返回Chapter 2
Chapter 2
Chapter Two
1 Thess. 2:1. You yourselves know, brethren, about our entrance to you, that it was not in vain;
Great, says the apostle, are your struggles; but we also did not employ a merely human word, and our entrance was not without effect, that is, without dangers and trials, and in general without hardships. For, as has been said many times, dangers strengthen faith; without them it would be in vain.
1 Thess. 2:2. But even after we had suffered before and were shamefully treated at Philippi, as you know, we were bold in our God to speak unto you the gospel of God with much contention.
Having escaped dangers in Philippi, we again fell into other dangers among you. See how once more he ascribes everything to God, having said: "we were bold in our God," that is, emboldened by Him.
1 Thess. 2:3. For in our exhortation there is neither error,
That is, our teaching is not a deception. For deceivers do not subject themselves to dangers, but rather indulge in luxury; I, however, subjected myself to dangers. From this, therefore, it is clear that my teaching does not deceive, and that it is not for human affairs that I take dangers upon myself, but for divine and immutable ones.
1 Thess. 2:3. nor from impure motives,
I do not teach anything impure, as magi and sorcerers teach.
1 Thess. 2:3. nor craftiness;
Not the pursuit of rebellions and revolutions, as the followers of Theudas do.
1 Thess. 2:4. But, as God deemed us worthy to entrust us with the gospel, so we speak,
God, he says, deemed us worthy and chose us to entrust to us the Gospel: He would not have chosen us if He had not recognized us as worthy. Therefore we also remain as worthy as we were chosen by Him to be for so great a preaching.
1 Thess. 2:4. pleasing not men, but God, who tests (δοκιμάζοντι) our hearts.
That is, we do all this not in order to please you, but desiring to please God, Who tests the secrets (for this is what δοκιμάζειν now means), or because He comprehends the hearts and gives crowns. No deceiver, cunning, or impious person can please Him.
1 Thess. 2:5. For neither at any time were there words of flattery from us before you, as you know,
Since he had praised them before this, so that the praise would not become suspicious, he says: I never flattered you (which is characteristic of deceivers), and I am not flattering you now.
1 Thess. 2:5. Nor forms of covetousness: God is witness!
And not out of passion for money did we preach. That I did not flatter you, you yourselves are witnesses, but that I was not covetous—God is witness; for this is unknown to you.
1 Thess. 2:6. We did not seek glory from men, neither from you nor from others:
He did not say: we endured dishonor, or: we did not enjoy honor, lest this seem to them a reproach, but: we did not seek honors, although preaching truly did require this. For if we deem the ambassadors of kings worthy of great honor, then all the more should we honor the ambassadors of God. Therefore, how would we do anything for the sake of glory, when as teachers we did not desire honors either from you or from others?
1 Thess. 2:7. we could have appeared with importance, as Apostles of Christ,
Or: in honor, glory, and abundance; or: we could have taken from you and been fed, and been a burden to you. For our dignity demanded this, to take from you.
1 Thess. 2:7. but were gentle among you,
"Gentle," that is, meek, not burdensome. Or: "gentle" (νήπιοι) "among you," that is, without malice, without ambition. For the one without malice thinks nothing of the sort. The expression "among you" has this meaning: in my dealings with you I was the same as you, as though I had not received a higher appointment.
1 Thess. 2:7. just as a nursing mother tenderly cares for her own children.
Here the apostle shows his tender love. Does a nurse flatter a child? Does she seek money from little ones? So too a teacher must be gentle and love those who insult him, just as a nurse loves her children, even if they beat her.
1 Thess. 2:8. So we, out of affection (ἱμειρόμενοι; in Bl. Theophylact: ὁμειρόμενοι) for you, were willing to impart to you not only the gospel of God, but also our own souls.
Ὁμειρόμενοι ὑμῶν, that is, attached to you and caring for you, from ὁμοῦ (together) and εἴρω (I join). (Further, Blessed Theophylact says: some have read ἱμειρόμενοι, that is, desiring, but this is incorrect.) Therefore, not only, says the apostle, did we take nothing from you, but we "were willing," that is, we strongly desire to expend for you even our own souls, if need be. Therefore, to impart the gospel is a most precious thing, but to give up one's soul is far more difficult and is a matter of extraordinary love — such is his conclusion.
