3. a. The Thessalonians are themselves witnesses, that the Apostle’s was no vain entrance, but one of Divine power (1Th_2:1-2). As he exercises his ministry generally, with no impurity of purpose or method, but, as one put in trust by God, before the eyes of God (1Th_2:3-4), so in Thessalonica also he appeared in no flattering or selfish spirit (1Th_2:5-6), but with the most generous love (1Th_2:7-8) and self denying labor (1Th_2:9). They themselves and God are his witnesses, that he had shown himself throughout unblamable towards the believers, whilst he was careful about nothing else but, as a father, to exhort every individual to a walk worthy of God (1Th_2:10-12)
1For yourselves, brethren, know [yourselves know, brethren,] our entrance in [entrance,
åἴóïäïí
] unto you, that it was not in vain [hath not been vain]; 2but even after that we had suffered before and were shamefully entreated [but having before suffered, and been shamefully treated], as ye know, at [in,
ἐí
] Philippi, we were bold in our God to speak unto you the gospel of God with 3[in,
ἐí
] much contention. For our exhortation was [is], not of deceit [delusion]4nor [yet] of uncleanness, nor in guile; but as [according as,
êáèþò
] we were allowed of God [have been approved by God] to be put in trust with the gospel, even so [so,
ïὕôù
] we speak; not as pleasing men, but God, which trieth [who proveth] our hearts. 5For neither at any time used we words of flattery, as ye know; nor a cloak of covetousness, God is witness; 6nor of men sought we [sought we of men] glory, neither of [from,
ἀðï
] you, nor yet of [nor from,
ïὔôåἀðü
] others, when we might have been burdensome [or: have used authority], as, the apostles of Christ [Christ’s apostles,
×ñéóôïῦ ἀðüóôïëïé
]; 7but we were [were found] gentle among you [in the midst of you,
ἐí ìÝóῳ ὑìῶí
], even as a nurse 8cherisheth her children [as a nurse would cherish her own children]; so [,] being affectionately desirous of you, we were willing to have imparted [to impart] unto you not the gospel of God only [not only the gospel of God], but also our own souls, because ye were [became] dear unto us. 9For ye remember, brethren, our labor [toil,
êüðïí
] and travail: for laboring [working] night and day, because we would not be chargeable [that we might not be burdensome,
ðñὸò ôὸ ìὴ
ἐðéâáñῆóáé
] to any of you, we preached unto you the gospel of God. 10Ye are witnesses, and God also [and God], how holily and justly [righteously,
äéêáßùò
] and unblameably we behaved ourselves among you that believe [to, or for you, 11who believed]; as [even as,
êáèÜðåñ
] ye know how we exhorted, and comforted [encouraged], and charged [adjured] [you,
ὑìᾶò
] every one of you, as a father 12doth his children [as a father his own children], that ye would walk [should walk] worthy [in a manner worthy,
ἀîßùò
] of God, who hath called [calleth] you unto [into,
åἰò
] His [His own,
ἑáõôïῦ
] kingdom and glory.
EXEGETICAL AND CRITICAL
1. (1Th_2:1.) For yourselves know.—For the confirmation and clearer elucidation (
ãÜñ
) of the statement of the foreign brethren regarding his entrance at Thessalonica (1Th_1:9), the Apostle now appeals at length, as he had done cursorily at 1Th_1:5, to the recollection of the Thessalonians themselves on the subject. Hence the same expressions,
åἴóïäïò ðñὸò ὑìᾶò
We might call 1Th_2:1-12 an explanation of the
ὁðïßáí
1Th_1:9, just as the
ðῶò ἐðåóôñÝøáôå
is then carried out in 1Th_2:13-16. The third testimony, that of the Thessalonians themselves, serves to establish the second, that of the strangers, just as the latter serves to establish the first (comp. on 1Th_1:8, Note 1). That 1Th_2:1 begins with the same
áὐôïὶ ãÜñ
as 1Th_1:9 is, of course, accidental; our
áὐôïß
does not stand opposed to that
áὐôïß
as such (that, indeed, has quite another reference, to
ἡìᾶò
of 1Th_2:8), but to strangers generally, as in the sequel
êáὶ ἡìåῖò
of 1Th_2:13 corresponds to it.—The details that follow are, in fact, intelligible only on the supposition, that the Apostle has to confute certain aspersions on his person and ministry. Merely to strengthen the Thessalonians (Calvin, Lünemann, and most), he would not expatiate so much at large on the excellencies of his service amongst them, least of all with such solemn protestations (1Th_2:5; 1Th_2:10) and such frequent appeals to the recollection of the readers (1Th_2:2; 1Th_2:5; 1Th_2:9-11); but he enters on boasting for the same reason as in 2 Corinthians 10-13, because he must defend himself. Only it is not here in Thessalonica any factious doings that he has to contend with, but simply the insinuations whereby the unbelieving Thessalonians sought again to withdraw from the gospel their believing kindred and neighbors. In what these insinuations consisted we learn from the negative clauses, 1Th_2:1; 1Th_2:3; 1Th_2:5 sq. The very fact that nearly our entire section proceeds in clauses with
ïὐê
and
ἀëëÜ
