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1Th_2:17 to 1Th_3:13
What Paul did for the Thessalonians after his departure
1Th_2:17-20
1. He had once and again earnestly purposed to come unto them, but was hindered
2. Bereaved of you.—Chrysostom: Paul does not say separated, but more than that. ̔ Ïñöáíüò and ὀñöáíßîù are even in the classics used, not merely of children bereaved of their parents, but also of parents bereaved of their children, and in other similar relations. The expression is one of tenderness, and belongs to the same category as the figure of the mother (1Th_2:7-8) and of the father (1Th_2:11) [so that Paul does not really compare himself to a child, as Chrysostom &c. improperly assume.—Riggenbach]. The Apostle would, first of all, intimate to his readers, that, so far from having forgotten them, his separation from them has been for him a painful experience. Hence also the two additions: for the space of an hour, that is, only a very short time, as we say: for a moment (elsewhere ðñὸò ὥñáò , for a short time, Phm_1:15; Gal_2:5; 2Co_7:8, or ðñïò êáéñüí , for a time at least limited, Luk_8:13; 1Co_7:6; here both are strengthened by being joined together), and: in presence only, not in heart, which ever remained with you (dative of reference, comp. 1Co_5:3; and, on the opposition between ðñüóùðïí and êáñäßá , 2Co_5:12; 1Sa_16:7, LXX.). Thus: We had almost no sooner been parted from you, and that only outwardly, not inwardly, than we again had a great longing to see you. [ Ðñὸò êáéñὸí ὥñáò does not state that the separation altogether lasts but a short time, as if Paul here anticipated the fulfilment of the wish expressed in 1Th_3:10 (De Wette, Koch), or even thought of the reunion at the approaching parousia (Olshausen).—Riggenbach].
3. Endeavoured quite earnestly [the more abundantly endeavoured].—When the idea, with which the comparison exists, is at once understood from the context, it is not uncommon for the comparative to stand alone, and it then has the force of a positive, as in Act_17:21; especially does this happen with the comparative of adverbs, as ôÜ÷éïí , ìᾶëëïí , ðåñéóóïôÝñùò . Alex. Buttmann, Grammatik des neutestamentlichen Sprachgebrauchs, 1859, p. 72 (on the form ðåñéóóôÝñùò , ibid, p. 61). If it is desired to specify the idea round which the comparison turns, it is evidently from the connection the ðñüóùðïí purposely repeated in opposition to êáñäßá : Because the Apostle was not separated from them in heart, though in face [presence], he therefore strove the more keenly to see again their face also. Less suitable supplements are introduced by others ̓ Åí ðïëëῇ ἐðéèïìßᾳ is a reiterated confirmation of ἐóðïõäÜóáìåí . The one confirmation stands at the beginning, the other not less emphatically at the close, of the sentence. Here also the Apostle’s love again shows itself so fervent, and as it were that of a bridegroom, that Chrysostom, impressed thereby, remarks: ἐñþìåíïò ἦí ìáíéêüò ôéò êáὶ ἀêÜèåêôïò êáὶ ἀêáñôÝñçôïò åἰò öéëßáí .—To see your face is a select phrase of love, instead of the more prosaic to come unto you of 1Th_2:18; comp. 1Th_3:10.
4. (1Th_2:18.) Wherefore we wished to come unto you.—From the general disposition, 1Th_2:17, proceeded positive resolutions, for the non-fulfilment of which Paul is not to be blamed.—̔ Åãὼ ìὲí Ðáῦëïò : ìÝí solitarium for the greater prominence of the subject. From this too we see, as from êáñäßáò 1Th_2:4, and øõîÜò 1Th_2:8, that in the first person plural Paul intends to include Silvanus and Timothy (Lünemann). Had he meant himself alone by it, the addition of ἐãὼ ìὲí Ðáῦëïò would have been unnecessary. But here especially he had to distinguish himself, because indeed Timothy had in the meanwhile come to Thessalonica. But having once singled himself out, he afterwards speaks even of himself alone in the plural; so even in our verse ἡìᾶò , and with peculiar distinctness in 1Th_3:1-2.— êáὶ ἅðáî êáὶ äßò , not simply äéò , nor yet ἅðáî êáὶ äßò (which is used indefinitely=more than once), but stronger than the former expression and more precise than the latter: both once and twice, not only once but twice (comp. Php_4:16): “testatur non subitum fuisse fervorem, qui statim refrixerit, sed hujus propositi se fuisse tenacem, quum varias occasioned captaverit’ ’ (Calvin).
