2:1 For yourselves know (\autoi 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, hodon\), unto you (\tˆn pros humƒs\). Note repeated article to sharpen the point. This proleptic accusative is common enough. It is expanded by the epexegetic use of the \hoti\ clause that it hath not been found vain (\hoti ou kenˆ gegonen\). Literally, that it has not become empty. Second perfect active (completed state) of \ginomai\. 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 kˆrugma\ (empty the preaching) and \mataia hˆ pistis\ (vain the faith). One easily leads to the other.

2:2 But having suffered before (\alla propathontes\). Strong adversative \alla\, antithesis to \kenˆ\. Appeal to his personal experiences in Thessalonica known to them (as ye know, \kath“s oidate\). Second aorist active participle of \propasch“\, 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 (\kai hubristhentes en Philippois\). First aorist passive participle of \hubriz“\, 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 (\eparrˆsiasametha en t“i the“i hˆm“n\). Ingressive first aorist middle of \parrˆsiazomai\, old deponent verb from \parrˆsia\ (full story, \pan-, rˆsia\). In his reply to Festus (Ac 26:26) Paul uses \parrˆsiazomenos lal“\, being bold I speak, while here he has we waxed bold to speak (\eparrˆsiasametha lalˆsai\). 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 humƒs\), be the consequences what they might, the gospel of God in much conflict, (\to euaggelion tou theou en poll“i ag“ni\). This figure of the athletic games (\ag“n\) may refer to outward conflict like Php 1:30 or inward anxiety (Col 2:1). He had both in Thessalonica.

2:3 Exhortation (\paraklˆsis\). Persuasive discourse, calling to one's side, for admonition, encouragement, or comfort. Not of error (\ouk ek planˆs\). This word is same as \plana“\, 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 dol“i\) from \del“\, 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.

2:4 But even as we have been approved by God (\alla kath“s dedokimasmetha hupo tou theou\). Perfect passive indicative of \dokimaz“\, 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 (\pisteuthˆnai to euaggelion\). First aorist passive infinitive of \pisteu“\, 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 (\hout“s 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 h“s anthr“pois areskontes\). Dative case with \aresk“\ 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 \dokimaz“\ 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).

2:5 Using words of flattery (\en log“i 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 \Peri 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 prophasei pleonexias\). Pretext (\prophasis\ from \prophain“\, to show forth, or perhaps from \pro-phˆmi\, 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 \pleonektˆs\, one eager for more, and \pleonekte“\, 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.

2:6 Nor seeking glory of men (\oute zˆtountes ex anthr“p“n 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' hum“n oute aph' all“n\). 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 (\dunamenoi en barei einai h“s Christou apostoloi\). 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.

2:7 But we were gentle in the midst of you (\alla egenˆthˆmen nˆpioi en mes“i hum“n\). Note \egenˆthˆmen\ (became), not \ˆmetha\ (were). This rendering follows \ˆpioi\ instead of \nˆpioi\ (Aleph B D C Vulg. Boh.) which is clearly correct, though Dibelius, Moffatt, Ellicott, Weiss prefer \ˆpioi\ as making better sense. Dibelius terms \nˆpioi\ _unmoglich_ (impossible), but surely that is too strong. Paul is fond of the word \nˆpioi\ (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 (\h“s ean trophos thalpˆi ta heautˆs tekna\). This comparative clause with \h“s 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 \treph“\, to nourish, \trophˆ\, 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. \Thalp“\ is an old word to keep warm, to cherish with tender love, to foster. In N.T. only here and Eph 5:29.

2:8 Even so, being affectionately desirous of you (\hout“s omeiromenoi hum“n\). Clearly the correct text rather than \himeiromenoi\ from \himeir“\, old verb to long for. But the verb \homeiromai\ (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 \homeiromenoi peri 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-kell“, “-keanos\. Wohlenberg (Zahn, _Kommentar_) calls the word "a term of endearment," "derived from the language of the nursery" (Milligan). We were well pleased (\ˆudokoumen\). Imperfect active of \eudoke“\, 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 (\metadounai\). Second aorist active infinitive of \metadid“mi\, 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 (\dioti agapˆtoi hˆmin egenˆthˆte\). Note \dioti\ (double cause, \dia, hoti\, for that), use of \ginomai\ again for become, and dative \hˆmin\ with verbal \agapˆtoi\, beloved and so dear. A beautiful picture of the growth of Paul's affection for them as should be true with every pastor.

2:9 Travail (\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 \mnˆmoneu“\ in 1:3. Night and day (\nuktos kai hˆmeras\). 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 mˆ epibarˆsai tina hum“n\). Use of \pros\ with the articular infinitive to express purpose (only four times by Paul). The verb \epibare“\ 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 (\ekˆruxamen\). We heralded (from \kˆrux\, herald) to you, common verb for preach.