(1Th_2:1-9) shows, that Paul (through Timothy) had been informed of false assertions in regard to his operations—falsehoods, to which it was necessary for him to oppose the truth. Already Rieger has remarked on 1Th_2:3 : A denial of this kind from the Apostle indicates, that such imputations had been cast on him and his preaching. And says Roos more precisely: When the Thessalonian converts reflected on the change that had taken place with them, it might possibly occur to them that an unknown man, of the name of Paul, had come to them over the sea with certain companions, had preached of one Jesus whom he called Christ, and of whom they had previously heard nothing, and had exhorted them to believe in Him, and serve Him as their Lord. So now we are Christians, they may have thought, whereas formerly we were Gentiles or Jews. But, in making this change, have we done right? Is the name, the faith, the hope of Christians not a thing of vanity? Are we not suffering for it to no purpose? Has not Paul deceived us? Is it not some falsehood that he has talked to us? And, besides, our countrymen hold his teaching to be a fable. These thoughts are now met by Paul in 1Th_2:1-16.
2. Our entrance unto you, that it hath not been vain.—This is the first of the imputations.
êåíÞ
comp. 1Co_15:14,=empty, idle, without power or substance, unreal; Œcumenius:
ìῦèïé êáὶ ëῆñïé
; Calvin: vana ostentatio; comp. 1Th_1:5,
ïὐê ἐí ëüãῳ ìüíïí
, and the antithesis there, as here in 1Th_2:2. Not, therefore,=in vain, fruitless (Luther, Flatt, &c.), nor yet at once powerless and fruitless (De Wette, [Jowett]), nor again=deceitful, fallax (Grotius). The
ãÝãïíåí
, as distinguished from the simple
ἦí
or even
ἐãÝíåôï
, expresses the secure consciousness of an accomplished, unassailable fact. In the original the subject of the dependent clause is by a Greek idiom attracted as object into the principal clause.
3. (1Th_2:2.) But having before suffered, &c.—The cause of an idle babbler is one for which he does not submit to suffering, and still less, when he has just with difficulty surmounted one trial, does he again joyfully appear for the same cause, especially in a new conflict. A deep earnestness in suffering, and yet, along with that, an unwearied alacrity and fidelity in his calling, showed Paul to be a man whose appearance the Thessalonians needed only to recall (
êáèὼò ïἴäáôå
), in order to perceive the vanity of the suspicions alleged against him. Of what sort these were, may be inferred from Act_17:6-7 : ringleaders, flatterers of the people, ambitious persons who sought their own advantage.—On the sufferings which the Apostle, immediately before (
ðñïðáè
.) his arrival in Thessalonica, had endured at Philippi, see Act_16:12 sqq. Paul adds
ὑâñéóèÝíôåò
, insultingly treated (comp. Mat_22:6; Luk_18:22), not so much because
ðñïðÜó÷åéí
like
ðÜó÷åéí
is a vox media (Lünemann), but because with his strong sense of right he had peculiarly felt the treatment received by him at Philippi to be arbitrary and unjust; see Act_16:37. To such slight features even extends the harmony between the Acts and our Epistles.
4. We were bold in our God &c.—
ðáῤῥçóéÜæåóèáé
, once again in Paul’s writings, Eph_6:20, and in like manner of the preaching of the gospel; frequently in the Acts, and indeed, except Act_18:26, only of Paul from his conversion onwards, Act_9:27-28; Act_13:46; Act_14:3; Act_19:8; Act_26:26. Freedom and boldness in testimony was therefore a prominent characteristic of this Apostle. Olshausen:
ðáῤῥçáßá
is the outward expression of
ðëçñïöïñßá
(1Th_1:5). Moreover,
ðáῤῥçóéÜæåóèáé
is not here=to speak or preach freely, so that
ëáëῆóáé
should be an explanatory infinitive resolvable by: so that (De Wette, Koch, [Ellicott: so as to speak]), or an infinitive of the purpose: in order that (Schott); but, as in Act_3:26 [?] and Act_26:26,=to act with freedom and alacrity, and
ëáëῆóáé
is simply an infinitive of the object (Lünemann), as in 1Th_2:4
ðéóôåõèῆíáé
. [And so Alford, who translates: We were confident. Ellicott, on the other hand, comparing Eph_6:20 and Act_26:26, agrees with De Wette in thinking that “the idea of bold speech, even though reiterated in
ëáëῆóáé
, can scarcely be excluded.”—J. L.] We had, says Paul, this
ðáῤῥçóßá
, not in ourselves, especially after such experiences, but in our God (in whom, as in our spiritual life-element, we live and labor; see 1Th_1:1, Doctrinal and Ethical, 1). Not merely was it no idle babbler with whom the Thessalonians had to do; it was not, speaking generally, any mere man, but God; and this God Paul dares to call his God, because God visibly owned him, and the Thessalonians perceived in their conscience (2Co_4:2; 2Co_5:11) that in the power of God Paul spoke and acted. Therefore also he purposely adds: the gospel of God; he had not brought to them any empty talk, nor any kind of man’s word whatsoever (see 1Th_2:13), but the glad tidings which God Himself will have proclaimed in the world. Comp. on
ôὸ åὐáããÝëéïí ôïῦ èåïῦ
Exeg. Note 4 to 1Th_1:8,
ὁ ëüãïò ôïῦ êõñßïõ
. Why Paul does not say: in Christ, the gospel of Christ, but in God, of God, see Doctr. and Eth., 3.
