Bible Commentaries
1 Thessalonians 2

Verses 1-3

You know, brothers and sisters, that our visit to you was not without results. 1 Thessalonians 2:1

There was a problem, or potential problem with Paul's ministry to the Thessalonians. Paul had experienced considerable success there, however, the Jews in their jealousy had at last stirred up a mob against him. The mob did not succeed in getting hold of Paul. Nevertheless, when darkness fell, Paul and Silas were hurriedly sent out of the city by the brothers (Acts 17:1-10).

We can just imagine the charges and gossip that must have arisen do to Paul's quick exit from town. These charges must have been conveyed to the apostle when Timothy was at last able to meet up with Paul and give his report. Although the report was positive, Timothy must have heard rumors like these: Paul might have looked like a "fly-by-night" huckster. Paul had a police record; he was untrustworthy (2:2); he was delusional (2:3); he had impure motives (2:3); he deceived others (2:3); he was a man-pleaser (2:4); he was a mercenary, trying to get what he could get (2:5; 2:9); he only wanted glory for himself (2:6); and he was a dictator (2:7).^(F1) Such characters were no doubt all too common along the famous Egnatian Way.

How does one deal with such gossip and such utterly false charges? Wilson speaks of Paul's "brilliant stroke" in defending himself. He begins by calling the newly redeemed Thessalonians as his witnesses.^(F2) After all, their lives had been dramatically changed by Paul's brief ministry. How could they speak against the glowing hope that now resided in their hearts? How could they speak against the drastic change that had taken place in their own lives? Paul could say to them with great boldness, "you know." The Thessalonians may have already perceived "…that they had been called to the faith, not so much by a mortal man, as by God himself."^(F3)

The apostolic ministry was not without results or done in vain. The word used here is the Greek kenē, a word meaning empty, vain, fruitless, without success, false, fallacious or without reality (cf. Ephesians 5:6; Colossians 2:8).^(F4) From what we can see in Acts, his ministry had some really astounding results, with "some of the Jews…a large number of God-fearing Greeks and not a few prominent women" (Acts 17:4). As we have said before, the Jews must have become jealous when they saw some of their synagogue members, plus a lot of the God-fearing Gentiles who had joined with them, now following Paul and Silas.

"We had previously suffered and been treated outrageously in Philippi, as you know, but with the help of our God we dared to tell you his gospel in the face of strong opposition" (2:2). When we read the Acts account we realize that Paul and Silas particularly had suffered for the gospel. The apostolic team had been blessed with good success in the Roman colony of Philippi. They had seen the beginning of a church with Lydia and her friends. However, when Paul cast the evil spirit out of a slave girl, her owners became greatly upset, for they had used her to earn a good income by her fortune-telling. Paul and company were then dragged before the authorities and magistrates and charges were brought against them (Acts 16:11-21).

The rulers of the city ordered that Paul and Silas be stripped and severely beaten. Afterward they were thrown into prison and their feet were fastened into stocks. In spite of their great humiliation and suffering the story ended well. They were miraculously delivered from prison that night, with the jailor himself being converted in the process (Acts 16:22-40).

Paul says that in spite of all their great suffering and humiliation they were nevertheless able to speak the word of God to the Thessalonians. They were actually bold (parresiazomai) in their speaking. This Greek word means "to speak freely, openly, fearlessly."^(F5) They were able to do so in spite of their great conflict (Gk. agōni), stress and exertion. Hiebert suggests that Paul and Silas must have still had fresh wounds on their backs when they arrived at Thessalonica. He says of their beating at Philippi, "…Such a Roman flogging was no light matter; it was an experience not soon forgotten."^(F6)

The missionary team was demonstrating and later teaching a fact that has been long forgotten especially by western Christians. Paul plainly states it in 2 Timothy 3:12, "In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted…" Paul was careful to lay down this principle by teaching and by example.

