1 Thessalonians 2 commentary

The apostle had no wordly design in his preaching. Suffering in a good cause should sharpen holy resolution. The gospel of Christ at first met with much opposition; and it was preached with contention, with striving in preaching, and against opposition. And as the matter of the apostle's exhortation was true and pure, the manner of his speaking was without guile. The gospel of Christ is designed for mortifying corrupt affections, and that men may be brought under the power of faith. This is the great motive to sincerity, to consider that God not only sees all we do, but knows our thoughts afar off, and searches the heart. And it is from this God who trieth our hearts, that we must receive our reward. The evidences of the apostle's sincerity were, that he avoided flattery and covetousness. He avoided ambition and vain-glory.

Mildness and tenderness greatly recommend religion, and are most conformable to God's gracious dealing with sinners, in and by the gospel. This is the way to win people. We should not only be faithful to our calling as Christians, but in our particular callings and relations. Our great gospel privilege is, that God has called us to his kingdom and glory. The great gospel duty is, that we walk worthy of God. We should live as becomes those called with such a high and holy calling. Our great business is to honour, serve, and please God, and to seek to be worthy of him.

We should receive the word of God with affections suitable to its holiness, wisdom, truth, and goodness. The words of men are frail and perishing, like themselves, and sometimes false, foolish, and fickle; but God's word is holy, wise, just, and faithful. Let us receive and regard it accordingly. The word wrought in them, to make them examples to others in faith and good works, and in patience under sufferings, and in trials for the sake of the gospel. Murder and persecution are hateful to God, and no zeal for any thing in religion can excuse it. Nothing tends more to any person or people's filling up the measure of their sins, than opposing the gospel, and hindering the salvation of souls. The pure gospel of Christ is abhorred by many, and the faithful preaching of it is hindered in many ways. But those who forbid the preaching it to sinners, to men dead in sin, do not by this please God. Those have cruel hearts, and are enemies to the glory of God, and to the salvation of his people, who deny them the Bible.

This world is not a place where we are to be always, or long together. In heaven holy souls shall meet, and never part more. And though the apostle could not come to them yet, and thought he might never be able to come, yet our Lord Jesus Christ will come; nothing shall hinder that. May God give faithful ministers to all who serve him with their spirit in the gospel of his Son, and send them to all who are in darkness

He now, leaving out of view the testimony of other Churches, reminds the Thessalonians of what they had themselves experienced, “Veuës et esprouuez;” — “Seen and experienced.” and explains at large in what way he, and in like manner the two others, his associates, had conducted themselves among them, inasmuch as this was of the greatest importance for confirming their faith. For it is with this view that he declares his integrity — that the Thessalonians may perceive that they had been called to the faith, not so much by a mortal man, as by God himself. He says, therefore, that his entering in unto them had not been vain, as ambitious persons manifest much show, while they have nothing of solidity; for he employs the word vain here as contrasted with efficacious

He proves this by two arguments. The first is, that he had suffered persecution and ignominy at Philippi; the second is, that there was a great conflict prepared at Thessalonica. We know that the minds of men are weakened, nay, are altogether broken down by means of ignominy and persecutions. It was therefore an evidence of a Divine work that Paul, after having been subjected to evils of various kinds and to ignominy, did, as if in a perfectly sound state, shew no hesitation in making an attempt upon a large and opulent city, with the view of subjecting the inhabitants of it to Christ. In this entering in, nothing is seen that savors of vain ostentation. In the second department the same Divine power is beheld, for he does not discharge his duty with applause and favor, but required to maintain a keen conflict. In the mean time he stood firm and undaunted, from which it appears that he was held up “Soustenu et fortifié;” — “Sustained and strengthened.” by the hand of God; for this is what he means when he says that he was emboldened. And, unquestionably, if all these circumstances are carefully considered, it cannot be denied that God there magnificently displayed his power. As to the history, it is to be found in the sixteenth and seventeenth chapters of the Acts. [Acts 16 17.]

3 For our exhortation. He confirms, by another argument, the Thessalonians in the faith which they had embraced — inasmuch as they had been faithfully and purely instructed in the word of the Lord, for he maintains that his doctrine was free from all deception and uncleanness. And with the view of placing this matter beyond all doubt, he calls their conscience to witness. The three terms which he makes use of may, it would seem, be distinguished in this manner: imposture may refer to the substance of doctrine, uncleanness to the affections of the heart, guile to the manner of acting. In the first place, therefore, he says that they had not been deluded or imposed upon by fallacies, when they embraced the kind of doctrine that had been delivered to them by him. Secondly, he declares his integrity, inasmuch as he had not come to them under the influence of any impure desire, but actuated solely by upright disposition. Thirdly, he says that he had done nothing fraudulently or maliciously, but had, on the contrary, manifested a simplicity befitting a minister of Christ. As these things were well known to the Thessalonians, they had a sufficiently firm foundation for their faith.

4 As we have been approved. He goes even a step higher, for he appeals to God as the Author of his apostleship, and he reasons in this manner: “God, when he assigned me this office, bore witness to me as a faithful servant; there is no reason, therefore, why men should have doubts as to my fidelity, which they know to have been approved of by God. Paul, however, does not glory in having been approved of, as though he were such of himself; for he does not dispute here as to what he had by nature, nor does he place his own power in collision with the grace of God, but simply says that the Gospel had been committed to him as a faithful and approved servant. Now, God approves of those whom he has formed for himself according to his own pleasure.

Not as pleasing men. What is meant by pleasing men has been explained in the Epistle to the Galatians, (Galatians 1:10) and this passage, also, shews it admirably. For Paul contrasts pleasing men, and pleasing God, as things that are opposed to each other. Farther, when he says — God, who trieth our hearts, he intimates, that those who endeavor to obtain the favor of men, are not influenced by an upright conscience, and do nothing from the heart. Let us know, therefore, that true ministers of the gospel ought to make it their aim to devote to God their endeavors, and to do it from the heart, not from any outward regard to the world, but because conscience tells them that it is right and proper. Thus it will be secured that they will not make it their aim to please men, that is, that they will not act under the influence of ambition, with a view to the favor of men.

1 Thessalonians 2:5-8

5. For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness:

5. Neque enim unquam in sermone adulationis fuimus, quemadmodum nostis, neque in occasione avaritiae: Deus testis.

6. Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ.

6. Nec quaesivimus ab hominibus gloriam, neque a vobis, neque ab aliis.

7. But we were gentle among you, even as a nurse cherisheth her children:

7. Quum possemus in pondere esse tanquam Christi Apostoli, facti tamen sumus mites in medio vestri, perinde acsi nutrix aleret filios suos.

8. So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.

8. Ita erga vos affecti, libenter voluissemus distribuere vobis non solum Evangelium Dei, sed nostras ipsorum animas, propterea quod cari nobis facti estis.

5 For neither have we ever. It is not without good reason that he repeats it so frequently, that the Thessalonians knew that what he states is true. For there is not a surer attestation, than the experience of those with whom we speak. And this was of the greatest importance to them, because Paul relates with what integrity he had conducted himself, with no other intention, than that his doctrine may have the greater respect, for the building up of their faith. It is, however, a confirmation of the foregoing statement, for he that is desirous to please men, must of necessity stoop shamefully to flattery, while he that is intent upon duty with an earnest and upright disposition, will keep at a distance from all appearance of flattery.

When he adds, nor for an occasion of covetousness, he means that he had not, in teaching among them, been in quest of anything in the way of personal gain. Πρόφασις is employed by the Greeks to mean both occasion and pretext, but the former signification suits better with the passage, so as to be, as it were, a trap. “Tellement que ce soit vne ruse ou finesse, semblable a celle de ceux qui tendent les filets pour prendre les oiseaux;” — “So that it is a trick or artifice, similar to that of those who set traps for catching birds.” “I have not abused the gospel so as to make it an occasion of catching at gain.” As, however, the malice of men has so many winding retreats, that avarice and ambition frequently lie concealed, he on this account calls God to witness. Now, he makes mention here of two vices, from which he declares himself to be exempt, and, in doing so, teaches that the servants of Christ should stand aloof from them. Thus, if we would distinguish the genuine servants of Christ from those that are pretended and spurious, they must be tried according to this rule, and every one that would serve Christ aright must also conform his aims and his actions to the same rule. For where avarice and ambition reign, innumerable corruptions follow, and the whole man passes away into vanity, for these are the two sources from which the corruption of the whole ministry takes its rise.

6 When we might have exercised authority. Some interpret it—when we might have been burdensome, that is, might have loaded you with expense, but the connection requires that τὸ βαρὺ should be taken to mean authority. For Paul says that he was so far removed from vain pomp, from boasting, from arrogance, that he even waived his just claim, so far as the maintenance of authority was concerned. For inasmuch as he was an Apostle of Christ, he deserved to be received with a higher degree of respect, but he had refrained from all show of dignity, “De toute apparence de preeminence et maieste;” — “From all appearance of preeminence and majesty.” as though he had been some minister of the common rank. From this it appears how far removed he was from haughtiness. “De toute hautesse et presomption;” — “From all haughtiness and presumption.”

What we have rendered mild, the old translator renders Fuimus parvuli, (we have been little,) The rendering of Wicliff (1380) is, as usual, in accordance with the Vulgate— “we weren made litil.” —Ed. but the reading which I have followed is more generally received among the Greeks; but whichever you may take, there can be no doubt that he makes mention of his voluntary abasement. “Abaissement et humilite;” — “Abasement and humility.”

As if a nurse. In this comparison he takes in two points that he had touched upon — that he had sought neither glory nor gain among the Thessalonians. For a mother in nursing her infant shews nothing of power or dignity. Paul says that he was such, inasmuch as he voluntarily refrained from claiming the honor that was due to him, and with calmness and modesty stooped to every kind of office. Secondly, a mother in nursing her children manifests a certain rare and wonderful affection, inasmuch as she spares no labor and trouble, shuns no anxiety, is wearied out by no assiduity, and even with cheerfulness of spirit gives her own blood to be sucked. In the same way, Paul declares that he was so disposed towards the Thessalonians, that he was prepared to lay out his life for their benefit. This, assuredly, was not the conduct of a man that was sordid or avaricious, but of one that exercised a disinterested affection, and he expresses this in the close — because ye were dear unto us In the mean time, we must bear in mind, that all that would be ranked among true pastors must exercise this disposition of Paul—to have more regard to the welfare of the Church than to their own life, and not be impelled to duty by a regard to their own advantage, but by a sincere love to those to whom they know that they are conjoined, and laid under obligation. “Pour vne vraye amour et non feinte qu’ils portent a ceux, ausquels ils scauent que Dieu les a conionts et liez ou obligez;” — “From a true and unfeigned love which they bear to those, to whom they know that God has conjoined, and tied, or bound them.”

1 Thessalonians 2:9-12

9. For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.

9. Memoria enim tenetis, fratres, laborem nostrum et sudorem: nam die ac nocte opus facientes, ne gravaremus quenquam vestrum, praedicavimus apud vos Evangelium Dei.

10. Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe:

10. Vos testes estis et Deus, ut sancte, et iuste, et sine querela vobis, qui creditis, fuerimus.

11. As ye know how we exhorted and comforted and charged every one of you, as a father doth his children,

11. Quemadmodum nostis, ut unumquemque vestrum, quasi pater suos liberos,

12. That ye would walk worthy of God, who hath called you unto his kingdom and glory.

12. Exhortati simus, et monuerimus et obtestati simus, ut ambularetis digne Deo, qui vocavit vos in suum regnum et gloriam.

9 For ye remember. These things tend to confirm what he had stated previously — that to spare them he did not spare himself. He must assuredly have burned with a wonderful and more than human zeal, inasmuch as, along with the labor of teaching, he labors with his hand as an operative, with the view of earning a livelihood, and in this respect, also, refrained from exercising his right. For it is the law of Christ, as he also teaches elsewhere, (1 Corinthians 9:14) that every church furnish its ministers with food and other necessaries. Paul, therefore, in laying no burden upon the Thessalonians, does something more than could, from the requirements of his office, have been required from him. In addition to this, he does not merely refrain from incurring public expense, but avoids burdening any one individually. Farther, there can be no doubt, that he was influenced by some good and special consideration in thus refraining from exercising his right, “Entre les Thessaloniciens;” — “Among the Thessalonians.” for in other churches he exercised, equally with others, the liberty allowed him. “La liberte que Dieu donne;” — “The liberty that God gives.” He received nothing from the Corinthians, lest he should give the false apostles a handle for glorying as to this matter. In the mean time, he did not hesitate to ask “Il n’a point fait de conscience de prendre lors des autres Eglises;” — “He made no scruple to take at that time from other Churches.” from other churches, what was needed by him, for he writes that, while he bestowed labor upon the Corinthians, free of charge, he robbed the Churches that he did not serve. (2 Corinthians 11:8) See Calvin on the Corinthians, vol. 2, p. 347. Hence, although the reason is not expressed here, we may, nevertheless, conjecture that the ground on which Paul was unwilling that his necessities should be ministered to, was — lest such a thing should put any hindrance in the way of the gospel. For this, also, ought to be matter of concern to good pastors — that they may not merely run with alacrity in their ministry, but may, so far as is in their power, remove all hindrances in the way of their course.

10 Ye are witnesses. He again calls God and them to witness, with the view of affirming his integrity, and cites, on the one hand, God as a witness of his conscience, and them, “Les Thessaloniciens;” — “The Thessalonians.” on the other hand, as witnesses of what they had known by experience. How holily, says he, and justly, that is, with how sincere a fear of God, and with what fidelity and blamelessness towards men; and thirdly, unreproachably, by which he means that he had given no occasion of complaint or obloquy. For the servants of Christ cannot avoid calumnies, and unfavorable reports; for being hated by the world, they must of necessity be evil-spoken of among the wicked. Hence he restricts this to believers, who judge uprightly and sincerely, and do not revile malignantly and groundlessly.

11 Every one as a father. He insists more especially on those things which belong to his office. He has compared himself to a nurse: he now compares himself to a father. What he means is this — that he was concerned in regard to them, just as a father is wont to be as to his sons, and that he had exercised a truly paternal care in instructing and admonishing them. And, unquestionably, no one will ever be a good pastor, unless he shews himself to be a father to the Church that is committed to him. Nor does he merely declare himself to be such to the entire body, “Tout le corps de ceste Eglise-la;” — “The whole body of the Church there.” but even to the individual members. For it is not enough that a pastor in the pulpit teach all in common, if he does not add also particular instruction, according as necessity requires, or occasion offers. Hence Paul himself, in Acts 20:26, declares himself to be free from the blood of all men, because he did not cease to admonish all publicly, and also individually in private in their own houses. For instruction given in common is sometimes of little service, and some cannot be corrected or cured without particular medicine.

12 Exhorted. He shews with what earnestness he devoted himself to their welfare, for he relates that in preaching to them respecting piety towards God and the duties of the Christian life, it had not been merely in a perfunctory way, “Il n’y a point este par acquit, comme on dit;” — “It had not been in the mere performance of a task, as they say.” but he says that he had made use of exhortations and adjurations. It is a lively preaching of the gospel, when persons are not merely told what is right, but are pricked (Acts 2:37) by exhortations, and are called to the judgment-seat of God, that they may not fall asleep in their vices, for this is what is properly meant by adjuring. But if pious men, whose promptitude Paul so highly commends, stood in absolute need of being stimulated by stirring exhortations, nay, adjurations, what must be done with us, in whom sluggishness “La paresse et nonchalance de la chair;” — “Indolence and negligence of the flesh.” of the flesh does more reign? In the mean time, as to the wicked, whose obstinacy is incurable, it is necessary to denounce upon them the horrible vengeance of God, not so much from hope of success, as in order that they may be rendered inexcusable.

Some render the participle παραμυθουμένοι, comforted. If we adopt this rendering, he means that he made use of consolations in dealing with the afflicted, who need to be sustained by the grace of God, and refreshed by tasting of heavenly blessings, “Fortifiez ou soulagez en leur rafrechissant le goust des biens celestes;” — “Strengthened or comforted in the way of refreshing their taste with heavenly blessings.” that they may not lose heart or become impatient. The other meaning, however, is more suitable to the context, that he admonished; for the three verbs, it is manifest, refer to the same thing.

That ye might walk. He presents in a few words the sum and substance of his exhortations, that, in magnifying the mercy of God, he admonished them not to fail as to their calling. His commendation of the grace of God is contained in the expression, who hath called us into his kingdom. For as our salvation is founded upon God’s gracious adoption, every blessing that Christ has brought us is comprehended in this one term. It now remains that we answer God’s call, that is, that we shew ourselves to be such children to him as he is a Father to us. For he who lives otherwise than as becomes a child of God, deserves to be cut off from God’s household.

1 Thessalonians 2:13-16

13. For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.

13 Quapropter nos quoque indesinenter gratias agimus Deo, quod, quum sermonem Dei praedicatum a nobis percepistis, amplexi estis, non ut sermonem hominum, sed quemadmodum revera est, sermonem Dei: qui etiam efficaciter agit in vobis credentibus.

14. For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews:

14. Vos enim imitatores facti estis, fratres, Ecclesiarum Dei, quae sunt in Iudaea in Christo Iesu: quia eadem passi estis et vos a propriis tribulibus, quemadmodum et ipsi a Iudaeis.

15. Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men:

15. Qui Dominum Iesum occiderunt, et proprios Prophetas, et nos persequuti sunt, et Deo non placent, et cunctis hominibus adversi sunt:

16. Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

16. Qui obsistunt ne Gentibus loquamur, ut salvae fiant, ut compleantur eorum peccata semper: pervenit enim in eos ira usque in finem.

13 Wherefore we give thanks. Having spoken of his ministry, he returns again to address the Thessalonians, that he may always commend that mutual harmony of which he has previously made mention. Calvin refers here to the harmony which happily subsisted between the preaching of Paul and the faith of the Thessalonians.—Ed. He says, therefore, that he gives thanks to God, because they had embraced the word of God which they heard from his mouth, as the word of God, as it truly was. Now, by these expressions he means, that it has been received by them reverently, and with the obedience with which it ought. For so soon as this persuasion has gained a footing, it is impossible but that a feeling of obligation to obey takes possession of our minds. “Il ne se pent faire que nous ne venions quant et quant a auoir vne saincte affection d’obeir;” — “It cannot but be that we come at the same time to have a holy disposition to obey.” For who would not shudder at the thought of resisting God? Who would not regard contempt of God with detestation? The circumstance, therefore, that the word of God is regarded by many with such contempt, that it is scarcely held in any estimation — that many are not at all actuated by fear, arises from this, that they do not consider that they have to do with God.

Hence we learn from this passage what credit ought to be given to the gospel — such as does not depend on the authority of men, but, resting on the sure and ascertained truth of God, raises itself above the world; and, in fine, is as far above mere opinion, as heaven is above earth: “Aussi lois d’vne opinion, ou d’vn cuider;” — “As far above opinion, or imagination.” and, secondly, such as produces of itself reverence, fear, and obedience, inasmuch as men, touched with a feeling of Divine majesty, will never allow themselves to sport with it. Teachers “Les Docteurs, c’est a dire ceux qui ont la charge d’enseigner;” — “Teachers, that is to say, those that have the task of instructing.” are, in their turn, admonished to beware of bringing forward anything but the pure word of God, for if this was not allowable for Paul, it will not be so for any one in the present day. He proves, however, from the effect produced, that it was the word of God that he had delivered, inasmuch as it had produced that fruit of heavenly doctrine which the Prophets celebrate, (Isaiah 55:11,13; Jeremiah 23:29) in renewing their life, “En renouelant et reformant la vie des Thessaloniciens;” — “In renewing and reforming the life of the Thessalonians.” for the doctrine of men could accomplish no such thing. The relative pronoun may be taken as referring either to God or to his word, but whichever way you choose, the meaning will come all to one, for as the Thessalonians felt in themselves a Divine energy, which proceeded from faith, they might rest assured that what they had heard was not a mere sound of the human voice vanishing into air, but the living and efficacious doctrine of God.

As to the expression, the word of the preaching of God, it means simply, as I have rendered it, the word of God preached by man. For Paul meant to state expressly that they had not looked upon the doctrine as contemptible, although it had proceeded from the mouth of a mortal man, inasmuch as they recognized God as the author of it. He accordingly praises the Thessalonians, because they did not rest in mere regard for the minister. but lifted up their eyes to God, that they might receive his word. Accordingly, I have not hesitated to insert the particle ut, (that,) which served to make the meaning more clear. There is a mistake on the part of Erasmus in rendering it, “the word of the hearing of God,” as if Paul meant that God had been manifested. He afterwards changed it thus, “the word by which you learned God,” for he did not advert to the Hebrew idiom. “Car il n’a pas prins garde que c’estoit yci vne façon de parler prinse de la langue Hebraique;” — “For he did not take notice that it was a manner of expression taken from the Hebrew language.”

14 For ye became imitators. If you are inclined to restrict this to the clause in immediate connection with it, the meaning will be, that the power of God, or of his word, shews itself in their patient endurance, while they sustain persecutions with magnanimity and undaunted courage. I prefer, however, to view it as extending to the whole of the foregoing statement, for he confirms what he has stated, that the Thessalonians had in good earnest embraced the gospel, as being presented to them by God, inasmuch as they courageously endured the assaults which Satan made upon them, and did not refuse to suffer anything rather than leave off obedience to it. And, unquestionably, this is no slight test of faith when Satan, by all his machinations, has no success in moving us away from the fear of God.

In the mean time, he prudently provides against a dangerous temptation which might prostrate or harass them; for they endured grievous troubles from that nation which was the only one in the world that gloried in the name of God.

This, I say, might occur to their minds: “If this is the true religion, why do the Jews, who are the sacred people of God, oppose it with such inveterate hostility?” With the view of removing this occasion of offense, “Aux Thessaloniciens;” — “To the Thessalonians.” he, in the first place, shews them that they have this in common with the first Churches that were in Judea: afterwards, he says that the Jews are determined enemies of God and of all sound doctrine. For although, when he says that they suffered from their own countrymen, this may be explained as referring to others rather than to the Jews, or at least ought not to be restricted to the Jews exclusively, yet as he insists farther in describing their obstinacy and impiety, it is manifest that these same persons are adverted to by him from the beginning. It is probable, that at Thessalonica some from that nation were converted to Christ. It appears, however, from the narrative furnished in the Acts, that there, no less than in Judea, the Jews were persecutors of the gospel. I accordingly take this as being said indiscriminately of Jews as well as of Gentiles, inasmuch as both endured great conflicts and fierce attacks from their own countrymen

15 Who killed the Lord Jesus. As that people had been distinguished by so many benefits from God, in consequence of the glory of the ancient fathers, the very name “De Juif;” — “Of Jew.” was of great authority among many. Lest this disguise should dazzle the eyes of any one, he strips the Jews of all honor, so as to leave them nothing but odium and the utmost infamy.

“Behold,” says he, “the virtues for which they deserve praise among the good and pious! — they killed their own prophets and at last the Son of God, they have persecuted me his servant, they wage war with God, they are detested by the whole world, they are hostile to the salvation of the Gentiles; in fine, they are destined to everlasting destruction.”