5. And Satan hindered us.—Instead of äÝ , Paul chooses the Hebraistic connective, which in this case is almost the more energetic.—Satan, the personal devil (comp. 1Th_3:5), in whose existence, therefore, Paul not merely believes, but refers to his agency even such comparatively trifling and external matters, because therein there lies prepared a hindrance to the kingdom of God (comp. Eph_6:12; otherwise at Rom_1:13; Rom_15:22; Act_16:6 sq.). The Apostle, then, does not everywhere, and as a matter of course, speak of Satan, but he knows how with testing insight to distinguish. There is nothing about him of mere cant. In what the restraint consisted, we know not; only it cannot have been an accumulation of business, or anything of that sort, but must have been something of evil—whether on the side of the Thessalonians or on that of Paul. In the first case we should have to think with De Wette &c. of the enemies of the gospel at Thessalonica, whose hatred had been a source of danger to the Apostle on his arrival in Thessalonica; in the other case, either, with Chrysostom and others, of trials in the churches where Paul had since been, which rendered a removal from them impossible for him, or, perhaps better, of some sickness of the Apostle, and in connection with this we might think of Satan’s messenger, 2Co_12:1—a topic, it is true, on which we know just nothing very clear and certain. (Comp. also 1Th_3:1.) It is even very possible that both kinds of reasons concurred; that the first time, for example, and this would best agree with 1Th_2:17, Paul desired to turn back again to Thessalonica from Berœa, but was hindered in that by the Thessalonian Jews (Act_17:13.—See Calvin, Bengel, and others.)
6. (1Th_2:19.) For.—Paul gives the reason of his longing after the Thessalonians, and of his repeated purpose to come unto them. Illum desiderii ardorem inde confirmat, quia in ipsis felicitatem suam quodammodo repositam habeat; perinde enim valet hæc sententia ac si dixisset: Nisi me ipsum obliviscar, necesse est ut vos expetam (Calvin).
7. Who [What] is our hope, &c.— Ἤ ïὐ÷ὶ êáὶ ὑìå ͂ éò belongs to ôßò , and it is, of course, merely incidental that ἤ is coincident with the ἤ before ÷áñÜ and óôÝöáíïò ; ἔìðñïóèåí ôïῦ êõñßïõ &c. belongs to ἐëðὶò ἤ ÷áñÜ &c. But ἢ ïὐ÷ὶ êáὶ ὑìå ͂ éò is purposely put between, so that ἔìðñïóèåí &c. attaches itself immediately to these words, because the Apostle would have it observed that, so far from his relation to them being a transient one, it is rather to reach on to the coming of Christ, and verify itself before the eyes of the Lord.—Hope and joy, here, of course, objective=the subject of hope and joy. This the Thessalonians are not, in so far as Paul hopes in regard to them that they shall be found blameless (Lünemann), but in so far as they are the fruits of his ministry, after which the Lord at His return will inquire (see Luk_19:15). To this also there is special reference in óôÝöáíïò êáõ÷Þóåùò , an
expression derived from the garland that crowns the competitor at the goal in the successfully contested race (1Co_9:23; 2Ti_2:5; 2Ti_4:8). Êáý÷ìóéò , moreover, is not glory in the objective sense, but glorying; not gloria, but gloriatio; and so a crown for glorying=in which I may glory (comp. Eze_16:12; Eze_23:42; Pro_16:31; LXX.). Roos: We hope on your account to have some great experience at the coming of Christ; we shall then be able to rejoice over you; we shall be able to parade with you, as one parades with a crown won in a contest of the games.—Ye also, as well as other churches; those, for example, in Philippi or Corinth (see Php_4:1; 2Co_1:14—parallelisms also for the expression).
