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106 lines
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<p id="Chapter2" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 2
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<p id="a1Th2_1"><a onclick="return mV('1Th',2,'1-20');">1Th 2:1-20</a>. HIS MANNER OF PREACHING, AND THEIRS OF RECEIVING, THE GOSPEL; HIS DESIRE TO HAVE REVISITED THEM FRUSTRATED BY SATAN.
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<p><b>1. For</b>—confirming <a onclick="return mV('1Th',1,9);">1Th 1:9</a>. He discusses the manner of his fellow missionaries' preaching among them (<a onclick="return mV('1Th',1,5);">1Th 1:5</a>, and former part of <a onclick="return mV('1Th',2,9);">1Th 2:9</a>) at <a onclick="return mV('1Th',2,'1-12');">1Th 2:1-12</a>; and the Thessalonians' reception of the word (compare <a onclick="return mV('1Th',1,6,7);">1Th 1:6-7</a>, and latter part of <a onclick="return mV('1Th',2,9);">1Th 2:9</a>) at <a onclick="return mV('1Th',2,'13-16');">1Th 2:13-16</a>.
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<br><br><b>yourselves</b>—Not only do strangers report it, but <i>you</i> know it to be true [ALFORD] "yourselves."
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<br><br><b>not in vain</b>—<i>Greek,</i> "not vain," that is, it was full of "power" (<a onclick="return mV('1Th',1,5);">1Th 1:5</a>). The <i>Greek</i> for "was," expresses rather "hath been and is," implying the <i>permanent</i> and continuing character of his preaching.
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<p id="a1Th2_2"><b>2. even after that we had suffered before</b>—at Philippi (<a onclick="return mV('Act',16,'11-40');">Act 16:11-40</a>): a circumstance which would have deterred mere natural, unspiritual men from further preaching.
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<br><br><b>shamefully entreated</b>—ignominiously scourged (<a onclick="return mV('Act',16,22);">Act 16:22</a>, <a href= "#" onclick="return mV('Act',16,23);">23</a>).
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<br><br><b>bold</b>— (<a onclick="return mV('Act',4,29);">Act 4:29</a> <a onclick="return mV('Eph',6,20);">Eph 6:20</a>).
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<br><br><b>in our God</b>—The ground of our boldness in speaking was the realization of God as "OUR God."
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<br><br><b>with much contention</b>—that is, literally, as of <i>competitors in a contest:</i> striving earnestness (<a onclick="return mV('Col',1,29);">Col 1:29</a>; <a onclick="return mV('Col',2,1);">2:1</a>). But here <i>outward</i> conflict with persecutors, rather than <i>inward</i> and mental, was what the missionaries had to endure (<a onclick="return mV('Act',17,5,6);">Act 17:5-6</a>; <a onclick="return mV('Phl',1,30);">Phl 1:30</a>).
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<p id="a1Th2_3"><b>3. For</b>—The ground of his "boldness" (<a onclick="return mV('1Th',2,2);">1Th 2:2</a>), his freedom from all "deceit, uncleanness, and guile"; <i>guile,</i> before God, <i>deceit</i> (<i>Greek,</i> "imposture"), towards men (compare <a onclick="return mV('2Cr',1,12);">2Cr 1:12</a>; <a onclick="return mV('2Cr',2,17);">2:17</a>; <a onclick="return mV('Eph',4,14);">Eph 4:14</a>); <i>uncleanness,</i> in relation to one's self (impure motives of carnal self-gratification in gain, <a onclick="return mV('1Th',2,5);">1Th 2:5</a>), or lust; such as actuated false teachers of the Gentiles (<a onclick="return mV('Phl',1,16);">Phl 1:16</a>; <a onclick="return mV('2Pe',2,10,14);">2Pe 2:10, 14</a>; <a onclick="return mV('Jud',1,8);">Jude 1:8</a>; <a onclick="return mV('Rev',2,14,15);">Rev 2:14-15</a>). So Simon Magus and Cerinthus taught [ESTIUS].