It is asked, why he says that Christ and the prophets were killed by the same persons? I answer, that this refers to the entire body, “A tout le corps du peuple;” — “To the whole body of the people.” for Paul means that there is nothing new or unusual in their resisting God, but that, on the contrary, they are, in this manner, filling up the measure of their fathers, as Christ speaks. (Matthew 23:32)

16 Who hinder us from speaking to the Gentiles. It is not without good reason that, as has been observed, he enters so much into detail in exposing the malice of the Jews. “Il insiste si longuement a deschiffrer et toucher au vif la malice des Juifs;” — “He insists to so great a length in distinctly unfolding and touching to the quick the malice of the Jews.” For as they furiously opposed the Gospel everywhere, there arose from this a great stumblingblock, more especially as they exclaimed that the gospel was profaned by Paul, when he published it among the Gentiles. By this calumny they made divisions in the Churches, they took away from the Gentiles the hope of salvation, and they obstructed the progress of the gospel. Paul, accordingly, charges them with this crime — that they regard the salvation of the Gentiles with envy, but adds, that matters are so, in order that their sins may be filled up, that he may take away from them all reputation for piety; just as in saying previously, that they pleased not God, (1 Thessalonians 2:15) he meant, that they were unworthy to be reckoned among the worshippers of God. The manner of expression, however, must be observed, implying that those who persevere in an evil course fill up by this means the measure of their judgment, “Et condemnation;” — “And condemnation.” until they come to make it a heap. This is the reason why the punishment of the wicked is often delayed — because their impieties, so to speak, are not yet ripe. By this we are warned that we must carefully take heed lest, in the event of our adding from time to time “Chacun iour;” — “Every day.” sin to sin, as is wont to happen generally, the heap at last reaches as high as heaven.

For wrath has come. He means that they are in an utterly hopeless state, inasmuch as they are vessels of the Lord’s wrath. “The just vengeance of God presses upon them and pursues them, and will not leave them until they perish — as is the case with all the reprobate, who rush on headlong to death, to which they are destined.” The Apostle, however, makes this declaration as to the entire body of the people, in such a manner as not to deprive the elect of hope. For as the greater proportion resisted Christ, he speaks, it is true, of the whole nation generally, but we must keep in view the exception which he himself makes in Romans 11:5, — that the Lord will always have some seed remaining. We must always keep in view Paul’s design — that believers must carefully avoid the society of those whom the just vengeance of God pursues, until they perish in their blind obstinacy. Wrath, without any additional term, means the judgment of God, as in Romans 4:15, — the law worketh wrath; also in Romans 12:19, — neither give place unto wrath

1 Thessalonians 2:17-20

17. But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire.

17. Nos vero, fratres, orbati vobis ad tempus horae “Pour vn moment du temps;” — “For a moment of time.” aspectu, non corde, abundantius studuimus faciem vestram videre in multo desiderio.

18. Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us.

18. Itaque voluimus venire ad vos, ego quidem Paulus, et semel et bis, et obstitit nobis Satan.

19. For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?

19. Quae enim nostra spes, vel gaudium, vel corona gloriationis? annon etiam vos coram Domino nostro Iesu Christo in eius adventu?

20. For ye are our glory and joy.

20. Vos enim estis gloria nostra et gaudium.

17 But we, brethren, bereaved of you. This excuse has been appropriately added, lest the Thessalonians should think that Paul had deserted them while so great an emergency demanded his presence. He has spoken of the persecutions which they endured from their own people: he, in the mean time, whose duty it was above all others to assist them, was absent. He has formerly called himself a father; now, it is not the part of a father to desert his children in the midst of such distresses. He, accordingly, obviates all suspicion of contempt and negligence, by saying, that it was from no want of inclination, but because he had not opportunity. Nor does he say simply, “I was desirous to come to you, but my way was obstructed;” but by the peculiar terms that he employs he expresses the intensity of his affection: “When,” says he, “I was bereaved of you.” “The original word is here very emphatical. It is an allusion to that grief, anxiety, and reluctance of heart, with which dying, affectionate parents take leave of their own children, when they are just going to leave them helpless orphans, exposed to the injuries of a merciless and wicked world, or that sorrow of heart with which poor destitute orphans close the eyes of their dying parents.” —Benson.—Ed. By the word bereaved, he declares how sad and distressing a thing it was to him to be absent from them. “Le mot Grec signifie l’estat d’vn pere qui a perdu ses enfans, ou des enfans qui ont perdu leur pere;” — “The Greek word denotes the condition of a father that has lost his children, or of children that have lost their father.” This is followed by a fuller expression of his feeling of desire — that it was with difficulty that he could endure their absence for a short time. It is not to be wondered, if length of time should occasion weariness or sadness; but we must have a strong feeling of attachment when we find it difficult to wait even a single hour. Now, by the space of an hour, he means — a small space of time.

This is followed by a correction — that he had been separated from them in appearance, not in heart, that they may know that distance of place does not by any means lessen his attachment. At the same time, this might not less appropriately be applied to the Thessalonians, as meaning that they, on their part, had felt united in mind while absent in body; for it was of no small importance for the point in hand that he should state how fully assured he was of their affection towards him in return. He shews, however, more fully his affection, when he says that he endeavored the more abundantly; for he means that his affection was so far from being diminished by his leaving them, that it had been the more inflamed. When he says, we would once and again, he declares that it was not a sudden heat, that quickly cooled, (as we see sometimes happen,) but that he had been steadfast in this purpose, Hujus propositi tenacem. See Hor. Od. 3, 3. 1. — Ed. inasmuch as he sought various opportunities.

18 Satan hindered us. Luke relates that Paul was in one instance hindered, (Acts 20:3) inasmuch as the Jews laid an ambush for him in the way. The same thing, or something similar, may have occurred frequently. It is not without good reason, however, that Paul ascribes the whole of this to Satan, for, as he teaches elsewhere, (Ephesians 6:12) we have to

wrestle not with flesh and blood, but with principalities of the air, and spiritual wickednesses, etc.

For, whenever the wicked molest us, they fight under Satan’s banner, and are his instruments for harassing us. More especially, when our endeavors are directed to the work of the Lord, it is certain that everything that hinders proceeds from Satan; and would to God that this sentiment were deeply impressed upon the minds of all pious persons — that Satan is continually contriving, by every means, in what way he may hinder or obstruct the edification of the Church! We would assuredly be more careful to resist him; we would take more care to maintain sound doctrine, of which that enemy strives so keenly to deprive us. We would also, whenever the course of the gospel is retarded, know whence the hindrance proceeds. He says elsewhere, (Romans 1:13) that God had not permitted him, but both are true: for although Satan does his part, yet God retains supreme authority, so as to open up a way for us, as often as he sees good, against Satan’s will, and in spite of his opposition. Paul accordingly says truly that God does not permit, although the hindrance comes from Satan.

19 For what is our hope. He confirms that ardor of desire, of which he had made mention, inasmuch as he has his happiness in a manner treasured up in them. “Unless I forget myself, I must necessarily desire your presence, for ye are our glory and joy.” Farther, when he calls them his hope and the crown of his glory, we must not understand this as meaning that he gloried in any one but God alone, but because we are allowed to glory in all God’s favors, in their own place, in such a manner that he is always our object of aim, as I have explained more at large in the first Epistle to the Corinthians. “Sur la premiere aux Corinth., chap. 1, d. 31;” — “On 1 Corinthians 1:31.” We must, however, infer from this, that Christ’s ministers will, on the last day, according as they have individually promoted his kingdom, be partakers of glory and triumph. Let them therefore now learn to rejoice and glory in nothing but the prosperous issue of their labors, when they see that the glory of Christ is promoted by their instrumentality. The consequence will be, that they will be actuated by that spirit of affection to the Church with which they ought. The particle also denotes that the Thessalonians were not the only persons in whom Paul triumphed, but that they held a place among many. The causal particle γάρ, (for,) which occurs almost immediately afterwards, is employed here not in its strict sense, by way of affirmation—”assuredly you are.”

CHAPTER 3

1 Thessalonians 3:1-5

1. Wherefore when we could no longer forbear, we thought it good to be left at Athens alone;

1. Quare non amplius sufferentes censuimus, ut Athenis relinqueremur soli:

2. And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith:

2. Et misimus Timotheum fratrem nostrum, et ministrum Dei, et cooperarium nostrum in evangelio Christi, ut confirmaret vos, et vobis animum adderet ex fide nostra,

3. That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto.

3. Ut nemo turbaretur in his afflictionibus: ipsi enim nostis quod in hoc sumus constituti.

4. For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know.

4. Etenim quum essemus apud vos, praediximus vobis quod essemus afflictiones passuri; quemadmodum etiam accidit, et nostis.

5. For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.

5. Quamobrem et ego non amplius sustinens, misi ut cognoscerem fidem vestram: ne forte tentasset vos, is qui tentat, et exinanitus esset labor noster.

CHAPTER 2

1Th 2:1-20. His Manner of Preaching, and Theirs of Receiving, the Gospel; His Desire to Have Revisited Them Frustrated by Satan.

1. For--confirming 1Th 1:9. He discusses the manner of his fellow missionaries' preaching among them (1Th 1:5, and former part of 1Th 2:9) at 1Th 2:1-12; and the Thessalonians' reception of the word (compare 1Th 1:6, 7, and latter part of 1Th 2:9) at 1Th 2:13-16.

yourselves--Not only do strangers report it, but you know it to be true [Alford] "yourselves."

not in vain--Greek, "not vain," that is, it was full of "power" (1Th 1:5). The Greek for "was," expresses rather "hath been and is," implying the permanent and continuing character of his preaching.

2. even after that we had suffered before--at Philippi (Ac 16:11-40): a circumstance which would have deterred mere natural, unspiritual men from further preaching.

shamefully entreated--ignominiously scourged (Ac 16:22, 23).

bold--(Ac 4:29; Ep 6:20).

in our God--The ground of our boldness in speaking was the realization of God as "OUR God."

with much contention--that is, literally, as of competitors in a contest: striving earnestness (Col 1:29; 2:1). But here outward conflict with persecutors, rather than inward and mental, was what the missionaries had to endure (Ac 17:5, 6; Php 1:30).

3. For--The ground of his "boldness" (1Th 2:2), his freedom from all "deceit, uncleanness, and guile"; guile, before God, deceit (Greek, "imposture"), towards men (compare 2Co 1:12; 2:17; Ep 4:14); uncleanness, in relation to one's self (impure motives of carnal self-gratification in gain, 1Th 2:5), or lust; such as actuated false teachers of the Gentiles (Php 1:16; 2Pe 2:10, 14; Jude 8; Re 2:14, 15). So Simon Magus and Cerinthus taught [Estius].

exhortation--The Greek means "consolation" as well as "exhortation." The same Gospel which exhorts comforts. Its first lesson to each is that of peace in believing amidst outward and inward sorrows. It comforts them that mourn (compare 1Th 2:11; Is 61:2, 3; 2Co 1:3, 4).

of--springing from--having its source in--deceit, &c.

4. as--according as; even as.

allowed--Greek, "We have been approved on trial," "deemed fit." This word corresponds to "God which trieth our hearts" below. This approval as to sincerity depends solely on the grace and mercy of God (Ac 9:15; 1Co 7:25; 2Co 3:5; 1Ti 1:11, 12).

not as pleasing--not as persons who seek to please men; characteristic of false teachers (Ga 1:10).

5. used we flattering words--literally, "become (that is, have we been found) in (the use of) language of flattery"; the resource of those who try to "please men."

as ye know--"Ye know" as to whether I flattered you; as to "covetousness," God, the Judge of the heart, alone can be "my witness."

cloak of--that is, any specious guise under which I might cloak "covetousness."

6. Literally, "Nor of men (have we been found, 1Th 2:5) seeking glory." The "of" here represents a different Greek word from "of" in the clause "of you ... of others." Alford makes the former (Greek, "ex") express the abstract ground of the glory; the latter (apo) the concrete object from which it was to come. The former means "originating from"; the latter means "on the part of." Many teach heretical novelties, though not for fain, yet for "glory." Paul and his associates were free even from this motive [Grotius], (Joh 5:44).

we might have been burdensome--that is, by claiming maintenance (1Th 2:9; 2Co 11:9; 12:16; 2Th 3:8). As, however, "glory" precedes, as well as "covetousness," the reference cannot be restricted to the latter, though I think it is not excluded. Translate, "when we might have borne heavily upon you," by pressing you with the weight of self-glorifying authority, and with the burden of our sustenance. Thus the antithesis is appropriate in the words following, "But we were gentle (the opposite of pressing weightily) among you" (1Th 2:7). On weight being connected with authority, compare Note, see on 2Co 10:10, "His letters are weighty" (1Co 4:21). Alford's translation, which excludes reference to his right of claiming maintenance ("when we might have stood on our dignity"), seems to me disproved by 1Th 2:9, which uses the same Greek word unequivocally for "chargeable." Twice he received supplies from Philippi while at Thessalonica (Php 4:16).

as the apostles--that is, as being apostles.

7. we were--Greek, "we were made" by God's grace.

gentle--Greek, "mild in bearing with the faults of others" [Tittmann]; one, too, who is gentle (though firm) in reproving the erroneous opinions of others (2Ti 2:24). Some of the oldest manuscripts read, "we became little children" (compare Mt 18:3, 4). Others support the English Version reading, which forms a better antithesis to 1Th 2:6, 7, and harmonizes better with what follows; for he would hardly, in the same sentence, compare himself both to the "infants" or "little children," and to "a nurse," or rather, "suckling mother." Gentleness is the fitting characteristic of a nurse.

among you--Greek, "in the midst of you," that is, in our intercourse with you being as one of yourselves.

nurse--a suckling mother.

her--Greek, "her own children" (compare 1Th 2:11). So Ga 4:19.

8. So--to be joined to "we were willing"; "As a nurse cherisheth ... so we were willing," &c. [Alford]. But Bengel, "So," that is, seeing that we have such affection for you.

being affectionately desirous--The oldest reading in the Greek implies, literally, to connect one's self with another; to be closely attached to another.

willing--The Greek is stronger, "we were well content"; "we would gladly have imparted," &c. "even our own lives" (so the Greek for "souls" ought to be translated); as we showed in the sufferings we endured in giving you the Gospel (Ac 17:1-34). As a nursing mother is ready to impart not only her milk to them, but her life for them, so we not only imparted gladly the spiritual milk of the word to you, but risked our own lives for your spiritual nourishment, imitating Him who laid down His life for His friends, the greatest proof of love (Joh 15:13).

ye were--Greek, "ye were become," as having become our spiritual children.

dear--Greek, "dearly beloved."

9. labour and travail--The Greek for "labor" means hardship in bearing; that for "travail," hardship in doing; the former, toil with the utmost solicitude; the latter, the being wearied with fatigue [Grotius]. Zanchius refers the former to spiritual (see 1Th 3:5), the latter to manual labor. I would translate, "weariness (so the Greek is translated, 2Co 11:27) and travail" (hard labor, toil).

for--omitted in the oldest manuscripts.

labouring--Greek, "working," namely, at tent-making (Ac 18:3).

night and day--The Jews reckoned the day from sunset to sunset, so that "night" is put before "day" (compare Ac 20:31). Their labors with their hands for a scanty livelihood had to be engaged in not only by day, but by night also, in the intervals between spiritual labors.

because we would not be chargeable--Greek, "with a view to not burdening any of you" (2Co 11:9, 10).

preached unto you--Greek, "unto and among you." Though but "three Sabbaths" are mentioned, Ac 17:2, these refer merely to the time of his preaching to the Jews in the synagogue. When rejected by them as a body, after having converted a few Jews, he turned to the Gentiles; of these (whom he preached to in a place distinct from the synagogue) "a great multitude believed" (Ac 17:4, where the oldest manuscripts read, "of the devout [proselytes] and Greeks a great multitude"); then after he had, by labors continued among the Gentiles for some time, gathered in many converts, the Jews, provoked by his success, assaulted Jason's house, and drove him away. His receiving "once and again" supplies from Philippi, implies a longer stay at Thessalonica than three weeks (Php 4:16).

10. Ye are witnesses--as to our outward conduct.

God--as to our inner motives.

holily--towards God.

justly--towards men.

unblamably--in relation to ourselves.

behaved ourselves--Greek, "were made to be," namely, by God.

among you that believe--rather, "before (that is, in the eyes of) you that believe"; whatever we may have seemed in the eyes of the unbelieving. As 1Th 2:9 refers to their outward occupation in the world; so 1Th 2:10, to their character among believers.

11. exhorted and comforted--Exhortation leads one to do a thing willingly; consolation, to do it joyfully [Bengel], (1Th 5:14). Even in the former term, "exhorted," the Greek includes the additional idea of comforting and advocating one's cause: "encouragingly exhorted." Appropriate in this case, as the Thessalonians were in sorrow, both through persecutions, and also through deaths of friends (1Th 4:13).

charged--"conjured solemnly," literally, "testifying"; appealing solemnly to you before God.

every one of you--in private (Ac 20:20), as well as publicly. The minister, if he would be useful, must not deal merely in generalities, but must individualize and particularize.

as a father--with mild gravity. The Greek is, "his own children."

12. worthy of God--"worthy of the Lord" (Col 1:10); "worthily of the saints" (Ro 16:2, Greek): "... of the Gospel" (Php 1:27) "... of the vocation wherewith ye are called" (Ep 4:1). Inconsistency would cause God's name to be "blasphemed among the Gentiles" (Ro 2:24). The Greek article is emphatical, "Worthy of THE God who is calling you."

hath called--So one of the oldest manuscripts and Vulgate. Other oldest manuscripts, "Who calleth us."

his kingdom--to be set up at the Lord's coming.

glory--that ye may share His glory (Joh 17:22; Col 3:4).

13. For this cause--Seeing ye have had such teachers (1Th 2:10-12) [Bengel], "we also (as well as 'all that believe' in Macedonia and Achaia) thank God without ceasing ('always' ... 'in our prayers,' 1Th 1:2), that when ye received the word of God which ye heard from us (literally, 'God's word of hearing from us,' Ro 10:16, 17), ye accepted it not as the word of men, but, even as it is truly, the word of God." Alford omits the "as" of English Version. But the "as" is required by the clause, "even as it is truly." "Ye accepted it, not (as) the word of men (which it might have been supposed to be), but (as) the word of God, even as it really is." The Greek for the first "received," implies simply the hearing of it; the Greek of the second is "accepted," or "welcomed" it. The proper object of faith, it hence appears, is the word of God, at first oral, then for security against error, written (Joh 20:30, 31; Ro 15:4; Ga 4:30). Also, that faith is the work of divine grace, is implied by Paul's thanksgiving.

effectually worketh also in you that believe--"Also," besides your accepting it with your hearts, it evidences itself in your lives. It shows its energy in its practical effects on you; for instance, working in you patient endurance in trial (1Th 2:14; compare Ga 3:5; 5:6).

14. followers--Greek, "imitators." Divine working is most of all seen and felt in affliction.

in Judea--The churches of Judea were naturally the patterns to other churches, as having been the first founded, and that on the very scene of Christ's own ministry. Reference to them is specially appropriate here, as the Thessalonians, with Paul and Silas, had experienced from Jews in their city persecutions (Ac 17:5-9) similar to those which "the churches in Judea" experienced from Jews in that country.

in Christ Jesus--not merely "in God"; for the synagogues of the Jews (one of which the Thessalonians were familiar with, Ac 17:1) were also in God. But the Christian churches alone were not only in God, as the Jews in contrast to the Thessalonian idolaters were, but also in Christ, which the Jews were not.

of your own countrymen--including primarily the Jews settled at Thessalonica, from whom the persecution originated, and also the Gentiles there, instigated by the Jews; thus, "fellow countrymen" (the Greek term, according to Herodian, implies, not the enduring relation of fellow citizenship, but sameness of country for the time being), including naturalized Jews and native Thessalonians, stand in contrast to the pure "Jews" in Judea (Mt 10:36). It is an undesigned coincidence, that Paul at this time was suffering persecutions of the Jews at Corinth, whence he writes (Ac 18:5, 6, 12); naturally his letter would the more vividly dwell on Jewish bitterness against Christians.

even as they--(He 10:32-34). There was a likeness in respect to the nation from which both suffered, namely, Jews, and those their own countrymen; in the cause for which, and in the evils which, they suffered, and also in the steadfast manner in which they suffered them. Such sameness of fruits, afflictions, and experimental characteristics of believers, in all places and at all times, is a subsidiary evidence of the truth of the Gospel.

15. the Lord Jesus--rather as Greek, "Jesus THE Lord." This enhances the glaring enormity of their sin, that in killing Jesus they killed the Lord (Compare Ac 3:14, 15).

their own--omitted in the oldest manuscripts.

prophets--(Mt 21:33-41; 23:31-37; Lu 13:33).

persecuted us--rather as Greek (see Margin), "By persecution drove us out" (Lu 11:49).

please not God--that is, they do not make it their aim to please God. He implies that with all their boast of being God's peculiar people, they all the while are "no pleasers of God," as certainly as, by the universal voice of the world, which even they themselves cannot contradict, they are declared to be perversely "contrary to all men." Josephus [Against Apion, 2.14], represents one calling them "Atheists and Misanthropes, the dullest of barbarians"; and Tacitus [Histories, 5.5], "They have a hostile hatred of all other men." However, the contrariety to all men here meant is, in that they "forbid us to speak to the Gentiles that they may be saved" (1Th 2:16).

16. Forbidding--Greek, "Hindering us from speaking," &c.

to fill up their sins alway--Tending thus "to the filling up (the full measure of, Ge 15:16; Da 8:23; Mt 23:32) their sins at all times," that is, now as at all former times. Their hindrance of the Gospel preaching to the Gentiles was the last measure added to their continually accumulating iniquity, which made them fully ripe for vengeance.

for--Greek, "but." "But," they shall proceed no further, for (2Ti 3:8) "the" divine "wrath has (so the Greek) come upon (overtaken unexpectedly; the past tense expressing the speedy certainty of the divinely destined stroke) them to the uttermost"; not merely partial wrath, but wrath to its full extent, "even to the finishing stroke" [Edmunds]. The past tense implies that the fullest visitation of wrath was already begun. Already in A.D. 48, a tumult had occurred at the Passover in Jerusalem, when about thirty thousand (according to some) were slain; a foretaste of the whole vengeance which speedily followed (Lu 19:43, 44; 21:24).

17. But we--resumed from 1Th 2:13; in contrast to the Jews, 1Th 2:15, 16.

taken--rather as Greek, "severed (violently, Ac 17:7-10) from you," as parents bereft of their children. So "I will not leave you comfortless," Greek, "orphanized" (Joh 14:18).

for a short time--literally, "for the space of an hour." "When we had been severed from you but a very short time (perhaps alluding to the suddenness of his unexpected departure), we the more abundantly (the shorter was our separation; for the desire of meeting again is the more vivid, the more recent has been the parting) endeavored," &c. (Compare 2Ti 1:4). He does not hereby, as many explain, anticipate a short separation from them, which would be a false anticipation; for he did not soon revisit them. The Greek past participle also forbids their view.

18. Wherefore--The oldest manuscripts read, "Because," or "Inasmuch as."

we would--Greek, "we wished to come"; we intended to come.

even I Paul--My fellow missionaries as well as myself wished to come; I can answer for myself that I intended it more than once. His slightly distinguishing himself here from his fellow missionaries, whom throughout this Epistle he associates with himself in the plural, accords with the fact that Silvanus and Timothy stayed at Berea when Paul went on to Athens; where subsequently Timothy joined him, and was thence sent by Paul alone to Thessalonica (1Th 3:1).

Satan hindered us--On a different occasion "the Holy Ghost, the Spirit of Jesus" (so the oldest manuscripts read), Ac 16:6, 7, forbad or hindered them in a missionary design; here it is Satan, acting perhaps by wicked men, some of whom had already driven him out of Thessalonica (Ac 17:13, 14; compare Joh 13:27), or else by some more direct "messenger of Satan--a thorn in the flesh" (2Co 12:7; compare 2Co 11:14). In any event, the Holy Ghost and the providence of God overruled Satan's opposition to further His own purpose. We cannot, in each case, define whence hindrances in good undertakings arise; Paul in this case, by inspiration, was enabled to say; the hindrance was from Satan. Grotius thinks Satan's mode of hindering Paul's journey to Thessalonica was by instigating the Stoic and Epicurean philosophers to cavil, which entailed on Paul the necessity of replying, and so detained him; but he seems to have left Athens leisurely (Ac 17:33, 34; 18:1). The Greek for "hindered" is literally, "to cut a trench between one's self and an advancing foe, to prevent his progress"; so Satan opposing the progress of the missionaries.

