1 Thessalonians 2 · Robertson's Word Pictures
1For yourselves know (auto gar oidate). This explanatory gar takes up in verses 1-12 the allusion in 1:9 about the "report" concerning the entrance (eisodon, way in, eis, odon),
unto you (ten pros umas). Note repeated article to sharpen the point. This proleptic accusative is common enough. It is expanded by the epexegetic use of the ot clause
that it hath not been found vain (ot ou kene gegonen). Literally,
that it has not become empty . Second perfect active (completed state) of ginoma. Every pastor watches wistfully to see what will be the outcome of his work. Bengel says: Non inanis, sed plena virtutis. Cf. 1:5. Kenos is hollow, empty, while mataios is fruitless, ineffective. In 1Co 15:14,17 Paul speaks of kenon to kerugma ( empty the preaching ) and mataia e pistis ( vain the faith ). One easily leads to the other.
2But having suffered before (alla propathontes). Strong adversative alla, antithesis to kene. Appeal to his personal experiences in Thessalonica known to them ( as ye know , kathos oidate). Second aorist active participle of propascho, old compound verb, but here alone in the N.T. The force of pro- (before) is carried over to the next verb. The participle may be regarded as temporal (Ellicott) or concessive (Moffatt).
And been shamefully entreated in Philippi (ka ubristhentes en Philippois). First aorist passive participle of ubrizo, old verb, to treat insolently. "More than the bodily suffering it was the personal indignity that had been offered to him as a Roman citizen" (Milligan), for which account see Ac 16:16-40 , an interesting example of how Acts and the Epistles throw light on each other. Luke tells how Paul resented the treatment accorded to him as a Roman citizen and here Paul shows that the memory still rankled in his bosom.
We waxed bold in our God (eparresiasametha en to theo emon). Ingressive first aorist middle of parresiazoma, old deponent verb from parresia (full story, pan-, resia). In his reply to Festus (Ac 26:26 ) Paul uses parresiazomenos lalo,
being bold I speak , while here he has
we waxed bold to speak (eparresiasametha lalesa). The insult in Philippi did not close Paul's mouth, but had precisely the opposite effect "in our God." It was not wild fanaticism, but determined courage and confidence in God that spurred Paul to still greater boldness in Thessalonica,
unto you (pros umas), be the consequences what they might,
the gospel of God in much conflict , (to euangelion tou theou en pollo agon). This figure of the athletic games (agon) may refer to outward conflict like Php 1:30 or inward anxiety (Col 2:1 ). He had both in Thessalonica.
3Exhortation (paraklesis). Persuasive discourse, calling to one's side, for admonition, encouragement, or comfort.
Not of error (ouk ek planes). This word is same as planao, to lead astray (2Ti 3:13 ) like Latin errare. Passive idea of
error here rather than deceit. That is seen in
nor in guile (oude en dolo) from delo, to catch with bait. Paul is keenly sensitive against charges against the correctness of his message and the purity of his life.
Nor of uncleanness (oude ex akatharsias). "This disclaimer, startling as it may seem, was not unneeded amidst the impurities consecrated by the religions of the day" (Lightfoot). There was no necessary connection in the popular mind between religion and morals. The ecstatic initiations in some of the popular religions were grossly sensual.
4But even as we have been approved by God (alla kathos dedokimasmetha upo tou theou). Perfect passive indicative of dokimazo, old verb to put to the test, but here the tense for completed state means tested and proved and so approved by God. Paul here claims the call of God for his ministry and the seal of God's blessing on his work and also for that of Silas and Timothy.
To be entrusted with the gospel (pisteuthena to euangelion). First aorist passive infinitive of pisteuo, common verb for believing, from pistis (faith), but here to entrust rather than to trust. The accusative of the thing is retained in the passive according to regular Greek idiom as in 1Co 9:17; Ga 2:7; Ro 3:2; 1Ti 1:11; Tit 1:3 , though the active had the dative of the person.
So we speak (outos laloumen). Simple, yet confident claim of loyalty to God's call and message. Surely this should be the ambition of every preacher of the gospel of God.
