PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| UBS4 | NKJV | NRSV | TEV | NJB |
| Paul’s Ministry in Thessalonica | Paul’s Conduct | Paul’s Life and Work | Paul’s Work in Thessalonica | Paul’s Example in Thessalonika |
| 2:1-12 | 2:1-12 | 2:1-8 | 2:1-9 | 2:1-7a |
| 2:7b-12 | ||||
| 2:9-12 | ||||
| 2:10-12 | ||||
| Their Conversion | The Faith and Patience of the Thessalonians | |||
| 2:13-16 | 2:13-16 | 2:13-16 | 2:13-16 | 2:13-16 |
| Paul’s Desire to Visit the Church Again | Longing to See Them | Paul’s Affection for the Thessalonians | Paul’s Desire to Visit Them Again | Paul’s Anxiety |
| (2:17-3:13) | (2:17-3:13) | (2:17-3:13) | ||
| 2:17-20 | 2:17-20 | 2:17-20 | 2:17-20 | 2:17-20 |
READING CYCLE THREE (see
“Bible
Interpretation Seminar”)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary, which
means that you are responsible for your own interpretation of the Bible. Each of us must walk in the
light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare
your subject divisions with the five translations above. Paragraphing is not inspired, but it is
the key to following the original author’s intent, which is the heart of interpretation. Every
paragraph has one and only one subject.
CONTEXTUAL INSIGHTS TO VERSES 1-13
- This chapter reflects the growing Jewish opposition to the Church in Thessalonica (cf. Acts 17:1-9).
- This chapter expresses in a wonderful way the characteristics of a true minister. Paul presented these
characteristics in three contrasting pairs: first the negative, then the positive (1 Thess. 2:3-7). Paul
defends his message, method, and motives. - 1 Thess. 2:10-12 is a summary of 1 Thess. 2:1-9.
- This chapter reflects some confusion among English translations on where the Greek text
should be divided:- 1 Thess. 2:6-7
- 1 Thess. 2:11-12
- Paul digresses in 1 Thess. 2:14-16 to discuss his current situation in Corinth and a summary
of his first experiences with Jewish opposition. These verses are Paul’s strongest negative
comments about the Jews (except for Romans 9-11).
WORD AND PHRASE STUDY
÷1 THESSALONIANS 2:1-12
NASB (UPDATED) TEXT: 1 THESSALONIANS 2:1-12
1For you yourselves know, brethren, that our coming to you was not in vain, 2but after we had already suffered and been mistreated in Philippi, as you know, we had the boldness in our God to speak to you the gospel of God amid much opposition. 3For our exhortation does not come from error or impurity or by way of deceit; 4but just as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men, but God who examines our hearts. 5For we never came with flattering speech, as you know, nor with a pretext for greed—God is witness—6nor did we seek glory from men, either from you or from others, even though as apostles of Christ we might have asserted our authority. 7But we proved to be gentle among you, as a nursing mother tenderly cares for her own children. 8Having so fond an affection for you, we were well-pleased to impart to you not only the gospel of God but also our own lives, because you had become very dear to us. 9For you recall, brethren, our labor and hardship, how working night and day so as not to be a burden to any of you, we proclaimed to you the gospel of God. 10You are witnesses, and so is God, how devoutly and uprightly and blamelessly we behaved toward you believers; 11just as you know how we were exhorting and encouraging and imploring each one of you as a father would his own children, 12so that you would walk in a manner worthy of the God who calls you into His own kingdom and glory.
2:1 “For you yourselves know” Paul appealed to the experience of the Thessalonian Christians so
often that this phrase becomes a characteristic of this book (cf. 1 Thess. 1:5; 2:1, 2, 5, 11). Similar
phrases are found in 1 Thess. 2:9, “you recall” and 10, “you are witnesses.”
| NASB, NKJV, NRSV | ”that our coming to you was not in vain” |
| TEV | ”that our visit to you was not a failure” |
| NJB | ”that our visit to you has not proved ineffectual” |
| Peshitta | ”that our entrance among you was not in vain” |
| REB | ”that our visit to you was not fruitless” |
This is a PERFECT ACTIVE INDICATIVE. This can either mean (1) not
“fruitless” (cf. 1 Cor. 15:10,58) or (2) not “empty handed” (cf. Mark 12:2). The church continues
in spite of the aggressive Jewish opposition just like the churches in Judea who also experienced
Jewish wrath (cf. 1 Thess. 2:13-16). See full note at 1 Thess. 3:5.
2:2 “but” This is a strong ADVERSATIVE CONJUNCTION (alla,
cf. 1 Thess. 2:4 [twice], 7, 8), which denotes a contrast.