19. For--giving the reason for his earnest desire to see them.

Are not even ye in the presence of ... Christ--"Christ" is omitted in the oldest manuscripts. Are not even ye (namely, among others; the "even" or "also," implies that not they alone will be his crown) our hope, joy, and crown of rejoicing before Jesus, when He shall come (2Co 1:14; Php 2:16; 4:1)? The "hope" here meant is his hope (in a lower sense), that these his converts might be found in Christ at His advent (1Th 3:13). Paul's chief "hope" was Jesus Christ (1Ti 1:1).

20. Emphatical repetition with increased force. Who but ye and our other converts are our hope, &c., hereafter, at Christ's coming? For it is ye who ARE now our glory and joy.

Our entrance in unto you - His first coming to preach the Gospel was particularly owned of the Lord, many of them having been converted under his ministry. This consideration gave him a right to deliver all the following exhortations.

Shamefully entreated - at Philippi - There Paul and Silas had been beaten with many stripes, shut up in the inner prison, and their feet made fast in the stocks. See Act 16:23, etc.; and the notes there.

With much contention - The words εν πολλῳ αγωνι not only signify, with intense labor and earnestness, but may here mean, exposed to the greatest danger; at the peril of our lives. The Greek phrase quoted by Rosenmuller is to the point, αγων προφασιν ουκ αναμενει, in danger we must not delay - activity and despatch are then indispensably necessary.

Our exhortation - The word παρακλησιςhas a very extensive meaning; it signifies not only exhortation and teaching in general, but also encouragement, consolation, and the like. When the apostles exhorted or admonished men, it was that they should turn from evil to good, from misery to happiness, from Satan to God, and from hell to heaven. Their exhortations having this object, every word was consolatory; and as the truth which they delivered was unquestionable, therefore their ministry was a subject of the highest encouragement and joy.

Not of deceit - We did not endeavor to allure you with false pretences; we did not deceive you, nor were we deceived ourselves.

Nor of uncleanness - Such as the teachings of the Gentile philosophers were; their supreme gods were celebrated for their adulteries, fornications, uncleannesses, thefts, barbarities, and profligacies of the most odious kind. Our Gospel was pure; came from the pure and holy God; was accompanied with the influences of the Holy Spirit, and produced purity both in the hearts and lives of all that received it.

Nor in guile - We had no false pretences, and were influenced by no sinister motives.

But as we were allowed of God - Καθως δεδοκιμασμεθα· As we were accounted worthy to be put in trust - as God put confidence in us, and sent us on his most especial message to mankind, even so we speak, keeping the dignity of our high calling continually in view; and, acting as in the sight of God, we speak not to please or flatter men, though our doctrine is the most consolatory that can be conceived, but to please that God who searcheth the heart, and before whom all our motives are constantly without a veil.

Flattering words - Though we proclaimed the Gospel or glad tidings, yet we showed that without holiness none should see the Lord.

Ye know - That while we preached the whole Gospel we never gave any countenance to sin.

For a cloak of covetousness - We did not seek temporal emolument; nor did we preach the Gospel for a cloak to our covetousness: God is witness that we did not; we sought you, not yours. Hear this, ye that preach the Gospel! Can ye call God to witness that in preaching it ye have no end in view by your ministry but his glory in the salvation of souls? Or do ye enter into the priesthood for a morsel of bread, or for what is ominously and impiously called a living, a benefice? In better days your place and office were called a cure of souls; what care have you for the souls of them by whose labors you are in general more than sufficiently supported? Is it your study, your earnest labor, to bring sinners to God; to preach among your heathen parishioners the unsearchable riches of Christ?

But I should speak to the thousands who have no parishes, but who have their chapels, their congregations, pew and seat rents, etc., etc. Is it for the sake of these that ye have entered or continue in the Gospel ministry? Is God witness that, in all these things, ye have no cloak of covetousness? Happy is the man who can say so, whether he has the provision which the law of the land allows him, or whether he lives on the free-will offerings of the people.

The faithful laborer is worthy of his hire; for the ox that treads out the corn should not be muzzled; and they that preach the Gospel should live, not riot, by the Gospel. But wo to that man who enters into the labor for the sake of the hire! he knows not Christ; and how can he preach him?

Nor of men sought we glory - As we preached not for worldly gain, so we preached not for popular applause; we had what we sought for-the approbation of God, and the testimony of a good conscience.

When we might have been burdensome - They had a right to their maintenance while they devoted themselves wholly to the work of the Gospel for the sake of the people's souls. Others understand the words εν βαρει ειναι, to be honorable; we sought no glory of you nor of others, though we were honorable as the apostles of Christ. כבוד cabod, in Hebrew, to which the Greek βαρος answers, signifies not only weight but glory; and in both these senses the apostle uses it, 2Cor 4:17.

But we were gentle among you - Far from assuming the authority which we had, we acted towards you as a tender nurse or parent does to a delicate child. We fed, counselled, cherished, and bore with you; we taught you to walk, preserved you from stumbling, and led you in a right path.

Instead of ηπιοι, gentle, many MSS., and several versions and fathers, have νηπιοι, young children. But this never can be considered the original reading, the scope of the place being totally opposed to it. It is the Thessalonians whom the apostle considers as young children, and himself and fellow laborers as the nurse; he could with no propriety say that he was among them as a little child, while himself professed to be their nurse.

Being affectionately desirous of you - We had such intense love for you that we were not only willing and forward to preach the unsearchable riches of Christ to you, but also to give our own lives for your sake, because ye were dear, διοτι αγαπητοι ἡμιν, because ye were beloved by us. The words used here by the apostle are expressive of the strongest affection and attachment.

Ye remember - our labor and travail - From this it appears that St. Paul spent much more time at Thessalonica than is generally supposed; for the expressions in this verse denote a long continuance of a constantly exercised ministry, interrupted only by manual labor for their own support; labouring night and day, because we would not be chargeable to you. Probably Paul and his companions worked with their hands by day, and spent a considerable part of the night, or evenings, in preaching Christ to the people.

Ye are witnesses, and God also, how holily - i.e., in reference to God; how justly in reference to men; and unblamably in reference to our spirit and conduct, as ministers of Christ, we behaved ourselves among you. What a consciousness of his own integrity must St. Paul have had to use the expressions that are here! No hypocrite, and none who did the work of the Lord carelessly, could make such an appeal both to God and man.

How we exhorted - What pastoral care is marked here! They exhorted - were continually teaching and instructing, the objects of their charge; this was their general work.

And comforted - They found many under trials and temptations, and those they encouraged.

And charged - Μαρτυρουμενοι· Continued witness to the people that all the threatenings and promises of God were true; that he required faith, love, and obedience; that he could not behold sin with allowance; that Jesus died to save them from their sins; and that, without holiness, none should see God. And all these things they did, not in a general way only, but they spoke to every man; none was left unnoticed, unadmonished, uncomforted. The spirit in which they performed all these branches of the pastoral care was that which was most likely to insure success; as a father treats his children, so they treated every member of the Church.

That ye would walk worthy of God - That they should, in every respect, act up to their high calling, that it would not be a reproach to the God of holiness to acknowledge them as his sons and daughters. See the notes on Eph 4:1; Phi 1:27 (note); and Col 1:10 (note).

His Kingdom and glory - His Church here, for that is the kingdom of God among men; and his glory hereafter, for that is the state to which the dispensations of grace in his Church lead. The words, how ever, may be a hendiadys, and signify his glorious kingdom.

Ye received the word of God - Ye received the doctrine of God, not as any thing fabricated by man, but as coming immediately from God himself, we being only his messengers to declare what he had previously revealed to us. And ye have had the fullest proof that ye have not believed in vain; for that doctrine, under the power and influence of the Holy Ghost, has worked most powerfully in you, filling you with light, life, and holiness.

Ye - became followers of the Churches of God - There is not a word here of the Church of Rome being the model after which the other Churches were to be formed; it had no such pre-eminence: this honor belonged to the Churches of Judea; it was according to them, not the Church at Rome, that the Asiatic Churches were modelled. The purest of all the apostolic Churches was that of the Thessalonians, and this was formed after the Christian Churches in Judea.

Had any pre-eminence or authority belonged to the Church of Rome, the apostle would have proposed this as a model to all those which he formed either in Judea, Asia Minor, Greece, or Italy.

Ye also have suffered - of your own countrymen - It is worthy of remark that, in almost every case, the Jews were the leaders of all persecutions against the apostles and the infant Church. And what they could not do themselves, they instigated others to do; and, by gathering together lewd fellows of the baser sort from among the Gentiles, they made frequent uproars, and especially at Thessalonica, where the opposition to the Gospel was very high, and the persecution of the Christians very hot.

Who hath killed the Lord Jesus, etc. - What a finished but just character is this of the Jews!

1. They slew the Lord Jesus, through the most unprincipled and fell malice.

2. They killed their own prophets; there was no time in which the seed of the serpent did not hate and oppose spiritual things, they slew even their own prophets who declared to them the will of God.

3. They persecuted the apostles; showing the same spirit of enmity to the Gospel which they had shown to the law.

4. They did not please God, nor seek to please him; though they pretended that their opposition to the Gospel was through their zeal for God's glory, they were hypocrites of the worst kind.

5. They were contrary to all men; they hated the whole human race, and judged and wished them to perdition.

6. They forbade the apostles to preach to the Gentiles, lest they should be saved; this was an inveteracy of malice completely superhuman; they persecuted the body to death, and the soul to damnation! They were afraid that the Gentiles should get their souls saved if the Gospel was preached to them!

7. They filled up their sins always; they had no mere purposes or outlines of iniquity, all were filled up; every evil purpose was followed, as far as possible, with a wicked act! Is it any wonder, therefore, that wrath should come upon them to the uttermost? It is to be reckoned among the highest mercies of God that the whole nation was not pursued by the Divine justice to utter and final extinction.

Being taken from you for a short time - Through the persecution raised by the Jews, see Acts 17, he was obliged to leave Thessalonica, and yield to a storm that it would have been useless for him to have withstood.

Being taken from you - in presence, not in heart - The apostle had compared himself to a parent or nurse, 1Thes 2:7, 1Thes 2:11; and the people he considered as his most beloved children; here he represents himself as feeling what an affectionate father must feel when torn from his children; for this is the import of the word απορφανισθεντες, bereft of children, which we tamely translate being taken from you.

Endeavoured the more abundantly - His separation from them did not destroy his parental feelings, and the manner in which he was obliged to leave them increased his desire to visit them as soon as possible.

Even I Paul - He had already sent Timothy and Silas to them; but he himself was anxious to see them, and had purposed this once and again, but Satan hindered; i.e., some adversary, as the word means, whether the devil himself, or some of his children. There was, however, such a storm of persecution raised up against him, that his friends did not think it prudent to permit him to go till the storm had been somewhat allayed.

For what is our hope - I can have no prospects from earth; I have forsaken all for the Gospel; and esteem every thing it can afford as dross and dung, that I may gain Christ. Why then should I continually labor at the risk of my life, preaching the Gospel? Is it not to get your souls saved, that ye may be my crown of rejoicing in the day of Christ? For this I labor; and, having planted the Gospel among you, I wish to take every opportunity of watering it, that it may grow up unto eternal life.

For ye are our glory and joy - 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.

1. In the preceding chapter we have the character and marks of a genuine pastor laid down in such a manner as not to be misunderstood. Every man who preaches the Gospel should carefully read this chapter and examine himself by it. Most preachers, on reading it conscientiously, will either give up their place to others, or purpose to do the work of the Lord more fervently for the future. He who expects nothing but the approbation of Christ, will labor for Christ; and he, who has the glory of his Master only in view, will ever have his Master's presence and blessing. Those who enter into this work for human applause or secular emolument, may have their reward; but in that, one smile of approbation from Christ is not included.

2. God, for reasons best known to himself, often permits the most pious and benevolent purposes of his servants to be frustrated for a time. It is well that the good purpose was in the heart; but God knows the fittest time and place to bring it to effect. Satan is ever opposing all that is pure, good, and benevolent and he appears frequently to succeed; but this is not really the case: if at any time he prevents the followers of God from bringing a pious purpose into effect, that was the time in which it could not have been done to secure its full effect. Let the purpose be retained, and the best time and place will be duly provided. As Satan constantly endeavors to oppose every good work, no wonder he is found opposing a good purpose, even at the very time that God sees it improper to bring it to the intended effect. Man proposes, but God disposes.

3. The apostle speaks of the wrath coming upon the Jews: it was about twenty years after this that their city was destroyed, their temple burnt, more than a million of them destroyed, their civil polity utterly subverted, and what remained of this wretched nation scattered to all the winds of heaven; and in this state, without a nation, without a temple, without worship, and apparently without any religion, they continue, to this day, a monument of God's displeasure, and a proof of the Divine inspiration both of the prophets and apostles, who, in the most explicit manner, had predicted all the evils which have since befallen them. Their crimes were great; to these their punishment is proportioned. For what end God has preserved them distinct from all the people of the earth among whom they sojourn, we cannot pretend to say; but it must unquestionably be for an object of the very highest importance. In the meantime, let the Christian world treat them with humanity and mercy.

What was proposed, 1Thess 1:5,6, is now more largely treated of: concerning Paul and his fellowlabourers, 1Th 2:1 - 12; concerning the Thessalonians, 1Th 2:13 - 16.

We had suffered - In several places. We are bold - Notwithstanding. With much contention - Notwithstanding both inward and outward conflicts of all kinds.

For our exhortation - That is, our preaching. A part is put for the whole. Is not, at any time, of deceit - We preach not a lie, but the truth of God. Nor of uncleanness - With any unholy or selfish view. This expression is not always appropriated to lust, although it is sometimes emphatically applied thereto. Nor in guile - But with great plainness of speech.

Flattering words - This ye know. Nor a cloak of covetousness - Of this God is witness. He calls men to witness an open fact; God, the secret intentions of the heart. In a point of a mixed nature, 1Th 2:10, he appeals both to God and man.

Nor from others - Who would have honoured us more, if we had been burdensome - That is, taken state upon ourselves.

But we were gentle - Mild, tender. In the midst of you - Like a hen surrounded with her young. Even as a nurse cherisheth her own children - The offspring of her own womb.

To impart our own souls - To lay down our lives for your sake.

Holily - In the things of God. Justly - With regard to men. Unblamable - In respect of ourselves. Among you that believe - Who were the constant observers of our behaviour.

By exhorting, we are moved to do a thing willingly; by comforting, to do it joyfully; by charging, to do it carefully.

To his kingdom here, and glory hereafter.

Ye suffered the same things - The same fruit, the same afflictions, and the same experience, at all times, and in all places, are an excellent criterion of evangelical truth. As they from the Jews - Their countrymen.

Us - Apostles and preachers of the gospel. They please not God - Nor are they even careful to please him, notwithstanding their fair professions. And are contrary to all men - Are common enemies of mankind; not only by their continual seditions and insurrections, and by their utter contempt of all other nations; but in particular, by their endeavouring to hinder their hearing or receiving the gospel.

To fill up - The measure of their sins always, as they have ever done. But the vengeance of God is come upon them - Hath overtaken them unawares, whilst they were seeking to destroy others, and will speedily complete their destruction.

In this verse we have a remarkable instance, not so much of the transient affections of holy grief, desire, or joy, as of that abiding tenderness, that loving temper, which is so apparent in all St. Paul's writings, towards those he styles his children in the faith. This is the more carefully to be observed, because the passions occasionally exercising themselves, and flowing like a torrent, in the apostle, are observable to every reader; whereas it requires a nicer attention to discern those calm standing tempers, that fixed posture of his soul, from whence the others only flow out, and which more peculiarly distinguish his character.

Satan - By those persecuting Jews, Acts 17:13.

Ye also - As well as our other children.

1 FOR your selves , brethren, know our enterance in unto you , that it was not in vain c.

'[non-Latin text not transcribed], Which some read, They themselves, &c. And then the words refer to the Believers in Macedonia and Achaia, mentioned before chap. 1. ver. 9, 10. Or, if we read, ye your selves, he appeals to their own experience and knowledge.

[non-Latin text not transcribed], Was not vain, or empty without fruit; our very first preaching had great success. Though the Gospel is alwaies either the Savour of Life unto Life, or of Death unto Death, yet if no good Fruit spring from a mans Ministry, it may be said to be vain; as the Prophet complains, I have laboured in vain, Isa. 49.4. Or as some, our preaching was not about things vain and unprofitable.

2 But even after that we had suffered before, and were shamefully intreated, as ye know, at Philippi , we were bold in our God to speak unto you the gospel of God with much contention .

A little before his coming to them he had suffered, and was shamefully entreated at Philippi, where he and Silas were beaten, thrust into an Inner Prison, and set in the stocks as a couple of Villains, Acts, 16.23, 24. yet this did not damp their Spirits, nor discourage their coming and preaching to them.

[non-Latin text not transcribed], We used great Confidence and Liberty of speech, we were not afraid to speak the Gospel freely, notwithstanding our sufferings. The same he asserts 2 Cor. 3.12. And this becomes the Gospel, and will be to the advantage of it, and is most commendable in a time of persecution,

Depending upon his protection and help, who is our God, and who sent and called us to the work of the Gospel, and particularly in Macedonia. And to shew he was not bold beyond his Call and Duty, or the Rules of Truth and Sobriety.

The glad Tydings of Salvation by Jesus Christ, which Gospel, though we have call'd it ours because preached by us, yet it is the Gospel of God, as being the Original Author and Ordainer of it.

With much agony: Which is either to be taken actively for their great Earnestness and Zeal in speaking, as Luk. 13.24. Or passively, for the perils they encountred therein. Phil. 1.30. By both which the Thessalonians might be induced, though not enabled to believe. As he elsewhere calls the Ministry a Warfare, 2 Tim. 2.4. And a Fight, 2 Tim. 4.7. (The very word used in the Text) with respect to the difficulties and dangers attending it, or the opposition of false Teachers; they contending for the Faith, Iude 3.

Here the Apostle begins a new Discourse, giving an account more particularly of himself, and of his carriage among them, which he mentions as a subordinate reason why his Ministry was so successful. For the evil example of Ministers often spoils the success of their Ministry. And what he speaks would savour of vain glory, but that he had therein an Holy end; as he excuseth his boasting to the Corinthians and other Churches upon the same account. And he first mentions his carriage in the discharge of his Ministry among them.

Marginal references: Act. 17.2.; Colos. 2.1.

3 For our exhortation was not of deceit , nor of uncleanness , nor in guile .

Whereby he means either the whole Gospel he preached by a Synechdoche, or particularly that which is hortatory, what was first taught Doctrinally, was followed with exhortations to Faith and Practice. The Decrees of the Council at Ierusalem are called an exhortation, Acts 15.31. when Paul, or others with him were desired to preach in the Synagogue, the Rulers said, If you have any word of exhortation for the people, say on, Acts 13.15. but taken more strictly Rom. 12.8. In a distinction from prophesie and teaching.

This refers either to the Doctrine taught by them, it was true, not fallacious, not a devised Fable, and did not issue out of any errour of Judgment; and so the Apostle gives a reason why they were so bold in preaching it, because they knew it was all truth. Or to their sincerity in preaching we did not use any impostures, we designed not to seduce men, as the false Apostles did, but we really sought your Conversion and Salvatian.

[non-Latin text not transcribed], If this refers to the Doctrine preached, it denotes the purity of it, which did not tend to gratifie the flesh, as that of the Nicolaitans and Libertines, &c. If we refer it to the manner of their preaching, it denotes the purity of their hearts; they were not acted by any impure Lusts in their preaching, as Covetousness, Pride, or vain Glory.

This seems to be mentioned before, and therefore some expositors refer the two former expressions to the matter that they taught, and this only to the manner, which is most probable. They had no cunning designs upon them to make Merchandise of them [illegible: 1 letter]s the false Apostles did; but approve their hearts to God, and make themselves manifest to every mens conscience in the sight of God, And the Apostle alledgeth all this as a further reason of his boldness in preaching, for sincerity breeds boldness; Or as some cause also of his great success; for uprightness is usually attended with a Blessing, or as an Argument to these Thessalonians to continue their affection to him, and to abide in the Doctrine preached to them. For suspicion of insincerity in the Preacher, hinders the efficacy of the word upon the people.

4 But as we were allowed of God to be put in trust with the gospel , even so we speak , not as pleasing men, but God which tryeth our hearts .

This verse gives the reasons of what the Apostle spake in the former about his sincerity. The one is taken from his Trust, God entrusted him with the Gospel, to preserve it from corruption by errour, therefore his Exhortation or Doctrine was not of errour or deceit, but he preached the Gospel in simplicity and purity; he did not, he durst not adulterate, or corrupt it, for it was committed to his Trust. As he calls the Gospel his Trust, 1 Tim. 1.11. And the sence of this great Trust kept him also from uncleanness and guile in the discharge of his Ministry. And he had this Trust by Gods appointment or approbation, God approved of him for this Trust, and that upon knowledge and judgment, as the word signifies [non-Latin text not transcribed] ▪ and as he speaks 1 Tim. 1.12. he judged me faithful, putting me into the Ministry. Not so before his Conversion being a persecutor, blasphemer, &c. but God fitted him by extraordinary Revelations, Gifts, Graces, and made him faithful, and then put him into the Ministry, and intrusted him with the Gospel. And because he speaks in the Plural Number, We were allowed of God. &c. therefore Silvanus and Timotheus, yea, and other Apostles and Ministers are to be understood as comprehended with him in this Trust.

That is as men thus approved of by God, and entrusted with the Gospel, that we may faithfully discharge our Trust, and be able to give a good account of it as Stewards of their Trust, 1 Cor. 4.1, 2.

This is another reason of their faithfulness and integrity mentioned in the foregoing verse, which was the sence of God's Omniscience, knowing and trying their hearts; trying imports more than meer knowing, it is a knowledge upon search, and proof, as Gold and Silver are known by the Touch-stone. And though God tryeth the hearts of all men, yet especially such as are intrusted with the Gospel. Or these last words may have a more immediate reference to the foregoing; we speak not as pleasing men, because we know God tryeth our hearts. And this confirms what he said before concerning his exhortation, that it was not of deceit, uncleanness, or guile. If it had, he would have so preached as to please men; The Opinions, the Lusts, the Practises of men. In some cases of the Apostle did seek to please men, 1 Cor. 10.33. Even as I please all men in all things. But he pleased not men when it stood in competition with his pleasing God, We speak not as pleasing men, but God. Otherwise the Rule takes place with all, Rom. 15.2. Let every one of us please his Neighbour for his good to edification. Ministers of the Gospel are Christs Servants by Office, and as Servants, they are to please their own Master. If I pleased men saith Paul, I should not be the Servant of Iesus Christ, Gal. 1.10. And this made the Apostle have regard not only to his Doctrine and outward Conversation, but the inward aim and intentions of his heart, as knowing God tryed his heart. And expecting the reward of his Labours more from God than Men, he therefore sought to please God rather than Men, and approve his heart unto him. And herein he reflects upon those false Apostles that sought to please men, preached up the Law of Moses to please the Iews, or others that preached and abused the Doctrine of the Gospel to gratifie the Lusts of men.

Marginal references: [illegible: 1 word]. 2.7. [illegible: 1 word]. 1.3.

5 For neither at any time used we flattering words , as ye know ; nor a cloak of covetousness, God is witness .

In the former verses the Apostle had asserted his integrity more generally here, and in the next verse he instanceth in particulars. He vindicates his Ministry from the guilt of three vices which too often attend it; Flattery, Covetousness, and Vain Glory. First, Flattery, [non-Latin text not transcribed], Or, we were not, i. e. conversant in a word of Flattery, as in the Greek; our word was not a word of Flattery, as if we sought to please Men. When we ascribe to men good things that they have not, or above what they have: Or when we applaud or extenuate the evil that is in them, we flatter them: This is reproved often in the false Prophets of the Old Testament, Isa. 30.10. Ezek. 13.10, 18. and the false Teachers in the new. The flattery of Ministers is, their preaching of smooth things, rather to please than profit; when they avoid just reproofs, and searching truths, and close applications, that they may not displease, and affect wisdom of words, and rhetorical Discourses, that they may please when they either conceal some part of truth, or pervert it, that people may think their doings better than they are, or their state better than 'tis.