1 Thess. 2:8. You had become dear to us.
Lest it seem that he speaks about all this because he labored for them and therefore ought to enjoy honor from them, he says: I do this for no other reason than love. For I do not seek reward, but do everything for the sake of duty itself.
1 Thess. 2:9. For you remember, brethren, our labor and toil: working night and day, so as not to be a burden to any of you, we preached to you the gospel of God.
He did not say: remember our benefactions, but "labor," and not simply that, but also "toil," that is, labor with great diligence. And not only during the day, but also at night. Such is the zeal and such is the care — so as not to cause anyone to stumble! With the words "so as not to burden any of you," he shows that the Thessalonians were in poverty.
1 Thess. 2:10. You are witnesses, and God,
God is a trustworthy witness, but since people do not know whether God testifies to this, he also calls as witnesses those to whom the word is addressed.
1 Thess. 2:10. how devoutly
Fulfilling all that is required, for this is the meaning of "holy," in place of the expression: with the fear of God.
1 Thess. 2:10. and righteously
That is, not extorting money from anyone – demanding exactions of money.
1 Thess. 2:10. and blamelessly
Not offending and not giving occasion for stumbling.
1 Thess. 2:10. we behaved before you who believe,
Then whereas among the unbelievers the apostle was called godless and a deceiver, a babbler and utterly senseless.
1 Thess. 2:11. because you know.
Again he calls them witnesses – a sign that he speaks without any arrogance.
1 Thess. 2:11. As each one of you, as a father his own children,
1 Thess. 2:12. we asked and urged
It is remarkable how he left no one without consolation, but said to each one what was needed! They "exhorted" them to endure all things courageously. Therefore, he says, I did not seek glory. Above, the apostle likened himself to a nurse; now he likens himself to a father, showing his love, his authority, and his simplicity. For what father conducts himself proudly before his children?
1 Thess. 2:12. and exhorted you to walk worthy of God, who calls you into His own Kingdom and glory.
To exhort (in the Slavonic text – "to testify") – this is already a sign of very strict instruction. Therefore, I, he says, did not flatter. After saying "as a father," he added also the word "exhorted" ("testifying"). For not strictly, he says, but as fathers (testifying) "to walk worthy of God." See how, in recounting what happened before, he both teaches and persuades. For if God calls us into the Kingdom, then we must endure all things.
1 Thess. 2:13. For this reason we also thank God without ceasing, that when you received the word of God which you heard from us, you received it not as the word of men, but as it is in truth, the word of God, —
Here the apostle praises the Thessalonians as well. It cannot be said, he says, that we alone act blamelessly in all things, while you showed something inconsistent with what I instructed you; for you listened to us not with the disposition with which one listens to men, but attended to us as though God Himself were instructing you. By "the word of God which you heard" the apostle means the preaching which is believed through the medium of hearing. "How shall they believe in Him of whom they have not heard?" (Rom. 10:14).
1 Thess. 2:13. which also works in you who believe.
How is it evident that you accepted my preaching as the word of God? From your actions, he says, that is, it is revealed in deeds. If you had not accepted it in this way, you would not have endured so courageously so many trials. For just as the apostle himself proves by the dangers he endured that he is no flatterer and no deceiver, so also their measure is revealed from the fact that they endured afflictions.
1 Thess. 2:14. For you, brethren, became imitators of the churches of God in Christ Jesus which are in Judea,
So that no one would understand by the churches in Judea the Jewish synagogues, he therefore added: "in Christ Jesus," to show more clearly that what is spoken of is the churches of believers.
1 Thess. 2:14. Because you also suffered the same things from your own countrymen as they did from the Jews,
A great consolation! For if the Jews, zealots of the ancestral law, having once believed, endured so much, then how much more ought you? It is no small proof of the truth of the Gospel that the Jews willingly suffer for that which they themselves formerly persecuted.