"For the appeal we make does not spring from error or impure motives, nor are we trying to trick you" (2:3). Neil probably gives us a very accurate assessment of the situation in Thessalonica. He says:

There has probably never been such a variety of religious cults and philosophic systems as in Paul's day…"Holy men" of all creeds and countries, popular philosophers, magicians, astrologers, crack-pots, and cranks; the sincere and the spurious, the righteous and the rogue, swindlers and saints, jostled and clamored for the attention of the believing and the skeptical.^(F7)

The apostle answers his critics well. He makes known to all that his teaching did not spring from some error. The Greek word used here is planēs, and it means "to lead astray."^{Plan"s is the Greek word for 'planet,' which referred to heavenly lights (planets, comets, shooting stars) that did not follow the usual pattern of the constellations. Thus, they were called 'wanderers,' which developed metaphorically into error…" (Utley, verse 2:3).">(F8)} It was a word taken from the movement of the heavenly bodies. Neither did Paul's preaching and teaching lead to uncleanness (Gk. akatharsia), which in most cases had to do with sexual impurity.^(F9) This was a very common thing among teachers and others in the apostle's time. No doubt most of us can recall some great preacher of the gospel in our era who was brought down by this sin. The great evangelist Billy Graham kept his ministry pure by never allowing himself to be alone in a room with any woman who was not his wife.^(F10) That would be a good practice for ministers in this day.

Paul next declares that he is free of trickery. The human heart is extremely deceitful (Jeremiah 17:9) and hucksters no doubt by Paul's times had come up with many tricks to separate people from their money. The apostle was extremely careful to avoid any act that smelled of greed. He even worked as a tentmaker so as not to be a burden to the new saints.

Verses 4-5

MEN APPROVED AND ENTRUSTED

On the contrary, we speak as those approved by God to be entrusted with the gospel. We are not trying to please people but God, who tests our hearts. 1 Thessalonians 2:4

Paul and his team were men who had been tested and approved by God. The Greek word used for testing is dokimazō, and it means to be approved by testing. Paul and his friends had surely experienced enough of that and had passed the test. God could trust them with the gospel. They were not trying to be people pleasers but God pleasers. The Wesleyan evangelist, William Godbey, says of some of the preachers in his day, "A man-pleasing gospel is Satan's delusion. A preacher in a great metropolis said: 'If we preach the Bible as it is, not one of us can hold our pulpit.' The whole country is cursed with a diluted, man-pleasing gospel."^(F11)

"You know we never used flattery, nor did we put on a mask to cover up greed – God is our witness" (2:5). The Englishman Peter Pett says, "They [the apostles] were not like professional philosophers who went around in their philosophers' cloaks, giving men what they wanted to hear so that they would feel self-satisfied, and seeking payment for their teaching…"^(F12) The apostles did not try to succeed through flattery. The Greek word for flattery is kolakeias, and it is difficult to translate into English. It means something like cajolery or slick eloquence.^(F13) The Greek word for greed is pleonexia, meaning "greediness, insatiableness, avarice, covetousness."^(F14) We see an interesting thing about greed in Colossians 3:5. It is labeled in this verse as a form of idolatry. Alas, we have many idol worshippers in our postmodern world!

Verses 6-9

GENTLE LOVE AND CARE

We were not looking for praise from people, not from you or anyone else, even though as apostles of Christ we could have asserted our authority. 1 Thessalonians 2:6

Praise from people is often a deceptive thing that can lead us down a wrong path. Jesus says, "Woe to you when everyone speaks well of you, for that is how their ancestors treated the false prophets" (Luke 6:26). Paul would have none of it, although he and his band were surely worthy of it. It is interesting that Paul speaks of apostles in the plural, as if perhaps Silas and Timothy were to be called by this title. Hodge tries to clear this matter up saying, "The word 'apostle' is never used in Paul's writings except in a strict official sense."^(F15) He goes on to say that if others like Timothy, Silas, Barnabas, Andronicus and Junia were to be called "apostles," it was certainly apostleship in a secondary sense.

Paul says that he had every right to assert apostolic authority and to make demands upon the church. The Greek word here is baros and it is somewhat ambiguous. The word can have the meaning of "burden" or it can mean "importance."^(F16) In other words, Paul could have flexed his apostolic muscle and acted somewhat like an army drill sergeant.

"Instead, we were like young children among you. Just as a nursing mother cares for her children, so we cared for you. Because we loved you so much, we were delighted to share with you not only the gospel of God but our lives as well" (2:7-8). Instead of exerting apostolic authority, which they surely had, Paul and his helpers were gentle and loving.