Their words in preaching being an Overt Act, they themselves could judg of, and therefore the Apostle doth appeal to their own knowledge in that.

In what they could not know, which was their inward aims and designs, he appeals to God, which is a form of swearing. And in all Oaths men solemnly do concern God therein The same in effect that is call'd protesting, 1 Cor. 15.31. And that wherein he thus appeals, is, that he had no covetous design in his Ministry, which he calls a Cloak of Covetousness: which lies either in undue withholding what we have, or inordinate desire of more. The latter is here meant as the Greek word imports. And the word Cloak is a Metaphor as the word is Translated here, and Iohn 15.22. As that covers the inner garments, so when bad designs are covered with specious pretex[illegible: 1 letter]s, this we call a Cloak; The word in the Tex[illegible: 1 letter] [non-Latin text not transcribed] ▪ is often used Mat. 23.14. Mark 12.40. Luk. 20.47. and sometimes rendred, occasion, but for the most part pretence, and so to be understood here. And in Heathen Authors sometimes used for accusation. And this is contrary to what is said of false Prophets, 2 Pet. 2.3. Through Covetousness shall they with s[illegible: 1 letter]igned words make Merchandise of you.

Marginal references: Act 20.33. [illegible: 1 letter] Cor. 2.17. & [illegible: 1 letter].2. & 7.2. & 12.17.; Rom. 1.9.

6 Nor of men sought we glory , neither of you, nor yet of others , when we might have been burdensome as the apostles of Christ .

This is the third vice he vindicates his Ministry from. The word Glory first signifies some excellency in any Subject. Secondly, This excellency as displaying and manifesting it self. Thirdly, The opinion and esteem thereof in the minds of men, as the Greek word imports, And so taken in the Text, we did not seek mens honour, high esteem, or applause; we sought them not in the inward bent of our thoughts, or the studies of our mind, nor in the outward course of our Ministry and Conversation, to form them so as to gain Glory from men. Though honour and esteem was their due from men, yet they did not seek it. Honour is to follow men, men not to follow it; This Christ reproved in the Scribes and Pharisees, that in their Prayers, Alms, Fasting, affected Habits, and Titles they sought the praise of men, Matth. 6. And how can ye believe, seeing ye seek honour one of another, and not the honour that comes from God. Joh. 5.44. every man ought with reference to actions honourable, and praise-worthy, and a good Name is a blessing, but to seek honour, that's the evil. And as the Apostle did not seek it himself, so he forbids it to others, Gal. 5. last. Be not desirous of vain-glory, &c. And notes some false Teachers as guilty of it. 2 Cor. 10.12. It is a vice directly opposite to humility, unbecoming a man as man, and highly dishonourable to God, and contrary to the Gospel. The Heathens cherisht it as the Spur to great atchievements, It is one of Tullies Rules for the institution of Princes; but the Christian Religion that gives all Glory to God, condemns it. And yet we may seek the vindication of our Name, when thereby we may provide for the honour of the Name of God, as the Apostle Paul often did.

He adds this to shew that this was their general practise among others as well as these Thessalonians. They were not guilty of flattery, covetous designs, or seeking the Glory of men among any Churches, or in any place. Their practise in their Ministry was uniform, and in all places upright and sincere.

Or we were able to be in, or for a burden, Hebraism: By burden some understand Authority, q. d. We might have used our Ministerial Authority more than we did, whereby to get greater honour and respect to our persons among you. And indeed all Authority and Honour have their weight and burden. Others by burden understand maintenance. And then he means we might have been chargeable to you, according to the Power given by Christ to his Apostles to reap carnal things from them to whom they sowed spiritual things. And at the first sending them forth in Iudea, it was so ordained by Christ, that they should be maintained at the peoples charge, see 1 Cor. 9. But they were so far from Covetousness, that they took not all that was their due, and what they might of their outward substance,, and from seeking their own honour, that they did not use what Authority they might to procure it among them. For they laboured with their hands night and day, that they might not be chargeable, ver. 9. Though they might have challenged not only maintenance, but honourable maintenance, 1 Tim. 5.17.

Marginal references: Joh. 5.41, & 12.43.; 1 Cor. 9.3. 2 Thess. 3.9.

7 But we were gentle among you , even as a nurse cherisheth her children .

[non-Latin text not transcribed], the Latin takes it for [non-Latin text not transcribed] infants, we were as infants to you, as Nurses are as Infants with their Infants, and Children with Children. This is one of the Fruits of the Spirit, Gal. 5.22. It stands opposite to moroseness, austerity, and roughness of temper, and is commendable in all, especially Ministers, 2 Tim. 2.24. And was eminent in Christ, As was prophesied of him, Isa. 40.11. and 42.3. and the contrary he reproveth in Iames and Iohn, Luk. 9.54. It springs from Humility, Meekness, and Patience, as the contraries, Pride, Passion, and Frowardness. In some cases sharpness and severity may be needful, prudence is to direct therefore our Carriage. The Apostle had now to do with young Converts, and under the Tryal of Persecution, and not Apostates, and obstinate sinners against whom we find he was sometimes severe and sharp, as Iude required, ver. 22, 23.

He next gives account of their carriage more positively: And first he speaks of their gentleness among them.

And he represents this gentleness by that of a Nurse to her Children; not of an hired Nurse, but a Mother Nurse, Numb. 11.12. who useth all tenderness towards them, beareth with their frowardness, condescends to the meanest Offices and employments, and draws out her breasts to them, and lays them in her bosom, and all this to cherish them. And she doth this not out of hope of gain, but out of [illegible: 2 letters]therly affection. Thus saith the Apostle, were we gentle among you. As he converted them to Christ, he was their Spiritual Father, but his gentleness was like that of a Mother, nursing her own Children. He considered their weakness in their first believing, and bore with it; their many Infirmities, Temptations, Afflictions that were upon them, had compassion over them, and supported them under them, and cherisht them with the sincere Milk of Gospel Truths; and he did all this not for gain, but out of sincere affection, and willing mind. Some extend the word we render Nurse to the brute Creatures themselves, especially Birds who hatch, and then cherish their young with the warmth of their own body, and care in feeding them; [non-Latin text not transcribed], the word signifies a feeder, and so may have a more general signification, see Iob 39.14.

Marginal references: 1 Cor. 2.3. 2 Cor. 13.4.

8 So being affectionately desirous of you , we were willing to have imparted to you not the gospel of God only, but also our own souls, because ye were dear unto us .

A further account of their behaviour among them. The former verse shewed their great gentleness, this their great love; exprest first in their affectionate desire of them; as the Latin phrase, Cupidissimus sui imports, love to the person. And it was the desire of their Salvation, first in their believing, and then perseverance and progress in Faith. It was themselves, and their Goods they desired, as Paul elsewhere saith, We seek not yours, but you. Secondly, In the effect of it, which was imparting the Gospel to them; whereby they might be saved; which is amplified by two things. 1. That they did this willingly, not out of meer necessity, with a backward mind; the word is [non-Latin text not transcribed] ▪ we were well-pleased to preach, and with complacence of mind. 2. That they were willing to impart their souls to them; that is, to hazard their lives for them in preaching to them, as Acts 16. The same word signifying both the Soul and Life. And he that dies for another, gives his Life to them. Or it may refer to their labours and hardships, whereby they endangered their Lives for them, labouring night and day, ver. 9. Others understand the words only as an expression of their great affection to them; a man imparts his Soul to the person whom he entirely loves, as Isa. 58.10. when a man gives relief to a person in want out of love, and compassion he imparts his Soul in what he gives. So did they in the Gospel thus preached. And the word imparting is used to express relief to the wants of the body, Rom. 12.8. and the Gospel is the bread of Life to give relief to the Soul, and used in this sense also, Rom. 1.11. The Apostle may here further allude to Mothers that are Nurses, who impart not only other food, but their milk, which is their blood to cherish their Children.

Or ye have been beloved of us, wherein the Apostle more plainly declares their love to them as the ground of all their labours and perils in preaching to them; yea, it may reach to all that he had said before concerning their carriage among them, all was from love.

Marginal references: 2 Cor. 12.15.

9 For ye remember brethren our labour ▪ and travel : For labouring night and day, because we would not be chargeable to any of you , we preached unto you the gospel of God.

To make good what he had asserted before about their integrity in preaching the Gospel, that it was without Covetousness, and vain Glory, &c. and about their great affection to them therein, he appeals to their own memory.

Labour, in what we suffered, attended with care and solicitude of mind; as the word imports:

and travel in what we did, attended with weariness, as some distinguish of the words.

This refers to some bodily labour they used, which I find not mentioned in the story while they were at Thessalonica, though Paul did practice at Corinth, Acts 18.3. To prevent scandal, and misconstruction that may arise from receiving maintenance, and in case of the Churches poverty the Apostle would refuse it, but without respect to these he pleaded it as his due, 1 Cor. 9.1, &c. And his refusing was no work of super-erogation as the Papists plead hence; for in such cases it was a Duty with respect to the honour of his Ministry, so that it ought not to pass into a rule, either that Ministers in no case may labour with their hands to get their bread; or that they ought so to do alwaies, as some would conclude hence, and preach freely: However he commends them that they forgot not the labour and travel they underwent for their sake, and that both night and day, which implies assiduity and diligence as Psal 1.2. Luk. 2.37. 1 Thess. 3.10. And so to be taken here. Though it may signifie their spending part of the night as well as the day in some bodily labour; the same we read 2 Thess. 3.8. yet not to be understood as if they spent the whole night and day therein; for how then could they have preached the Gospel to them as he here addeth; and they would take nothing of maintenance from any of them, or be chargeable or burdensom to them; not from the poor to whom it might really be a burthen, nor from the rich who yet might be backward, and a[illegible: 1 letter]c[illegible: 1 letter]unt it a burthen.

Marginal references: Act. 20 34. 1 Cor. 4.12.

10 Ye are witnesses, and God also, how holily, justly, and unblameably we behaved our selves among you that believe .

The former verse[illegible: 1 letter] gave account of their carriage in the Ministry, this here of their Christian Conversation, holily, with respect to God, justly, with respect to Duties commanded towards men, and unblameably, in denying themselves in lawful liberty to avoid all occasion of blame from any of them. And for the truth of this he appeals to themselves; yea, to God himself. There is the witness of men, and the witness of conscience greater than of men, and the witness of God greatest of all, 1 Ioh. 3.20. He appeals to them witnesses about their external Actions, and to God about the integrity of their hearts: And he doth this not in a way of boasting, but to be an example to them, and as a further reason of the great success of his Ministry. The Conversation of Ministers hath great influence upon the success of their labours.

Marginal references: 2 Thess. 3.7.

11 As you know how we exhorted and comforted, and charged every one of you as a father doth his children .

Besides his publick Ministry he dealt more privately with them, as Acts 20.20. And that in a way of exhortation and comfort. By exhortation to quicken them, and by comfort to support them under troubles both outward and inward. And he did this as a Father to his Children, with much earnestness, Compassion, and Love, yea, and Authority also: He was before represented as a Mother, ver. 7. And here as a Father whose work and duty is to Exhort, Counsel and Comfort his Children privately at home, so did he as well as publickly, for he was their spiritual Father, as he begat them to Christ by the Gospel, as he tells the Corinthians also, 1 Cor. 4.15. As before he represented his gentleness, so here his Fatherly care. Or, at their first Conversion he carryed it with gentleness as a Mother, but afterwards used his Fatherly Authority. And in this he appeals to their own knowledge also, calling their own Consciences to bear witness to what he speaks, that it might leave the greater impression upon them.

12 That ye would walk worthy of God , who hath called you unto his kingdom and glory .

That is suitably to the nature of that God who is the true and living God. That you may walk like a people who belong to such a God, and express the vertues of this God in your conversation, 1 Pet. 2.9. or, suitably to the great mercy, and glorious priviledges you have received from him, which he mentions in the following words.

In the Greek Text the word charged mentioned in the former verse, begins this verse [non-Latin text not transcribed], it signifies testifying, some read it, we obtested, which is as much as beseeching, others contested, which is a severe charge, containing a threatning, as Exod. 19.21. Charge the people, saith God to Moses in the Margin, contest the people, or wish the people. It is a charge here which the Apostle gives solemnly in the Name of God to them, calling in the witness of God to it.

Or, Who is calling you; Then by Gods Kingdom and Glory we must understand the future state of Heaven: Though they were not yet possest of it, yet by the Gospel God had called them to it, as Phil. 3.14. 1 Pet. 5.10. Or, Who hath called you, as we read it, then he means their present state since they believed and obeyed the Call of the Gospel, they were brought thereby into Gods Kingdom and Glory. Or, His Glorious Kingdom, wherein the Glory of God, especially the Glory of his Grace, Mercy, Love, and Wisdom eminently shine forth. Hereupon a Christians Calling is termed an High Calling, Phil. 3.14. an Heavenly Calling, Heb. 3.1. And they being called by God out of Satans Kingdom into this Glorious Kingdom; the Apostle chargeth them to walk worthy of God and this Calling, by having a Conversation sutable thereunto, Eph. 4.1. Col. 1.10. To walk according to the Laws of this Glorious Kingdom they were already brought into, and suitably to the Glory of Heaven that they were called to the hope of.

Marginal references: Phil. 1.27.; Or, calling [illegible: 1 word].

13 For this cause also thank we God without ceasing, because when ye received the word of God which ye heard of us , ye received it not as the word of men , but (as it is in truth ) the word of God , which effectually worketh also in you that believe .

The Apostle having given the reasons on his part, and his fellow Ministers, why the Gospel had such effect upon them, he next proceeds to shew the reason on their part, for which he giveth God thanks. And that is from their manner of receiving it. Though this as well as the former are but subordinate reasons. First, they heard it, some will not do that: and therefore the Apostle here calls it a word of hearing, as Rom. 10. an Hebraism, Faith cometh by hearing. 2. They received it: The word importeth a receiving with affection, as Ioseph the Virgin Mary to his Wife, Matth. 1.20. 3. They received it not as the word of men, which we receive sometimes doubting, sometimes disputing it; or believing it only with an humane Faith upon grounds of reason as the dictates of Philosophy, or on the reports of men; and without the impression of the Authority of God upon our minds, or when we receive the word of God because of the eloquence or learning of the Preacher, and the affection we bear to him, or admiration of his person, or asthe Papists, we believe it because the Church believeth it.

With a Divine Faith, ready Subjection of our souls to it, and with Reverend Attention, as a word that is from Heaven; which the Apostle positively asserts in way of parenthesis. As it is in truth, or truly, they believed, so he dispersed the word to them, and so they received it. And for this cause he gav[illegible: 1 letter] thanks to God. Having mentioned before the subordinate Reasons of the Efficacy of the Word, he now mentions the principal, which is God himself. That any receive the Word as the Word of God, it is not from the Preachers so much as from God. And it is a great cause of Thanksgiving to God, when Ministers find a people receive the Word with a Divine Faith, which is not done without Divine Grace: Then they see the fruit of their Ministry, for which they ought to give thanks.

The powerful working of God is usually expressed by this Word, Eph. 1.19, Phil. 2, 13. And the working of Satan also, Eph. 1.2. men possessed with the Devil, men called Energumeni. And where the Word is believed and received as the Word of God there it hath this Energy, or worketh effectually, so as to promote Love, Repentance, Self-denyal, Mortification, Comfort and Peace, &c. The Apostle had mentioned before their work of Faith, labour of Love, patience of Hope, chap. 1.3. and all from hence, their receiving the Word as the Word of God, and so retaining it.

Marginal references: Or, the word of bearing.; Matth. 10.4[illegible: 1 letter]. Gal. 4.14.; Or, ye received not the word of men.; Or, tr[illegible: 1 letter]ly.

14 For ye, brethren, became followers of the churches of God, which in Judea are in Christ Jesus ; for * ye also have suffered like things of your own countrey-men , even as they hav[illegible: 1 letter] of the Jews .

This proves the assertion of the foregoing verse, as the Illative For doth shew. They were followers of the Churches in Iudaea, which shewed the word wrought in them effectually. Though the greatest part of the Iews believed not, yet many did, and hereupon we read of Churches in Iudaea. Though there was before but one National Church, yet now in Gospel times the Churches were many.

And believing in Christ they are called Churches in him, gathered together in his name, into his institutions, and by his Spirit, and these Thessalonians became followers, or imitators of them, or in the same circumstances with them. The Churches among the Jewes were the first planted, and the Gentile Churches followed them, conforming to the Faith, Worship and Order that was first in them, yea, and imitating their Faith and Patience in suffering.

The Jewes that believed, suffered from the unbelieving Jewes of their own country, so did these Thessalonians. But whether the Apostle means only the Gentiles of Thessalonica, or the Iewes that dwelt there and were born among them, is uncertain. For the persecution mentioned Acts 17. was chiefly from the Jewish Synagogue, though the Gentiles might also joyn with them therein.

They suffered As the Churches of Iudaea, namely, in the same kind, as Heb. 10.32, 33, 34. And in the same cause, and with the same joy, constancy and courage: And here Christs words are fulfilled, that a mans Enemies shall be those of his own house, Mat. 10.36.

15 Who both killed the Lord Jesus , and their own prophets, and have persecuted us; and they please not God , and are contrary to all men .

No wonder then though they have persecuted you, and the believing Iewes their Country-men. They killed the Lord Jesus by the hands of Pilate, crying, Crucifie him, crucifie him. Though it was by Gods determinate counsel, and the Roman power, yet by the Iewes malice they killed him, Mat. 21.38. This is the heir, let us kill him.

By the figure called Meiosis, its meant they highly displeased God, and were haters of God, and hated, and now rejected of him. Though they had the advantages and reasons to please God above all other people, having had the Law and Ordinances of his Worship among them, yet they pleased not God. And particularly in their persecutions of the Gospel, and the Apostles though they might think that therein they did God good service, as Ioh. 16.2.

Contrary in their worship, laws and customs. Or rather contrary to all men, in hindering the course of the Gospel appointed for mens Salvation. And despising all other Nations in comparison of themselves, they were apt to be Seditious, and raise tumults every where, and to disdain familiarity and common friendship with the Gentiles.

Of their own Nation, and directed and sent particularly to them of God; so that it was no new thing in them thus to do. Not that these individual Iewes who persecuted Paul, killed the Prophets, but they were of the same Nation, the same blood, and of the same spirit with them, and were the children of them that killed the Prophets, as our Saviour charged them, Mat 23.31. The Spirit of Persecution was natural to them; it descended from one generation to another: Their Kings were guilty of it, their Priests, their false prophets, and the common people. And though better things might be expected of the Iewes than any other people, yet thus they did. And it was not only because of the new Doctrine or Worship that the Apostles preached, for they killed their own Prophets before them; but it was their love to their Lusts, hatred of Reproof, enmity to Holiness, &c. that was the cause. And Christ himself chargeth them with the same things, Mat. 23.37. Oh Ierusalem, thou which killest the Prophets, &c. And foretells it as that which they would yet practice, Mat. 23.34.

Marginal references: Or, [illegible: 3 letters]sed us [illegible: 1 word].

16 Forbidding us to speak to the Gentiles, that they might be saved , to fill up their sins alway : for the wrath is come upon them to the uttermost .

Their contrariety to all men is exprest particularly in this instance; they forbad the Apostles to preach to the Gentiles, which were the greater number of men. Though they opposed also their preaching to the Iewish Nation. For the Iewes could not endure to hear that the Gentiles should be received into the Church; Or into special favour with God; as appears by Christs Sermon in the Synagogue. Luk. 4.28. And in the Apostles Apology for himself at Ierusalem, Acts 22.21, 22. And their forbidding them implies, not an Act of Authority for they had it not, but their hindring them what they could, and stirring up the people and rulers against them as Acts 17.6.

To cause it to rise up to such a measure and degree as will at last bring destruction. Though this was not their intention, yet through the just judgment of God it was the event. They killed the Prophets, but killing Christ and persecuting the Apostles, and hindering the Salvation of Mankind thereby, this fill'd up their sin. The expression alludes to what is said of the Amorites, Gen. 15.16. and foretold by Daniel, chap. 9.27. called the consummation; As here is a perfecting of Holiness and filling up of Grace, so also of sin. And sin against the Gospel ripens sin more than against the Law. And because they made a constant progress in sin, they are said to fill it up, Mat. 23.32. Fill ye up the measure of your fathers.

First they filled up their sin, and then comes this wrath, or that wrath foretold by Daniel, chap. 9.27. And by our Saviour Mat. 23.38. It was their last destruction by the Romans. Gods wrath broke forth upon them several times before, but not to the utmost till now; Or, to the end, as in the Greek. In former punishments God removed his wrath and restored them again, but this continues to the end. Or some by the end, understand only the perfection and consummation of this wrath. And its coming may be read in the Greek▪ It hath prevented them; as bringing them to judgment before hand in this world. As the destruction of the old World, Sodom and Ierusalem, were figures and forerunners of the last Judgment. And yet this doth not contradict what the Apostle speaks, Rom. 11. and many of the Prophets concerning their calling into the Faith and Church of Christ before the end of the World. Also we must understand it with an exception of the remnant of Gods Election that was amongst them.

Marginal references: Act. 13.50. [illegible: 1 letter] 14.5, 19. & 18.12 & 19.9.

17 But we, brethren, being taken from you for a short time , in presence; not in heart, endeavoured more abundantly to see your face with great desire .

The Apostle here makes his Apology, for his so soon departing from them, and his continued absence. They were under great sufferings for receiving the Gospel he had preached, and for him therefore to leave them so soon as he did, (as appears in the story, Act. 16.) and not presently to return, might discourage their hearts and make them question his Love. First for his leaving them, he tells them it was not voluntary but forced by the persecution of the Iews, He being sent away in the night by the brethren to Berta. Act. 16.10. And therefore he calls it a taking away, rather then a going away from them. And (as the Greek word imports) it was secondly a thing grievous to him, as children that are bereft of father and mother, and left Orphans, are greatly troubled. And he was afflicted as a father bereft of children; so were these Thessalonians to him having begotten them to Christ by the Gospel. 3. It was but for a short time, for the time of an hour, when he left them, he intended but a short stay from them, onely to avoid the present storm: Others think he means by the words his sudden leaving them before he took solemn leave of them. 4. He left them in presence, quoad faciem, as to outward sight not in heart. The proper genius of true Lovers, who are present with each other in soul when separated in body, 5. He tells them of his endeavours to see their face; and that the more abundantly because he came away so suddenly from them. And Lastly, He did this with great desire, his endeavours herein were acted with great Affection.

Marginal references: Or, the time of an hour.

18 Wherefore we would have come unto you, (even I Paul z) once and again, but Satan hindred us .

Either by raising up disputes against the Gospel at Athens by the Philosophers there, which he was concerned to stay and answer, Act. 15. Or else by stirring up wicked men to lye in wait for him in the way: Or by raising Tumults as the Iewes did at Berea, whereby he was constrained to go as it were to the Sea, Act. 16.14. Or by sowing dissensions in other Churches which detained him to end them. Or by what way it was, is somewhat uncertain. But being thus hindred it made his desire the more fervent by the opposition.

And hereby we see Satans Enmity to the Gospel, especially to Churches new planted, that they might nor take rooting.

This he adds further to satisfie them of his real affection to them, that he attempted to come to them once and again, that is often, as Neh. 13.20. Phil. 4.16. and that they might be assured it was not his Fellow Ministers desire onely to come. Therefore he expresseth his own name particularly in a Parenthesis (even I Paul) Or by his saying, even I Paul, he assures them concerning his own desire to come to them; At least I Paul, though others did not so; as the French Bible reads it. And he had come to them had not Satan hindred him.