1 Thess. 2:15. Who killed both the Lord Jesus
And what is surprising in that they mistreated their own countrymen, when they even killed the Lord? See what a consolation it is to be a partaker with Christ in sufferings! Therefore Paul also always points this out in trials.
1 Thess. 2:15. and His prophets, 2
But someone will say that they did not recognize the Lord. So what? Did they not recognize their own prophets, whose books they carry everywhere? How then did they kill them too? From this it is evident that they do nothing as zealots for the truth, but rather rage against the truth.
1 Thess. 2:15. and drove us out,
The apostles, your teachers. Therefore you, as disciples, ought to endure all things, having these examples before your eyes.
1 Thess. 2:15. and they do not please God,
For how could they please Him whose Son they killed, and before that had also killed the prophets?
1 Thess. 2:15. and oppose all men,
1 Thess. 2:16. who hinder us from speaking to the Gentiles, that they might be saved,
For if salvation must be preached to the whole world, and they oppose this, then they are common enemies of the world. Only extraordinary envy would hinder the common salvation.
1 Thess. 2:16. and through this they always fill up the measure of their sins;
This, he says, they did and continue to do to the ancient prophets, then to Christ, and finally to us as well, in order to show that they are hastening to reach the full measure of sins, their utmost limit.
1 Thess. 2:16. But wrath has come upon them to the uttermost.
That is, for them there will no longer be what was before; there will be no return from captivity, nor will they take possession of their land, but to the end the wrath of God will remain upon them. The word "wrath" (ἡ ὀργή) with the article shows that they deserved it, that it was appointed and foretold. Having comforted the Thessalonians by pointing out that they have many fellow-partakers in trials, he now also comforts them by pointing out that their oppressors will be punished.
1 Thess. 2:17. But we, brethren, having been separated from you for a short time
Here the apostle speaks of love. Above he said: "as a father his children" (v. 11) and: "as a nurse" (v. 7), and here "being separated" (in the Slavonic text – "having been orphaned"), which is characteristic of children seeking their parents. This is so that we might understand from this how strongly he loved them. But at the same time he also hints at the sorrow in which he found himself on account of the separation. And it cannot be said, he says, that we remained separated for a long time; on the contrary, for a comparatively short and brief period, so that it could be considered almost as one hour.
1 Thess. 2:17. face, not in heart,
And moreover, it is not in heart, he says, that we were separated from you, but in face. But even carrying you constantly in our heart, we experience sorrow that we are deprived of the opportunity to see you bodily. Notice also that those who love intensely have a need to see their loved ones in person, from which their love is strengthened even more.
1 Thess. 2:17. with all the greater desire we endeavored to see your face.
Most of all he was eager to see those left behind for a short time. Pay attention to the love: not for any other reason, he says, do I desire to come, but to see your face.
1 Thess. 2:18. And therefore we, I Paul, both once and twice wanted to come to you, but Satan hindered us.
What are you saying? Satan hindered? Exactly so; for this was not a work of God. In the Epistle to the Romans he says that God hindered (Rom. 1:13, 15:22); and Luke says that the Spirit hindered them (Acts 16:6); and in the Epistle to the Corinthians he says that this was the work of the Spirit (see 2 Cor. 1:15, 22). But here it is simply the work of Satan, who brings about strong and sudden temptations, of course by God's permission. See how he boasts of his love, showing that he loved them more than all others, which is why he says: "I, Paul," that is, although the others with me also desired to come to you, I even resolved to do so.
1 Thess. 2:19. For who is our hope, or joy, or crown of boasting?
Are not these the words of mothers burning with the tenderest love, speaking with little children? The word "crown" was not enough for him to show his fervor, but he added also "of boasting." For in you, he says, I hope that on account of you I shall be deemed worthy of great boldness before Christ, and of joy for the very reason that you both now are and then will be for me a "crown of boasting," that is, a crown of brilliant glory.
1 Thess. 2:19. Are not even you before our Lord Jesus Christ at His coming?
What then? Are the Thessalonians alone your hope, holy Paul? No, not they alone. Therefore he also said "you too," showing that there were others as well.
1 Thess. 2:20. For you are our glory and joy.
How glorious to bring such a church to Christ, and one so well-skilled at that!