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<br><br><b>exhortation</b>—The <i>Greek</i> means "consolation" as well as "exhortation." The same Gospel which exhorts comforts. Its first lesson to each is that of peace in believing amidst outward and inward sorrows. It comforts them that mourn (compare <a onclick="return mV('1Th',2,11);">1Th 2:11</a>; <a onclick="return mV('Isa',61,2,3);">Isa 61:2-3</a>; <a onclick="return mV('2Cr',1,3,4);">2Cr 1:3-4</a>).
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<br><br><b>of</b>—<i>springing from—having its source in</i>—deceit, etc.
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<p id="a1Th2_4"><b>4. as</b>—according as; even as.
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<br><br><b>allowed</b>—<i>Greek,</i> "We have been approved on trial," "deemed fit." This word corresponds to "God which <i>trieth</i> our hearts" below. This approval as to sincerity depends solely on the grace and mercy of God (<a onclick="return mV('Act',9,15);">Act 9:15</a>; <a onclick="return mV('1Cr',7,25);">1Cr 7:25</a>; <a onclick="return mV('2Cr',3,5);">2Cr 3:5</a>; <a onclick="return mV('1Ti',1,11,12);">1Ti 1:11-12</a>).
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<br><br><b>not as pleasing</b>—not as persons who seek to please men; characteristic of false teachers (<a onclick="return mV('Gal',1,10);">Gal 1:10</a>).
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<p id="a1Th2_5"> <b>5. used we flattering words</b>—literally, "become (that is, have we been found) in (the use of) language of flattery"; the resource of those who try to "please men."
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<br><br><b>as ye know</b>—"Ye know" as to whether I <i>flattered</i> you; as to "covetousness," GOD, the Judge of the heart, alone can be "my witness."
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<br><br><b>cloak of</b>—that is, any specious guise under which I might cloak "covetousness."
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<p id="a1Th2_6"> <b>6.</b> Literally, "Nor of men (have we been found, <a onclick="return mV('1Th',2,5);">1Th 2:5</a>) seeking glory." The "of" here represents a different <i>Greek</i> word from "of" in the clause "<i>of</i> you...<i>of</i> others." ALFORD makes the former (<i>Greek,</i> "<i>ex</i>") express the <i>abstract ground</i> of the glory; the latter (<i>apo</i>) the <i>concrete object</i> from which it was to come. The former means "originating from"; the latter means "on the part of." Many teach heretical novelties, though not for fain, yet for "glory." Paul and his associates were free even from this motive [GROTIUS], (<a onclick="return mV('Jhn',5,44);">Jhn 5:44</a>).
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<br><br><b>we might have been burdensome</b>—that is, by claiming maintenance (<a onclick="return mV('1Th',2,9);">1Th 2:9</a>; <a onclick="return mV('2Cr',11,9);">2Cr 11:9</a>; <a onclick="return mV('2Cr',12,16);">12:16</a>; <a onclick="return mV('2Th',3,8);">2Th 3:8</a>). As, however, "glory" precedes, as well as "covetousness," the reference cannot be <i>restricted</i> to the latter, though I think it is not <i>excluded.</i> Translate, "when we might have borne heavily upon you," by pressing you <i>with the weight of self-glorifying authority,</i> and <i>with the burden</i> of our <i>sustenance.</i> Thus the antithesis is appropriate in the words following, "But we were <i>gentle</i> (the opposite of <i>pressing weightily</i>) among you" (<a onclick="return mV('1Th',2,7);">1Th 2:7</a>). On <i>weight</i> being connected with authority, compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/2Cr/2Cr010.html#a2Co10_10">2Co 10:10></a>, "His letters are weighty" (<a onclick="return mV('1Cr',4,21);">1Cr 4:21</a>). ALFORD'S translation, which <i>excludes</i> reference to his right of claiming <i>maintenance</i> ("when we might have stood on our <i>dignity</i>"), seems to me disproved by <a onclick="return mV('1Th',2,9);">1Th 2:9</a>, which uses <i>the same Greek word</i> unequivocally for "chargeable." Twice he received supplies from Philippi while at Thessalonica (<a onclick="return mV('Phl',4,16);">Phl 4:16</a>).
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<br><br><b>as the apostles</b>—that is, as being apostles.