5. In much contention.—As Paul had testified of the Thessalonians, 1Th_1:6, that they received the word in much affliction with joy of the Holy Ghost, so here he can testify of himself that in much contention, with joy in God, he had published the same.
Ἀãþí
, not outward and inward contention ([Chrysostom, Bishop Hall], Olshausen, [Jowett]), but the contention of outward suffering only, Php_1:30 (De Wette, and most).
6. (1Th_2:3.) For our exhortation is &c.—The verb to be supplied in 1Th_2:3 is not
ἦí
but, as
ëáëïῦìåí
of 1Th_2:4 shows,
ἐóôßí
. Paul confirms (
ãÜñ
) the statement as to his entrance at Thessalonica by a statement de toto perpetuoque more suo (Bengel). But since this general witness to himself might again also be called in question, people at Thessalonica knowing nothing from their own observation of his ministry elsewhere, it was necessary for him to establish this point likewise by again enlarging, 1Th_2:5 sqq., on the spirit and method of his labors in Thessalonica. Similarly Jesus: If ye believe not me, my witness of myself, at least believe my works that are done amongst you (Joh_10:38; Joh_14:11).
7. Our exhortation [German: Predigt,=preaching, discourse]. Very well Lünemann:
ðáñÜêëçóéò
is a calling to, address; and, according to the different relations to which this address is applied, the word undergoes modifications of its meaning. In the case of sufferers it is consolation; directed toward a moral or intellectual need, it is exhortation and encouragement. Now, since even the first evangelical proclamation consists in exhortation and encouragement, to wit, in the summons to renounce sin and lay hold of the offered salvation (comp. 2Co_5:20),
ðáñÜêë
. might also be used generally of the preaching of the gospel; whether objectively of the contents of the discourse, or subjectively of the preaching itself. So here; see 1Th_2:4. Bengel: totum præconium, evangelicum [passionum dulcedine tinctum, as Bengel adds.—J. L.]; Olshausen: the work generally of Christian teaching. Paul uses this expression and not
åὐáããÝëéïí
(1Th_1:5),
ëüãïò
,
êÞñõãìá
(1Co_2:4), or such like terms, because here the question is about the preaching, not in so far as it is a proclamation, but as it wins and transforms the hearers.
8. Not of delusion, nor yet of uncleanness, nor in guile.—
ἐê
marks the source from which the preaching proceeds;
ἐí
, the way and manner in which it is performed. The Apostle names two sources, one on the side of knowledge and doctrine,
ðëÜíç
, and one on the side of disposition,
ἀêáèáñóéá
. He first repels the reproach, as if the Christian faith preached by him were a superstition, a chimera, and he himself an enthusiast or a babbler, like the sorcerers or magicians (Chrysost.). Opposed to this is the fact, 1Th_2:4, that he had been entrusted with the gospel by God. With an
ïὐäÝ
—a stronger disjunctive than
ïὔôå
(
äÝ
and
ôå
), like our nor yet, stronger than nor (comp. Winer, p. 432)—Paul passes to the second point.