1 Thess. 2:1. You yourselves know, brethren, about our entrance to you, that it was not in vain;
Great, says the apostle, are your struggles; but we also did not employ a merely human word, and our entrance was not without effect, that is, without dangers and trials, and in general without hardships. For, as has been said many times, dangers strengthen faith; without them it would be in vain.
1 Thess. 2:2. But even after we had suffered before and were shamefully treated at Philippi, as you know, we were bold in our God to speak unto you the gospel of God with much contention.
Having escaped dangers in Philippi, we again fell into other dangers among you. See how once more he ascribes everything to God, having said: "we were bold in our God," that is, emboldened by Him.
1 Thess. 2:3. For in our exhortation there is neither error,
That is, our teaching is not a deception. For deceivers do not subject themselves to dangers, but rather indulge in luxury; I, however, subjected myself to dangers. From this, therefore, it is clear that my teaching does not deceive, and that it is not for human affairs that I take dangers upon myself, but for divine and immutable ones.
1 Thess. 2:3. nor from impure motives,
I do not teach anything impure, as magi and sorcerers teach.
1 Thess. 2:3. nor craftiness;
Not the pursuit of rebellions and revolutions, as the followers of Theudas do.
1 Thess. 2:4. But, as God deemed us worthy to entrust us with the gospel, so we speak,
God, he says, deemed us worthy and chose us to entrust to us the Gospel: He would not have chosen us if He had not recognized us as worthy. Therefore we also remain as worthy as we were chosen by Him to be for so great a preaching.
1 Thess. 2:4. pleasing not men, but God, who tests (δοκιμάζοντι) our hearts.
That is, we do all this not in order to please you, but desiring to please God, Who tests the secrets (for this is what δοκιμάζειν now means), or because He comprehends the hearts and gives crowns. No deceiver, cunning, or impious person can please Him.
1 Thess. 2:5. For neither at any time were there words of flattery from us before you, as you know,
Since he had praised them before this, so that the praise would not become suspicious, he says: I never flattered you (which is characteristic of deceivers), and I am not flattering you now.
1 Thess. 2:5. Nor forms of covetousness: God is witness!
And not out of passion for money did we preach. That I did not flatter you, you yourselves are witnesses, but that I was not covetous—God is witness; for this is unknown to you.
1 Thess. 2:6. We did not seek glory from men, neither from you nor from others:
He did not say: we endured dishonor, or: we did not enjoy honor, lest this seem to them a reproach, but: we did not seek honors, although preaching truly did require this. For if we deem the ambassadors of kings worthy of great honor, then all the more should we honor the ambassadors of God. Therefore, how would we do anything for the sake of glory, when as teachers we did not desire honors either from you or from others?
1 Thess. 2:7. we could have appeared with importance, as Apostles of Christ,
Or: in honor, glory, and abundance; or: we could have taken from you and been fed, and been a burden to you. For our dignity demanded this, to take from you.
1 Thess. 2:7. but were gentle among you,
"Gentle," that is, meek, not burdensome. Or: "gentle" (νήπιοι) "among you," that is, without malice, without ambition. For the one without malice thinks nothing of the sort. The expression "among you" has this meaning: in my dealings with you I was the same as you, as though I had not received a higher appointment.
1 Thess. 2:7. just as a nursing mother tenderly cares for her own children.
Here the apostle shows his tender love. Does a nurse flatter a child? Does she seek money from little ones? So too a teacher must be gentle and love those who insult him, just as a nurse loves her children, even if they beat her.
1 Thess. 2:8. So we, out of affection (ἱμειρόμενοι; in Bl. Theophylact: ὁμειρόμενοι) for you, were willing to impart to you not only the gospel of God, but also our own souls.
Ὁμειρόμενοι ὑμῶν, that is, attached to you and caring for you, from ὁμοῦ (together) and εἴρω (I join). (Further, Blessed Theophylact says: some have read ἱμειρόμενοι, that is, desiring, but this is incorrect.) Therefore, not only, says the apostle, did we take nothing from you, but we "were willing," that is, we strongly desire to expend for you even our own souls, if need be. Therefore, to impart the gospel is a most precious thing, but to give up one's soul is far more difficult and is a matter of extraordinary love — such is his conclusion.