8. (1Th_2:20.) Ye are verily [For ye are], &c.— ÔÜñ confirms and strengthens the readily understood affirmation in the oratorical question of 1Th_2:19 (comp. Winer, p. 396). Our glory and joy. The expression glory [Herrlichkeit] is properly retained in translation here also by Ewald and J. Mich. Hahn, and is by the latter emphasized in a theosophic way. Äüîá is weakened, when rendered merely by renown or honor [Lünemann: Ruhm; Luther, De Wette: Ehre.—J. L.] (Comp. 1Co_11:7, where the woman is called the äüîá of the man, the man the åἰêὼí êáὶ äüîá of God; and 2Co_8:23, where approved brethren are distinguished by the title, äüîá ×ñéóôïῦ .) As äüîá in God Himself is His life-impression, life-form (see at 1Th_2:12 Doctrinal Principles, No. 8), so with such genitives it denotes the representation of the life, resting on the communication of life,—the copy, standing in essential connection with the original, belonging to it, and forming as it were one whole with it, so that the latter is surrounded by it with a halo, as the sun by its beams, as the head by the crown ( äüîá parallel with óôἐöáíïò êáí÷Þóåùò ). Thus it is with the man and the woman taken from him; with Christ and believers; with Paul and the spiritual children begotten by him.—That such objective, actual glory then becomes in the subjective experience a matter of joy, lies in the nature of the case.
2. (1Th_2:19-20.) Paul’s hope is to be adorned with the fruits of his ministry before the Lord at His coming. Holy Scripture everywhere lays stress on this point, that every man shall receive his own reward according to his own labor (1Co_3:8). The fundamental relation of every man to God in respect of faith or unbelief decides the question of his happiness or misery (Eph_2:8; Mar_16:16; Joh_3:18; Joh_3:36; Joh_5:24). But within these two great classes there is still possible an extraordinary diversity in the life-acting of faith or unbelief—in practical honesty and dishonesty. Through faith we are become children of God; but now we must yield ourselves to be also trained as such, and renewed ever more and more into the image of the Father and of our First-born Brother ( ÷Üñéò ðáéäåýïõóá , Tit_2:11-12; comp. Heb_12:7-10; Col_3:10; Rom_12:2; Rom_8:29; 2Co_3:18), that we remain not weak, new-born children, but grow to the ripe age of a perfect man (Heb_5:13-14; comp. Eph_4:13-14). We are rooted in the right ground and soil, and bear within us the full germ of life; but for that very reason it concerns us now to grow and bring forth fruit (Col_2:7; Col_1:10-11; Mat_13:23; Mar_4:26-28; Joh_15:2; Php_1:9-11). The whole walk of a man contributes to the formation of his disposition and character; all the issues of the life exert a formative reacting influence on our inner man—impress and stamp themselves also in ourselves (character from ÷áñÜóóù ). In the Divine judgment, therefore, justification and condemnation are made to depend even on our words (Mat_12:36-37); but especially is our fate determined according to our works, or (in the singular) our work, life-work, so far as therein is exhibited the total result of the religious and moral life, rearing itself on the foundation of faith or unbelief (Rom_2:6; 2Co_5:10; Rev_2:23; Rev_20:12 sq.; Rev_22:12; Mat_16:27; Joh_5:29). As a man walks, so he becomes; and as he becomes, so is he also in death; his works do follow him (Rev_14:13), and agreeably thereto his destiny in that other world spontaneously shapes itself; on which account there will be among the blessed and among the lost very different degrees of glory or of torment (comp., for example, Luk_19:17-19; Luk_12:47 sq.; Mat_11:22-24; 1Co_3:12-15. Of course, this is not the place to go into more precise definitions respecting heaven, hades, hell, the first and second resurrections, &c.). By this view justice is done also to the scriptural idea of reward, without our falling into the Catholic idea of merit. And in this way, especially, sanctification, a spiritual walk, inward growth, and the outward activity of the life, here acquire an importance which in the original Protestantism was not duly recognized and acknowledged—a defect, that has been in many ways prejudicial, and here and there is so still, to our evangelical doctrine and practice. It is true, our Confessions teach emphatically, that faith by an inward necessity brings forth good works; and yet the main point of view, from which they had to handle this doctrine over against Catholicism, was the negative one: that righteousness and salvation depend neither for their attainment nor their preservation on good works. For this reason, and the kindred one, that for the doctrine of faith and justification that of regeneration was neglected, it was impossible for the idea of sanctification, and what is connected therewith also in eschatology, to reach fully its positive, scriptural development and significance. Meanwhile, there is by no means any want of good suggestions, particularly in Melancthon’s excellent discussion de dilectione et impletione legis in the Apology for the Augsburg Confession.