Ἀêáèáñóßá
, impurity, commonly in the sense of unchastity (Rom_1:24; 2Co_12:21; Gal_5:19; Col_3:5), but also moral filth and uncleanness generally (Rom_6:19); here either an impure mind, foul motives in general, or perhaps it answers better to our sordid [schmutgig], specially=covetousness, selfishness (comp. 1Th_4:7; Eph_4:19; Eph_5:3). Bengel:
ἀêáè
. est, ubi fructus carnis quæritur, cf.Php_1:16,
ïὐ÷ ἁãíῶò
.—
äüëïò
, craft, fraud, all kinds of dishonest tricks for cheating and ensnaring. It adds to the impure design the impure means for its accomplishment, and so lies in like manner on the practical side. Whilst, therefore, for the reading
ïὐäÝ
there may be alleged the difference of the prepositions, yet on internal grounds
ïὔôå
is perfectly justifiable (comp. Winer, p. 436 sq. [and Critical Note 7]). In the antithesis likewise, 1Th_2:4,
ἀêáèáñóßá
and
äüëïò
are taken together in the sentence with
ïὕùò
, since
ἀíèñþðïéò ἀñÝóêïíôåò
answers to
äüëïò
and
èåῷ ôῷ äïêéìÜæïíôé ôὰò êáñäßáò
to
ἀêáèáñóßá
. So in the confirmatory 1Th_2:5-6 the
ëüãïò êïëáêåßò
answers to
äüëïò
the
ðñüöáóéò ðëåïíåîßáò
and
æçôïῦíôåò ἐî ἀíèñþðùí äüîáí
to
ἀêáèáñóßá
. The proof of 1Th_2:1, in particular, that is given in 1Th_2:3, lies in
ïὐê ἐê ðëÜíçò
answering to
êåíÞ
of 1Th_2:1; but the confirmatory sentence, just like 1Th_1:8, goes beyond that which it confirms, since with
ïὐäÝ
the Apostle adds new considerations, which are then again themselves confirmed and carried further in 1Th_2:5 sqq. This view is supplementary to Note 6.
9. (1Th_2:4.) According as—so.—
Êáèþò
, conformably to the fact that;
ïὕôùò
, according to that very rule: agreeably to the grace conferred and obligation laid upon us (Lünemann).
10. Approved.—
ÄïêéìÜæåéí
means, first, to try, test, scrutinize; so at the close of our verse, and commonly in the New Testament, e.g.1Th_5:21; 1Ti_3:10, and often; and then also of the result of the trial: to regard as tried, fit, worthy, and to choose accordingly for a position (1Co_16:3); hence in the next place generally, to value, prize. So here, and similarly Rom_1:28. Paul does not in this mean to assume any worthiness of his own, as the Greek interpreters (Chrysostom, Theophylact, Œcumenius) from their dogmatic standpoint characteristically explain. Rather his aim is just this, to exalt his authority as from God (similarly 1Ti_1:12). He would have it understood that, so far is he from preaching human heresy, or considering himself out of his own fancy called to be a preacher (
ἐê ðëÜíçò
, 1Th_2:3), it is rather God Himself who, according to His gracious purpose (Grotius, Pelt, Lünemann, and even Theodoret [Alford: free choice]) has vouchsafed to him the distinction of being entrusted with the glad, heavenly message to the world. So in the apodosis with
ïὕôùò
the main emphasis lies on
èåῷ
in opposition to
ἀíèñþðïéò
. Comp. 1Th_2:2 and note 4; observe also the impressive sonorousness of the expression. The perfect
äåäïê
. marks what has happened once for all, the security of it as a matter of fact. At the close of the verse Paul purposely uses the same word once again; he knows himself to be the object of a continuous Divine
äïêéìÜæåéí
. There
äïê
. is, to try, to examine; yet perhaps not without an accompanying intimation of favorable judgment. In the translation we have sought to indicate this, as well as the identity of the verbs.
Ðéóôåõèῆíáé
, infinitive of the object, denoting that which was vouchsafed to Paul. So Rom_1:28. On Paul’s frequent construction of
ðéóôåýåóèáé
, see Winer, p. 206. That Paul, moreover, here includes Silvanus and Timothy is obvious from the plurals
êáñäßáò
and
øõ÷Üò
1Th_2:8, as Lünemann properly remarks against De Wette, who appeals to 1Th_2:7 [6],
ἀðüóôïëïé
, but see Note 16. Of course, however, Paul speaks primarily and chiefly of himself.
11. (1Th_2:4.) Not as pleasing men.—̔
Ùò
before the participle gives it a subjective character, that of the conception and intention: We speak not with the thought of pleasing men, and so winning them with guile (
ἐí äüëῳ
1Th_2:3), but to please God who searcheth our hearts, and so knows and judges even impure designs (
ἐî ἀêáèáñóßáò
1Th_2:3). Comp. Gal_1:10.—[Alford: “
ἀñÝóêïíôåò
, in the strict sense of the present tense: going about to please, striving to please.”—J. L.]
12. (1Th_2:5.) For we—On the logical relation, expressed by
ãÜñ
, of 1Th_2:5 sqq. to what precedes, see Notes 6 and 8 (at the end).