1 Thess. 2:8. You had become dear to us.
Lest it seem that he speaks about all this because he labored for them and therefore ought to enjoy honor from them, he says: I do this for no other reason than love. For I do not seek reward, but do everything for the sake of duty itself.
1 Thess. 2:9. For you remember, brethren, our labor and toil: working night and day, so as not to be a burden to any of you, we preached to you the gospel of God.
He did not say: remember our benefactions, but "labor," and not simply that, but also "toil," that is, labor with great diligence. And not only during the day, but also at night. Such is the zeal and such is the care — so as not to cause anyone to stumble! With the words "so as not to burden any of you," he shows that the Thessalonians were in poverty.
1 Thess. 2:10. You are witnesses, and God,
God is a trustworthy witness, but since people do not know whether God testifies to this, he also calls as witnesses those to whom the word is addressed.
1 Thess. 2:10. how devoutly
Fulfilling all that is required, for this is the meaning of "holy," in place of the expression: with the fear of God.
1 Thess. 2:10. and righteously
That is, not extorting money from anyone – demanding exactions of money.
1 Thess. 2:10. and blamelessly
Not offending and not giving occasion for stumbling.
1 Thess. 2:10. we behaved before you who believe,
Then whereas among the unbelievers the apostle was called godless and a deceiver, a babbler and utterly senseless.
1 Thess. 2:11. because you know.
Again he calls them witnesses – a sign that he speaks without any arrogance.
1 Thess. 2:11. As each one of you, as a father his own children,
1 Thess. 2:12. we asked and urged
It is remarkable how he left no one without consolation, but said to each one what was needed! They "exhorted" them to endure all things courageously. Therefore, he says, I did not seek glory. Above, the apostle likened himself to a nurse; now he likens himself to a father, showing his love, his authority, and his simplicity. For what father conducts himself proudly before his children?
1 Thess. 2:12. and exhorted you to walk worthy of God, who calls you into His own Kingdom and glory.
To exhort (in the Slavonic text – "to testify") – this is already a sign of very strict instruction. Therefore, I, he says, did not flatter. After saying "as a father," he added also the word "exhorted" ("testifying"). For not strictly, he says, but as fathers (testifying) "to walk worthy of God." See how, in recounting what happened before, he both teaches and persuades. For if God calls us into the Kingdom, then we must endure all things.
1 Thess. 2:13. For this reason we also thank God without ceasing, that when you received the word of God which you heard from us, you received it not as the word of men, but as it is in truth, the word of God, —
Here the apostle praises the Thessalonians as well. It cannot be said, he says, that we alone act blamelessly in all things, while you showed something inconsistent with what I instructed you; for you listened to us not with the disposition with which one listens to men, but attended to us as though God Himself were instructing you. By "the word of God which you heard" the apostle means the preaching which is believed through the medium of hearing. "How shall they believe in Him of whom they have not heard?" (Rom. 10:14).
1 Thess. 2:13. which also works in you who believe.
How is it evident that you accepted my preaching as the word of God? From your actions, he says, that is, it is revealed in deeds. If you had not accepted it in this way, you would not have endured so courageously so many trials. For just as the apostle himself proves by the dangers he endured that he is no flatterer and no deceiver, so also their measure is revealed from the fact that they endured afflictions.
1 Thess. 2:14. For you, brethren, became imitators of the churches of God in Christ Jesus which are in Judea,
So that no one would understand by the churches in Judea the Jewish synagogues, he therefore added: "in Christ Jesus," to show more clearly that what is spoken of is the churches of believers.
1 Thess. 2:14. Because you also suffered the same things from your own countrymen as they did from the Jews,
A great consolation! For if the Jews, zealots of the ancestral law, having once believed, endured so much, then how much more ought you? It is no small proof of the truth of the Gospel that the Jews willingly suffer for that which they themselves formerly persecuted.