Marginal references: Rom. 1.13. & 15.2[illegible: 1 letter].

19 For * what is our hope , or joy , or crown of ‖ rejoycing ? are not even ye in the presence of our Lord Jesus Christ at his coming?

Here the Apostle gives the reason of his desire to see them. He first calls them his hope; that is, the matter of his hope, that among others they should be saved in the day of Christ.

Secondly, His joy: He at present rejoyced in their ready and sincere receiving the Gospel preached by him.

Thirdly, His crown of rejoycing, which signifies the triumph and height of joy; and seeing he mentions the presence and coming of Jesus Christ, he looks to the Crown that he should receive at that day, which he speaks of 1 Cor. 9.25. And these Thessalonians among others would help to make up this crown of rejoycing to him. And in the words we may observe an eminent gradation, as also that the Crown of Ministers will arise not onely from Christ, but from their people also.

20 For ye are our glory and joy .

He redoubles the expression to shew his great affection, and complacency of hearts in them. Or to shew that they more than others were this occasion of rejoycing to him. And he mentions glory as well as joy, for the great success of his Ministry among them, would redound to his glory in the day of Christ, as Dan. 12.3. They that turn many to righteousness shall shine as the stars for ever and ever. Or they were his glory at present, a glory to his Ministry, and a Seal to his Apostleship.

The Primitive Ministers. (a. d. 51.)

1 For yourselves, brethren, know our entrance in unto you, that it was not in vain: 2 But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention. 3 For our exhortation was not of deceit, nor of uncleanness, nor in guile: 4 But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts. 5 For neither at any time used we flattering words, as ye know, nor a cloak of covetousness; God is witness: 6 Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ.

Here we have an account of Paul's manner of preaching, and his comfortable reflection upon his entrance in among the Thessalonians. As he had the testimony of his own conscience witnessing to his integrity, so he could appeal to the Thessalonians how faithful he, and Silas, and Timotheus, his helpers in the work of the Lord, had discharged their office: You yourselves, brethren, know our entrance in unto you. Note, It is a great comfort to a minister to have his own conscience and the consciences of others witnessing for him that he set out well, with good designs and from good principles; and that his preaching was not in vain, or, as some read it, was not fain. The apostle here comforts himself either in the success of his ministry, that it was not fruitless or in vain (according to our translation), or as others think, reflecting upon the sincerity of his preaching, that it was not vain and empty, or deceitful and treacherous. The subject-matter of the apostle's preaching was not vain and idle speculations about useless niceties and foolish questions, but sound and solid truth, such as was most likely to profit his hearers. A good example this is, to be imitated by all the ministers of the gospel. Much less was the apostle's preaching vain or deceitful. He could say to these Thessalonians what he told the Corinthians (2 Cor. iv. 2): We have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully. He had no sinister or worldly design in his preaching, which he puts them in mind to have been,

I. With courage and resolution: We were bold in our God to speak unto you the gospel of God, v. 2. The apostle was inspired with a holy boldness, nor was he discouraged at the afflictions he met with, or the opposition that was made against him. He had met with ill usage at Philippi, as these Thessalonians well knew. There it was that he and Silas were shamefully treated, being put in the stocks; yet no sooner were they set at liberty than they went to Thessalonica, and preached the gospel with as much boldness as ever. Note, Suffering in a good cause should rather sharpen than blunt the edge of holy resolution. The gospel of Christ, at its first setting out in the world, met with much opposition; and those who preached it preached it with contention, with great agony, which denoted either the apostles' striving in their preaching or their striving against the opposition they met with. This was Paul's comfort; he was neither daunted in his work, nor driven from it.

II. With great simplicity and godly sincerity: Our exhortation was not of deceit, nor of uncleanness, nor in guile, v. 3. This, no doubt, was matter of the greatest comfort to the apostle—the consciousness of his own sincerity; and was one reason of his success. It was the sincere and uncorrupted gospel that he preached and exhorted them to believe and obey. His design was not to set up a faction, to draw men over to a party, but to promote pure religion and undefiled before God and the Father. The gospel he preached was without deceit, it was true and faithful; it was not fallacious, nor a cunningly-devised fable. Nor was it of uncleanness. His gospel was pure and holy, worthy of its holy author, tending to discountenance all manner of impurity. The word of God is pure. There should be no corrupt mixtures therewith; and, as the matter of the apostle's exhortation was thus true and pure, the manner of his speaking was without guile. He did not pretend one thing and intend another. He believed, and therefore he spoke. He had no sinister and secular aims and views, but was in reality what he seemed to be. The apostle not only asserts his sincerity, but subjoins the reasons and evidences thereof. The reasons are contained, v. 4.

1. They were stewards, put in trust with the gospel: and it is required of a steward that he be faithful. The gospel which Paul preached was not his own, but the gospel of God. Note, Ministers have a great favour shown them, and honour put upon them, and trust committed to them. They must not dare to corrupt the word of God: they must diligently make use of what is entrusted with them, so as God hath allowed and commanded, knowing they shall be called to an account, when they must be no longer stewards.

2. Their design was to please God and not men. God is a God of truth, and requires truth in the inward parts; and, if sincerity be wanting, all that we do cannot please God. The gospel of Christ is not accommodated to the fain fancies and lusts of men, to gratify their appetites and passions; but, on the contrary, it was designed for the mortifying of their corrupt affections, and delivering them from the power of fancy, that they might be brought under the power of faith. If I yet pleased men, I should not be the servant of Christ, Gal. i. 10.

3. They acted under the consideration of God's omniscience, as in the sight of him who tries our hearts. This is indeed the great motive to sincerity, to consider that God not only seeth all that we do, but knoweth our thoughts afar off, and searcheth the heart. He is well acquainted with all our aims and designs, as well as our actions. And it is from this God who trieth our hearts that we must receive our reward. The evidences of the apostle's sincerity follow; and they are these:—(1.) He avoided flattery: Neither at any time used we flattering words, as you know, v. 5. He and his fellow-labourers preached Christ and him crucified, and did not aim to gain an interest in men's affections for themselves, by glorying, and fawning and wheedling them. No, he was far from this; nor did he flatter men in their sins; nor tell them, if they would be of his party, they might live as they listed. He did not flatter them with fain hopes, nor indulge them in any evil work or way, promising them life, and so daubing with untempered mortar. (2.) He avoided covetousness. He did not make the ministry a cloak, or a covering, for covetousness, as God was witness, v. 5. His design was not to enrich himself by preaching the gospel; so far from this, he did not stipulate with them for bread. He was not like the false apostles, who, through covetousness, with feigned words made merchandise of the people, 2 Pet. ii. 3. (3.) He avoided ambition and vain-glory: Nor of men sought we glory, neither of you nor yet of others, v. 6. They expected neither people's purses nor their caps, neither to be enriched by them nor caressed, and adored, and called Rabbi by them. This apostle exhorts the Galatians (ch. v. 26) not to be desirous of vain glory; his ambition was to obtain that honour which comes from God, John v. 44. He tells them that they might have used greater authority as apostles, and expected greater esteem, and demanded maintenance, which is meant by the phrase of being burdensome, because perhaps some would have thought this too great a burden for them to bear.

The Primitive Ministers. (a. d. 51.)

7 But we were gentle among you, even as a nurse cherisheth her children: 8 So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. 9 For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. 10 Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe: 11 As ye know how we exhorted and comforted and charged every one of you, as a father doth his children, 12 That ye would walk worthy of God, who hath called you unto his kingdom and glory.

In these words the apostle reminds the Thessalonians of the manner of his conversation among them. And,

I. He mentions the gentleness of their behaviour: We were gentle among you, v. 7. He showed great mildness and tenderness who might have acted with the authority of an apostle of Christ. Such behaviour greatly recommends religion, and is most agreeable to God's gracious dealing with sinners, in and by the gospel. This great apostle, though he abhorred and avoided flattery, was most condescending to all men. He accommodated himself to all men's capacities, and became all things to all men. He showed the kindness and care of a nurse that cherishes her children. This is the way to win people, rather than to rule with rigour. The word of God is indeed powerful; and as it comes often with awful authority upon the minds of men, as it always has enough in it to convince every impartial judgment, so it comes with the more pleasing power, when the ministers of the gospel recommend themselves to the affections of the people. And as a nursing mother bears with frowardness in a child, and condescends to mean offices for its good, and draws out her breast, cherishing it in her bosom, so in like manner should the ministers of Christ behave towards their people. The servant of the Lord must not strive, but be gentle unto all men, and patient, 2 Tim. ii. 24. This gentleness and goodness the apostle expressed several ways. 1. By the most affectionate desire of their welfare: Being affectionately desirous of you, v. 8. The apostle had a most affectionate love to their persons, and sought them, not theirs; themselves, not their goods; and to gain them, not to be a gainer by them, or to make a merchandise of them: it was their spiritual and eternal welfare and salvation that he was earnestly desirous of. 2. By great readiness to do them good, willingly imparting to them, not the gospel of God only, but also our own souls, v. 8. See here the manner of Paul's preaching. He spared no pains therein. He was willing to run hazards, and venture his soul, or life, in preaching the gospel. He was willing to spend and be spent in the service of men's souls; and, as those who give bread to the hungry from a charitable principle are said to impart their souls in what they give (Isa. xviii. 10), so did the apostles in giving forth the bread of life; so dear were these Thessalonians in particular to this apostle, and so great was his love to them. 3. By bodily labour to prevent their charge, or that his ministry might not be expensive and burdensome to them: You remember our labour and travail; for, labouring night and day, &c., v. 9. He denied himself the liberty he had of taking wages from the churches. To the labour of the ministry he added that of his calling, as a tent-maker, that he might get his own bread. We are not to suppose that the apostle spent the whole night and day in bodily labour, or work, to supply the necessities of his body; for then he would have had no time for the work of the ministry. But he spent part of the night, as well as the day, in this work; and was willing to forego his rest in the night, that he might have an opportunity to do good to the souls of men in the day time. A good example is here set before the ministers of the gospel, to be industrious for the salvation of men's souls, though it will not follow that they are always obliged to preach freely. There is no general rule to be drawn from this instance, either that ministers may at no time work with their hands, for the supply of their outward necessities, or that they ought always to do so. 4. By the holiness of their conversation, concerning which he appeals not only to them, but to God also (v. 10): You are witnesses, and God also. They were observers of their outward conversation in public before men, and God was witness not only of their behaviour in secret, but of the inward principles from which they acted. Their behaviour was holy towards God, just towards all men, and unblamable, without giving cause of scandal or offence; and they were careful to give no offence either to those who were without, or to those who believed, that they might give no ill example; that their preaching and living might be all of a piece. Herein, said this apostle, do I exercise myself, to have always a conscience void of offence towards God, and towards men, Acts xxiv. 16.

II. He mentions their faithful discharge of the work and office of the ministry, v. 11, 12. Concerning this also he could appeal to them as witnesses. Paul and his fellow-labourers were not only good Christians, but faithful ministers. And we should not only be good as to our general calling as Christians, but in our particular callings and relations. Paul exhorted the Thessalonians, not only informing them in their duty, but exciting and quickening them to the performance of it, by proper motives and arguments. And he comforted them also, endeavouring to cheer and support their spirits under the difficulties and discouragements they might meet with. And this he did not only publicly, but privately also, and from house to house (Acts xx. 20), and charged every one of them by personal addresses: this, some think, is intended by the similitude of a father's charging his children. This expression also denotes the affectionate and compassionate counsels and consolations which this apostle used. He was their spiritual father; and, as he cherished them like a nursing mother, so he charged them as a father, with a father's affection rather than a father's authority. As my beloved sons, I warn you, 1 Cor. iv. 14. The manner of this apostle's exhortation ought to be regarded by ministers in particular for their imitation, and the matter of it is greatly to be regarded by them and all others; namely, that they would walk worthy of God, who hath called them to his kingdom and glory, v. 12. Observe, 1. What is our great gospel privilege—that God has called us to his kingdom and glory. The gospel calls us into the kingdom and state of grace here and unto the kingdom and state of glory hereafter, to heaven and happiness as our end and to holiness as the way to that end. 2. What is our great gospel duty—that we walk worthy of God, that the temper of our minds and tenour of our lives be answerable to this call and suitable to this privilege. We should accommodate ourselves to the intention and design of the gospel, and live suitably to our profession and privileges, our hopes and expectations, as becomes those who are called with such a high and holy calling.

Effects of the Christian Ministry. (a. d. 51.)

13 For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. 14 For ye, brethren, became followers of the churches of God which in Judæa are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: 15 Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: 16 Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

Here observe, I. The apostle makes mention of the success of his ministry among these Thessalonians (v. 13), which is expressed,

1. By the manner of their receiving the word of God: When you received the word of God, which you heard of us, you received it, not as the word of men, but (as it is in truth) the word of God. Where note, (1.) The word of the gospel is preached by men like ourselves, men of like passions and infirmities with others: We have this treasure in earthen vessels. The word of God, which these Thessalonians received, they heard from the apostles. (2.) However, it is in truth the word of God. Such was the word the apostles preached by divine inspiration, and such is that which is left upon record, written in the scriptures by divine inspiration; and such is that word which in our days is preached, being either contained, or evidently founded on, or deduced from, these sacred oracles. (3.) Those are greatly to blame who give out their own fancies or injunctions for the word of God. This is the vilest way of imposing upon a people, and to deal unfaithfully. (4.) Those are also to blame who, in hearing the word, look no further than to the ministry of men, who are only, or chiefly, pleased with the elegance of the style, or the beauty of the composition, or the voice and manner in which the word is preached, and expect to receive their advantage herein. (5.) We should receive the word of God as the word of God, with affections suitable to the holiness, wisdom, verity, and goodness, thereof. The words of men are frail and perishing, like themselves, and sometimes false, foolish, and fickle: but God's word is holy, wise, just, and faithful; and, like its author, lives and abides for ever. Let us accordingly receive and regard it.

2. By the wonderful operation of this word they received: It effectually worketh in those that believe, v. 13. Those who by faith receive the word find it profitable. It does good to those that walk uprightly, and by its wonderful effects evidences itself to be the word of God. This converts their souls, and enlightens their minds, and rejoices their hearts (Ps. xix.); and such as have this inward testimony of the truth of the scriptures, the word of God, by the effectual operations thereof on their hearts, have the best evidence of their divine original to themselves, though this is not sufficient to convince others who are strangers thereto.

II. He mentions the good effects which his successful preaching had,

1. Upon himself and fellow-labourers. It was a constant cause of thankfulness: For this cause thank we God without ceasing, v. 13. The apostle expressed his thankfulness to God so often upon this account that he seemed to think he never could be sufficiently thankful that God had counted him faithful, and put him into the ministry, and made his ministrations successful.

2. Upon them. The word wrought effectually in them, not only to be examples unto others in faith and good works (which he had mentioned before), but also in constancy and patience under sufferings and trials for the sake of the gospel: You became followers of the churches of God, and have suffered like things as they have done (v. 14), and with like courage and constancy, with like patience and hope. Note, The cross is the Christian's mark: if we are called to suffer we are called only to be followers of the churches of God; so persecuted they the prophets that were before you, Matt. v. 12. It is a good effect of the gospel when we are enabled to suffer for its sake. The apostle mentions the sufferings of the churches of God, which in Judea were in Christ Jesus. Those in Judea first heard the gospel, and they first suffered for it: for the Jews were the most bitter enemies Christianity had, and were especially enraged against their countrymen who embraced Christianity. Note, Bitter zeal and fiery persecution will set countrymen at variance, and break through all the bonds of nature, as well as contradict all the rules of religion. In every city where the apostles went to preach the gospel the Jews stirred up the inhabitants against them. They were the ringleaders of persecution in all places; so in particular it was at Thessalonica: Acts xvii. 5, The Jews that believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city in an uproar. Upon this occasion, the apostle gives a character of the unbelieving Jews (v. 15), enough to justify their final rejection and the ruin of their place, and church, and nation, which was now approaching. (1.) They killed the Lord Jesus, and impudently and presumptuously wished that his blood might be on them and their children. (2.) They killed their own prophets: so they had done all along; their fathers had done so: they had been a persecuting generation. (3.) They hated the apostles, and did them all the mischief they could. They persecuted them, and drove and chased them from place to place: and no marvel, if they killed the Lord Jesus, that they persecuted his followers. (4.) They pleased not God. They had quite lost all sense of religion, and due care to do their duty to God. It was a most fatal mistake to think that they did God service by killing God's servants. Murder and persecution are most hateful to God and cannot be justified on any pretence; they are so contrary to natural religion that no zeal for any true or only pretended institution of religion can ever excuse them. (5.) They were contrary to all men. Their persecuting spirit was a perverse spirit; contrary to the light of nature, and contrary to humanity, contrary to the welfare of all men, and contrary to the sentiments of all men not under the power of bigotry. (6.) They had an implacable enmity to the Gentiles, and envied them the offers of the gospel: Forbidding the apostles to speak to the Gentiles, that they might be saved. The means of salvation had long been confined to the Jews. Salvation is of the Jews, says our Saviour. And they were envious against the Gentiles, and angry that they should be admitted to share in the means of salvation. Nothing provoked them more than our Saviour's speaking to them at any time concerning this matter; this enraged the Jews at Jerusalem, when, in his defence, Paul told them, he was sent unto the Gentiles, Acts xxii. 21. They heard him patiently till he uttered these words, but then could endure no longer, but lifted up their voices, and said, Away with such a fellow from the earth, for it is not fit that he should live. Thus did the Jews fill up their sins; and nothing tends more to any person or people's filling up the measure of their sins than opposing the gospel, obstructing the progress of it, and hindering the salvation of precious souls. For the sake of these things wrath has come upon them to the uttermost; that is, wrath was determined against them, and would soon overtake them. It was not many years after this that Jerusalem was destroyed, and the Jewish nation cut off by the Romans. Note, When the measure of any man's iniquity is full, and he has sinned to the uttermost, then comes wrath, and that to the uttermost.

Effects of the Christian Ministry. (a. d. 51.)

17 But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire. 18 Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us. 19 For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? 20 For ye are our glory and joy.

In these words the apostle apologizes for his absence. Here observe, 1. He tells them they were involuntarily forced from them: We, brethren, were taken from you, v. 17. Such was the rage of his persecutors. He was unwillingly sent away by night to Berea, Acts xvii. 10. 2. Though he was absent in body, yet he was present in heart. He had still a remembrance of them, and great care for them. 3. Even his bodily absence was but for a short time, the time of an hour. Time is short, all our time on earth is short and uncertain, whether we are present with our friends or absent from them. This world is not a place where we are always, or long, to be together. It is in heaven that holy souls shall meet, and never part more. 4. He earnestly desired and endeavoured to see them again: We endeavoured more abundantly to see your face with great desire, v. 17. So that the apostle at least intended his absence should be but for a short time. His desire and endeavour were to return again very soon to Thessalonica. But men of business are not masters of their own time. Paul did his endeavour, and he could do no more, v. 18. 5. He tells them that Satan hindered his return (v. 18), that is, either some enemy or enemies, or the great enemy of mankind, who stirred up opposition to Paul, either in his return to Thessalonica, when he intended to return thither, or stirred up such contentions or dissensions in those places whether he went as made his presence necessary. Note, Satan is a constant enemy to the work of God, and does all he can to obstruct it. 6. He assures them of his affection and high esteem for them, though he was not able, as yet, to be present with them according to his desire. They were his hope, and joy, and crown of rejoicing; his glory and joy. These are expressions of great and endeared affection, and high estimation. And it is happy when ministers and people have such mutual affection and esteem of each other, and especially if they shall thus rejoice, if those that sow and those that reap shall rejoice together, in the presence of our Lord Jesus Christ at his coming.

The apostle here puts the Thessalonians in mind that though he could not come to them as yet, and though he should never be able to come to them, yet our Lord Jesus Christ will come, nothing shall hinder this. And further, when he shall come, all must appear in his presence, or before him. Ministers and people must all appear before him, and faithful people will be the glory and joy of faithful ministers in that great and glorious day.

CHAP. II. Verſe 1. Our entrance in unto you]

THe word preached in any place doth uſually work beſt at firſt. After a while men become like unto birds in a bell-free, that can well enough bear the noiſe of the bels, and not be frighted.

Verſe 2. But even after that, &c.] From this to the 13. [illegible: 1 letter]orſe. Miniſters may as in a mirrour ſee how they ought to behave themſelves in the houſe of God.

We were bold in our God] The Church as the palm-tree, ſpreadeth and ſpringeth up the more it is oppreſſed; as the bottle or bladder that may be dipt,D[illegible: 1 letter]ris u[illegible: 1 letter] ilex [illegible: 1 letter]onſa b[illegible: 1 letter]peuni [illegible: 3 letters]. not drowned: as the Oke that ſprou[illegible: 1 letter]s out the thicker from the maims and wounds it receiveth. This daunted Diocletian and made him lay down the Empire in diſcontent. This cauſed Iulian the Apoſtate to leave off force, and uſe fraud to draw men from the truth.

Verſe 3. Was not of deceit, nor, &c.] Neither for profit, pleaſure, not preferment (the worldlings Trinity.) A Miniſter, as he ſhould have nothing to loſe, ſo he ſhould have nothing to get: but ſhould be above all price or ſale. He hath too impotent a ſpirit, whoſe ſervices, like the diall, muſt be ſet only by the Sun of ſelfreipects. True grace is of a moſt maſculine, diſingaged, noble nature, and remits nothing of its diligence either for fear of a frown, or hope of a reward.

Verſe 4. But as we were allowed] Enabled and counted faithfull, 1 Tim. 1.12.

Not as pleaſing men] See the Note on Gal. 1.10. Men, be they pleaſed or diſpleaſed, God muſt not be diſpleaſed.

But God] Who looketh upon diſpleaſing ſervice, as a double diſhonour.

Which trieth our hearts] And ſo knoweth our aims,Druſ. Apophth. Quicquid igitur agas, propter Deum agas. Propter te Domine, propter te, as he cried. It ſtands me upon, ſaith one, to ſee that though my work be but mean, yet it may be clean; though not fine, yet not foul, ſoiled and ſlubbered with the ſlur of a rotten heart: ſith it is God I have to deal with.

Verſe 5. For neither at any time] Siniſterity of ends is here oppoſed to ſincerity in Gods work: And flattery, covetouſneſſe, ambition, declared to be the fountains of inſincerity.

Nor a cloke of covetouſneſſe] This ſin goes uſually cloked with the name and pretence of good husbandry. The ordinary language of the world is, He is a man ſomewhat with the hardest, a little with the neareſt, a little too much for the world, but yet a marvellous honeſt, a wonderous good man. Covetouſneſſe is ſeldome without fained words, 2 Pet. 2.3. to hide it from others without, or ſubtle thoughts and evaſions to blinde-fold the conſcience within.

God is witneſſe] That he flattered not, he reports himſelf to them, that he coveted not, he appeals to God, who is not mocked with masks or ſpecious pretences.

Verſe 6. Nor of men ſought we glory] Theologus gloriae dicit malum bonum & bonum malum (ſaith Luther) Theologus crucis dicit id quod res est. A vain-glorious preacher calleth good evil, and evil good, &c.

Verſe 7. But we were gentle] This is the way to win, for man is a curſt, crabbed creature, and may be led, but not eaſily drag'd to duty. Soft words and hard arguments ſooneſt prevail with him.

Verſe 8. [non-Latin text not transcribed]. Cup[illegible: 1 letter]dine rap[illegible: 1 letter]i. So being affectionately deſirous] Homing and hankering after you.

But alſo our own ſouls] Greater love then this hath no man: And ſuch a love ought there to be in every Paſtour toward his people. Love is liberall, charity no churl.

Verſe 9. Our labour] Even to laſſitude.