13. Used we words of flattery &c.—
Ôßãíåóèáé ἐí
, of things 1Th_1:5, here of persons (comp. 1Ti_4:15)=versari in re, to engage in any matter, be occupied therein. The flattering words thus answer to
ἀíèñþðïéò ἀñÝóêïíôåò
, 1Th_2:4 (Calvin: Whoever will please men, must basely flatter), and to
äüëïò
1Th_2:3 (Chrysostom: We flattered not, as deceivers, who desire merely to draw people to themselves, and rule them). For the fact that he had not flattered them, Paul appeals to the recollection of his readers themselves: as ye know; but for what follows, that he had had no selfish aims, he can only appeal to God, who knoweth the heart: God is witness! Comp. Rom_1:9; Php_1:8. This appeal answers to
èåῷ ôῷ äïêéìÜæïíôé ôὰò êáñäßáò ἡìῶí
(1Th_2:4), as the repelling of the insinuation, that his mind had been set on earthly good and human glory (1Th_2:6), answers to
èåῷ ἀñÝóêåéí
, 1Th_2:4, and
ïὐê ἐî ἀêáèáñóßáò
, 1Th_2:3,
Ðëåïíåîßá
corresponds to
ἀêáèáñóßá
, as in 1Th_4:6-7; Eph_4:19; Eph_5:3.
Ðñüöáóéò
(from
ðñïöáßíù
, not
ðñüöçìé
), properly, what appears; hence the pretext, behind which one hides his real thought, an excuse; so here parallel with
ëüãïò
: My speech was neither a word of flattery, nor a fair pretext, a plausible form for covetous ends.
14. (1Th_2:6.) Nor sought we glory.—
Æçôïῦíôåò
likewise is dependent on
ἐãåíÞèçìåí
and parallel to
ἐí ëüãῳ êïë
.,
ἐí ðñïöÜóåé ðëåïíåîßáò
. Such a change of structure is truly Pauline (comp. Rom_12:9 sqq.). As to the thought, there is a close connection with the latter point, as of ambition with avarice. On
ἐî ἀíèñþðùí äüîáí
, comp. Joh_5:41; Joh_5:44.
15. Neither from you, nor from others.—In 1Th_2:5-6 there are, first, three mutually coördinate
ïὔôå
, then two subordinate to the clause of the last of these three, since
ïὔôå ἀö
ʼ
ὑìῶí
&c. distributes the
ἐî ἀíèñþðùí
.
Ἀðü
, essentially=
ἐê
, brings to view the special source as distinct from the general.From others, with whom we might perhaps have sought honor for ourselves through your conversion (comp. 1Th_1:8-9). Erroneously Bengel: Qui nos admirati essent, si nos superbius tractassemus.
16. (1Th_2:7 [1Th_2:6].)When we might have used authority [or, been burdensome] as Christ’s Apostles.—The participle
äõíÜìåíïé
is subordinated to
æçôïῦíôåò
, and is resolvable by although.
Ἐí âÜñåé åἶíáé
to be of weight, to appear important, dignified, to assume consequence. Against the connection, Theodoret, Ewald, and others: to be burdensome=
ἐðéâáñåῖí
, 1Th_2:9.
Ἀðüóôïëïé
, so far as it refers also to Silvanus and Timothy (see Note 10, at the end), is used in the wider sense, as in Act_14:4; Act_14:14 of Paul and Barnabas. But perhaps the old rule holds here: A potiori fit denominatio. As Christ’s Apostles, as messengers and envoys (ambassadors) of the Anointed King of the whole world, solemnly appointed by God (Act_17:3; Act_17:7), they might have stepped forth with dignity. Dicit Paulus se adeo abfuisse ab inani pompa, a jactantia, a fastu, ut legitimo etiam jure suo cesserit, quod ad vindicandam autoritatem pertinet (Calvin).
17. (1Th_2:7.) But we were found gentle in the midst of you.—
ἘãåíÞèçìåí
answers to the
ἐãåíÞè
. of 1Th_2:5.
Ἤðéïò
(from
ἔðù
,
åἶðïí
, whence then
íÞðéïò
, infans) properly, affable, mild, kind, loving (comp. 2Ti_2:24). Suavissimum vocabulum, de parentibus præcipue et de medicis dici solitum (Bengel). [
Ἐí ìÝóῳ ὑìῶí
, in the midst of you, surrounded by you, as a teacher by his pupils, a mother by her children, a hen by her chickens (Bengel). It marks the centre of a group or society, drawing all eyes to itself (comp. Act_1:15; Luk_2:46; Mat_18:2): So that ye have all seen and experienced it (Koch). Riggenbach]. Even this loving demeanor of the Apostle might be interpreted as flattery (1Th_2:5), and so Paul confutes this reproach by showing it to be a perversion of his virtue into a fault. Then by the fuller description,
ὡò ἄí
&c. of this his tender and devoted love, he at the same time confutes the other reproach (1Th_2:5-6) of his having been selfish or ambitious.
