesus and their own prophets, and forbidding the apostles everywhere to speak to the Gentiles; 1 Thessalonians 2:14-16.

IV. In the conclusion of the chapter, the apostle expresses the earnest desire which he had to visit them, and the reason why he had not done it. It was because he had been prevented by causes beyond his control, and now his earnest and sincere wish was that he might be permitted to see them - for they were his hope, and joy, and crown; 1 Thessalonians 2:17-20.

It is reasonable to suppose that the statements in this chapter were designed to meet a certain condition of things in the church there, and if so, we may learn something of the difficulties which the Thessalonians had to encounter, and of the objections which were made to Paul and to the gospel. It is often in this way that we can get the best view of the internal condition of a church referred to in the New Testament - not by direct statement respecting difficulties and errors in it, but by the character of the Epistle sent to it. Judging by this rule, we should infer that there were those in Thessalonica who utterly denied the divine origin of the gospel. This general charge, the apostle meets in the first chapter, by showing that the power of the gospel evinced in their conversion, and its effects in their lives, demonstrated it to be of heavenly origin.

In reference to the state of things as referred to in this chapter, we should also infer the following things:

1. That it was represented by some that the apostle and his fellow-laborers sought influence and power; that they were dictatorial and authoritative; that they were indisposed to labor; and were, in fact, impostors. This charge Paul refutes abundantly by his appeal to what they knew of him, and what they had seen of him when he was there: 1 Thessalonians 2:1-12.

2. That the church at Thessalonica met with severe and violent opposition from the Jews who were there; 1 Thessalonians 2:14-17. This appears to have been a formidable opposition; compare Acts 17:5 ff. They would not only be likely to use violence, but it is not improbable that they employed the semblance of argument that might perplex the church. They might represent that they were from the same country as Paul and his fellow-laborers; that they, while pretending to great zeal for religion, were, in fact, apostates, and were engaged in overturning the revealed doctrines of God. It would be easy to represent them as people who, from this cause, were worthy of no confidence, and to urge the fact that those who thus acted in opposition to the religion of their own country, and to the sacred rites of the temple at Jerusalem, could be entitled to no regard. These charges, if they were made, the apostle meets, by assuring the Thessalonians that they were suffering precisely the same things which the churches in Judea did; that the Jews manifested the same spirit there which they did in Thessalonica; that they had killed alike the Lord Jesus and their own undoubted prophets, and that it was a characteristic of them that they were opposed to all other people. Their opposition, therefore, was not to be wondered at, nor was it to be regarded as any argument that the apostles, though Jews, were unworthy of confidence; 1 Thessalonians 2:15-16.

3. It was very probably represented by the enemies of Paul and his fellow-laborers, that they had fled from Thessalonica on the slightest danger, and had no regard for the church there, or they would have remained there in the time of peril, or, at least, that they would have returned to visit them. Their continued absence was probably urged as a proof that they had no concern for them. The apostle meets this by stating that they had been indeed "taken from them" for a little time, but that their hearts were still with them, and by assuring them that he had often endeavored to visit them again, but that "Satan had hindered" him; 1 Thessalonians 2:17-20. He had, however, given them the highest proof of interest and affection that he could, for when he was unable to go himself, he had, at great self-denial, sent Timothy to establish them in the faith, and to comfort their hearts; 1 Thessalonians 3:1-3. His absence, therefore, should not be urged as a proof that he had no regard for them.

For yourselves, brethren, know our entrance in unto you - notes, 1 Thessalonians 1:9. Paul appeals to themselves for proof that they had not come among them as impostors. They had had a full opportunity to see them, and to know what influenced them. Paul frequently appeals to his own life, and to what they, among whom he labored, knew of it, as a full refutation of the slanderous accusations of his enemies; compare notes, 1 Corinthians 4:10-16; 1 Corinthians 9:19-27; 2 Corinthians 6:3-10. Every minister of the gospel ought so to live as to be able, when slanderously attacked, to make such an appeal to his people.

That it was not in vain - κενὴ kenē This word means:

(1) "empty, vain, fruitless," or without success;

(2) that in which there is no truth or reality - "false, fallacious;" Ephesians 5:6; Colossians 2:8.

Here it seems, from the connection 1 Thessalonians 2:3-5, to be used in the latter sense, as denoting that they were not deceivers. The object does not appear to be so much to show that their ministry was successful, as to meet a charge of their adversaries that they were impostors. Paul tells them that from their own observation they knew that this was not so.

But even after that we had suffered before - Before we came among you.

And were shamefully entreated, as ye know, at Philippi - Acts 16:19 ff. By being beaten and cast into prison. The shame of the treatment consisted in the fact that it was wholly undeserved; that it was contrary to the laws; and that it was accompanied with circumstances designed to make their punishment as ignominious as possible. The Thessalonians knew of this, and Paul was not disposed to palliate the conduct of the Philippians. What was "shameful treatment" he speaks of as such without hesitation. It is not wrong to call things by their right names, and when we have been abused, it is not necessary that we should attempt to smooth the matter over by saying that it was not so.