Not as pleasing men (ouch os anthropois areskontes). Dative case with aresko as in Ga 1:10 . Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb dokimazo used in the beginning of this verse) and he is the only one whose approval matters in the end of the day (1Co 4:5 ).
5Using words of flattery (en logo kolakeias). Literally,
in speech of flattery or fawning . Old word, only here in N.T., from kolaks, a flatterer. An Epicurean, Philodemus, wrote a work Per Kolakeias (Concerning Flattery). Milligan (Vocabulary, etc.) speaks of "the selfish conduct of too many of the rhetoricians of the day," conduct extremely repugnant to Paul. The third time (verses 1,2,5 ) he appeals to their knowledge of his work in Thessalonica. Frame suggests "cajolery."
Nor a cloke of covetousness (oute prophase pleonexias). Pretext (prophasis from prophaino, to show forth, or perhaps from pro-phem, to speak forth). This is the charge of self-interest rather than the mere desire to please people. Pretext of greediness is Frame's translation. Pleonexia is merely "having more" from pleonektes, one eager for more, and pleonekteo, to have more, then to over-reach, all old words, all with bad meaning as the result of the desire for more. In a preacher this sin is especially fatal. Paul feels so strongly his innocence of this charge that he calls God as witness as in 2Co 1:23; Ro 9:1; Php 1:8 , a solemn oath for his own veracity.
6Nor seeking glory of men (oute zetountes ex anthropon doxan). "Upon the repudiation of covetousness follows naturally the repudiation of worldly ambition" (Milligan). See Ac 20:19; 2Co 4:5; Eph 4:2 . This third disclaimer is as strong as the other two. Paul and his associates had not tried to extract praise or glory out of (ex) men.
Neither from you nor from others (oute aph' umon oute aph' allon). He widens the negation to include those outside of the church circles and changes the preposition from ex (out of) to apo (from).
When we might have been burdensome, as apostles of Christ (dunameno en bare eina os Christou apostolo). Westcott and Hort put this clause in verse 7. Probably a concessive participle,
though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or "men of weight" as Moffatt suggests). Milligan suggests that Paul "plays here on the double sense of the phrase" like the Latin proverb: Honos propter onus. So he adds, including Silas and Timothy,
as Christ's apostles , as missionaries clearly, whether in the technical sense or not (cf. Ac 14:4,14; 2Co 8:23; 11:13; Ro 16:7; Php 2:25; Re 2:2 ). They were entitled to pay as "Christ's apostles" (cf. 1Co 9; 2Co 11:7ff. ), though they had not asked for it.
7But we were gentle in the midst of you (alla egenethemen nepio en meso umon). Note egenethemen (became), not emetha (were). This rendering follows epio instead of nepio (Aleph B D C Vulg. Boh.) which is clearly correct, though Dibelius, Moffatt, Ellicott, Weiss prefer epio as making better sense. Dibelius terms nepio unmoglich (impossible), but surely that is too strong. Paul is fond of the word nepio (babes). Lightfoot admits that he here works the metaphor to the limit in his passion, but does not mar it as Ellicott holds.
As when a nurse cherishes her own children (os ean trophos thalpe ta eautes tekna). This comparative clause with os ean (Mr 4:26; Ga 6:10 without ean or an) and the subjunctive (Robertson, Grammar, p. 968) has a sudden change of the metaphor, as is common with Paul (1Ti 5:24; 2Co 3:13ff. ) from
babes to
nurse (trophos), old word, here only in the N.T., from trepho, to nourish, trophe, nourishment. It is really the mother-nurse "who suckles and nurses her own children" (Lightfoot), a use found in Sophocles, and a picture of Paul's tender affection for the Thessalonians. Thalpo is an old word to keep warm, to cherish with tender love, to foster. In N.T. only here and Eph 5:29 .