18. As a nurse would cherish her own children.—Before
ὡò
there should be a point with the force of our colon, so that
ὡò
answers to
ïὕôùò
of 1Th_2:8. The sentence after
ὡò
is an explanation attached to what precedes by asyndeton, as in 1Th_1:8; 1Th_2:9, yet so that here also again the explanatory sentence contains at the same time an advance, an enlargement of the thought.
Ôñïöüò
, nourisher, she who suckles; here not a nurse, but the mother herself, as appears from
ôἁ ἑáõôῆò ôÝêíá
, in which moreover, especially with this arrangement of the words (comp. 1Th_2:8; otherwise 1Th_2:11), there exists the climactic intimation, her own children (see Alex. Buttmann, Grammatik des neutestamenflichen Sprachgebrauchs, 1859, p. 97). With Stier, we have also expressed both in the version. The figure of the mother (comp. Gal_4:19; Isa_66:13; Isa_49:15) is still tenderer than that of the father (1Th_2:11), but is here chosen especially for this reason, because truly a nursing mother with her child seeks not profit or honor, but is wholly bent on bestowing (not receiving) love.
ÈÜëðåéí
likewise is a tender expression; properly to warm, then, like fovere, to foster and cherish (Eph_5:29; comp. Deu_22:6, LXX).
19. (1Th_2:8.) So, being affectionately desirous of you, we were willing.—
Ὁìåéñüìåíïé
supported here by the best manuscripts, occurs in the New Testament only here, and but seldom elsewhere, in the LXX, &c.; in meaning it is=
ἱìåßñåóèáé
(Recepta), and, like this, probably an enlarged form of
ìåßñåóèáé
, which should perhaps be distinguished from the ordinary
ìåßñåóèáé
(see Passow), and is used by Nicander in the sense of the common
ἱìåßñåóèáé
(comp. Winer, p. 92)=ardently to long after any one, to love tenderly.—
Åὐäïêïῦìåí
is the imperfect without augment, as frequently; Winer, p. 1Th 66: we were pleased, were cheerfully ready, took delight therein (comp. 2Co_5:8; Rom_15:26). In 1Th_2:7-8 one feels in word and figure the tender heartiness and sweet breath of a first, fresh love, such as becomes the firstling of the apostolical Epistles.
20. To impart unto you &c.—
Ìåôáäïῦíáé
stands emphatically forward, in order to mark the love as one altogether giving, imparting. The two objects of
ìåôáäïῦíáé
are joined to one another ascensively by not only—but also, so that the second is held up as the one of greater importance for the connection (
ôïῦôï ìåῖæïí ἐêåßíïõ
Chrysostom).
Ἑáõôῶí
moreover, is opposed to
ôïῦ èåïῦ
, and the Apostle means to say: We were willing not only to fulfil our official service, entrusted to us by God, in delivering to you His gospel, but there was formed also a personal relation of the most devoted love, in consequence of which we were ready to sacrifice to you our own life. [Webster and Wilkinson: “ ‘not only that which you could share without loss to me, but that which I must lose in giving;’ or, ‘not only that which I held in trust for others, had in charge to give, but that which was most my own.’ ”—J. L.] The latter point was here the main thing, over against the imputations of covetousness and ambition. The comparison with the mother has reference to this personal love, which is therefore still made specially prominent in the additional clause with
äßïôé
(stronger and more distinctive than
ὅôé
), which assigns the motive. How far now Paul with his attendants willingly gave up his own life to the Thessalonians, he shows himself by an example in 1Th_2:9, which is joined to what precedes, by
ãÜñ
, and is therefore illustrative of it. At the risk of health and life, he performed along with his preaching strenuous manual labor day and night, that he might be burdensome to no one, just as a mother day and night with much labor and self-sacrifice cherishes her little child. Add to this, that the Apostle—and it is of himself that he speaks at least primarily—was probably of a weak and sickly constitution (2Co_10:10; 2Co_12:5 sqq.), and we shall the better understand how much there was here of a
ìåôáäïῦíáé ôὴí øõ÷Þí
.