Wiersbe says of him, "Chapter 1 of First Thessalonians introduced us to Paul the evangelist. This chapter introduces us to Paul the pastor."^(F17) Stott adds, "In these chapters, more perhaps than anywhere else in his letters, he discloses his mind, expresses his emotions and bares his soul."^(F18)

The picture here is very gentle and loving. Paul seems to say he was talking "baby talk" to the new church.^(F19) He was giving them the tender care of a nursing mother. We see other places in scripture where Paul spoke like this. Calvin says, "A mother in nursing her children manifests a certain rare and wonderful affection…"^(F20) In fact, there is a real sense in which a nursing mother allows her very life to flow into the child. Too often in today's church we end up trying to impress people with who we are or how much we know about the Bible. Ramsay no doubt had it right by saying, "…people don't care how much you know until they know how much you care."^(F21)

Unfortunately, we are now living in an age where motherhood is declining and has become cheapened in many ways. The family itself is under severe attack in our western culture. Holmes comments, "Not a few of those who come to church today – as well as a disturbing percentage of those within the church – have lost or never experienced the genuine self-giving love characteristic of healthy family relationships."^(F22)

Paul and those with him were not only willing to give the gospel but were willing to impart their own souls for the new believers. In John 15:13, Jesus had said, "Greater love has no one than this: to lay down one's life for one's friends" (John 15:13). Indeed, Jesus not only spoke these words but he set the example by offering up his own life on the cross for us sinners.

"Surely you remember, brothers and sisters, our toil and hardship; we worked night and day in order not to be a burden to anyone while we preached the gospel of God to you" (2:9). Lutheran Professor and commentator, Paul Kretzmann describes Paul's work very well, "It was a rather strenuous life which he led, rising before dawn to work at his handicraft, taking the best hours of the day and evening to proclaim the precious gospel of God, the news of the salvation of all men which had been entrusted to him by the Lord himself."^(F23) While Paul and the others had a perfect right to receive support from preaching the gospel (1 Corinthians 9:9-14), he did not use that right here and in other situations as well (Acts 20:34-35; 1 Corinthians 4:12; 9:18; 2 Corinthians 11:8).

While the Greeks detested manual labor and felt it was only for slaves, the Jewish people respected it. In fact, in the Jewish world it was expected that every father would teach his son a trade. Paul had obviously been taught the trade of tent-making. Even Jewish rabbis in those days not only had a trade but they continued to practice their trade even while taking care of their flock.^(F24) The early influential bishop, Caesarius of Arles(c. 470 – 542), said of manual labor, "God does not bid us be free from all anxiety over the present life, for he instructs us through his apostle: 'If any man will not work, neither let him eat.'… God tied the man to labor, not for the purpose of punishing or chastising but for amendment and education."^(F25)

Frank Viola and George Barna remind us that paid salaries for Christian workers was a thing unknown in the early church. They say, "As far as clergy salaries go, ministers were unsalaried for the first three centuries."^(F26)

Verses 10-12

PAUL'S CONTINUING CARE

You are witnesses, and so is God, of how holy, righteous and blameless we were among you who believed. 1 Thessalonians 2:10

Once again Paul calls the Thessalonian church to the witness stand. They knew beyond a doubt that the apostle and his team had lived holy and blameless lives before them. They knew that the wild charges of unbelievers had no merit. Paul even calls God as a witness to the integrity of himself and his team. It would be wonderful today if we could have an abundance of this sort of ministry in the church. The evangelist Ray Stedman sighs, "Integrity is in short supply in Christian circles today, especially in the electronic church, where some leaders' lives are a mess, yet they are allegedly seeking to try and help others. It never can be done. But hear Paul. 'We were holy and righteous and blameless…'"^(F27)

"For you know that we dealt with each of you as a father deals with his own children, encouraging, comforting and urging you to live lives worthy of God, who calls you into his kingdom and glory" (2:11-12). Here the apostle switches metaphors, as he is sometimes prone to do. Instead of the mother image as seen in verse 7, he now takes on the father image. Elias remarks, "Strikingly, Paul portrays himself as both mother and father to the Thessalonians…"^(F28)