We were bold in our God - By humble dependence on the support of our God. It was only his powerful aid that could have enabled them to persevere with ardor and zeal in such a work after such treatment The meaning here is, that they were not deterred from preaching the gospel by the treatment which they had received, but at the very next important town, and on the first opportunity, they proclaimed the same truth, though there was no security that they might not meet with the same persecution there. Paul evidently appeals to this in order to show them that they were not impostors, and that they were not influenced by the hope of ease or of selfish gains. People who were not sincere and earnest in their purposes would have been deterred by such treatment as they had received at Philippi.

With much contention - Amidst much opposition, and where great effort was necessary. The Greek word here used is ἀγώνι agōni (agony), a word referring usually to the Grecian games; notes, Colossians 2:1. It means the course, or place of contest; and then the contest itself, the strife, the combat, the effort for victory; and the apostle here means, that owing to the opposition there, there was need of an effort on his part like the desperate struggles of those who contended for the mastery at the Grecian games; compare notes on 1 Corinthians 9:24-27. The triumph of the gospel there was secured only by an effort of the highest kind, and by overcoming the most formidable opposition.

For our exhortation - That is, the exhortation to embrace the gospel. The word seems to be used here so as to include preaching in general. The sense is, that the means which they used to induce them to become Christians were not such as to delude them.

Was not of deceit - Was not founded on sophistry. The apostle means to say, that the Thessalonians knew that his manner of preaching was not such as was adopted by the advocates of error.

Nor of uncleanness - Not such as to lead to an impure life. It was such as to lead to holiness and purity. The apostle appeals to what they knew to be the tendency of his doctrine as an evidence that it was true. Most of the teaching of the pagan philosophers led to a life of licentiousness and corruption. The tendency of the gospel was just the reverse.Nor in guile - Not by the arts of deceit. There was no craftiness or trick, such as could not bear a severe scrutiny. No point was carried by art, cunning, or stratagem. Everything was done on the most honorable and fair principles. It is much when a man can say that he has never endeavored to accomplish anything by mere trick, craft, or cunning. Sagacity and shrewdness are always allowable in ministers as well as others; trick and cunning never. Yet stratagem often takes the place of sagacity, and trick is often miscalled shrewdness. Guile, craft, cunning. imply deception, and can never be reconciled with that entire honesty which a minister of the gospel, and all other Christians, ought to possess; see notes on 2 Corinthians 12:16; compare Psalm 32:2; Psalm 34:13; John 1:47; 1 Peter 2:1, 1 Peter 2:22; Revelation 14:5.

But as we were allowed of God to be put in trust with the gospel - Compare 1 Timothy 1:11-12. Since there had been committed to us an office so high and holy, and so much demanding sincerity, fidelity, and honesty, we endeavored to act in all respects in conformity to the trust reposed in us. The gospel is a system of truth and sincerity, and we evinced the same. The gospel is concerned with great realities, and we did not resort to trick and illusion. The office of the ministry is most responsible, and we acted in view of the great account which we must render. The meaning is, that Paul had such a sense of the truth, reality, and importance of the gospel, and of his responsibility, as effectually to keep him from anything like craft or cunning in preaching it. An effectual restrainer from mere management and trick will always be found in a deep conviction of the truth and importance of religion. Artifice and cunning are the usual accompaniments of a bad cause - and, when adopted by a minister of the gospel, will usually, when detected, leave the impression that he feels that he is engaged in such a cause. If an object cannot be secured by sincerity and straight-forward dealing, it is not desirable that it should be secured at all.

Even so we speak - In accordance with the nature of the gospel; with the truth and sincerity which such a cause demands.

Not as pleasing men - Not in the manner of impostors, who make it their object to please people. The meaning of the apostle is, that he did not aim to teach such doctrines as would flatter people; as would win their applause; or as would gratify their passions or their fancy. We are not to suppose that he desired to offend people; or that he regarded their esteem as of no value; or that he was indifferent whether they were pleased or displeased; but that it was not the direct object of his preaching to please them. It was to declare the truth, and to obtain the approbation of God whatever people might think of it; see the notes on Galatians 1:10.

Which trieth our hearts - It is often said to be an attribute of God that he tries or searches the hearts of people; 1 Chronicles 28:9; 1 Chronicles 29:17; Jeremiah 11:20; Jeremiah 17:10; Psalm 11:4; Romans 8:27. The meaning here is, that the apostle had a deep conviction of the truth that God knew all his motives, and that all would be revealed in the last day.