Ìåôáäïῦíáé
is indeed zeugmatic, since out of it only the simple
äïῦíáé
must be supplied to
ôὰò øõ÷ὰò
(comp. Mat_20:28); but such constructions are frequent enough (see Winer, p. 548). On
ἑáõôῶí
=
ἡìῶí áὐôῶí
, see Winer, p. 136. [Bengel’s paraphrase: Anima nostra cupiebat quasi immeare in animam vestram—and similarly Chrysostom:
ôὰò øõ÷ὰò åἰò ὑìᾶò êåíῶóáé
, eff undere—though suitable to
ì
ͅ
åôáäïῦíáé
, is opposed to the
ãἀñ
of 1Th_2:9. and perhaps also contains a thought not quite apostolic, and only in seeming accord with the figure of the mother, since not the suckling as such, but the
èÜëðåéí
is the tertium comparationis. To think of the gospel as the milk, according to 1Pe_2:2; comp. Heb_5:13 (De Wette, Lünemann, and others), is quite as little in keeping, since it is really not the Apostle’s gospel, but is expressly called the gospel of God, and since for that very reason, as has been pointed out, this consideration does not enter into the comparison with a mother. In
ìåôáäïῦíáé ôὰò øõîÜò
the exposure of the life in danger and persecutions is commonly thought of; nor is this excluded, since 1Th_2:9 contains merely an illustrative example, such as was required by the context, and was fitted to repel the imputation of covetousness and ambition.—Riggenbach.]
21. (1Th_2:9.) For ye remember our toil and travail.—
Ìíçìïíåýåôå
, more sonorous than
ïἴäáôå
(1Th_2:1-2; 1Th_2:5; 1Th_2:11); here with an accusative; 1Th_1:3, with a genitive.—On
ãÜñ
, see Note 20. [The reference of
ãÜñ
to
ἤðéïé ἐãåíÞèçìåí
, 1Th_2:7, is too remote; that to
ἀãáðçôïὶ ἡìῖí ἐãåíÞèçôå
(Lünemann), unsuitable—Riggenbach.]
Êüðïò
strengthened by the addition of
ìü÷èïò
, as at 2Th_3:8 (a verse which agrees almost verbally with ours), and 2Co_11:27. The expressions in their connection denote the most strenuous bodily labor at his handicraft as
óêçíïðïéüò
(Act_18:3), a maker of tents out of leather or cloth for shepherds, travellers, soldiers, &c. (Winer, Realwörterbuch II. pp. 213, 725). This
êüðïò
and
ìü÷èïò
is now explained in a sentence appended, as in 1Th_2:7, by asyndeton (
ãÜñ
after
íõêôüò
being spurious), in which the emphasis lies on what stands foremost,
íõêôὸò êáὶ ἡìÝñáò ἐñãáæüìåíïé
, as in 1Th_2:8 on
ôὰò ἑáõôῶí øõ÷Üò
. And now, as
ἐëçñýîáìåí åἰò ὑìᾶò ôὸ åὐáããÝëéïí ôïῦ èåïῦ
plainly answers to
ôὸ åὐáããÝëïéí ôïῦ èåïῦ
of 1Th_2:8, so does
íõêôὸò êáὶ ἡìÝñáò ἐñãáæüìåíïé
to
ôὰò ἑáõôῶí øõ÷Üò
, so that there accrues from this a new and more precise confirmation of our view of the
ãÜñ
and of
ìåôáäïῦíáé ôὰò ἑáõôῶí øõ÷Üò
.
22. Working night and day.—
ἘñãÜæåóèáé
, of manual labor, as 1Th_4:11, and often. We [Germans] say day and night, as
ἡìÝñáò êáὶ íõêôüò
, Luk_18:7; Act_9:24, and frequently in the Apocalypse; but elsewhere, and always in Paul’s usage [both in his letters and speeches, 1Th_3:10; 2Th_3:8; 1Ti_5:5; 2Ti_1:3; Act_20:31; Act_26:7.—J. L.],
íõêôὸò êáὶ çìÝñáò
or
íýêôá êáὶ ἡìÝñáí
, because the Jews, as also the Athenians, begin the civil day with the evening. Here this order is emphatic, because night-work is the more unusual and irksome. We are not, therefore, to suppose that Paul preached all day, and performed manual labor in the night-time; on the contrary, the latter occupation filled up also a good part of the day, as on the other hand he preached likewise at night (Act_20:7); but, generally, day and night is, as with us, a vivid expression for without intermission (comp. especially Rev_20:10).
23. That we might not be burdensome to any of you, by his having to care for my support. So little did the Apostle seek any profit from the Thessalonians, that he sought not even the necessaries of life from them but earned them for himself, that his intercourse with them might on his part be altogether one of giving. In hac etiam parte jure suo obstinuit (Calvin; comp. Note 16). For the matter in question, comp. Act_18:3; Act_20:34; 1Co_4:12; 1Co_9:7 sqq.; 2Co_11:8 sqq.; Php_4:10 sqq., and Doctr. and Eth., 5.—On
êçñýôôåéí åἰò
, see Winer, p. 191.
