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1Th_2:2. Calvin makes 1Th_2:2 still dependent on ὅτι of 1Th_2:1; but without grammatical justification.
προπαθόντες ] although we suffered before. προπάσχειν in the N. T., an ἅπαξ λεγόμενον , denotes the sufferings previous to the time spoken of (comp. Thucyd. iii. 67; Herod. vii. 11). As, however, the compound as well as the simple verb is a vox media, and so may denote the experience of something good (comp. Xen. Mem. ii. 2. 5), Paul fitly adds καὶ ὑβρισθέντες , and were insolently treated (comp. Demosth. adv. Phil. iii., ed. Reisk, p. 126; Mat_22:6; Act_14:5), by which προπαθόντες is converted in malam partem, and likewise the idea of πάσχειν strengthened. (For the circumstance, see Acts 16)
καθὼς οἴδατε ] although αὐτοὶ γὰρ οἴδατε had just preceded, is involuntarily added by Paul, by reason of the lively feeling with which he places himself, in thought, in the time whereof he speaks.
ἐπαῤῥησιασάμεθα ] is not, with de Wette, to be referred to the bold preaching of the gospel, and to be translated: “we appeared with boldness,” but is to be rendered: “we had confidence.” παῤῥησιάζεσθαι , indeed, primarily denotes speaking with boldness (Eph_6:20), then, also, acting with boldness and confidence.
ἐν τῷ Θεῷ ἡμῶν ] in our God, by means of fellowship and union with Him, belongs to ἐπαῤῥησιάζεσθαι , and indicates wherein this confidence was founded—in what it had its ground. Oecum.: διὰ τὸν ἐνδυναμοῦντα Θεὸν τοῦτο ποιῆσαι τεθαῤῥήκαμεν . ἡμῶν does not denote: eundem ipsis, idolorum quondam cultoribus, deum esse ac ipsi (Pelt), but is the involuntary expression of the internal bond which unites the speakers with God, with their God; comp. Rom_1:8; 1Co_1:4; Php_1:3; Php_4:19; Phm_1:4.
λαλῆσαι ] cannot be united with ἐπαῤῥησιασάμεθα in the sense of μετὰ παῤῥησίας ἐλαλοῦμεν (Koppe, Flatt, Pelt); nor is it the statement of design (Schott: summa dicendi libertate usi sumus, ut vobis traderemus doctrinam divinam laeta nuntiantem); nor is it an epexegetical infinitive (Ambrosiaster: exerta libertate usi sumus in deo nostro, loquendo ad vos evangelium dei in magno certamine; Fritzsche, ad 2 Cor. diss. II. p.102: non frustra vos adii (1Th_2:1), sed … libere deo fretus doctrinam div. tradidi, ut vel magnis cum aerumnis conflictans evangelium apud vos docerem; de Wette: “so that we preached the gospel to you amid much contention;” Koch); but it is the statement of the object attached to ἐπαῤῥησιασάμεθα , as this gives to our passage a dependent sense, and only introduces the infinitive clause, thus: we had the confidence to preach to you the gospel of God amid much contention. From this it follows that the chief stress is not to be laid on ἐπαῤῥησιασάμεθα (1Th_2:2); and thus the unbroken boldness of the apostle does not form the contrast to οὐ κενὴ γέγονεν , as de Wette thinks, but οὐ κενὴ γέγονεν has its contrast in λαλῆσαι τὸ εὐ . ἐν πολλῷ ἀγῶνι . It is only thus that a real relation exists between the thoughts in 1Th_2:1-2 (and also only thus a real relation of 1Th_2:3 to 1Th_2:2; see below); for that the preaching of the apostle in Thessalonica was so powerful and energetic ( οὐ κενή ), was by no means proved by the boldness of his preaching at Thessalonica, though a boldness unbroken by the persecutions which he suffered elsewhere shortly before; but rather this was something great, and demonstrated the power and energy of the apostle’s preaching, that he and his companions, though they had just undergone suffering and persecution at Philippi, nevertheless had the courage and confidence even in Thessalonica to preach the gospel amid sufferings and persecutions.
εὐαγγέλιον τοῦ Θεοῦ ] The genitive denotes not the object of the gospel, but its author; comp. Rom_1:1. Moreover, εὐαγγέλιον τοῦ Θεοῦ is the usual form; and therefore, although Θεῷ precedes, εὐαγγέλιον αὐτοῦ is not put.
ἐν πολλῷ ἀγῶνι ] in much contention. ἀγών is to be understood neither of the cares and anxieties of the apostle (Fritzsche), nor of his diligence and zeal (Moldenhauer), but of external conflicts and dangers.