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<p id="a1Th2_7"><b>7. we were</b>—<i>Greek,</i> "we were <i>made</i>" by God's grace.
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<br><br><b>gentle</b>—<i>Greek,</i> "<i>mild</i> in bearing with the faults of others" [TITTMANN]; one, too, who is gentle (though firm) in reproving the erroneous opinions of others (<a onclick="return mV('2Ti',2,24);">2Ti 2:24</a>). Some of the oldest manuscripts read, "we became <i>little children</i>" (compare <a onclick="return mV('Mat',18,3,4);">Mat 18:3-4</a>). Others support the <i>English Version</i> reading, which forms a better antithesis to <a onclick="return mV('1Th',2,6,7);">1Th 2:6-7</a>, and harmonizes better with what follows; for he would hardly, in the same sentence, compare himself both to the "infants" or "little children," and to "a nurse," or rather, "suckling mother." <i>Gentleness</i> is the fitting characteristic of <i>a nurse.</i>
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<br><br><b>among you</b>—<i>Greek,</i> "in the midst of you," that is, in our intercourse with you being <i>as one of yourselves.</i>
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<br><br><b>nurse</b>—a suckling mother.
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<br><br><b>her</b>—<i>Greek,</i> "<i>her own</i> children" (compare <a onclick="return mV('1Th',2,11);">1Th 2:11</a>). So <a onclick="return mV('Gal',4,19);">Gal 4:19</a>.
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<p id="a1Th2_8"> <b>8. So</b>—to be joined to "we were willing"; "<i>As</i> a nurse cherisheth...<i>so</i> we were willing," etc. [ALFORD]. But BENGEL, "So," that is, <i>seeing that we have such affection for you.</i>
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<br><br><b>being affectionately desirous</b>—The oldest reading in the <i>Greek</i> implies, literally, <i>to connect one's self with another;</i> to be closely <i>attached</i> to another.
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<br><br><b>willing</b>—The <i>Greek</i> is stronger, "we were <i>well content</i>"; "we would <i>gladly</i> have imparted," etc. "even our own <i>lives</i>" (so the <i>Greek</i> for "souls" ought to be translated); as we showed in the sufferings we endured in giving you the Gospel (<a onclick="return mV('Act',17,'1-34');">Act 17:1-34</a>). As a nursing mother is ready to impart not only her milk to them, but her life for them, so we not only imparted gladly the spiritual milk of the word to you, but risked our own lives for your spiritual nourishment, imitating Him who laid down His life for His friends, the greatest proof of love (<a onclick="return mV('Jhn',15,13);">Jhn 15:13</a>).
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<br><br><b>ye were</b>—<i>Greek,</i> "ye were become," as having become our spiritual children.
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<br><br><b>dear</b>—<i>Greek,</i> "dearly beloved."
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<p id="a1Th2_9"><b>9. labour and travail</b>—The <i>Greek</i> for "labor" means <i>hardship in bearing;</i> that for "travail," <i>hardship in doing;</i> the former, toil with the utmost solicitude; the latter, the being wearied with fatigue [GROTIUS]. ZANCHIUS refers the former to <i>spiritual</i> (see <a onclick="return mV('1Th',3,5);">1Th 3:5</a>), the latter to <i>manual</i> labor. I would translate, "weariness (so the <i>Greek</i> is translated, <a onclick="return mV('2Cr',11,27);">2Cr 11:27</a>) and travail" (hard labor, <i>toil</i>).
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<br><br><b>for</b>—omitted in the oldest manuscripts.
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<br><br><b>labouring</b>—<i>Greek,</i> "working," namely, at tent-making (<a onclick="return mV('Act',18,3);">Act 18:3</a>).
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<br><br><b>night and day</b>—The Jews reckoned the day from sunset to sunset, so that "night" is put before "day" (compare <a onclick="return mV('Act',20,31);">Act 20:31</a>). Their labors with their hands for a scanty livelihood had to be engaged in not only by day, but by night also, in the intervals between spiritual labors.