The father had a very important role in the Hebrew culture. Deuteronomy 6:6-9 charges the fathers, "These commandments that I give you today are to be on your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. Tie them as symbols on your hands and bind them on your foreheads. Write them on the doorframes of your houses and on your gates." These verses were part of the Hebrew Shema (Sh'mah), and are still memorized and repeated twice daily in the Jewish home.^(F29)

We see reflections of the father's role many places in scripture. For instance, we see it in Psalm 34:11, where the father says, "Come, my children, listen to me; I will teach you the fear of the LORD." In Israel today it is amazing that the fathers take over many of the roles of mothers in our western societies. It is the father who often takes the children to synagogue or even gives birthday parties. It is the father who constantly instructs the children.

In our western society, especially since the twentieth century women's liberation and feminist movements, the role of the father has been greatly diminished. In the US, we now have what is called a "dad deficit," since about a third of American children live in homes without a dad.^(F30) This is tragic and it ends up resulting in millions of troubled and wasted lives.

Paul was determined that the new Christians of Thessalonica would have a strong father image and live worthy lives. Like Jesus had done, Paul often proclaimed the kingdom of God. This expression simply means God's rule over the individual life as well as over the creation. The Book of Acts pictures Paul, at the virtual end of his career, boldly preaching the kingdom of God even while in house arrest at Rome (Acts 28:31).

Verse 13

FULLY ACCEPTING THE WORD OF GOD

And we also thank God continually because, when you received the word of God, which you heard from us, you accepted it not as a human word, but as it actually is, the word of God, which is indeed at work in you who believe. 1 Thessalonians 2:13

Unlike our society in the West, the Thessalonians took the word of God seriously. They heard it, loved it and believed it. An unknown writer has commented, wishing even Christians in our society would honor the word as much as their cell phones. He says:

I wonder what would happen if we treated our Bible like our cell phone? We would carry it everywhere we go, flip through it throughout the day. We would go home to get it if we forgot it. We would receive messages from the text. We couldn't live without it. Parents would give it to their kids as gifts. It would be available for all emergencies and any all conversations. One more thing, it would never be disconnected as Jesus has already paid the bill in full.

We have had a few people in modern times that loved and honored the word of God. The modern saint, Smith Wigglesworth, felt that one should read the Bible at least every fifteen minutes throughout the day. This was in fact his practice. When invited to a meal he would insist on reading something from the Bible after each course. Once when he was being driven to an engagement he shouted for the car to stop. The driver was alarmed thinking something was wrong and he stopped the car immediately. Wigglesworth simply bowed for prayer saying, "Lord, I am sorry. We have talked about everything but Thee and Thy Word, and the souls of men. Please forgive us."^(F31)

We have wondered how these new churches could become mature so quickly. No doubt this is part of the answer. They loved and prized the word of the Lord. They feasted upon it like their daily bread (Job 23:12; Matthew 4:4; Hebrews 5:11-14). As a result they grew up quickly to the measure and the stature of Christ (Ephesians 4:13). When we consider that they did not yet have in their possession a written New Testament this is remarkable! They may not have had the New Testament, but they had the powerful apostolic doctrine that could change lives.

We see here that the word was at work in these new believers. Godbey comments, "When you believe convicting truth, God works conviction in you. When you believe converting truth, God works conversion in you. When you believe sanctifying truth, God works sanctification in you."^(F32)

In this verse Paul is saying that in the lives of all true believers the word is at work. Utley points out how "work" (Gk. energeo) was a favorite of the apostle and how its English cognate is the word "energy." He feels that it probably has to do with the Old Testament understanding concerning the power of the spoken word (Genesis 1, Isaiah 55:11).^(F33) It is this powerful and energetic word which now operates in the believer.