And travell] So to ſpare them, he ſpared not himſelf.

Verſe 10. Ye are witneſſes, and God alſo] Happy is that man that can be acquitted by himſelf in private, in publike by others, in both by God: ſtanders by may ſee more.

How holily, and juſtly, and unblameably] Here he practiſed his own precept, Tit. 2.12. And herein lies the difference between Divinity and other ſciences, that it is not enough to preſcribe it, but you muſt practiſe it, as leſſons of muſick, and as a copy muſt not be read only, but acted alſo.

Verſe 11. As a father] Before, as a mother, verſ. 7. a nurſe not mercenary, but naturall, with greateſt tendernes and indulgence. Here he tempers his mother-like meekneſſe with the gravity and authority of a father. Miniſters muſt turn themſelves, as it were, into all ſhapes and faſhions, both of ſpeech and ſpirit, to win people to God.

Ver. 12. Walk worthy of God] Whoſe livery we wear, whoſe image we bear, whoſe kingdom we are called unto, &c. Thoſe that ſtood with the Lamb, Rev. 14. had his fathers name on their fore-heads. Our outſtraies reflect upon God, who will require and requite.

Verſe 13. Not as the word of men] Whom yet he maketh uſe of to caſt down Satans ſtrong-holds, as he made uſe of little David againſt Goliah, and of the frogs and flies againſt Pharaoh.

As the word of God] With reverence and diligence, with all good affection and attention. When Samuel knew it was God that called him (and not Eli) he had no more minde to ſleep. We are all here preſent before God, ſaith Cornelius, Act. 10.33. And God is in you of a truth, ſaith the Corinthian convert, 1 Cor. 4.25.

Verſe 14. Of your own countrey-men] Malice againſt the truth breaks all bonds of nature or amity. Moah was irked, becauſe of Iſrael, or vexed at them, Numb. 22.3, 4. though they were allied to Iſrael, who paſſed by them peaceably, and, by the ſlaughter of the Amorites, freed them from evil neighbours, which had taken away part of their Countrey, &c. The Engliſh Papiſts in four years ſacrificed 800 of their innocent Countreymen in Q. Ma [illegible: 2 letters]es daies.

Verſe 15. Who both killed the Lord] And are therefore baniſhed out of the world, as it were, by a common conſent of Nations, for their unexpiable guilt. Even in Jeruſalem there be hardly to be found a hundred houſholds of them. In Cyprus it is preſent death for any Jew to [illegible: 1 letter]et his foot upon that Iſland.Bre[illegible: 3 letters]ood. Enqu[illegible: 2 letters]. In Theſſalonica and Constantinople there are divers thouſands of them, but at every Eaſter they are in danger of death, Dio. Caſſ. Biddulph. if they but ſtir out of doors, becauſe at that time they crucified our Saviour. The Turks themſelves ſo hate the Jews for crucifying Chriſt, that they uſe to ſay in deteſtation of a thing, I would I might die a Jew. Neither will they permit a Jew to turn Turk, unleſſe he be firſt baptized.

And their own Prophets] Whoſe ſlaughter (though long ſince done) is in recent remembrance with God, and is reckoned and regiſtred together with the death of Chriſt himſelf.

And have perſecuted us] They ſtill curſe the Chriſtians in their daily praiers, which they cloſe up with a Maledic Domine Nazaraeis. Lopez at Tiburn affirmed,Camde[illegible: 1 letter]s Eliz. That he had loved Q. Elizabeth as he loved Jeſus Chriſt. Which from a Jew was heard not without laughter.

And they pleaſe not God] Yet they challenged the title of Gods Church: as the Papiſts will needs be the only Catholikes.

And are contrary to all men] Being herein rather Iſmaelites, then Iſraelites, Gen. 16.12. The Tro[illegible: 1 letter]t delights to ſwim againſt ſtream. The herb Alexander will agree with no other herb, but it ſelf. Such Antipodes are our Jeſuites, ſo unſufferably ambitious and impudent, that neither then doctrine, not their converſation pleaſeth thoſe of their own religion.

Verſe 16. To fill up their ſin alway] Bounds are ſet to ſin by the divine decree, Zech. 5.7. Wickedneſſe is compared to a woman preſſed in an Ephah: when the meaſure is full, the buſineſſe is finiſhed. See the Note on Mat. 23.32.

Verſe 17. For a ſhort time] Or, In a ſhort time, ſuddenly. See Act. 17 9, 10.

Being taken away] Or ſeparated, [non-Latin text not transcribed]. as orphans are from their dear parents, or parents from their deceaſed children. The ſeparation of friends is ſo grievous, that death it ſelf is ſtiled no other then a departure.

Verſe 18. But Satan hindred us] He ſtill doth his utmoſt to hinder the communion of Saints, and to keep them aſunder. He knows two are better then one: and therefore he ſtirred up the primitive perſecutours to baniſh the Chriſtians, and to confine them to iles and mines,Cyprian. epiſt. where they could not have acceſſe one to another.

Verſe 19. For what is our hope, &c] A very lively and lofty expreſſion: ſuch as the Apoſtle ordinarily uſeth in ſpeaking of heavenly glory. Nos Chriſtus, nec coelum patitur hyperbolen: A man can hardly hyperbolize in ſpeaking of heaven.

Verſe 29. For ye are our glory and joy] Let no man therefore envy us theſe temporary good things, a competent maintenance: there are better things abide us above.

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

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

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

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

(a) "at Philippi we" Acts 16:12 (b) "bold" Acts 17:2,3 (c) "contention" Jude 1:3

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

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

Nor of uncleanness.--Not such as to lead to an impure life. It was such as to lead to holiness and purity. The apostle appeals to what they knew to be the tendency of his doctrine as an evidence that it was true. Most of the teaching of the heathen philosophers led to a life of licentiousness and corruption. The tendency of the gospel was just the reverse.

Nor in guile. Not by the arts of deceit. There was no craftiness or trick, such as could not bear a severe scrutiny. No point was carried by art, cunning, or stratagem. Everything was done on the most honourable and fair principles. It is much when a man can say that he has never endeavoured to accomplish anything by mere trick, craft, or cunning. Sagacity and shrewdness are always allowable in ministers as well as others; trick and cunning never. Yet stratagem often takes the place of sagacity, and trick is often miscalled shrewdness. Guile, craft, cunning, imply deception, and can never be reconciled with that entire honesty which a minister of the gospel, and all other Christians, ought to possess. 2Cor 12:16. Comp. Ps 32:2, 34:13, Jn 1:47, 1Pet 2:1,22, Rev 14:5.

(d) "deceit" 2Pet 1:16

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

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

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

Gal 1:10.

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

(a) "trust with" 1Timm 1:11,12

For neither at any time used we flattering words. Job 32:21; Job 32:22; 2Cor 2:17. The word here rendered "flattering"--κολακεια--occurs nowhere else in the New Testament. The meaning is, that the apostle did not deal in the language of adulation; he did not praise them for their beauty, wealth, talent, or accomplishments, and conceal from them the painful truths about their guilt and danger, He stated simple truth--not refusing to commend men if truth would admit of it, and never hesitating to declare his honest convictions about their guilt and danger. One of the principal arts of the deceiver on all subjects is flattery; and Paul says, that when preaching to the Thessalonians he had carefully avoided it. He now appeals to that fact as a proof of his own integrity. They knew that he had been faithful to their souls.

Nor a cloke of covetousness. The word rendered "cloke" here-- προφασις--means, properly, "what is shown or appears before any one;" i.e., show, pretence, pretext, put forth in order to cover one's real intent, Mt 23:14, Mk 12:40, Lk 20:47. The meaning here is, that he did not put on a pretence or appearance of piety for the sake of promoting the schemes of covetousness. The evidence of that was not only what their observed of the general spirit of the apostle, but also the fact that when with them he had actually laboured with his own hands for a support, 1Thes 2:9. It is obvious that there were those there, as sometimes there are now, who, under the pretence of great zeal for religion, were really seeking wealth; and it is possible that it may have been alleged against Paul and his fellow-labourers that they were such persons.

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

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

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

(b) "neither at any time" 2Cor 2:17

Nor of men sought we glory. Or praise. The love of applause was not that which influenced them. Col 1:10.

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

When we might have been burdensome. Marg., "or, used authority." Some understand this as meaning that they might have demanded a support in virtue of their being apostles; others, as Calvin, and as it is in the margin, that they might have used authority, and have governed them wholly in that manner, exacting unqualified obedience. The Greek properly refers to that which is weighty--ενβαρει --heavy, burdensome. Anything that weighs down, or oppresses --as a burden, sorrow, or authority, would meet the sense of the Greek. It seems probable, from the context, that the apostle did not refer either to authority or to support exclusively, but may have included both. In their circumstances it might have been somewhat burdensome for them to have maintained him and his fellow-labourers, though as an apostle he might have required it. Comp. 1Cor 9:8-15. Rather than be oppressive in this respect, he had chosen to forego his right, and to maintain himself by his own labour. As an apostle also he might have exerted his authority, and might have made use of his great office for the purpose of placing himself at the head of churches, and giving them laws. But he chose to do nothing that would be a burden; he treated them with the gentleness with which a nurse cherishes her children, 1Thes 2:7, or a father his sons, 1Thes 2:11, and employed only the arts of persuasion. Comp. 2Cor 12:13; 2Cor 12:14; 2Cor 12:15; 2Cor 12:16.

As the apostles of Christ. Though the writer uses the word apostles here in the plural number, it is not certain that he means to apply it to Silas and Timothy. He often uses the plural number where he refers to himself only; and though Silas and Timothy are joined with him in this epistle, 1Th 1:1, yet it is evident that he writes the letter as if he were alone, and that they had no part in the composition or the instructions. Timothy and Silas are associated with him for the mere purpose of salutation or kind remembrance. That this is so, is apparent from chapter 3. In 1Thes 3:1, Paul uses the plural term also. "When we could no longer forbear, we thought it good to be left at Athens alone." 1Thes 2:5 "For this cause, when I could no longer forbear, I sent to know your faith? Neither Silas nor Timothy were apostles in the strict and proper sense, and there is no evidence that they had the "authority" which Paul here says might have been exerted by an apostle of Christ.

(c) "men sought" Jn 5:41,44, Gal 1:10 (1) "been burdensome" "used authority"

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

(*) "cherisheth" "nursing mother"

So, being affectionately desirous of you. The word here rendered "being affectionately desirous" ιμειρω occurs nowhere else in the New Testament. It means to long after, to have a strong affection for. The sense here is, that Paul was so strongly attached to them that he would have been willing to lay down his life for them.

We were willing to have imparted unto you. To have given or communicated, Rom 1:11.

Not the gospel of God only. To be willing to communicate the knowledge of the gospel was in itself a strong proof of love, even if it were attended with no self-denial or hazard in doing it. We evince a decided love for a man when we tell him of the way of salvation, and urge him to accept of it. We show strong interest for one who is in danger, when we tell him of a way of escape, or for one who is sick, when we tell him of a medicine that will restore him; but we manifest a much higher love when we tell a lost and ruined sinner of the way in which he may be saved. There is no method in which we can show so strong an interest in our fellow-men, and so much true benevolence for them, as to go to them and tell them of the way by which they may be rescued from everlasting ruin.

But also our own souls. Or rather lives--ψυχας. Mt 6:25, 20:28, Lk 12:22,23, Mk 3:4. This does not mean that the apostle was willing to be damned, or to lose his soul in order to save them; but that, if it had been necessary, he would have been ready to lay down his life. See Jn 3:16. "We ought to lay down our lives for the brethren." Comp. Jn 15:13. His object seems to be to assure them that he did not leave them from any want of love to them, or from the fear of being put to death. It was done from the strong conviction of duty. He appears to have left them because he could not longer remain without exposing others to danger, and without the certainty that there would be continued disturbances. See Acts 17:9,10.

(a) "have imparted" Rom 1:1 (+) "souls" "lives"

Ye remember, brethren, our labour. Doubtless in the occupation of a tent-maker. Acts 20:34; 1Cor 4:12.

And travail. 2Cor 11:27. The word means wearisome labour.

For labouring night and day. That is, when he was not engaged in preaching the gospel. He appears to have laboured through the week, and to have preached on the Sabbath; or, if engaged in preaching in the day time during the week, he made it up by night labour.

We preached unto you the gospel of God. That is, I supported myself when I preached among you. No one, therefore, could say, that I was disposed to live in idleness; no one that I sought to make myself rich at the expense of others.

(b) "labour and travail" Acts 20:34,35, 1Thes 3:7,8 (++) "travail" "toil"

Ye are witnesses. They had a full opportunity of knowing his manner of life.

And God also. 1Thes 2:5.

How holily. Piously--observing all the duties of religion.

And justly. In our intercourse with men. I did them no wrong.

And unblameably. This seems to refer to his duties both to God and man. In reference to all those duties no one could bring a charge against him. Every duty was faithfully performed. This is not a claim to absolute perfection, but it is a claim to consistency of character, and to faithfulness in duty, which every Christian should be enabled to make. Every man, professing religion, should so live as to be able to appeal to all who have had an opportunity of knowing him, as witnesses that he was consistent and faithful, and that there was nothing which could be laid to his charge.

How we exhorted. That is, to a holy life.

And comforted. In the times of affliction.

And charged. Gr., testified. The word testify is used here in the sense of protesting, or making an earnest and solemn appeal. They came as witnesses from God of the truth of religion, and of the importance of living in a holy manner. They did not originate the gospel themselves, or teach its duties and doctrines as their own, but they came in the capacity of those who bore witness of what God had revealed and required, and they did this in the earnest and solemn manner-which became such an office.

As a father doth his children. With an interest in your welfare, such as a father feels for his children, and with such a method as a father would use. It was not done in a harsh, dictatorial, and arbitrary manner, but in tenderness and love.

That ye would walk worthy of God, etc. That you would live in such a manner as would honour God, who has chosen you to be his friends. Eph 4:1. A child "walks worthy of a parent" when he lives in such way as to reflect honour on that parent for the method in which he has trained him; when he so lives as to bring no disgrace on him, so as not to pain his heart by misconduct, or so as to give no occasion to any to speak reproachfully of him. This he does, when

(1.) he keeps all his commands;

(2.) when he leads a life of purity and virtue;

(3.) when he carries out the principles of the family into his own life;

(4.) when he honours a father by evincing a profound respect for his opinions; and

(5.) when he endeavours to provide for his comfort, and to promote his welfare. In a manner similar to this, a true Christian honours God. He lives so as not to bring a reproach upon him or his cause, and so as to teach the world to honour him who has bestowed such grace upon him.

Who hath called you. 1Cor 1:9.

(c) "walk worthy" Eph 4:1 (d) "who hath" 1Cor 1:9

For this cause also thank we God. In addition to the reasons for thankfulness already suggested, the apostle here refers to the fact, that they received the truth, when it was preached, in such a way as to show that they fully believed it to be the word of God.

Not as the word of men. Not of human origin, but as a Divine revelation. You were not led to embrace it by human reasoning, or the mere arts of persuasion, or from personal respect for others, but by your conviction that it was a revelation from God. It is only when the gospel is embraced in this way, that religion will show itself sufficient to abide the fiery trials to which Christians may be exposed. He who is convinced by mere human reasoning, may have his faith shaken by opposite, artful reasoning; he who is won by the mere arts of popular eloquence, will have no faith which will be proof against similar arts in the cause of error; he who embraces religion from mere respect for a pastor, parent, or friend, or because others do, may abandon it when the popular current shall set in a different direction, or when his friends shall embrace different views; but he who embraces religion as the truth of God, and from the love of the truth, will have a faith, like that Of the Thessalonians, which will abide every trial.

Which effectually worketh also in you that believe. The word rendered "which" here--ος--may be referred either to "truth" or to "God." The grammatical construction will admit of either, but it is not material which is adopted. Either of them expresses a sense undeniably true, and of great importance. The meaning is, that the truth was made efficacious in the minds of all who became true Christians. It induced them to abandon their sins, to devote themselves to God, to lead pure and holy lives, and enabled them to abide the trials and temptations of life. Comp.

Php 2:12, Php 2:13; Heb 13:21. The particular illustration here is, that when they embraced the gospel, it had such an efficacy on their hearts as to prepare them to meet all the terrors of bitter persecution without shrinking.

(e) "not as" Mt 10:40, 2Pet 3:2 (f) "worketh also" Jas 1:18, 1Pet 1:23

For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus. Which are united to the Lord Jesus, or which are founded on his truth: that is, which are true churches. OF those churches they became imitators μιμηται-- to wit, in their sufferings. This does not mean that they were founded on the same model; or that they professed to be the followers of those churches, but that they had been treated in the same way, and thus were like them. They had been persecuted in the same manner, and by the same people--the Jews; and they had borne their persecutions with the same spirit. The object of this is, to comfort and encourage them, by showing them that others had been treated in the same manner, and that it was to be expected that a true church would be persecuted by the Jews. They ought not, therefore, to consider it as any evidence that they were not a true church that they had been persecuted by those who claimed to be the people of God, and who made extraordinary pretensions to piety.

For ye also have suffered like things of your own countrymen; Literally, "of those who are of your fellow, tribe, or fellow-clansmen," συμφυλετων. The Greek word means "one of the same tribe," and then a fellow-citizen, or fellow-countryman. It is not elsewhere used in the New Testament. The particular reference here seems not to be to the heathen, who were the agents or actors in the scenes of tumult and persecutions, but to the Jews by whom they were led on, or who were the prime-movers in the persecutions which they had endured. It is necessary to suppose that they were principally Jews who were the cause of the persecution which had been excited against them, in order to make the parallelism between the church there and the churches in Palestine exact. At the same time, there was a propriety in saying that, though this parallelism was exact, it was by the "hands of their own countrymen" that it was done; that is, they were the visible agents or actors by whom it was done--the instruments in the hands of others. In Palestine, the Jews persecuted the churches directly, out of Palestine, they did it by means of others. They were the real authors of it, as they were in Judea; but they usually accomplished it by producing an excitement among the heathen, and by the plea that the apostles were making war on civil institutions. This was the case in Thessalonica. "The Jews which believed not, moved with envy, set all the city on an uproar." "They drew Jason and certain brethren unto the rulers of the city, crying These that have turned the world upside down have come hither also," Acts 17:5,6. The same thing occurred a short time after at Berea. "When the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people," Acts 17:13; Comp. Acts 14:2. "The unbelieving Jews stirred up the Gentiles, and made their minds evil-affected against the brethren." "The epistle, therefore, represents the case accurately as the history states it. It was the Jews always who set on foot the persecutions against the apostles and their followers." Paley, Hor. Paul. in loc. It was, therefore, strictly true, as the apostle here states it,

(1.) that they were subjected to the same treatment from the Jews as the churches in Judea were, since they were the authors of the excitement against them; and

(2.) that it was carried on, as the apostle states, "by their own countrymen;" that is, that they were the agents or instruments by which it was done. This kind of undesigned coincidence between the epistle and the history in the Acts of the Apostles, is one of the arguments from which Paley (Hor. Paul.) infers the genuineness of both.

As they have of the Jews. Directly. In Palestine there were no others but Jews who could be excited against Christians, and they were obliged to appear as the persecutors themselves.

(*) "followers" "imitators"

Who both killed the Lord Jesus. Acts 2:23. The meaning here is, that it was characteristic of the Jews to be engaged in the work of persecution, and that they should not regard it strange, that they who had put their own Messiah to death, and slain the prophets, should now be found persecuting the true children of God.

And their own prophets. Mt 21:33, and following; Mt 23:20-37, and following; Acts 7:52.

And have persecuted us. As at Iconium, (Acts 14:1,) Derbe, and Lystra, (Acts 14:6) and at Philippi, Thessalonica, and Berea. The meaning is, that it was characteristic of them to persecute, and they spared no one. If they had persecuted the apostles themselves, who were their own countrymen, it should not be considered strange that they should persecute those who were Gentiles.

And they please not God. Their conduct is not such as to please God, but such as expose them to his wrath, 1Thes 2:16. The meaning is, not that they did not aim to please God--whatever may have been the truth about that--but that they had shown, by all their history, that their conduct could not meet with the Divine approbation. They made extraordinary pretensions to being the peculiar people of God, and it was important for the apostle to show that their conduct demonstrated that they had no such claims. Their opposition to the Thessalonians, therefore, was no proof that God was opposed to them, and they should not allow themselves to be troubled by such opposition. It was, rather, proof that they were the friends of God--since those who now persecuted them had been engaged in persecuting the most holy men that had lived.

And are contrary to all men. They do not merely differ from other men in customs and opinions--which might be harmless-- but they keep up an active opposition to all other people. It was not opposition to one nation only, but to all; it was not to one form of religion only, but to all, even including God's last revelation to mankind; it was not opposition evinced in their own country, but they carried it with them wherever they went. The truth of this statement is confirmed, not only by authority of the apostle and the uniform record in the New Testament, but by the testimony borne of them in the classic writers. This was universally regarded as their national characteristic, for they had so demeaned themselves as to leave this impression on the minds of those with whom they had intercourse. Thus Tacitus describes them as "cherishing hatred against all others"--adversus omnes alios hostile odium, Hist. v. 5. So Juvenal, (Sat. xiv. 103, 104,) describes them. Non monstrare vias eadem nisi sacra colenti, Quasitum ad fontem solos deducere verpos. "They would not even point out the way to any one except of the same religion; nor, being asked, guide any to a fountain except the circumcised." So they are called by Appollonius, "atheists and misanthropes, and the most uncultivated barbarians"--αθεοικαι μισανθρωποικαιαφυεστατοιτωνβαρβαρων Josephus Con. Ap. ii, 15. So Diodorus Sicuhs, (xxxiv. p. 524,) describes them as "those alone among all the nations who were unwilling to have any intercourse [or intermingling--επιμιξιας] with any other nation, and who regarded all others as enemies"--καιπολεμιουςυπολαμβανεινπαντας-. Their history had given abundant occasion for these charges.

(a) "their own prophets" Acts 7:52 (1) "persecuted us" "chased us out" (+) "contrary to all men" "Against all men"

Forbidding us to speak to the Gentiles. See Acts 17:5,13. No particular instance is mentioned in the life of Paul previous to this, when they had formally commanded him not to preach to the heathen; but no one can doubt that this was one of the leading points of difference between him and them. Paul maintained, that the Jews and Gentiles were now on a level with regard to salvation; that the wall of partition was broken down; that the Jew had no advantages over the rest of mankind in this respect, and that the heathen might be saved without becoming Jews, or being circumcised, Rom 2:25-29; Rom 3:22-31; Col 1:25. The Jews did not hold it unlawful "to speak to the Gentiles," and even to offer to them eternal life, (Mt 23:15;) but it was only on condition that they should become proselytes to their religion, and should observe the institutions of Moses. If saved, they held that it would be as Jews--either originally such, or such by becoming proselytes. Paul maintained just the opposite opinion, that heathens might be saved without becoming proselytes to the Jewish system, and that, in fact, salvation was as freely offered to them as to the children of Abraham. Though there are no express instances in which they prohibited Paul from speaking to the Gentiles recorded before the date of this epistle, yet events occurred afterwards which showed what were their feelings, and such as to make it in the highest degree probable that they had attempted to restrain him. See Acts 22:21,22. "And he [Christ] said unto me [Paul,] Depart, for I will send thee far hence unto the Gentiles. And they [the Jews] gave him audience unto this word, and then lift up their voices and said, Away with such a fellow from the earth, for it is not fit that he should live."

That they might be saved. That is, as freely as others, and on the same terms, not by conversion to Judaism, but by repentance and faith.

To fill up their sins alway. At all times παντοτε--in every generation. That is, to do now as they have always done, by resisting God and exposing themselves to his wrath. The idea is, that it had been a characteristic of the nation, at all times, to oppose God, and that they did it now in this manner in conformity with their fixed character. Comp. Acts 7:51-53, and Mt 23:32, on the expression, "Fill ye up then the measure of your fathers."