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<br><br><b>because we would not be chargeable</b>—<i>Greek,</i> "<i>with a view to</i> not <i>burdening</i> any of you" (<a onclick="return mV('2Cr',11,9,10);">2Cr 11:9-10</a>).
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<br><br><b>preached unto you</b>—<i>Greek,</i> "unto and among you." Though but "three Sabbaths" are mentioned, <a onclick="return mV('Act',17,2);">Act 17:2</a>, these refer merely to the time of his preaching <i>to the Jews in the synagogue.</i> When rejected by them as a body, after having converted a few Jews, he turned to the Gentiles; of these (whom he preached to in a place distinct from the synagogue) "a great multitude believed" (<a onclick="return mV('Act',17,4);">Act 17:4</a>, where the oldest manuscripts read, "of the devout [proselytes] and Greeks a great multitude"); then after he had, by labors continued <i>among the Gentiles</i> for some time, gathered in many converts, the Jews, provoked by his success, assaulted Jason's house, and drove him away. His receiving "once and again" supplies from Philippi, implies a longer stay at Thessalonica than three weeks (<a onclick="return mV('Phl',4,16);">Phl 4:16</a>).
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<p id="a1Th2_10"> <b>10. Ye are witnesses</b>—as to our outward conduct.
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<br><br><b>God</b>—as to our inner motives.
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<br><br><b>holily</b>—towards God.
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<br><br><b>justly</b>—towards men.
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<br><br><b>unblamably</b>—in relation to ourselves.
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<br><br><b>behaved ourselves</b>—<i>Greek,</i> "were made to be," namely, by God.
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<br><br><b>among you that believe</b>—rather, "<i>before</i> (that is, in the eyes of) you that believe"; whatever we may have seemed in the eyes of the unbelieving. As <a onclick="return mV('1Th',2,9);">1Th 2:9</a> refers to their outward occupation in the world; so <a onclick="return mV('1Th',2,10);">1Th 2:10</a>, to their character among believers.
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<p id="a1Th2_11"> <b>11. exhorted and comforted</b>—<i>Exhortation</i> leads one to do a thing willingly; <i>consolation,</i> to do it joyfully [BENGEL], (<a onclick="return mV('1Th',5,14);">1Th 5:14</a>). Even in the former term, "exhorted," the <i>Greek</i> includes the additional idea of <i>comforting</i> and <i>advocating</i> one's cause: "encouragingly exhorted." Appropriate in this case, as the Thessalonians were in sorrow, both through persecutions, and also through deaths of friends (<a onclick="return mV('1Th',4,13);">1Th 4:13</a>).
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<br><br><b>charged</b>—"conjured solemnly," literally, "testifying"; <i>appealing solemnly</i> to you before God.
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<br><br><b>every one of you</b>—in private (<a onclick="return mV('Act',20,20);">Act 20:20</a>), as well as publicly. The minister, if he would be useful, must not deal merely in generalities, but must individualize and particularize.
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<br><br><b>as a father</b>—with mild gravity. The <i>Greek</i> is, "<i>his own</i> children."
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<p id="a1Th2_12"><b>12. worthy of God</b>—"worthy <i>of the Lord</i>" (<a onclick="return mV('Col',1,10);">Col 1:10</a>); "worthily <i>of the saints</i>" (<a onclick="return mV('Rom',16,2);">Rom 16:2</a>, <i>Greek</i>): "...<i>of the Gospel</i>" (<a onclick="return mV('Phl',1,27);">Phl 1:27</a>) "...<i>of the vocation</i> wherewith ye are called" (<a onclick="return mV('Eph',4,1);">Eph 4:1</a>). Inconsistency would cause God's name to be "blasphemed among the Gentiles" (<a onclick="return mV('Rom',2,24);">Rom 2:24</a>). The <i>Greek</i> article is emphatical, "Worthy of THE God who is calling you."
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<br><br><b>hath called</b>—So one of the oldest manuscripts and <i>Vulgate.</i> Other oldest manuscripts, "Who <i>calleth</i> us."
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<br><br><b>his kingdom</b>—to be set up at the Lord's coming.
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<br><br><b>glory</b>—that ye may share His glory (<a onclick="return mV('Jhn',17,22);">Jhn 17:22</a>; <a onclick="return mV('Col',3,4);">Col 3:4</a>).