There is an important point made in this verse and it is aptly explained by the great F. B. Meyer. He says, "There is an essential difference between delivering a sermon or an address and delivering a message. The latter is direct, eager; you wait to be sure it is understood; you expect an answer." ^{1914, vs. 2:13-20. https://www.studylight.org/commentaries/eng/fbm/1-thessalonians-2.html">(F34)}

Verses 14-16

TROUBLE WITH THE JEWS

For you, brothers and sisters, became imitators of God's churches in Judea, which are in Christ Jesus: You suffered from your own people the same things those churches suffered from the Jews… 1 Thessalonians 2:14

Paul had already commended the Thessalonians for being imitators (Gk. mimētai) and here he mentions this again. However, now they have become imitators in suffering, patterning themselves after the churches in Judea. In Christianity's earliest history these churches had been persecuted by their own people, the Jews.

We cannot say for sure to what extent the Gentile churches patterned themselves after the Judean churches. Obviously, this was a rather natural thing since the Judean churches were established first and since most of the early apostolic ministry actually came from Judea. Some writers, such as Clarke and Elias feel that the Gentile churches were patterned in many ways.^(F35) However, we do not have enough clear information to determine this beyond a doubt. We do know for sure that they patterned themselves in suffering.

Paul continues speaking of the Jews, "who killed the Lord Jesus and the prophets and also drove us out. They displease God and are hostile to everyone" (2:15). Verses like this one have been greatly misunderstood by the church over the centuries. Even in early times some Christian leaders began to speak evil of the Jews and to openly persecute them. They had no doubt forgotten the promise in Genesis 12:3, where God says of the Jews, "I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you." Unfortunately, some of the earliest church fathers like Ignatius, Justin, Irenaeus and Cyprian began to make inflammatory statements about the Jews. Their statements were in clear conflict with the admonitions of Romans 11:17-18 and many other scriptures. Cyprian was bold enough to demand that all Jews leave his diocese or die.^(F36) These early ill feelings resulted in a very anti-Semitic church council at Nicea (AD 325), where Jews were branded as "…polluted wretches…blinded in their minds…(a) most odious fellowship…parricides and murderers…"^(F37)

Jewish Christian relations went downhill from there and soon Jewish people were subjected to forced attendance at sermons, forced baptisms, confiscations of property, expulsions, crusades, blood libels, wearing of distinctive garments, inquisitions and at long last the Holocaust under the Nazis, where six million Jews were murdered, many in the very lands of the great Protestant Reformation.

Through the centuries, Christians have charged the Jews with killing their Lord. It is clear from scripture that most of the Jews, even in Israel, had nothing to do with this act but that it was pulled off by a small group of jealous leaders in conjunction with the Romans. The fact is that most Jews at the time of Christ did not live in the area that was later called Palestine. The historian Paul Johnson reports that of the eight million Jews in the world at the time, no more than two and a half million lived in the ancient land of Israel. ^{Backgrounds of Early Christianity, Second Edition (Grand Rapids: William B. Eerdmans Publishing Company, 1987, 1993), p. 403.">(F38)}

How then can we understand Paul's words here as well as other statements scattered throughout the New Testament? Holmes sees Paul speaking as an "insider" not as an "outsider" (We Christians are definitely outsiders when we criticize the Jews). Paul was speaking as a Jew to his fellow Jews.^(F39) In many other places we see that Paul was proud of his Jewish heritage. It is important that we see this passage in light of Romans chapters 9-11 for instance. Paul brought impressive gifts to Israel (Acts 24:17). He prayed for Israel often and wished that he could be cursed if only Israel could be saved (Romans 9:3).

Holmes also says, "It cannot be stressed too strongly that there is in the New Testament no basis whatsoever for anti-Semitism of any sort….his comments here apply only to a specific group of Jews of his day…Indeed, any allegedly Christian group that advocates anti-Semitism or other forms of racial discrimination forfeits, in my opinion, any right to be called 'Christian.'"^(F40)

Paul continues with his insider rant. He says the Jews displease God, "in their effort to keep us from speaking to the Gentiles so that they may be saved. In this way they always heap up their sins to the limit. The wrath of God has come upon them at last" (2:16). Certainly, Paul had a few grievances against his Jewish brethren. Bible specialists, Kenneth Barker and John Kohlenberger list some of them:

The writer had been chased out of Damascus (Acts 9:23-25) and Jerusalem (Acts 9:29-30)…driven out of Pisidian Antioch by them (Acts 13:45-46, 50). At Iconium the Jews poisoned people's minds against Paul and Barnabas and ultimately forced them out (Acts 14:2,5-6)…They made a special journey to Lystra to investigate an uprising that produced Paul's stoning and being left for dead (Acts 14:19)…at Thessalonica, again producing Paul's exit (Acts 17:5,10)…from Corinth, a united attack has been mounted against him by the city's Jewish residents (Acts 18:6,12-13).^(F41)

The Jewish people were initially called by God to be a light to the nations (Isaiah 42:6). However, not only did they fail in this calling but we can see from Paul's experiences that the Jews positively interfered in order to keep the gospel light from going out to the Gentiles. Paul sees this as a heaping up of their sins, bringing upon themselves the wrath of God.

We cannot be sure about the wrath Paul speaks of. Stott says he could possibly be speaking of the massacre of Jews in the temple precincts at Passover in AD 49, or the Jewish expulsion from Rome decreed by Emperor Claudius in AD 49. He thinks it more likely however that the apostle is speaking of the coming destruction of Jerusalem in AD 70.^(F42)

Verses 17-20

PAUL'S LONGING FOR THE THESSALONIANS

But, brothers and sisters, when we were orphaned by being separated from you for a short time (in person, not in thought), out of our intense longing we made every effort to see you. 1 Thessalonians 2:17

Paul speaks of his being separated from the Thessalonians as being orphaned (Gk. aporphanisthentes) from them. Although he was separated from them in body he was not separated in heart. Coffman says, "This is one of the most precious passages in Paul's writings."^(F43) It clearly shows that all the gossip about Paul not caring for them was made up of falsehoods. The apostle's longing for them was intense (Gk. epithumia). It is clear that he tried in many ways to get back to Thessalonica. Elias tries to put his finger on the underlying causes here as he says, "the missionaries…are still chafing about their premature exit from the city."^(F44)

"For we wanted to come to you – certainly I, Paul, did, again and again – but Satan blocked our way" (2:18). There has been much discussion from commentators as to what exactly stopped Paul from returning to Thessalonica. Guzik seems to think that the roadblock was a blessing in the end. 1 Thessalonians was possibly Paul's first letter to a church. Guzik says that if this was true, then the roadblock caused Paul to start writing letters to the churches.^(F45)

Nevertheless, there are many reasons given why Paul may have had to postpone his visit. The Greek word (enekopsen) seems to be a military term and it conveys the idea of cutting a trench between a party and the advancing foe, thus preventing progress.^(F46) Clearly, Paul's foe was Satan himself. Some think this problem was due to Paul's often infirmity or his "thorn" in the flesh. Others think that ambushes may have been laid for him by the Jews (cf. Acts 20:3).

It may be that the most likely scenario that Paul was restrained because of the legal action of the city rulers in Thessalonica. They had made Jason, a new believer, and others post bond over the incident (Acts 17:9). This was a serious legal matter and no doubt the posted bonds were related to keeping Paul and his team away.^(F47) Should Paul return, the bonds may have been forfeited, causing financial hardship for the new church.

"For what is our hope, our joy, or the crown in which we will glory in the presence of our Lord Jesus when he comes? Is it not you?" (2:19). Here we get a very clear picture of how the early apostolic ministries looked at the churches. Elias comments, "In sum, the believers in Thessalonica have in a profound sense become for Paul a foretaste of eschatological hope and joy as well as glory."^(F48) Paul considered this new church as a victor's crown (Gk. stephanos) which would be given him at the appearing of the Lord Jesus. It would be a crown for his work well done.

It is important that the word for "presence" or "coming" of the Lord (Gk. Parousia) is mentioned for the first time in this verse. If indeed 1 Thessalonians is the beginning of Paul's letters, then this is the first actual mention of Christ's Parousia (coming, presence) in Christian literature.^(F49) The word soon became an accepted one for the Lord's coming. In its various forms it is used seven times in First and Second Thessalonians.

"Indeed, you are our glory and joy" (2:20). The early British Methodist theologian Adam Clarke expounds here, "Ye are the seal of our apostleship; your conversion and steadiness are a full proof that God hath sent us. Converts to Christ are our ornaments; persevering believers, our joy in the day of judgment."^(F50)