3. (1Th_2:19-20.) Whatever work we perform in an earthly calling, even in art and science as such, belongs to the domain of the perishable—of means, not of everlasting ends. Only what of good or evil is wrought in the souls of men is of eternal import. And the highest service is to help a soul to the life in God. On this rests the singular dignity, and also the responsibility, of the ministerial office. In an altogether peculiar sense, this is work for the day of Jesus Christ, whether we are now good shepherds or hirelings.
4. Paul hopes on the day of the Lord to be surrounded by those converted through him, as by a glory. This äüîá , this crown of glorying, is the true halo, when, coming into the presence of the heavenly Judge, one is able to say: Behold, I and the children whom God hath given me. At His coming the Lord will present to Himself His entire Church glorious, without spot or wrinkle (Eph_5:27; 2Co_11:2). But the Church is an organism, not merely in the sense that the body as a whole depends on the head, but also in that it is composed of various members, the weaker depending on the stronger. Thus do spiritual children hang on their spiritual fathers, and are as it were embraced in them, and ruled by them. In this sense Paul hopes to be surrounded by his Gentile churches; in this sense is the promise made to the Twelve of ruling the twelve tribes of Israel (Mat_19:28; Luk_22:29-30). This agrees with the fundamental view which Scripture, in this case also the true interpreter of experience, takes of humanity. It regards it, not as an atomic mass of individuals, but as an organism, depending for its natural life on Adam, for its spiritual life on Christ; and that in such a manner, that from these two genealogical heads the membership branches off to every single individual. Hence the importance of progenitors and their primitive doings in the sphere itself of nature and of race (Adam, Shem, Ham, Japheth, Abraham, David, &c.; Adam’s fall, Ham’s misdeed, Abraham’s faith, the gracious treatment of David’s descendants for David’s sake, &c.), just as prominent prophetic and apostolic persons are centres of light and union in the spiritual sphere. The case is similar with the Lord of the world’s history.
1Th_2:18. Calvin: It is certain, that whatever opposes the work of the Lord proceeds from Satan. Would that it were a firmly settled conviction in all pious souls, that Satan is continually making every effort to retard or hinder the edification of the Church! We should certainly be more intent on resisting him; we should have more at heart the preservation of sound doctrine, of which Satan takes such eager pains to rob us.—A part of that Bound doctrine is the doctrine of Satan himself.—[Bishop Wilson: Non-residence. N. B. It is the work of Satan, and his desire, to keep a pastor from his flock.—J. L.]
1Th_2:19-20. It is important that a man should not merely be assured of his gracious standing and salvation, which, indeed, is the first thing and most important, but should also be zealous to bear fruit for the day of the Lord, and to be able hereafter to say to the Loud: Lord, my pound hath gained ten pounds (Luk_19:16). He can also set his aim too low, and cover with false humility his own drowsiness and sloth.—A great and main point for the preacher, that he appear not empty before the Lord in His day.—Calvin: At the last day Christ’s servants will obtain glory and triumph according as they have spread abroad His kingdom. Therefore should they even now rejoice and glory in nothing save the blessed result of their labor, in seeing the glory of Christ advanced through their service. In this way also they will attain to a true love for the Church.—Theodoret: Paul has compared himself to a mother (1Th_2:1), and mothers are wont to call their young children their hope, joy, &c.—Chrysostom: Who would not exult in such a numerous and well-bred troop of children?—To whose lot fall these joys of spiritual paternity? Do we even know any thing of them?—The Apostle’s joys and cares of spiritual fatherhood are a pattern for us also in regard to our children after the flesh, how we should be faithful in our families, and should carefully engage that not one of the members be lost.—To keep the coming of the Lord at all times before our eyes, that is to be likeminded with the Apostles.—Rieger: In the gospel the Lord’s coming shines in upon us so near, that it affords us already at every step much light for our feet.—[ Matthew Henry: 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 that.—Benson (Macknight, Barnes, &c.): Paul expected to know his own converts again in the great day; and particularly to rejoice in them. We may, therefore, hope to know our friends in the future state.—J. L.]