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<p id="a1Th2_13"><b>13. For this cause</b>—Seeing ye have had such teachers (<a onclick="return mV('1Th',2,'10-12');">1Th 2:10-12</a>) [BENGEL], "we also (as well as 'all that believe' in Macedonia and Achaia) thank God without ceasing ('always'...'in our prayers,' <a onclick="return mV('1Th',1,2);">1Th 1:2</a>), that when ye received the word of God which ye heard from us (literally, 'God's word of hearing from us,' <a onclick="return mV('Rom',10,16,17);">Rom 10:16-17</a>, <a onclick="return mV('Rom',10,17);">17</a>), ye accepted it not as the word of men, but, even as it is truly, the word of God." ALFORD omits the "as" of <i>English Version.</i> But the "as" is required by the clause, "even as it is truly." "Ye accepted it, not (<i>as</i>) the word of men (which it might have been <i>supposed</i> to be), but (as) the word of God, <i>even as it really is.</i>" The <i>Greek</i> for the first "received," implies simply the hearing of it; the <i>Greek</i> of the second is "accepted," or "welcomed" it. The proper object of faith, it hence appears, is <i>the word of God,</i> at first oral, then for security against error, written (<a onclick="return mV('Jhn',20,30,31);">Jhn 20:30-31</a>; <a onclick="return mV('Rom',15,4);">Rom 15:4</a>; <a onclick="return mV('Gal',4,30);">Gal 4:30</a>). Also, that faith is <i>the work of divine grace,</i> is implied by Paul's <i>thanksgiving.</i>
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<br><br><b>effectually worketh also in you that believe</b>—"Also," besides your accepting it with your hearts, it evidences itself in your lives. It shows its <i>energy</i> in its practical effects on you; for instance, working in you patient endurance in trial (<a onclick="return mV('1Th',2,14);">1Th 2:14</a>; compare <a onclick="return mV('Gal',3,5);">Gal 3:5</a>; <a onclick="return mV('Gal',5,6);">5:6</a>).
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<p id="a1Th2_14"><b>14. followers</b>—<i>Greek,</i> "imitators." Divine <i>working</i> is most of all seen and felt in affliction.
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<br><br><b>in Judea</b>—The churches of Judea were naturally the patterns to other churches, as having been the first founded, and that on the very scene of Christ's own ministry. Reference to them is specially appropriate here, as the Thessalonians, with Paul and Silas, had experienced from Jews in their city persecutions (<a onclick="return mV('Act',17,'5-9');">Act 17:5-9</a>) similar to those which "the churches in Judea" experienced from Jews in that country.
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<br><br><b>in Christ Jesus</b>—not merely "in God"; for the synagogues of the Jews (one of which the Thessalonians were familiar with, <a onclick="return mV('Act',17,1);">Act 17:1</a>) were also <i>in God.</i> But the Christian churches alone were not only <i>in God,</i> as the Jews in contrast to the Thessalonian idolaters were, but also <i>in Christ,</i> which the Jews were not.
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<br><br><b>of your own countrymen</b>—including primarily the Jews settled at Thessalonica, from whom the persecution originated, and also the Gentiles there, instigated by the Jews; thus, "fellow countrymen" (the <i>Greek</i> term, according to Herodian, implies, not the <i>enduring</i> relation of fellow citizenship, but sameness of country <i>for the time being</i>), including naturalized Jews and native Thessalonians, stand in contrast to the pure "Jews" in Judea (<a onclick="return mV('Mat',10,36);">Mat 10:36</a>). It is an undesigned coincidence, that Paul at this time was suffering persecutions of the Jews at Corinth, whence he writes (<a onclick="return mV('Act',18,5,6,12);">Act 18:5-6, 12</a>); naturally his letter would the more vividly dwell on Jewish bitterness against Christians.
