1 Thessalonians 2:16

The apostle sets forth how the Gospel was brought and preached to the Thessalonians, in consequence of his being persecuted at Philippi, 1Thes 2:1 , 1Thes 2:2 . The manner in which the apostles preached, the matter of their doctrine, and the tenor of their lives, 1Thes 2:3-11 . He exhorts them to walk worthy of God, 1Thes 2:12 . And commends them for the manner in which they received the Gospel, 1Thes 2:13 . How they suffered from their own countrymen, as the first believers did from the Jews, who endeavored to prevent the apostles from preaching the Gospel to the Gentiles, 1Thes 2:14-16 . St. Paul's apology for his absence from them; and his earnest desire to see them, founded on his great affection for them, 1Thes 2:17-20 . Verse 1 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. Verse 2 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. Verse 3 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. Verse 4 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. Verse 5 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? Verse 6 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 . Verse 7 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. Verse 8 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. Verse 9 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. Verse 10 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. Verse 11 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. Verse 12 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. Verse 13 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. Verse 14 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. Verse 15 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. Verse 17 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. Verse 18 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. Verse 19 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. Verse 20 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. Introduction

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.

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.

s 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 Verse 17. But we, brethren, being taken from you. There is more implied in the Greek word here rendered, "being taken from you"-- απορφανισθεντες--than appears