24. (1Th_2:10.) Ye are witnesses and God.—The Apostle having in three sentences with
ïὐê
—
ἀëëÜ
(1Th_2:1-5; 1Th_2:9) confuted the reproaches cast upon him, and which are summed up in the fewest words in 1Th_2:3—having shown that his doctrine is not an idle delusion, but the gospel of God, and that he himself has labored, not from selfish motives of covetousness and ambition, nor with impure methods of craft and flattery, but in the sight of God and with the most devoted love—he now at last opposes to that a brief, positive sketch of his ministry, and for this he again appeals to the Thessalonians and God as witnesses (comp. 1Th_2:5), by way of giving to his assertion so much the more of the impressive earnestness of truth. Men must witness for his manner of acting; God witnesses, in his conscience and theirs, for his inward disposition. This explanatory sentence likewise is added by asyndeton (comp. 1Th_2:7; 1Th_2:9), a construction to which in the present instance the liveliness of emotion also contributes.
25. How holily, and righteously, and unblamably, &c.—
Ὁóßùò
with perceptible, inward reverence of God;
äéêáßùò
, with due consideration of men, leaving and giving to every one his own (comp. Eph_4:24; Tit_2:12 [Luk_1:75; Tit_1:8]);
ἀìÝìðôùò
, unblamably, irreproachably in the whole deportment—the negative side to the two positive ones (Lünemann), especially to
äéêáßùò
(Olshausen). This qualification Paul adds, because reproaches had been cast upon him. [Bengel and others: toward themselves, in order to get the three references to God, men, themselves as in Tit_2:12; but this is here inadmissible, since all is referred to
ὐìῖí ôïῖò ðéóôåýïõóé
—
äóßùò
assigning merely the religious ground of the behavior toward the believers.—Riggenbach.] It is commonly not enough considered, that we have here before us, not adjectives, but adverbs (comp. Act_20:18.,
ðῶò ἐãåíüìçí ìåè
ʼ
ὑìῶí
); Paul is not speaking of his walk, his entire personal bearing (De Wette, Hofmann)—otherwise we must have had
ὅóéïé
&c. (comp.
ïἷïé
, 1Th_1:5)—but of the manner of his dealing with the believers (Winer, p. 413).
26. To [for] you who believed.—
ὑìῖí
is simply the dative of direction or reference: to you, toward you (De Wette, Koch) [not a dative of interest: for your advantage, nor yet of judgment: appeared to you (Œcumenius and Theophylact, Calvin, Bengel, Lünemann); the adverbs in that case would scarcely be admissible.—Riggenbach.]. The addition
ôïῖò ðéóôåýïõóéí
, at first view apparently superfluous [Jowett], must here as at 1Th_2:13 have its own ground and. significance. The believers were told that their faith was credulity and superstition, that they had allowed themselves to be ensnared, abused, and misled by the stranger, and that this was now called faith. A similar way of talking to that nowadays, which confounds faith with opinion, notion, dim, baseless feeling. In opposition to this Paul dwells with emphasis on the word faith in its true import, and shows how he had never abused their confidence in him and his word so as to indulge himself in impurity of any kind, but rather, honoring their faith as faith in God and His word, he had in all his proceedings kept holy what was holy, and had with all earnest men exhorted them to a walk worthy of God. [Those, who explain the dative as a dative of judgment, take
ôïῖò ðéóôåýïõóéí
restrictively: tametsi aliis non ita videremur; Bengel. Especially contrary to 1Th_2:13 (?).—Riggenbach.]—
ἘãåíÞèçìåí
as in 1Th_2:5; 1Th_2:7; 1Th_1:5.
27. (1Th_2:11.) Whilst we, as ye know, &c. [Even as ye know how we, &c.]—
Êáèἀðåñ ïἴäáôå
is a parenthetical clause similar to
êáèὼò ïἴäáôå
of 1Th_2:2; 1Th_2:5; it belongs to the following participial construction. This time the Apostle puts
êáèÜðåñ
for
êáèþò
, because immediately after
ὡò
occurs twice. The first
ὡò
belongs to
ἑíá ἑêáóôïí
, and has here a strengthening force such as it carries also elsewhere in connection with
ἕêáóôïò
(see Passow under
ἕêáóôïò
), a usage very nearly akin to the connection of
ὡò
with superlatives. The corroboration
åἷò ἕêáóôïò
, of frequent occurrence in the New Testament, is found likewise in classic Greek (A. Buttmann, p. 105). With the double reënforcement,
ὡò åἷò ἕêáóôïò
, comp. Rev_21:21;
ἀíὰ åἷò ἑêáóôïò
; Eph_5:33 :
ὑìåῖò ïἱ êáè
ʼ
ἕíá ἕêáóôïò
The participial clauses, 1Th_2:11-12, show to what extent Paul behaved holily and righteously and unbl