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<br><br><b>even as they</b>— (<a onclick="return mV('Hbr',10,'32-34');">Hbr 10:32-34</a>). There was a <i>likeness</i> in respect to <i>the nation</i> from which both suffered, namely, Jews, and those <i>their own countrymen;</i> in the <i>cause</i> for which, and in the <i>evils</i> which, they suffered, and also in the steadfast <i>manner</i> in which they suffered them. Such sameness of fruits, afflictions, and experimental characteristics of believers, in all places and at all times, is a subsidiary evidence of the truth of the Gospel.
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<p id="a1Th2_15"> <b>15. the Lord Jesus</b>—rather as <i>Greek,</i> "Jesus THE LORD." This enhances the glaring enormity of their sin, that in killing Jesus they killed the LORD (Compare <a onclick="return mV('Act',3,14,15);">Act 3:14-15</a>).
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<br><br><b>their own</b>—omitted in the oldest manuscripts.
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<br><br><b>prophets</b>—(<a onclick="return mV('Mat',21,'33-41');">Mat 21:33-41</a>; <a onclick="return mV('Mat',21,'33-41');"> 23:33-41</a>; <a onclick="return mV('Luk',13,33);">Luk 13:33</a>).
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<br><br><b>persecuted us</b>—rather as <i>Greek</i> (see <i>Margin</i>), "By persecution drove us out" (<a onclick="return mV('Luk',11,49);">Luk 11:49</a>).
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<br><br><b>please not God</b>—that is, they do not <i>make it their aim</i> to please God. He implies that with all their boast of being God's peculiar people, they all the while are "no pleasers of God," as certainly as, by the universal voice of the world, which even they themselves cannot contradict, they are declared to be perversely "contrary to all men." JOSEPHUS [<i>Against Apion,</i> 2.14], represents one calling them "Atheists and Misanthropes, the dullest of barbarians"; and TACITUS [<i>Histories,</i> 5.5], "They have a hostile hatred of all other men." However, the <i>contrariety to all men</i> here meant is, <i>in that they</i> "forbid us to speak to the Gentiles that they may be saved" (<a onclick="return mV('1Th',2,16);">1Th 2:16</a>).
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<p id="a1Th2_16"><b>16. Forbidding</b>—<i>Greek,</i> "Hindering us from speaking," etc.
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<br><br><b>to fill up their sins alway</b>—Tending thus "to the filling up (the full measure of, <a onclick="return mV('Gen',15,16);">Gen 15:16</a>; <a onclick="return mV('Dan',8,23);">Dan 8:23</a>; <a onclick="return mV('Mat',23,32);">Mat 23:32</a>) their sins at all times," that is, <i>now as at all former times.</i> Their hindrance of the Gospel preaching to the Gentiles was the last measure added to their continually accumulating iniquity, which made them fully ripe for vengeance.
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<br><br><b>for</b>—<i>Greek,</i> "but." "But," they shall proceed no further, for (<a onclick="return mV('2Ti',3,8);">2Ti 3:8</a>) "the" divine "wrath <i>has</i> (so the <i>Greek</i>) come upon (overtaken unexpectedly; the past tense expressing the speedy certainty of the divinely destined stroke) them to the uttermost"; not merely partial wrath, but wrath to its full extent, "even to the finishing stroke" [EDMUNDS]. The past tense implies that the fullest visitation of wrath was already begun. Already in A.D. 48, a tumult had occurred at the Passover in Jerusalem, when about thirty thousand (according to some) were slain; a foretaste of the whole vengeance which speedily followed (<a onclick="return mV('Luk',19,43,44);">Luk 19:43-44</a>, <a onclick="return mV('Luk',21,24);">21:24</a>).
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<p id="a1Th2_17"><b>17. But we</b>—resumed from <a onclick="return mV('1Th',2,13);">1Th 2:13</a>; in contrast to <i>the Jews,</i> <a onclick="return mV('1Th',2,15,16);">1Th 2:15-16</a>.
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<br><br><b>taken</b>—rather as <i>Greek,</i> "severed (violently, <a onclick="return mV('Act',17,'7-10');">Act 17:7-10</a>) from you," as parents bereft of their children. So "I will not leave you comfortless," <i>Greek,</i> "orphanized" (<a onclick="return mV('Jhn',14,18);">Jhn 14:18</a>).