8Even so, being affectionately desirous of you (outos omeiromeno umon). Clearly the correct text rather than imeiromeno from imeiro, old verb to long for. But the verb omeiroma (Westcott and Hort om., smooth breathing) occurs nowhere else except MSS. in Job 3:21; Ps 62:2 (Symmachus) and the Lycaonian sepulchral inscription (4th cent. A.D.) about the sorrowing parents omeiromeno per paidos,
greatly desiring their son (Moulton and Milligan, Vocabulary). Moulton suggests that it comes from a root smer, remember, and that o- is a derelict preposition o like o-duromai, o-kello, o-keanos. Wohlenberg (Zahn, Kommentar) calls the word "a term of endearment," "derived from the language of the nursery" (Milligan).
We were well pleased (eudokoumen). Imperfect active of eudokeo, common verb in later Greek and in N.T. (see on Mt 3:17 ), picturing Paul's idea of their attitude while in Thessalonica. Paul often has it with the infinitive as here.
To impart (metadouna). Second aorist active infinitive of metadidom, old verb to share with (see on Lu 3:11 ). Possible zeugma with
souls (psuchas), though Lightfoot renders "lives." Paul and his associates held nothing back.
Because ye were become very dear to us (diot agapeto emin egenethete). Note diot (double cause, dia, ot, for that), use of ginoma again for become, and dative emin with verbal agapeto, beloved and so dear. A beautiful picture of the growth of Paul's affection for them as should be true with every pastor.
9Travail (mochthon). Old word for difficult labour, harder than kopos (toil). In the N.T. only here, 2Th 3:8; 2Co 11:27 . Note accusative case here though genitive with mnemoneuo in 1:3.
Night and day (nuktos ka emeras). Genitive case, both by day and by night, perhaps beginning before dawn and working after dark. So in 3:10.
That we might not burden any of you (pros to me epibaresa tina umon). Use of pros with the articular infinitive to express purpose (only four times by Paul). The verb epibareo is late, but in the papyri and inscriptions for laying a burden (baros) on (epi-) one. In N.T. only here and 2Th 3:8; 2Co 2:5 . Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2Co 9-12 ), though he vindicated his right to remuneration.
We preached (ekeruxamen).
We heralded (from kerux, herald) to you, common verb for preach.
10How holily and righteously and unblameably (os osios ka dikaios ka amemptos). Paul calls the Thessalonians and God as witnesses (martures) to his life toward you the believers (umin tois pisteuousin) dative of personal interest. He employs three common adverbs that show how holily toward God and how righteously toward men so that they did not blame him and his associates in either respect. So there is a reason for each adverb. All this argues that Paul spent a considerable time in Thessalonica, more than the three sabbaths mentioned by Luke. The pastor ought to live so that his life will bear close inspection.
11As a father with his own children (os pater tekna eautou). Change from the figure of the mother-nurse in verse 7. There is ellipse of a principal verb with the participles parakalountes, paramuthoumenoi, marturoumeno. Lightfoot suggests enouthetoumen (we admonished) or egenethemen (we became). The three participles give three phases of the minister's preaching (exhorting, encouraging or consoling, witnessing or testifying). They are all old verbs, but only the first (parakaleo) is common in the N.T.
12To the end that (eis to). Final use of eis and the articular infinitive, common idiom in the papyri and Paul uses eis to and the infinitive fifty times (see again in 3:2), some final, some sub-final, some result (Robertson, Grammar, pp. 989-91).
Walk worthily of God (peripatein axios tou theou). Present infinitive (linear action), and genitive case with adverb axios as in Col 1:10 (cf. Php 1:27; Eph 4:1 ), like a preposition.
Calleth (kalountos). Present active participle, keeps on calling. Some MSS. have kalesantos, called.
Kingdom (basileian) here is the future consummation because of glory (doxan) as in 2Th 1:5; 1Co 6:9; 15:50; Ga 5:21; 2Ti 4:1,18 ), but Paul uses it for the present kingdom of grace also as in 1Co 4:20; Ro 14:17; Col 1:13 .
13And for this cause we also (ka dia touto ka emeis). Note ka twice. We as well as you are grateful for the way the gospel was received in Thessalonica.
Without ceasing (adialeiptos). Late adverb for which see on 1:2 and for eucharistoumen see on 1:2.