1 Thess. 2:15. Who killed both the Lord Jesus
And what is surprising in that they mistreated their own countrymen, when they even killed the Lord? See what a consolation it is to be a partaker with Christ in sufferings! Therefore Paul also always points this out in trials.
1 Thess. 2:15. and His prophets, 2
But someone will say that they did not recognize the Lord. So what? Did they not recognize their own prophets, whose books they carry everywhere? How then did they kill them too? From this it is evident that they do nothing as zealots for the truth, but rather rage against the truth.
1 Thess. 2:15. and drove us out,
The apostles, your teachers. Therefore you, as disciples, ought to endure all things, having these examples before your eyes.
1 Thess. 2:15. and they do not please God,
For how could they please Him whose Son they killed, and before that had also killed the prophets?
1 Thess. 2:15. and oppose all men,
1 Thess. 2:16. who hinder us from speaking to the Gentiles, that they might be saved,
For if salvation must be preached to the whole world, and they oppose this, then they are common enemies of the world. Only extraordinary envy would hinder the common salvation.
1 Thess. 2:16. and through this they always fill up the measure of their sins;
This, he says, they did and continue to do to the ancient prophets, then to Christ, and finally to us as well, in order to show that they are hastening to reach the full measure of sins, their utmost limit.
1 Thess. 2:16. But wrath has come upon them to the uttermost.
That is, for them there will no longer be what was before; there will be no return from captivity, nor will they take possession of their land, but to the end the wrath of God will remain upon them. The word "wrath" (ἡ ὀργή) with the article shows that they deserved it, that it was appointed and foretold. Having comforted the Thessalonians by pointing out that they have many fellow-partakers in trials, he now also comforts them by pointing out that their oppressors will be punished.
1 Thess. 2:17. But we, brethren, having been separated from you for a short time
Here the apostle speaks of love. Above he said: "as a father his children" (v. 11) and: "as a nurse" (v. 7), and here "being separated" (in the Slavonic text – "having been orphaned"), which is characteristic of children seeking their parents. This is so that we might understand from this how strongly he loved them. But at the same time he also hints at the sorrow in which he found himself on account of the separation. And it cannot be said, he says, that we remained separated for a long time; on the contrary, for a comparatively short and brief period, so that it could be considered almost as one hour.
1 Thess. 2:17. face, not in heart,
And moreover, it is not in heart, he says, that we were separated from you, but in face. But even carrying you constantly in our heart, we experience sorrow that we are deprived of the opportunity to see you bodily. Notice also that those who love intensely have a need to see their loved ones in person, from which their love is strengthened even more.
1 Thess. 2:17. with all the greater desire we endeavored to see your face.
Most of all he was eager to see those left behind for a short time. Pay attention to the love: not for any other reason, he says, do I desire to come, but to see your face.
1 Thess. 2:18. And therefore we, I Paul, both once and twice wanted to come to you, but Satan hindered us.
What are you saying? Satan hindered? Exactly so; for this was not a work of God. In the Epistle to the Romans he says that God hindered (Rom. 1:13, 15:22); and Luke says that the Spirit hindered them (Acts 16:6); and in the Epistle to the Corinthians he says that this was the work of the Spirit (see 2 Cor. 1:15, 22). But here it is simply the work of Satan, who brings about strong and sudden temptations, of course by God's permission. See how he boasts of his love, showing that he loved them more than all others, which is why he says: "I, Paul," that is, although the others with me also desired to come to you, I even resolved to do so.
1 Thess. 2:19. For who is our hope, or joy, or crown of boasting?
Are not these the words of mothers burning with the tenderest love, speaking with little children? The word "crown" was not enough for him to show his fervor, but he added also "of boasting." For in you, he says, I hope that on account of you I shall be deemed worthy of great boldness before Christ, and of joy for the very reason that you both now are and then will be for me a "crown of boasting," that is, a crown of brilliant glory.
1 Thess. 2:19. Are not even you before our Lord Jesus Christ at His coming?
What then? Are the Thessalonians alone your hope, holy Paul? No, not they alone. Therefore he also said "you too," showing that there were others as well.
1 Thess. 2:20. For you are our glory and joy.
How glorious to bring such a church to Christ, and one so well-skilled at that!