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1Th_2:9. Γάρ refers not to δυναμενοι ἐν βάρει εἶναι , 1Th_2:6 (Flatt), but either to ἐγενήθημεν ἤπιοι (1Th_2:7), or to εὐδοκοῦμεν μεταδοῦναι , or, finally, to ἀγαπητοὶ ἡμῖν ἐγενήθητε (1Th_2:8). For the first reference ( ἐγενήθημεν ἤπιοι ), it may be argued that ἐγενήθημεν ἤπιοι is the chief idea, the theme as it were, of 1Th_2:7-8; but against this is, that the same thought which was expressed in ἐγενήθημεν ἤπιοι is repeated and more definitely developed in a much more vivid and special manner by means of the parallel sentence, attached without a copula, and thus complete. In such a case a causal conjunction following refers rather to the more vivid and concrete expression than to the more general and abstract. Accordingly, we are referred to the connection with εὐδοκοῦμεν μεταδοῦναι . Neither can this, however, be the correct connection; for then must 1Th_2:9 have proved the readiness of the apostle when at Thessalonica to sacrifice his own life for the Thessalonians, as is expressed in 1Th_2:8. But this is not the case, for in 1Th_2:9 Paul speaks indeed of his self-sacrificing love, but not of the danger of his life which arose from it. Also Auberlen, who recently has maintained a reference to εὐδοκοῦμεν μεταδοῦναι , can only support this meaning, that Paul has adduced his manual labour mentioned in 1Th_2:9 as a “risking of his health and life.” But how forced is this idea of the context, and how arbitrarily is the idea of the sacrifice of life, supposed to be expressed therein, contorted and softened down! It is best, therefore, to unite γάρ with διότι ἀγαπητοὶ ἡμῖν ἐγενήθητε , a union which, besides, is recommended by the direct proximity of the words.
μνημονεύετε ] as γάρ proves, is indicative, not imperative.
κόπος and μόχθος ] labour and pains: placed together also in 2Th_3:8 and 2Co_11:27. Musculus: Significat se haud leviter et obiter, sed ad fatigationem usque incubuisse laboribus. Arbitrarily separating and mixing the gradation, Balduin interprets κόπος “de spirituali labore, qui consistebat in praedicatione evangelii;” and μόχθος “de manuario labore scenopegiae.”
νυκτὸς καὶ ἡμέρας ] a concrete and proverbial circumlocution of the abstract ἀδιαλείπτως . But νυκτός , as usual (Act_9:24 is an exception), is placed first, because the Jews (as also the Athenians, see Plin. Nat. Hist. ii. 79; Funke, Real-Schullex. II. p. 132) reckoned the civil day from sunset to sunset (see Winer’s bibl. Realwörterb. 2d ed. vol. II. p. 650). Pelagius, Faber, Stapulensis, Hemming, Balduin, and Aretius arbitrarily limit νυκτός to ἐργαζόμενοι , and ἡμέρας to ἐκηρύξαμεν .
ἐργάζεσθαι ] (comp. 1Co_9:6; 2Th_3:10; 2Th_3:12; Act_18:13) the usual word also among the classics (comp. Xen. Mem. i. 2. 57) to denote working for wages, especially manual labour or working by means of a trade (therefore the addition ταῖς χερσί , 1Co_4:12; Eph_4:28). Paul means his working as a tent-cloth maker, Act_18:3.
πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν ] in order not to be burdensome to any, sc. by a demand of maintenance. Incorrectly, Chrysostom, Theophylact, Pelt, and others infer from this that the converted Thessalonians were poor. Evidently this unselfish conduct of the apostle had its ultimate reason in an endeavour that there should be no hindrance on his part to the diffusion of the gospel.
εἰς ὑμᾶς ] represents the readers as the local objects of κηρύσσειν ; comp. Mar_13:10; Luk_24:47. Therefore, according to the general sense, it is true that εἰς ὑμᾶς and ὑμῖν do not differ, but the mode of looking at it is somewhat different. See Winer, p. 191 [E. T. 266].