For the wrath is come upon them.This cannot mean that the wrath of God had been then actually poured out upon them in the extreme degree referred to, or that they had experienced the full expressions of the Divine displeasure, for this epistle was written before the destruction of their city and temple, (see the Introduction;) but that the cup of their iniquity was full; that they were, in fact, abandoned by God; that they were the objects, even then, of his displeasure, and that their destruction was so certain, that it might be spoken of as an indubitable fact. The "wrath of God" may be said to have come upon a man when he abandons him, even though there may not be as yet any external expressions of his indignation. It is not punishment that constitutes the wrath of God. That is the mere outward expression of the Divine indignation; and the wrath of God may, in fact, have come upon a man when as yet there are no external tokens of it. The overthrow of Jerusalem and the temple, were but the outward expressions of the Divine displeasure at their conduct. Paul, inspired to speak of the feelings God, describes that wrath as already existing in the Divine mind; Comp. Rom 1:18.

To the uttermost. Gr. ειςτελος, to the end; that is, until wrath shall be complete or exhausted; or wrath in the extremest degree. It does not mean "to the end of their race or history;" nor necessarily to the remotest periods of time, but to that which constitutes completion, so that there should be nothing lacking of that which would make indignation perfect: ειςτελος--thoroughly, entirely, through and through." Passow. Some have understood this as meaning at the last or at length, as Macknight, Rosenmuller, Koppe, and Wetstein; others as referring to duration, meaning, that it would follow them everywhere; but the more correct interpretation seems to be to refer it to that extremity of calamity and woe which was about to come upon the nation. For an account of this, Mt 24:21.

(b) "forbidding" Acts 17:5,13, 18:12 (c) "fill up" Gen 15:16, Mt 23:32 (d) "uttermost" Rev 22:11

But we, brethren, being taken from you. There is more implied in the Greek word here rendered, "being taken from you"-- απορφανισθεντες--than appears from our translation. It properly has relation to the condition of an orphan, (comp. Jn 14:18,) or one who is bereaved of parents. Then it is used in a more general sense, denoting to be bereaved of; and in this place it does not mean merely that he was "taken from them," but there is included the idea that it was like a painful bereavement. It was such a state as that of one who had lost a parent. No word, perhaps, could have expressed stronger attachment for them.

For a short time. Gr., "For the time of an hour ;" that is, for a brief period. The meaning is, that when he left them he supposed it would be only for a short time. The fact seems to have been, (Acts 17:10,) that it was supposed, when Paul was sent to Berea, that things would soon be in such a state that he could safely return to Thessalonica. He was "sent" there by those who thought it was necessary for the safety of some of his friends at Thessalonica, and he evidently purposed to return as soon as it could properly be done. It had, in fact, however, turned out to be a long and painful absence.

In presence, not in heart, My heart was still with you. This is an elegant and touching expression, which we still use to denote affection for an absent friend.

Endeavoured the more abundantly to see your face. Made every endeavour possible. It was from no want of affection that I have not done it, but from causes beyond my control.

With great desire. Comp. Lk 22:15.

Wherefore we would have come unto you, even I Paul. The phrase "even I Paul," seems to be used by way of/emphasis, lie had a special desire to go himself. He had sent Timothy to them, (1Thes 3:2,6,) and perhaps some might have been disposed to allege that Paul was afraid to go himself, or that he did not feel interest enough in them to go, though he was willing to send one to visit them. Paul, therefore, is at much pains to assure them that his long separation from them was unavoidable.

But Satan hindered us. Comp. 2Cor 12:7. In what way this was done is unknown, and conjecture would be useless. The apostle recognised the hand of Satan in frustrating his attempt to do good, and preventing the accomplishment of his strong desire to see his Christian friends. In the obstacles, therefore, to the performance of our duty, and in the hindrances of our enjoyment, it is not improper to trace the hand of the great enemy of good. The agency of Satan may, for aught we can tell, be employed ill the embarrassments that we meet with in life. The hindrances which we meet with in our efforts to do good, when the providence of God seems to favour us, and his word and Spirit seem to call us to a particular duty, often look very much like the work of Satan. They are just such obstructions as a very wicked being would be glad to throw in our way.

For what is our hope. That is, "I had a strong desire to see you; to assist you; to enjoy your friendship; for you are my hope and joy, and my absence does not arise from a want of affection." The meaning, when he says that they were his "hope," is, that their conversion and salvation was one of the grounds of his hope of future blessedness. It was an evidence that he was a faithful servant of God, and that he would be rewarded in heaven.

Or joy. The source of joy here, and in heaven.

Or crown of rejoicing. Marg., as in Gr., glorying; that is, boasting, or exulting. The allusion is, probably, to the victors at the Grecian games; and the sense is, that he rejoiced in their conversion, as the victor there did in the garland which he had won. 1Cor 9:24-27.

Are not even ye. Or, will not you be?

In the presence of our Lord Jesus Christ at his coming. "When the Lord Jesus appears at the end of the world, then our highest source of happiness and honour will be your conversion and salvation." Then their salvation would be a proof of his fidelity. It would fill his soul with the highest happiness, that he had been the means of saving them from ruin.

(1) "rejoicing" "glorying" (a) "in the presence" 2Cor 1:14, Php 4:1 (b) "of our Lord Jesus Christ" Jude 1:24 (c) "at his coming" Rev 1:7

For ye are our glory and joy. The meaning is, that the source of happiness to a minister of the gospel in the day of judgment will be the conversion and salvation of souls. The object of the apostle in dwelling on this, in a manner so tender and affectionate, is, to show them that his leaving them, and his long absence from them, Were not caused by any want of affection for them.

REMARKS on 1st Thessalonians Chapter 2

(1.) Ministers of the gospel should be entirely sincere, and without guile. They should attempt to carry no measure--not even the conversion of sinners--by trick or management, 1Thes 2:3-5.

(2.) They should not make it a point to please men, 2Thes 2:4. If they do please men; or if their ministry is acceptable to men, they should not regard it, indeed, as proof that they are unfaithful, for they "should have a good report of them that are without;" nor should they make it a point to displease men, or consider it a proof that because men are offended, therefore they are faithful; but it should not be their leading aim or purpose to gratify men. They should preach the truth; and if they do this, God will take care of their reputation, and give them just as much as they ought to have. The same principle should operate with all Christians. They should do right, and leave their reputation with God.

(3.) Ministers of the gospel should be gentle, tender, and affectionate. They should be kind in feeling, and courteous in manner --like a father or mother, 2Thes 2:7,11. Nothing is ever gained by a sour, harsh, crabbed, dissatisfied manner. Sinners are never scolded either into duty or into heaven. "Flies are not caught with vinegar." No man is a better or more faithful preacher because he is rough in manner, coarse or harsh in his expressions, or sour in his intercourse with mankind. Not thus was the Master, or Paul. There is no crime in being polite and courteous; none in observing the rules of good-breeding, and paying respect to the sensibilities of others; and there is no piety in outraging all the laws which society has found necessary to adopt to promote happy intercourse. What is wrong we should indeed oppose, but it should be in the kindest manner towards the persons of those who do wrong; what is true and right we should maintain and defend--and we shall always do it more effectually if we do it kindly.

(4.) Ministers should be willing to labour in any proper calling, if it be necessary for their own support, or to do good, 1Thes 2:9. It is, indeed, the duty of a people to support the gospel, but there may be situations where they are not able to do it; and a minister should be able to earn something in some other way, and should be willing to do it. Paul made tents; and if he were willing to do that, a minister should not feel himself degraded if he be obliged to make shoes, or to hoe corn, or to plough, or to keep cattle. He had better not do it, if he can avoid it well, for he needs his time for his more important work; but he should feel it no dishonour if he be obliged to do it, and should feel that it is a privilege to preach the gospel even if he be obliged to support himself by making either tents or shoes. It is no dishonour for a minister to work hard; and it is not well for a man to enter the ministry wholly unacquainted with every other way of procuring an honest living.

(5.) Every minister should be able to appeal to the people among whom he has laboured in proof that he is an honest man, and lives consistently with his profession, 1Thes 2:1,9-11. The same remark applies to all other Christians. They should so live that they may at once refer to their neighbours in proof of the uprightness of their lives, and their consistent walk. But to be enabled to do this, a man should live as he ought; for the world generally forms a very correct estimate of character.

(6.) The joy of a minister in the day of judgment will be measured by the amount of good which he has done, and the number of souls which he has been the means of converting and saving, 1Thes 2:19. It will not be the honour which he has received from men; the titles which they have conferred on him; the commendation which he has received for eloquence or talent, or the learning which he has acquired; but it will be found in the number of those who have been converted from the error of their ways, and in the evidence of the good which he did on the earth. And will not the same thing be substantially true of all others who bear the Christian name? Will it then be a source of joy to them that they were richer than their neighbours; or that they were advanced to higher honours; or that they had a more splendid mansion; or were able to fare more "sumptuously?" The good that we do will be remembered certainly with pleasure in the day of judgment: of how many other things which now interest us so much, can the same thing be said?

(7.) Paul expected evidently to recognise the Thessalonian Christians at the day of judgment, for he said that they would be then his "joy and crown of rejoicing," 1Thes 2:19. But this could not be, unless he should be able to know those who had been converted by his instrumentality. If he expected then to recognise them, and to rejoice with them, then we also may hope to know our pious friends in that happy world. Nothing in the Bible forbids this hope; and we can hardly believe that God has created the strong ties which bind us to each other, to endure for the present life only. If Paul hoped to meet those who had been converted by his instrumentality, and to rejoice with them there, then the parent may hope to meet the child over whose loss he mourned; the husband and wife will meet again; the pious children of a family will be re-assembled; and the pastor and his flock will be permitted to rejoice together before the Lord. This hope, which nothing in the Bible forbids us to entertain, should do much to alleviate the sorrow of the parting pang, and may be an important and powerful inducement to draw our own thoughts to a brighter and a better world. Of many of the living it is true that the best and dearest friends which they have are already in heaven--and how should their own hearts pant that they may meet them there !

Observe here, how our apostle did and durst appeal to the Thessalonians themselves, as touching the sincerity and success of his public ministry among them:

Ye yourselves know. It is not sufficient to a minister's comfort, that he be well reported of amongst strangers, for his zeal and diligence, for his sincerity and faithfulness, unless he can and dare appeal to the consciences of his own people, and call them to vouch and bear witness to his integrity: Ye yourselves know that our entrance in unto you, was not in vain.

Our entrance in unto you; that is, our first preaching amongst you, was not in vain; that is, say some, it was not in vain in the matter, we did not preach about vain, useless and unprofitable niceties and speculations; but our preaching was substantial, sound and solid: It was not vain in the manner, say others; it was not undertaken rashly, and without a call, nor managed in a slight and vain manner; but the word in vain here, seems to point at these two things;

1. That it did not want power and energy, but had the demonstration of divine assistance to confirm them in the faith that heard it, and also those that preached it, in expectation of success.

2. It was not in vain; that is, it did not want fruit, it was not without a great and gracious success: For the word vain, when it is applied to the message which the ministers of God bring, signifies the not accomplishing the great ends for which it was designed. The word that goeth out of my mouth, shall not return unto me in vain Isa 55:11, but prosper, &c.

Hence learn, that where a minister is regularly called to, and faihfully discharges his duty amongst a people, both by public preaching and private instruction, his labours seldom if ever, want fruit, in some degree or measure, either sooner or later, either manifest or secret, either for conversion or edification.

We have the promise of Christ's presence with us, Matt 28:20. And if the fault be not ours, we shall certainly experience it; both the presence of his power to strengthen us, and the presence of his gracious Spirit to succeed us. Possibly we do not see any visible success at present; but this may comfort us, there is more good done by the ministry of the word, than we are aware of; and if we reap not the fruit of the seed we sow, they who come after us may; but if neither they nor we reap fruit, our ministry shall not be in vain, with reference to ourselves; yet shall we be glorious, though Israel be not gathered.

But, O! that our people might share in that glory with us, and also shine as the stars, for ever and ever! God grant we may never be called forth by Christ to give a judicial testimony against any of them at the bar of God, for not believing our report.

Observe here, how our apostle did and durst appeal to the Thessalonians themselves, as touching the sincerity and success of his public ministry among them: Ye yourselves know. It is not sufficient to a minister's comfort, that he be well reported of amongst strangers, for his zeal and diligence, for his sincerity and faithfulness, unless he can and dare appeal to the consciences of his own people, and call them to vouch and bear witness to his integrity: Ye yourselves know that our entrance in unto you, was not in vain. Our entrance in unto you; that is, our first preaching amongst you, was not in vain; that is, say some, it was not in vain in the matter, we did not preach about vain, useless and unprofitable niceties and speculations; but our preaching was substantial, sound and solid: It was not vain in the manner, say others; it was not undertaken rashly, and without a call, nor managed in a slight and vain manner; but the word in vain here, seems to point at these two things; 1. That it did not want power and energy, but had the demonstration of divine assistance to confirm them in the faith that heard it, and also those that preached it, in expectation of success. 2. It was not in vain; that is, it did not want fruit, it was not without a great and gracious success: For the word vain, when it is applied to the message which the ministers of God bring, signifies the not accomplishing the great ends for which it was designed. Isa 4:11. The word that goeth out of my mouth, shall not return unto me in vain, but prosper, &c. Hence learn, that where a minister is regularly called to, and faihfully discharges his duty amongst a people, both by public preaching and private instruction, his labours seldom if ever, want fruit, in some degree or measure, either sooner or later, either manifest or secret, either for conversion or edification. We have the promise of Christ's presence with us, Math. 28:20. And if the fault be not ours, we shall certainly experience it; both the presence of his power to strengthen us, and the presence of his gracious Spirit to succeed us. Possibly we do not see any visible success at present; but this may comfort us, there is more good done by the ministry of the word, than we are aware of; and if we reap not the fruit of the seed we sow, they who come after us may; but if neither they nor we reap fruit, our ministry shall not be in vain, with reference to ourselves; yet shall we be glorious, though Israel be not gathered. But, O! that our people might share in that glory with us, and also shine as the stars, for ever and ever! God grant we may never be called forth by Christ to give a judicial testimony against any of them at the bar of God, for not believing our report.

Here St. Paul discovers to the Thessalonians the great difficulties and dangers which he broke through at his first entrance amongst them to preach the gospel; he acquaints them with the reproach and disgrace he underwent at their neighbouring city, Philippi, and the sufferings there endured for the gospel, which are recorded, Acts 16:23. But nothing of that nature could discourage him, but that he rather waxed more bold in spirit, resolving to preach the gospel of God, though with much contention and opposition from the unbelieving Jews.

Where mark, that the apostle calls his boldness, a boldness in God, because a boldness for God, and from God. It was not barely the fruit of a natural courage, but it was a zealous boldness in the cause of God, and proved a convincing, as well as a courageous boldness; it is one necessary requisite and qualification in the ministers of God, in order to the rendering their ministry fruitful and successful, that a wise, humble, zealous and convincing boldness be found with them in their delivering the truths of God unto their people: We were bold in our God to speak unto you the gospel of God.

Observe here, 1. One special ground and reason assigned, why the apostle's heart was thus extraordinarily carried out in praise and thanksgivings unto God, on the Thessalonians' behalf, and that was the knowledge of their election, knowing your election of God; that is, knowing cerainly and infallibly, by your proficiency in the forementioned Christian graces of faith, love, and hope, that God had certainly chosen you out of the Gentile world, to be a church and people to himself, and that it was the good pleasure of God to gather a Christian church at Thessalonica; and also he did know and believe, with a judgement of charity, that Almighty God had chosen them to eternal life also, to be a part of his church truimphant in heaven, as well as of his church militant upon earth; the preaching of the gospel having met with such visible success amongst them. It is our unquestionable duty, and we learn it from St. Paul's example, in charity to number them amongst God's chosen, in whom we see, as much as man may see, the fruits and signs of God's election.

Observe, 2. The ground which St. Paul had to build his confidence upon, that the Thessalonians were a people chosen of God, and that was rational evidence, knowing your election of God; for our gospel came to you not in word only, but in power. Where note, the piety and prudence of St. Paul's charity, it was not weakly grounded or credulous, but guided by reasonable evidence; Charity hopeth all things, that is, all things that it hath good ground to hope, but nothing more than what problable evidence may induce it to hope. St. Paul, when he say the apostasy of Hymenaeus and Alexander into error and vice, without censoriousness and uncharitableness, pronounces that they had made shipwreck of the faith, 1Tim 1:2. For he had sufficient reason to believe, there could be no faith where there was no holiness. There are a generation of men amongst us, who brand the ministers of God with censoriousness, and rash judging the present state of men, though they judge by their lives and actions; they would have us hope well concerning them, against hope, and judge quite contrary to rational evidence; we must believe them to have faith, when they have no knowledge; that they are right penitents, and sorrowful for their sins, when they make a sport of sin; that their hearts are chaste, when their mouths foam out nothing but filthiness; but let them know, we dare not bring a curse upon ourselves, by calling good evil, and evil good; our charity though not causlessly susupicious, yet neither is it foolishly blind.

Observe, 3. The particular and special evidence which the apostle had of the Thessalonians election, and that was the great and gracious success of this ministry amongst them. Our gospel came - But how our gospel? Not as if he were the author of it, but the dispenser only; not our gospel by original revelation, but by ministerial despensation only. But how did the gospel come amongst the Thessalonians? Not in word only, sounding in the ear, or to gaze upon; but in power, that is, accompanied then with the power of miracles, now with a convincing, terrifying, humbling, renewing, and reforming power. It follows, and in the Holy Ghost; that is, the preaching of the word was at that time attended, as with a mighty power of miracles, so with an extraordinary effusion and pouring out the Holy Ghost upon them that heard it, prevailing upon them to embrace it, and to submit themselves unto it. With this miraculous power of the Holy Ghost was the preaching of the word accompanied then, with an enlightening, quickening, regenerating, and sanctifying power now; the ministry of the word is the great instrument in the hand of the Spirit, for the conversion of sinners, for the edification of saints, and for the salvation of both. Again, the apostle's ministration came unto them in much assurance, that is, with a full conviction of the truth of his doctrine; and to him, it was a full persuasion, yea, a firm assurance, that God had chosen them to be a church and special people to himself. And lastly, as to his own conduct and conversation amongst them, he appeals to them, and to their own knowledge, whether it was not answerable to the doctrine delivered by him; Ye know what manner of men we were amongst you for your sake. Happy is it when the pious and prudent conversation of a minister amongst his people, is, and has been such, that upon a fit occasion, he can and dare appeal to God and them as witnesses and observers of it; Ye know what we were among you: ye are witnesses, and God also, how holily, and justly, and unblameably we behaved ourselves among you, chapter 2:10. An heterodox conversation will carry an orthodox preacher to hell; there is a preaching life, as well as a preaching doctrine; if religion be taught by the first, and irreligion by the latter, we sadly disappoint the end of what is spoken; though, like a cracked bell, we may be instrumental to ring others to heaven, yet for ourselves there is no remedy, but to the fire we must go, either for our refining, or for our condemnation. the throne and the pulpit, above all places, call for holiness; the prince and the preacher, above all persons, are most accountable to God for their example; Ye know what manner of men we were among you.

Here St. Paul discovers to the Thessalonians the great difficulties and dangers which he broke through at his first entrance amongst them to preach the gospel; he acquaints them with the reproach and disgrace he underwent at their neighbouring city, Philippi, and the sufferings there endured for the gospel, which are recorded, Acts 16:23. But nothing of that nature could discourage him, but that he rather waxed more bold in spirit, resolving to preach the gospel of God, though with much contention and opposition from the unbelieving Jews. Where mark, that the apostle calls his boldness, a boldness in God, because a boldness for God, and from God. It was not barely the fruit of a natural courage, but it was a zealous boldness in the cause of God, and proved a convincing, as well as a courageous boldness; it is one necessary requisite and qualification in the ministers of God, in order to the rendering their ministry fruitful and successful, that a wise, humble, zealous and convincing boldness be found with them in their delivering the truths of God unto their people: We were bold in our God to speak unto you the gospel of God.

Here our apostle assigns a subordinate reason why his preaching was so successful amongst the Thessalonians, namely, because it was very sincere. There was both sincerity in the doctrine preached, and also in the preacher of that doctrine.

Where note, 1. St. Paul calls his preaching an exhortation; doubtless because a great part of his preaching was, as ours ought to be, applicatory and exhortatory, earnestly and affectionately exciting the hearers to cleave unto the truths, whether doctrinal or practical, delivered to them.

Note, 2. How St. Paul removes from himself the opposites of sincerity, some of which point at the sincerity of the doctrine preached by him; it was not of deceit or of ensnaring and seducing error, not suited to the corrupt opinions and wicked inclinations of men; nor of uncleanness, nothing that he either preached or practiced did countenance and encourage men in their filthy lusts, as did the false preaching of the false apostles, and the Gnostics: Nor in guile; this points at the sincerity of his own heart in preaching his exhortation was not in guile; that is, he did not seek himself, under a pretence of acting for God and his glory, nor propound his own worldly advantage as his ultimate end.

Learn hence, it is the duty of Christ's ministers, not only to preach the pure word of God, but to preach it purely, in simplicity of heart, and with a single eye at God's glory, without looking at, or having any regard unto base, sinister ends, or by-respects.

Note, 3. That St. Paul having vindicated his ministry from all suspicion of insincerity, next assures them of his great uprightness in all his ministerial performances, making it his chief design to approve himself unto God, and to be approved of him, not in the least regarding to please men, but only in subordination to God.

Note, 4. The arguments or motives inclining him thus, in much sincerity, to approve himslf to God in all his ministerial services;

namely, 1. The consideration of that high favour and honourable trust which he had received from God; We were allowed of God, to be put in trust with the gospel; God did fit him for this trust, and then entrusted him with it, and he looked upon both as a favour and honour from God.

2. The consideration of God's omnisciency and all-seeing eye, who trieth our hearts. The apostle well knew, that Almighty God was both a witness of his doctrine and conversation, and also privy to his intentions and purposes, his aim and end, as being a God that searcheth the heart; therefore he so preached, not as pleasing men, but God.

Learn from both, that nothing doth more effectually constrain the ministers of Christ to the faithful discharge of their whole duty, than the consideration of the honour and weight of that trust which God hath conferred on them, and the remembrance that the eye of an all-seeing and heart-searching God is both upon and within them also; We so speak, being put in trust with the gospel by God, who trieth our hearts.

Here our apostle assigns a subordinate reason why his preaching was so successful amongst the Thessalonians, namely, because it was very sincere. There was both sincerity in the doctrine preached, and also in the preacher of that doctrine. Where note, 1. St. Paul calls his preaching an exhortation; doubtless because a great part of his preaching was, as ours ought to be, applicatory and exhortatory, earnestly and affectionately exciting the hearers to cleave unto the truths, whether doctrinal or practical, delivered to them. Note, 2. How St. Paul removes from himself the opposites of sincerity, some of which point at the sincerity of the doctrine preached by him; it was not of deceit or of ensnaring and seducing error, not suited to the corrupt opinions and wicked inclinations of men; nor of uncleanness, nothing that he either preached or practiced did countenance and encourage men in their filthy lusts, as did the false preaching of the false apostles, and the Gnostics: Nor in guile; this points at the sincerity of his own heart in preaching his exhortation was not in guile; that is, he did not seek himself, under a pretence of acting for God and his glory, nor propound his own worldly advantage as his ultimate end. Learn hence, it is the duty of Christ's ministers, not only to preach the pure word of God, but to preach it purely, in simplicitty of heart, and with a single eye at God's glory, without looking at, or having any regard unto base, sinister ends, or by-respects. Note, 3. That St. Paul having vindicated his ministry from all suspicion of insincerity, next assures them of his great uprightness in all his ministerial performances, making it his chief design to approve himself unto God, and to be approved of him, not in the least regarding to please men, but only in subordination to God. Note, 4. The arguments or motives inclining him thus, in much sincerity, to approve himslf to God in all his ministerial services; namely, 1. The consideration of that high favour and honourable trust which he had received from God; We were allowed of God, to be put in trust with the gospel; God did fit him for this trust, and then entrusted him with it, and he looked upon both as a favour and honour from God. 2. The consideration of God's omnisciency and all-seeing eye, who trieth our hearts. The apostle well knew, that Almighty God was both a witness of his doctrine and conversation, and also privy to his intentions and purposes, his aim and end, as being a God that searcheth the heart; therefore he so preached, not as pleasing men, but God. Learn from both, that nothing doth more effectually constrain the ministers of Christ to the faithful discharge of their whole duty, than the consideration of the honour and weight of that trust which God hath conferred on them, and the remembrance that the eye of an all-seeing and heart-searching God is both upon and within them also; We so speak, being put in trust with the gospel by God, who trieth our hearts.