2:10 How holily and righteously and unblameably (\h“s hosi“s kai dikai“s kai amempt“s\). Paul calls the Thessalonians and God as witnesses (\martures\) to his life toward you the believers (\humin 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.

2:11 As a father with his own children (\h“s patˆr tekna heautou\). Change from the figure of the mother-nurse in verse 7. There is ellipse of a principal verb with the participles \parakalountes, paramuthoumenoi, marturoumenoi\. Lightfoot suggests \enouthetoumen\ (we admonished) or \egenˆthˆmen\ (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 (\parakale“\) is common in the N.T.

2:12 To 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 axi“s tou theou\). Present infinitive (linear action), and genitive case with adverb \axi“s\ 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.

2:13 And for this cause we also (\kai dia touto kai hˆmeis\). Note \kai\ twice. We as well as you are grateful for the way the gospel was received in Thessalonica. Without ceasing (\adialeipt“s\). Late adverb for which see on 1:2 and for \eucharistoumen\ see on ¯1:2. The word of the message (\logon akoˆs\). Literally, the word of hearing, as in Sir. 42:1 and Heb 4:2 \ho logos tˆs akoˆs\, 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 anthr“p“n\), but as the word of God (\alla logon theou\), as it is in truth (\kath“s alˆth“s 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 (\energeitai en humin\). Perhaps middle voice of \energe“\ (\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.

2:14 Imitators of the churches of God which are in Judea (\mimˆtai t“n ekklˆsi“n tou theou t“n ous“n en tˆi Ioudaiƒi\). On \mimˆtai\ 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 Christ“i Iˆsou\). 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 (\kai humeis--kai autoi\). Note \kai\ twice (correlative use of \kai\). Countrymen (\sumphulet“n\). 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 (\idi“n\) here has apparently a weakened force. Note \hupo\ here with the ablative both with \sumphulet“n\ and \Ioudai“n\ after the intransitive \epathete\ (suffered). The persecution of the Christians by the Jews in Judea was known everywhere.

2:15 Who both killed the Lord Jesus and the prophets (\t“n kai ton Kurion apokteinant“n Iˆsoun kai tous prophˆtas\). First aorist active participle of \apoktein“\. 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 (\kai hˆmƒs ekdi“xant“n\). 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 (\The“i mˆ areskont“n\). 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 (\kai pasin anthr“pois enanti“n\). Dative case with the adjective \enanti“n\ (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_.

2:16 Forbidding us (\k“luont“n hˆmƒs\). Explanatory participle of the idea in \enanti“n\. 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 (\ethnesi\, nations outside of the Abrahamic covenant as they understood it). That they may be saved (\hina s“th“sin\). Final use of \hina\ with first aorist passive subjunctive of \s“z“\ 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 anaplˆr“sai aut“n tas hamartias 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 (\anaplˆr“sai\, 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 \phthan“\ 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.

2:17 Being bereaved of you (\aporphanisthentes aph' hum“n\). First aorist passive participle of the rare compound verb (\aporphaniz“\, in Aeschylus, but nowhere else in N.T.). Literally, being orphaned from you (\aph' hum“n\, ablative case). Paul changes the figure again (\trophos\ or mother nurse in verse 7, \nˆpios\ or babe in verse 7, \patˆr\ or father in verse 11) to orphan (\orphanos\). He refers to the period of separation from them, for a short season (\pros kairon h“ras\) for a season of an hour. This idiom only here in N.T., but \pros kairon\ in Lu 8:13 and \pros h“ran\ 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 (\pros“p“i ou kardiƒi\). Locative case. \Pros“pon\, 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 (\perissoter“s espoudasamen\). Ingressive aorist active indicative of \spoudaz“\, old word to hasten (from \spoudˆ, speud“\). We became zealous. Comparative adverb \perissoter“s\ from \perisson\, more abundantly than before being orphaned from you. Your face (\to pros“pon hum“n\). Cf. his face above. With great desire (\en pollˆi epithumiƒi\). In much longing (\epithumia\ from \epi\ and \thumos\, \epithume“\, to run after, to yearn after, whether good or bad).

2:18 Because (\dioti\). As in 2:8. We would fain have come to you (\ˆthelˆsamen elthein pros humas\). First aorist active indicative of \thel“\. Literally, we desired to come to you. I Paul (\eg“ men Paulos\). Clear example of literary plural \ˆthelesamen\ with singular pronoun \eg“\. 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 (\kai hapax kai dis\). Both once and twice as in Php 4:16. Old idiom in Plato. And Satan hindered us (\kai enekopsen hˆmas ho Satanas\). Adversative use of \kai=\ but or and yet. First aorist active indicative of \enkopt“\, 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 \enekoptomˆn\ in Ro 15:22; 1Pe 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not.

2:19 Crown of glorying (\stephanos kauchˆse“s\). 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 tˆi autou parousiƒi\). This word \parousia\ is untechnical (just _presence_ from \pareimi\) 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.

Index

Previous

Next