The word of the message (logon akoes). Literally,
the word of hearing, as in Sir. 42:1 and Heb 4:2 o logos tes akoes, the word marked by hearing (genitive case), the word which you heard. Here with tou theou (of God) added as a second descriptive genitive which Paul expands and justifies.
Ye received it so (paralabontes) and
accepted or welcomed it (edexasthe) so,
not as the word of men (ou logou anthropon),
but as the word of God (alla logon theou),
as it is in truth (kathos alethos estin). This last clause is literally,
as it truly is . Paul had not a doubt that he was proclaiming God's message. Should any preacher preach his doubts if he has any? God's message can be found and Paul found it.
Worketh in you (energeita en umin). Perhaps middle voice of energeo (en, ergon, work) late verb, not in ancient Greek or LXX, but in papyri and late writers (Polybius, etc.) and in N.T. only by Paul and James. If it is passive, as Milligan thinks, it means "is set in operation," as Polybius has it. The idea then is that the word of God is set in operation in you that believe.
14Imitators of the churches of God which are in Judea (mimeta ton ekklesion tou theou ton ouson en te Ioudaia). On mimeta see on 1:5. "This passage, implying an affectionate admiration of the Jewish churches on the part of St. Paul, and thus entirely bearing out the impression produced by the narrative in the Acts, is entirely subversive of the theory maintained by some and based on a misconception of Ga 2 , and by the fiction of the Pseudo-Clementines, of the feud existing between St. Paul and the Twelve" (Lightfoot).
In Christ Jesus (en Christo Iesou). It takes this to make a Christian church of God. Note order here
Christ Jesus as compared with
Jesus Christ in 1:1,3 .
Ye also--even as they (ka umeis--ka auto). Note ka twice (correlative use of ka).
Countrymen (sumphuleton). Fellow-countrymen or tribesmen. Late word that refers primarily to Gentiles who no doubt joined the Jews in Thessalonica who instigated the attacks on Paul and Silas so that it "was taken up by the native population, without whose co-operation it would have been powerless" (Lightfoot).
Own (idion) here has apparently a weakened force. Note upo here with the ablative both with sumphuleton and Ioudaion after the intransitive epathete (suffered). The persecution of the Christians by the Jews in Judea was known everywhere.
15Who both killed the Lord Jesus and the prophets (ton ka ton Kurion apokteinanton Iesoun ka tous prophetas). First aorist active participle of apokteino. Vivid justification of his praise of the churches in Judea. The Jews killed the prophets before the Lord Jesus who reminded them of their guilt (Mt 23:29 ). Paul, as Peter (Ac 2:23 ), lays the guilt of the death of Christ on the Jews.
And drove us out (ka emas ekdioxanton). An old verb to drive out or banish, to chase out as if a wild beast. Only here in N.T. It is Paul's vivid description of the scene told in Ac 17:5ff. when the rabbis and the hoodlums from the agora chased him out of Thessalonica by the help of the politarchs.
Please not God (Theo me areskonton). The rabbis and Jews thought that they were pleasing God by so doing as Paul did when he ravaged the young church in Jerusalem. But Paul knows better now.
And are contrary to all men (ka pasin anthropois enantion). Dative case with the adjective enantion (old and common word, face to face, opposite). It seems like a bitter word about Paul's countrymen whom he really loved (Ro 9:1-5; 10:1-6 ), but Paul knew only too well the middle wall of partition between Jew and Gentile as he shows in Eph 2 and which only the Cross of Christ can break down. Tacitus (Hist. V. 5) says that the Jews are adversus omnes alios hostile odium.
16Forbidding us (koluonton emas). Explanatory participle of the idea in enantion. They show their hostility to Paul at every turn. Right here in Corinth, where Paul is when he writes, they had already shown venomous hostility toward Paul as Luke makes plain (Ac 18:6ff. ). They not simply oppose his work among the Jews, but also to the Gentiles (ethnes, nations outside of the Abrahamic covenant as they understood it).
That they may be saved (ina sothosin). Final use of ina with first aorist passive subjunctive of sozo old verb to save. It was the only hope of the Gentiles, Christ alone and not the mystery-religions offered any real hope.