Footnotes:
1Th_2:17.—[ ἀðïñöáíéóèÝíôåò ἀö ̓ ὑìῶí . German: verwaiset von euch; Vaughan: “literally, orphaned from you.” The double ἀðü emphasizes the fact of separation; ὀñöáíéóè ., the feeling of bereavement and desolation that ensued.—Peile, Ellicott, Vaughan and others: torn from you; Peile adding, and bereaved. Jowett: bereaved in being taken from you; Robinson: “bereaved and separated.”—J. L.]
1Th_2:17.—[The Greek order, “throwing the emphasis more distinctly on the more abundantly” (Ellicott).—J. L.]
1Th_2:18.—Instead of äéü Lachmann, Lünemann [Tischendorf in the first and latest editions, Alford, Ellicott] and others, read, after Sin. A. B. D.1 F. G. and some other manuscripts, äéüôé , whereas Tischendorf (ed. 2), De Wette, Reiche and others, retain äéü of the received text. At any rate äéüôé must be=on which account, therefore, and so equivalent to äéü , as Lünemann also supposes; but elsewhere äéüôé is with Paul=because; comp. in our Epistle 1Th_2:8; 1Th_4:6.
1Th_2:19.—[ êáõ÷Þóåùò . See the English margin, and 2Co_7:4; comp. also Rom_15:17, and the several instances (6 out of 12) in which the noun is in our version rendered boasting.—J. L.]
1Th_2:19.—[The ἤ before ïὐ÷ὶ êáß is wanting in Sin.1, but was added by correction; and the same thing is true of ἡ before ÷áñÜ in 1Th_2:20—J. L.]
1Th_2:19.—[Ellicott: “The addition ÷ñéóôïῦ (Rec. with F. G. L.; many Vv.) is rightly rejected by Lachmann, Tischendorf, and most modern editors,” and our German text. It is wanting in Sin.—J. L.]
[ ÐåñéóóïôÝñùò occurs eight times in Paul’s other Epistles (besides Heb_2:1; Heb_13:19), and in some of those in stances does it stand for the positive.—J. L.]
[So De Wette, Koch, Ellicott, and others. The objection to this is, not merely that, had the separation been in heart, there would have been no desire whatever to see them again [Lunemann), but that ïὐ êáñäßᾳ is simply an incidental, parenthetical correction of the main thought, ἀðïñöáíéóèÝíôåò ἀö ̓ ὑìῶí . I prefer Calvin’s explanation: The writer’s love, instead of being lessened by absence, was rather the more inflamed thereby (and so Aretius, Gill, Winer, Wordsworth, Vaughan, and others).—J. L.]
[See Notes in my Revision of this verse.—J. L.]
[So Luther, and other German versions.—J. L.]
[This is frequently indicated by a comma after êáõ÷Þôåùò , and another after ὑìå ͂ éò .—J. L.]
[Ihr seid ja—making the ãÜñ intensive, as is done also by Luther, Scholefield, Ellicott, and many others. But the rendering of our common version is quite as good;—the 20th verse now justifying, as if “after reconsideration” (Webster and Wilkinson), the confident tone of the previous question by the triumphant assertion of what is there only strongly implied. The reader will notice likewise the emphatic ἐóôå .—J. L.]
[In this suggestion Theodoret, as usual, follows Chrysostom. Wordsworth: “ ‘These are my jewels,’ as the Roman mother, Cornelia, said of her offspring. Comp. Pro_17:6, óôÝöáíïò ãåñüíôùí , ôÝêíá ôÝêíùí , êáý÷çìá äὲôÝêíùí ðáôÝñåò áὐôῶí .”—J. L.]