Still our apostle sees fit to proceed in avouching his own sincerity in preaching the gospel, and disowning all flattery, covetousness, and vain-glory, to have any influence upon him in the discharge of his ministerial trust.

First, he used not flattering words, that is, speeches fitted to gratify the lusts and humours of men, or for gaining their favour, or courting their good opinion. Flattery in any is odious, in a minister it is monstrous; both because spiritual men ought to be most plain-hearted, and also because flattery about spiritual things is most fatal and pernicious, both to the giver and receiver.

Secondly, he used not a cloak of covetousness, that is, he had no covetous design in his ministry; his great end, in that administration, was not worldly or outward advantage to himself; and because a covetous design is secret, and man cannot judge of it, he appeals solemnly to God, that searcheth the heart, as a witness of his freedom from that design; I used no flattering words, as ye know, nor a cloak of covetousness:

God is witness: as if he had said, "Had I used flattering words, you might witness it: but I could have worn a cloak of covetousness so closely, that you could not have seen it, but God could; he can judge through the darkest cloud, and see him, whether I have put on such a cloak, or no." An oath then is lawful to a Christian; he may solemnly appeal to God, and call him to witness the truth of what he speaks, in and upon a just and great occasion; thus St. Paul here by oath, purges himself from covetousness of spirit.

Thirdly, he purges himself from all ostentation and vain-glory; he tells them plainly, he did not hunt after applause from others, nor sought so much as due respect in a fitting maintenance from themselves, though herein he assures them he did remit of his right; seeing, as an apostle of Christ, he might have been burdensome, that is, chargeable to them, by exacting maintenance from them.

Learn, 1. Though every man may (much more a minister) have a due respect to his own honour and just reputation, yet to hunt after respect and esteem, and to seek it with the full bent of our desires, doth savour of vanity and vain-glory.

Learn, 2. Though the ministers of the gospel have an undoubted right to an honourable maintenance, yet it may be a pious prudence in them, at a particular time, to remit their right: and when they do so, with an eye at the glory of God and the advantage of the gospel, God will recompense it to them.

St. Paul having cleared himself and his ministry, in the foregoing verses, from the charge and imputation of those foul vices of flattery, fraud, and covetouseness, which the false teachers were guilty of; he next gives and account of his holy and humble, meek and gentle, courteous and affable behaviour amongst them, performing all duties towards them from a principle of tender love, even such as is found in a nurse to her babe, which makes her stoop to the meanest offices for it; We are gentle among you as a nurse, not a hired nurse, but a mother-nurse, who takes nothing for nursing, who bestows all her time and pains in nursing, who draws forth her breasts, and gives down her milk with pleasure to her nursling, lodging it in her bosom, carrying it in her arms, with all possible demonstrations of a tender affection towards it, especially bearing with it in its frowardness and manifold infirmities; intimating to us, with what tenderness of affection a minister should be devoted to his people, bearing with them, and forbearing of them, and exercising all that indulgence towards them, which may mutually endear them to each other.

Observe, farther, our apostle having resembled himself in general, to a nurse cherishing her children, next instances, in particular, wherein he stood ready to express, like a nurse, his indulgent care over them.

Thus, 1. As the nursing mother, if she be but a short time absent from her children, doth most vehemently long to see them, and draws forth her breast towards them with the utmost desire and delight; in like manner, was our now absent apostle most affectionately desirous of seeing and enjoying his beloved Thessalonians.

2. As the nursing mother, when she gets to the child, with unspeakable delight, feeds it with her own blood, concocted and turned into milk; so was the apostle desirous to impart, not the gospel only, but his own soul, that is, his life; implying, how ready he was to seal the gospel with his blood, and to confirm the Thessalonians in the faith of Christ.

3. As the moving, impelling, and impulsive cause of the nurse's indulgent care and indefatigable pains, is pure love, motherly affection, and no hope of gain; so was likewise the case of St. Paul here towards these Thessalonians: We were willing to impart unto you our own souls, because ye were dear unto us.

Learn hence, that there is no stronger love, nor more endeared affection between any relations upon earth, than between those ministers of Christ, and their beloved people, whom they have been instrumental to convert to God.

St. Paul having cleared himself and his ministry, in the foregoing verses, from the charge and imputation of those foul vices of flattery, fraud, and covetouseness, which the false teachers were guilty of; he next gives and account of his holy and humble, meek and gentle, courteous and affable behaviour amongst them, performing all duties towards them from a principle of tender love, even such as is found in a nurse to her babe, which makes her stoop to the meanest offices for it; We are gentle among you as a nurse, not a hired nurse, but a mother-nurse, who takes nothing for nursing, who bestows all her time and pains in nursing, who draws forth her breasts, and gives down her milk with pleasure to her nursling, lodging it in her bosom, carrying it in her arms, with all possible demonstrations of a tender affection towards it, especially bearing with it in its frowardness and manifold infirmities; intimating to us, with what tenderness of affection a minister should be devoted to his people, bearing with them, and forbearing of them, and exercising all that indulgence towards them, which may mutually endear them to each other. Observe, farther, our apostle having resembled himself in general, to a nurse cherishing her children, next instances, in particular, wherein he stood ready to express, like a nurse, his indulgent care over them. Thus, 1. As the nursing mother, if she be but a short time absent from her children, doth most vehemently long to see them, and draws forth her breast towards them with the utmost desire and delight; in like manner, was our now absent apostle most affectionately desirous of seeing and enjoying his beloved Thessalonians. 2. As the nursing mother, when she gets to the child, with unspeakable delight, feeds it with her own blood, concocted and turned into milk; so was the apostle desirous to impart, not the gospel only, but his own soul, that is, his life; implying, how ready he was to seal the gospel with his blood, and to confirm the Thessalonians in the faith of Christ. 3. As the moving, impelling, and impulsive cause of the nurse's indulgent care and indefatigable pains, is pure love, motherly affection, and no hope of gain; so was likewise the case of St. Paul here towards these Thessalonians: We were willing to impart unto you our own souls, because ye were dear unto us. Learn hence, that there is no stronger love, nor more endeared affection between any relations upon earth, than between those ministers of Christ, and their beloved people, whom they have been instrumental to convert to God.

St. Paul having cleared himself and his ministry, in the foregoing verses, from the charge and imputation of those foul vices of flattery, fraud, and covetouseness, which the false teachers were guilty of; he next gives and account of his holy and humble, meek and gentle, courteous and affable behaviour amongst them, performing all duties towards them from a principle of tender love, even such as is found in a nurse to her babe, which makes her stoop to the meanest offices for it; We are gentle among you as a nurse, not a hired nurse, but a mother-nurse, who takes nothing for nursing, who bestows all her time and pains in nursing, who draws forth her breasts, and gives down her milk with pleasure to her nursling, lodging it in her bosom, carrying it in her arms, with all possible demonstrations of a tender affection towards it, especially bearing with it in its frowardness and manifold infirmities; intimating to us, with what tenderness of affection a minister should be devoted to his people, bearing with them, and forbearing of them, and exercising all that indulgence towards them, which may mutually endear them to each other. Observe, farther, our apostle having resembled himself in general, to a nurse cherishing her children, next instances, in particular, wherein he stood ready to express, like a nurse, his indulgent care over them. Thus, 1. As the nursing mother, if she be but a short time absent from her children, doth most vehemently long to see them, and draws forth her breast towards them with the utmost desire and delight; in like manner, was our now absent apostle most affectionately desirous of seeing and enjoying his beloved Thessalonians. 2. As the nursing mother, when she gets to the child, with unspeakable delight, feeds it with her own blood, concocted and turned into milk; so was the apostle desirous to impart, not the gospel only, but his own soul, that is, his life; implying, how ready he was to seal the gospel with his blood, and to confirm the Thessalonians in the faith of Christ. 3. As the moving, impelling, and impulsive cause of the nurse's indulgent care and indefatigable pains, is pure love, motherly affection, and no hope of gain; so was likewise the case of St. Paul here towards these Thessalonians: We were willing to impart unto you our own souls, because ye were dear unto us. Learn hence, that there is no stronger love, nor more endeared affection between any relations upon earth, than between those ministers of Christ, and their beloved people, whom they have been instrumental to convert to God.

St. Paul having cleared himself and his ministry, in the foregoing verses, from the charge and imputation of those foul vices of flattery, fraud, and covetouseness, which the false teachers were guilty of; he next gives and account of his holy and humble, meek and gentle, courteous and affable behaviour amongst them, performing all duties towards them from a principle of tender love, even such as is found in a nurse to her babe, which makes her stoop to the meanest offices for it; We are gentle among you as a nurse, not a hired nurse, but a mother-nurse, who takes nothing for nursing, who bestows all her time and pains in nursing, who draws forth her breasts, and gives down her milk with pleasure to her nursling, lodging it in her bosom, carrying it in her arms, with all possible demonstrations of a tender affection towards it, especially bearing with it in its frowardness and manifold infirmities; intimating to us, with what tenderness of affection a minister should be devoted to his people, bearing with them, and forbearing of them, and exercising all that indulgence towards them, which may mutually endear them to each other. Observe, farther, our apostle having resembled himself in general, to a nurse cherishing her children, next instances, in particular, wherein he stood ready to express, like a nurse, his indulgent care over them. Thus, 1. As the nursing mother, if she be but a short time absent from her children, doth most vehemently long to see them, and draws forth her breast towards them with the utmost desire and delight; in like manner, was our now absent apostle most affectionately desirous of seeing and enjoying his beloved Thessalonians. 2. As the nursing mother, when she gets to the child, with unspeakable delight, feeds it with her own blood, concocted and turned into milk; so was the apostle desirous to impart, not the gospel only, but his own soul, that is, his life; implying, how ready he was to seal the gospel with his blood, and to confirm the Thessalonians in the faith of Christ. 3. As the moving, impelling, and impulsive cause of the nurse's indulgent care and indefatigable pains, is pure love, motherly affection, and no hope of gain; so was likewise the case of St. Paul here towards these Thessalonians: We were willing to impart unto you our own souls, because ye were dear unto us. Learn hence, that there is no stronger love, nor more endeared affection between any relations upon earth, than between those ministers of Christ, and their beloved people, whom they have been instrumental to convert to God.

Notwithstanding our apostle was free, wholly free, from all shadow and appearance of covetousness in the whole course of his ministry, yet it may seem as if some persons (probably the false apostles) did, though with the highest injustice, charge him with it; accordingly, to clear himself from that imputation, here he tells the Thessalonians, he laboured night and day in the business of his calling; making tents to maintain himself, that so he might not be chargeable or burdensome to any of them; or any ways retard or hinder the success of the gospel amongst them; labouring night and day, that we might not be chargeable unto any of you, we preached unto you the gospel of God freely.

Yet observe, this was only a case of necessity; for at other times, and in other places, we find our apostle asserting his own right, and God's appointment, that every one that preacheth the gospel should live of the gospel. 1Cor 9:14

Next our apostle calls upon them to remember his labour and travail, that is his pains and diligence in preaching the gospel; the words signify labour unto weariness, and labour after weariness, his painfulness, both in his preaching, and in his secular calling; and from his calling upon the Thessalonians to remember this, he learns us this lesson of instruction, namely, that it is the standing duty of a people to keep in their constant remembrance the great labour and pains which the faithful ministers of Christ do take amongst them, that so they may be duly thankful, both to God and them, and put a just value upon that spiritual good, which, at any time, that have experienced and received from them; Remember, brethren, our labour and travail.

Observe again, having asserted his laboriousness in preaching to them, he next puts them in remembrance of his exemplariness in conversation amongst them, how holily, justly, and unblameably we behaved ourselves amongst you; that is, performing his duty with great integrity and uprightness towards God and man, so that none justly could blame him for neglect amongst them; and for the truth of this, he appeals to God as a judge, and to themselves as witnesses; Ye are witnesses and God also.

Learn hence, that it is a great happiness, and unspeakable consolation, both to ministers and people, when the duties of religion, relating to both tables, are performed with such exactness, that they can and dare appeal to one another, as to their holy and unblameable conversation, and to God himself, as to the purity of their aim and sincerity of intention.

Observe, that still our apostle appeals to their own consciences for his good behaviour amongst them: Ye know: Happy minister, that has a throne in the consciences of his people, unto which he can and dare, at all times, appeal, for the clearing of his innocency and integrity, in and before the face of the whole world!

Observe next, that having compared himself to a nurse before, he resembles himself to a father now, we exhorted you as a father doth his children. As it is the office of a father to direct and instruct, to counsel and exhort his children, so the apostle did exhort, comfort, and charge the Thessalonians, that they be strictly conscientious in the faithful discharge of their whole duty, both to God and man, and patient under all, and all manner of trials and afflictions whatsoever, which they did, or might meet with, in the way of well doing.

Where note, that a mixture of meekness and gentleness, accompanied with authority and gravity is an excellent compostion in the ministers of the gospel: St. Paul having shewn, that, for gentleness, he was a nursing mother, declareth here, that for authority and gravity, he was an instructing father.

Observe lastly, the great duty which he did direct them in, and exhort them to, namely, to walk worthy of God, who had called them unto his kingdom and glory.

Note here, 1. The duty exhorted to, namely, to walk worthy of God: How so? Not with a worthiness of merit, but with a worthiness of meekness, to walk as becomes them who profess the name of God, who bear the image of God, answerable to the high and holy privileges received from God.

Note, 2. The reason or argument inforcing the duty, he hath called you to his kingdom and glory that is, to grace; and by grace here, to glory hereafter; such as are called to the one, are called to both; grace is a certain pledge and earnest of glory, a low degree of glory, and glory the highest degree of grace; such as walk worthy of God now, shall live with him, ere long, to eternal ages.

Our apostle's great design, in this chapter, being to set forth the wonderful success which the preaching of the gospel had among the Thessalonians, and also to assign the causes of that success, he having, in the former verses, given the reason of this on his own part, namely, his sincerity in preaching it, and his pious conversation in all things suitable to it; now he comes to shew the reason on their part, with all thankfulness to Almighty God for the same:

first, they heard it;

secondly, they received it;

thirdly, they examined it, and found it no fable, but the word of God, and, as such, entertained it with a divine faith;

fourthly, the word thus received did work with a mighty power and efficacy in them that believed, that is, was accompanied with miracles, and miraculous operations of the Holy Spirit, then to confirm them in the faith of what they did believe;

and the word has also now an efficacious energy and divine efficacy accompanying it in the hearts of believers, working upon the will, not in a way of compulsion, but in a way congruous to the nature and liberty of the will, by a divine influx, Tollendo resistentiam, non voluntatis libertatem, (as the great St. Austin speaks).

Observe next, St. Paul farther proves the efficacious success which the word had amongst the Thessalonians, from their constancy and patience under the sharpest sufferings for the word's sake; Ye have suffered like things of your own countrymen:

As if he had said, "You of the Christian church in Thessalonica, have shewn yourselves like to the Christian churches in Judea, in patient suffering persecution from your friends and kinsfolks, from your countrymen and fellow citizens as they did from the unbelieving Jews."

Note thence, that where the word is efficaciously received, it makes the embracer of it endure the hardest trials and sufferings rather than renounce it.

Note, 2. That there neither is, nor can be, any better evidence that the word of God is effectually received, than when it enables Christians to bear afflictions, and undergo persecutions with Christian courage and holy resolution; Ye have suffered like things:

But of whom?

Of your own countrymen at Thessalonica, as the churches in Judea did of the Jews.

Learn thence, that such is the fury of a persecuting spirit, that when men are judicially given up of God unto it, they will break all bonds, both natural, civil, and religious, and turn barbarous and savage, like wolves and tigers, towards those of their own flesh, who dare not deny the truth, which they persecute and oppose. Here the churches in Judea and Thessalonica were persecuted alike by their own countrymen, Ye have suffered like things of your own countrymen, even as they have of the Jews.

Our apostle's design being to encourage the Thessalonians to patience and constancy under their persecutions for Christianity, he acquaints them, that they did not walk alone in this thorny path, but that Jesus Christ, the prophets and apostles, went before them, and every step they took in it, was up to the knees in blood; They killed the Lord Jesus, &c.

Where observe, the bitter and bloody persecution which the Jews were guilty of,

they killed the Lord Jesus, and before him their own prophets, called their own, because of their own nation, and sent with a peculiar message to them; and now they persecuted, banished, and drove away St. Paul, and the rest of the apostles;

they pleased not God, that is, they highly displeased him, dreadfully provoked him, they were haters of God, hateful to him, now hated of him, and, lastly,

rejected by him; contrary to all men, that is, to the common interest of all men, by endeavouring to obstruct the preaching of the gospel, which bringeth salvation to all men;

forbidding us to speak to the Gentiles, that is, to preach the gospel to the Gentiles, and consequently obstructing, what in them lay, the salvation almost of all the world;

filling up the measure of their sins, till at last the wrath of God came upon them to the uttermost, in their judicial obduration, and the final destruction of Jerusalem by the Romans; after which the Jews have been no more a people, but scattered abroad through the face of the earth.

From the whole, learn 1. That it is a singular support to suffering saints to consider, that Christ and his apostles suffered before them; and by his sufferings, has sanctified a state of affliction and persecution to them.

Learn, 2. That a spirit of persecution seems oft-times to run in the blood, and passes from parent to child, through many generations. Persecution became, as it were, hereditary, and, in a sort, transient from one generation to another among the Jews; they killed Christ, stoned the prophets, and persecuted the apostles.

Note 3. How St. Paul ranks and reckons them that are enemies to the preaching of the gospel, with the obstinate shedders of Christ's blood, they are enrolled amongst the capital enemies of mankind; They killed the Lord of life, forbidding us to preach to the Gentiles; such as are enemies to preaching are enemies to the souls of men.

Object. But what need so much preaching amongst us, who are converted from heathenism to Christianity?

Ans. It is one thing to be converted from heathenism to Christianity, and another thing to be converted from sin to God.

Object. But we have the Bible for that end, and can make use of that.

Ans. Observe it, and you will find that such as are no friends to the pulpit, are usually none of the best friends to the Bible; follow them to their families, how doth the Bible lie by as a neglected book amongst them; and it must be a large charity, that can judge it is conscientiously used in the closet, when it is carelessly neglected in the family.

Observe here, that St. Paul having all along, in the chapter before us, compared himself to a tender father, and a nursing mother, for his affectionate love unto, and his solicitous concern for, these Christian converts; he doth in the words before us, declare, that this constrained absence from them, occasioned him no less grief than that of a tender father, when bereft of his beloved children; or that of an indulgent mother, when the child she loves as her own soul is taken violently from her.

We, brethren, being taken from you; the words intimate such a separation as death makes between a father and a child, which rends the parent's heart in sunder, and is like cutting off a limb or member from his body, exquisitely painful; intimating, that the enforced absence of a pastor from his beloved people, though but for a short season, is very afflictive. Ah! how heart-rending then is a total and final separation from each other, occasioned either by natural or civil death!

Observe, 2. St. Paul tells them, that though persecutors had deprived them of his bodily presence, yet not of his heart, for though not in body, yet in mind he was present with them; minister and people, like true lovers, are present with each other in soul, when separated in body. It is a singular comfort to Christians under persecution, that their enemies can neither deprive them of the presence of God, nor the prayers of their faithful ministers; their prayers may meet, when their persons are distant, and they may be present in spirit, in heart, and affection, when at the ends of the earth.

Observe, 3. How he expresses his desire and endeavour, his fervent purpose, and fixed resolution to come unto them, to see their face, to refresh them, and be refreshed by them; I endeavoured abundantly to see your face, but Satan hindered; that is, his instruments, persecutors, lay in wait for him, on the one hand, and caused some dissentions in other churches, which detained him from coming to them; on the other hand, Satan hindered.

Learn thence, that such as obstruct the preaching and propagating of the gospel, and persecute the promoters of it, are Satan's instruments and ministers.

2. That such as do Satan's work, it is fit they should bear this name.

3. Thus The devil shall cast some of you into prison Rev 2:13, that is, his servants: It is fit that master and servant should have both one name.

Here, in the close of the chapter, St. Paul acquaints the Thessalonians with the true reason why he had such an endearing affection for them, and such a fervent desire to be present with them. They were his hope, his joy, his crown of rejoicing; that is, they were then the cause of his hope, no the ground and foundation of his hope; that Christ alone was; but their conversion by his ministry was, in concurence with other things, a good ground of hope concerning his own salvation; ye are now my hope, my joy, and crown of rejoicing.

Where note, a very remarkable gradation in the words; he calls them his hope, his joy, and his crown of rejoicing. His hope, that is, the matter of his hope, that they shall be saved; his joy, that is the occasion of his joy, in their conversion by his ministry; and his crown of rejoicing in Christ's presence at his coming, that is, the fruit and success of his ministry amongst them, would add to his crown, and redound to his glory in the day of Christ.

Learn hence, 1. That there are degrees of glory in heaven, probably according to the measures and degrees of service we have done for God on earth; there is, no doubt, an equality of glory there, as to the essentials, but not with respect to the accidentals; besides the joy and satisfaction which the ministers of Christ are partakers of, in heaven, in common with other glorified saints, they have an additional joy and glory from the success of their pious and painful labours, which God has crowned with the conversion and edification of many souls.

Lord! Who would not study, spend, and be spent in the service of such a master? Is it not worth all our labour and sufferings, to appear in the presence of Christ, accompanied with all those souls whom we have instrumentally either brought home, or built up in the most holy faith, either converted, comforted, or confirmed in the way to heaven? To hear one spiritual child say, "Lord, this is the instrument by whom I believed;" another, "This is the minister by whom I was established;" a third, "This is he that quickened me by his example, and provoked me to love, and to good works: O blessed be God, that I ever saw his face, and heard his voice!"

But, Lord, what will it be to hear thy blessed voice saying to us, "Well done good and faithful servants, enter into the joy of me your Lord; I have kept an exact account of all your fervent prayers for your people, of all your instructive and persuasive sermons, of all your sighs and groans poured forth before me, on behalf of those whom ye would have persuaded to be happy, but could not! Every tear from your eye, and drop of sweat from your face, shall now meet with an eternal recompence; you shall now find me, according to my promise, not unrighteous to forget your work and labour of love."

O what a master do the ministers of Christ serve! Who would not sacrifice all that is dear for him, who has the assurance of such an exceeding and eternal weight of glory from him?

Learn, 2. That the saints of God in heaven will know one another there: Why else doth St. Paul here comfort himself, that these Thessalonians, whom he converted to Christ, would be his crown of rejoicing in the day of Christ? Surely, this must needs suppose and imply his distinct knowledge of them in that day; if he did not know them, how could he rejoice in them? Doubtless we may allow, in that state, all that knowlege which is accumulative and perfective, whatever may heighten our felicity, and increase our satisfaction, as this must needs be allowed to do.

Lord, make us faithful to the death, faithful to thee, faithful to our own souls, faithful to our people; and then, as they are now our hope and joy, so will they be our crown of rejoicing in the presence of the Lord Jesus at his coming. Amen.