For neither at any time used we flattering words - see the Job 31:21-22 notes; and on 2 Corinthians 2:17 note. The word here rendered "flattering" - κολακείας kolakeias - occurs nowhere else in the New Testament. The meaning is, that the apostle did not deal in the language of adulation; he did not praise them for their beauty, wealth, talent, or accomplishments, and conceal from them the painful truths about their guilt and danger. He stated simple truth - not refusing to commend people if truth would admit of it, and never hesitating to declare his honest convictions about their guilt and danger. One of the principal arts of the deceiver on all subjects is flattery; and Paul says, that when preaching to the Thessalonians he had carefully avoided it. He now appeals to that fact as a proof of his own integrity. They knew that he had been faithful to their souls.

Nor a cloke of covetousness - The word rendered "cloke" here - πρόφασει prophasei - means, properly, "what is shown or appears before any one;" i. e., "show, pretence, pretext," put forth in order to cover one's real intent; Matthew 22:14; Mark 12:40; Luke 20:47. The meaning here is, that he did not put on a pretence or appearance of piety for the sake of promoting the schemes of covetousness. The evidence of that was not only what they observed of the general spirit of the apostle, but also the fact that when with them he had actually labored with his own hands for a support; 1 Thessalonians 2:9. It is obvious that there were those there, as sometimes there are now, who, under the pretence of great zeal for religion, were really seeking wealth, and it is possible that it may have been alleged against Paul and his fellow-laborers that they were such persons.

God is witness - This is a solemn appeal to God for the truth of what he had said. He refers not only to their own observation, but he calls God himself to witness his sincerity. God knew the truth in the case. There could have been no imposing on him; and the appeal, therefore, is to one who was intimately acquainted with the truth. Learn hence:

(1) That it is right, on important occasions, to appeal to God for the truth of what we say.

(2) we should always so live that we can properly make such an appeal to him.

Nor of men sought we glory - Or praise. The love of applause was not that which influenced them; see the notes on Colossians 1:10.

Neither of you, nor yet of others - Nowhere has this been our object The love of fame is not that which has influenced us. The particular idea in this verse seems to be that though they had uncommon advantages, as the apostles of Christ, for setting up a dominion or securing an ascendancy over others, yet they had not availed themselves of it. As an apostle of Christ; as appointed by him to found churches; as endowed with the power of working miracles, Paul had every advantage for securing authority over others, and turning it to the purposes of ambition or gain.

When we might have been burdensome - Margin, "or, used authority." Some understand this as meaning that they might have demanded a support in virtue of their being apostles; others, as Calvin, and as it is in the margin, that they might have used authority, and have governed them wholly in that manner, exacting unqualified obedience. The Greek properly refers to that which is "weighty" - ἐν βαρέι en barei - "heavy, burdensome." Anything that weighs down or oppresses - as a burden, sorrow, or authority, would meet the sense of the Greek. It seems probable, from the context, that the apostle did not refer either to authority or to support exclusively, but may have included both. In their circumstances it might have been somewhat burden some for them to have maintained him and his fellowlaborers, though as an apostle he might have required it; compare 1 Corinthians 9:8-15. Rather than be oppressive in this respect, he had chosen to forego his right, and to maintain himself by his own labor. As an apostle also he might have exerted his authority, and might have made use of his great office for the purpose of placing himself at the head of churches, and giving them laws. But he chose to do nothing that would be a burden: he treated them with the gentleness with which a nurse cherishes her children (1 Thessalonians 2:7), or a father his sons (1 Thessalonians 2:11). and employed only the arts of persuasion; compare notes on 2 Corinthians 12:13-16.

As the apostles of Christ - Though the writer uses the word apostles here in the plural number, it is not certain that he means to apply it to Silas and Timothy. He often uses the plural number where he refers to himself only; and though Silas and Timothy are joined with him in this Epistle 1 Thessalonians 1:1, yet it is evident that he writes the letter as if he were alone and that they had no part in the composition or the instructions. Timothy and Silas are associated with him for the mere purpose of salutation or kind remembrance. That this is so, is apparent from 1 Thessalonians 3:1-13. In 1 Thessalonians 3:1, Paul uses the plural term also. "When we could no longer forbear, we thought it good to be left at Athens alone; compare 1 Thessalonians 3:5. "For this cause, when I could no longer forbear, I sent to know your faith." Neither Silas nor Timothy were apostles in the strict and proper sense, and there is no evidence that they had the "authority" which Paul here says might have been exerted by an apostle of Christ.

But we were gentle among you - Instead of using authority, we used only the most kind and gentle methods to win you and to promote your peace and order. The word here rendered "nurse," may mean any one who nurses a child, whether a mother or another person. It seems here to refer to a mother (compare 1 Thessalonians 2:11), and the idea is, that the apostle felt for them the affectionate solicitude which a mother does for the child at her breast.