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<br><br><b>for a short time</b>—literally, "for the space of an hour." "When we had been severed from you but a very short time (perhaps alluding to the suddenness of his unexpected departure), we the more abundantly (the shorter was our separation; for the desire of meeting again is the more vivid, the more recent has been the parting) endeavored," etc. (Compare <a onclick="return mV('2Ti',1,4);">2Ti 1:4</a>). He does not hereby, as many explain, anticipate a short separation from them, which would be a false anticipation; for he did not soon revisit them. The <i>Greek</i> past participle also forbids their view.
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<p id="a1Th2_18"><b>18. Wherefore</b>—The oldest manuscripts read, "Because," or "Inasmuch as."
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<br><br><b>we would</b>—<i>Greek,</i> "<i>we wished</i> to come"; we intended to come.
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<br><br><b>even I Paul</b>—My fellow missionaries as well as myself wished to come; I can answer for <i>myself</i> that I intended it more than once. His slightly distinguishing himself here from his fellow missionaries, whom throughout this Epistle he associates with himself in the plural, accords with the fact that Silvanus and Timothy stayed at Berea when Paul went on to Athens; where subsequently Timothy joined him, and was thence sent <i>by Paul alone</i> to Thessalonica (<a onclick="return mV('1Th',3,1);">1Th 3:1</a>).
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<br><br><b>Satan hindered us</b>—On a different occasion "the Holy Ghost, the Spirit <i>of Jesus</i>" (so the oldest manuscripts read), <a onclick="return mV('Act',16,6,7);">Act 16:6-7</a>, forbad or hindered them in a missionary design; here it is <i>Satan,</i> acting perhaps by wicked men, some of whom had already driven him out of Thessalonica (<a onclick="return mV('Act',17,13,14);">Act 17:13-14</a>; compare <a onclick="return mV('Jhn',13,27);">Jhn 13:27</a>), or else by some more direct "messenger of Satan—a thorn in the flesh" (<a onclick="return mV('2Cr',12,7);">2Cr 12:7</a>; compare <a onclick="return mV('2Cr',11,14);">2Cr 11:14</a>). In any event, the Holy Ghost and the providence of God overruled Satan's opposition to further His own purpose. <i>We</i> cannot, in each case, define whence hindrances in good undertakings arise; <i>Paul</i> in this case, by inspiration, was enabled to say; the hindrance was from Satan. GROTIUS thinks Satan's mode of hindering Paul's journey to Thessalonica was by instigating the Stoic and Epicurean philosophers to cavil, which entailed on Paul the necessity of replying, and so detained him; but he seems to have left Athens leisurely (<a onclick="return mV('Act',17,33,34);">Act 17:33-34</a>, <a onclick="return mV('Act',18,1);">18:1</a>). The <i>Greek</i> for "hindered" is literally, "to cut a trench between one's self and an advancing foe, to prevent his progress"; so Satan opposing the progress of the missionaries.
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<p id="a1Th2_19"><b>19. For</b>—giving the reason for his earnest desire to see them.
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<br><br><b>Are not even ye in the presence of...Christ</b>—"Christ" is omitted in the oldest manuscripts. Are not even ye (namely, among...others; the "even" or "also," implies that not <i>they alone</i> will be his crown) our hope,...joy, and crown of rejoicing before Jesus, when He shall come (<a onclick="return mV('2Cr',1,14);">2Cr 1:14</a>; <a onclick="return mV('Phl',2,16);">Phl 2:16</a>; <a onclick="return mV('Phl',4,1);">4:1</a>)? The "hope"...here meant is his hope (in a lower sense), that these his converts might be found in Christ...at His advent (<a onclick="return mV('1Th',3,13);">1Th 3:13</a>). Paul's <i>chief</i> "hope" was JESUS...CHRIST (<a onclick="return mV('1Ti',1,1);">1Ti 1:1</a>).
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<p id="a1Th2_20"><b>20.</b> Emphatical repetition with increased force. Who but ye and...our other converts are our <i>hope,</i> etc., <i>hereafter,</i> at Christ's coming? For it...is <i>ye who</i> ARE now <i>our glory and joy.</i>
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