To fill up their sins alway (eis to anaplerosa auton tas amartias pantote). Another example of eis to and the infinitive as in verse 12. It may either be God's conceived plan to allow the Jews to go on and fill up (anaplerosa, note ana, fill up full, old verb) or it may be the natural result from the continual (pantote) sins of the Jews.
Is come (ephthasen). First aorist (timeless aorist) active indicative of phthano which no longer means to come before as in 1Th 4:15 where alone in the N.T. it retains the old idea of coming before. Some MSS. have the perfect active ephthaken, prophetic perfect of realization already. Frame translates it: "But the wrath has come upon them at last." This is the most likely meaning of eis telos. Paul vividly foresees and foretells the final outcome of this attitude of hate on the part of the Jews. Tristis exitus, Bengel calls it. Paul speaks out of a sad experience.
17Being bereaved of you (aporphanisthentes aph' umon). First aorist passive participle of the rare compound verb (aporphanizo, in Aeschylus, but nowhere else in N.T.). Literally,
being orphaned from you (aph' umon, ablative case). Paul changes the figure again (trophos or mother nurse in verse 7, nepios or babe in verse 7, pater or father in verse 11) to
orphan (orphanos). He refers to the period of separation from them,
for a short season (pros kairon oras) for a season of an hour. This idiom only here in N.T., but pros kairon in Lu 8:13 and pros oran in 2Co 7:8 . But it has seemed long to Paul. Precisely how long he had been gone we do not know, some months at any rate.
In presence, not in heart (prosopo ou kardia). Locative case. Prosopon, old word (pros, ops, in front of the eye, face) for face, look, person. Literally,
in face or person . His heart was with them, though they no longer saw his face. Heart, originally kardia, is the inner man, the seat of the affections and purposes, not always in contrast with intellect (nous). "Out of sight, not out of mind" (Rutherford).
Endeavoured the more exceedingly (perissoteros espoudasamen). Ingressive aorist active indicative of spoudazo, old word to hasten (from spoude, speudo).
We became zealous . Comparative adverb perissoteros from perisson, more abundantly than before being orphaned from you.
Your face (to prosopon umon). Cf. his
face above.
With great desire (en polle epithumia).
In much longing (epithumia from ep and thumos, epithumeo, to run after, to yearn after, whether good or bad).
18Because (diot). As in 2:8.
We would fain have come to you (ethelesamen elthein pros umas). First aorist active indicative of thelo. Literally,
we desired to come to you. I Paul (ego men Paulos). Clear example of literary plural ethelesamen with singular pronoun ego. Paul uses his own name elsewhere also as in 2Co 10:1; Ga 5:2; Col 1:23; Eph 3:1; Phm 1:19 .
Once and again (ka apax ka dis).
Both once and twice as in Php 4:16 . Old idiom in Plato.
And Satan hindered us (ka enekopsen emas o Satanas). Adversative use of kai= but or and yet. First aorist active indicative of enkopto, late word to cut in, to hinder. Milligan quotes papyrus example of third century, B.C. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Ac 24:4; Ga 5:7 and passive enekoptomen in Ro 15:22; 1Pe 3:7 . This hindrance may have been illness, opposition of the Jews in Corinth, what not.
19Crown of glorying (stephanos kaucheseos). When a king or conqueror came on a visit he was given a chaplet of glorying. Paul is answering the insinuation that he did not really wish to come.
At his coming (en te autou parousia). This word parousia is untechnical (just presence from pareim) in 2Th 2:9; 1Co 16:17; 2Co 7:6f.; 10:10; Php 1:26; 2:12 . But here (also 1Th 3:13; 4:15; 5:23; 2Th 2:1,8; 1Co 15:23 ) we have the technical sense of the second coming of Christ. Deissmann (Light from the Ancient East, pp. 372ff.) notes that the word in the papyri is almost technical for the arrival of a king or ruler who expects to receive his "crown of coming." The Thessalonians, Paul says, will be his crown, glory, joy when Jesus comes.
1 Thessalonians 3