▣ “after we had already suffered. . .in Philippi” Paul begins to relate his own sufferings
for the gospel (cf. Acts 16:11-40 and 1 Cor. 4:9-13; 2 Cor. 4:8-12; 6:4-10; 11:24-27).
| NASB | ”mistreated” |
| NKJV | ”spitefully treated” |
| NRSV, Peshitta | ”shamefully mistreated” |
| TEV | ”insulted” |
| NJB | ”grossly insulted” |
| REB | ”tall the injury and outrage” |
This was both physical and mental abuse.
| NASB | ”we had the boldness in our God to speak to you the gospel of God” |
| NKJV | ”we were bold in our God to speak to you the gospel of God” |
| NRSV | ”we had courage in our God to declare to you the gospel of God” |
| TEV | ”Yet God gave us courage to tell you the Good News that comes from him” |
| NJB | ”it was our God who gave us the courage to proclaim his Good News to you” |
The phrase “the gospel of God” could mean
- the gospel about God (objective genitive)
- the gospel from God (subjective genitive, cf. TEV, JB)
This same phrase occurs again in 1 Thess. 2:8 and 9 (cf. Rom. 15:16; 1 Tim. 1:11; 1 Pet. 4:17).
SPECIAL TOPIC: BOLDNESS
(parrhēsia)
▣ “amid much opposition” This is an athletic or military term for rough, hand-to-hand
fighting (cf. Phil. 1:30; Col. 2:1). This Greek term enters English as “agony.”
| 2:3 | |
| NASB, NKJV | ”exhortation” |
| NRSV, TEV, REB | ”appeal” |
| NJB | ”encouragement” |
| Peshitta | ”comfort” |
This is from the same root (paraklēsis) used of the Spirit
(paraklētos) in John 14:16, 26; 15:26 and 16:7 and of Jesus in 1 John 2:1 where it is
translated as “comforter,” “advocate” or “helper.” See full note at 1 Thess. 3:7.
| NASB | ”does not come from error” |
| NKJV | ”did not come from deceit” |
| NRSV, Peshitta | ”does not spring from deceit” |
| TEV | ”is not based on error” |
| NJB | ”because we are deluded” |
| REB | ”does not spring from delusion” |
Planēs is the Greek word for “planet,” which referred to heavenly
lights (planets, comets, shooting stars) that did not follow the usual pattern of the constellations.
Thus, they were called “wanderers,” which developed metaphorically into error.
| NASB | ”impurity” |
| NKJV, Peshitta | ”uncleanness” |
| NRSV, TEV | ”impure motives” |
| NJB | ”immoral” |
| REB | ”sordid motive” |
This term implies a sexual looseness (cf. 1 Thess. 4:7; Rom. 1:24; Gal. 5:19;
Eph. 5:3; Col. 3:5). It must be remembered that pagan worship often employed sexual acts. Paul may
have been accused of advocating moral looseness by Jewish legalists who misunderstood his
gospel message of justification by grace through faith.
| NASB | ”by way of deceit” |
| NKJV | ”nor was it in guile” |
| NRSV | ”or trickery” |
| TEV | ”nor do we try to trick anyone” |
| JB | ”or trying to deceive anyone” |
| Peshitta | ”nor from enticing speech” |
| REB | ”or from any attempt to deceive” |
The other two terms in verse 3 speak of Paul’s motives, but this phrase indicates an
atmosphere of trickery (cf. Eph. 4:14). “Deceit” originally meant “to catch with bait”
(cf. Matt. 26:4; Mark 7:22; 14:1), but later evolved into a metaphor for trickery for profit
(cf. 2 Cor. 4:2 which reflects 2 Cor. 2:17). Paul was often accused of greed (cf. 1 Thess. 2:5).
2:4 “we have been approved by God” This PERFECT PASSIVE INDICATIVE has the
connotation of testing with a view toward approval (dokimazō). “Approve” in this sense
commonly meant testing the genuineness of coins. The missionary team had been and continued to be
tested and approved by God.
SPECIAL TOPIC: GREEK
TERMS FOR TESTING AND THEIR CONNOTATIONS
▣ “entrusted” This is an AORIST PASSIVE INFINITIVE. This term comes from the
same root (pisteuō) as “faith,” “believe,” or “trust.” The basic idea is to entrust something
to another (cf. 1 Cor. 9:17; Gal. 2:7; 1 Tim. 1:11; Titus 1:3). Believers are stewards of the gospel
(cf. 1 Cor. 4:1-2; 1 Pet. 4:10). As stewards believers will give an account to God for how we handled
His word.
▣ “so we speak” This is a PRESENT ACTIVE INDICATIVE. Believers must share
the good news they have received (cf. Col. 4:2-6; 1 Pet. 3:15) with boldness (cf. 1 Thess. 2:2).
▣ “not as pleasing men, but God” (cf. 1 Thess. 2:6; Gal. 1:10).
▣ “who examines our hearts” This reflects the Hebrew usage of “heart” in the sense of the
entire personality. God knows our motives (cf. 1 Sam. 16:7; Ps. 7:9; 26:2; 44:21; 139:1,23; Pro. 21:2;
Jer. 11:20; 12:3; 17:10; Luke 16:15; Acts 1:24; 15:8; Rom. 8:27; Rev. 2:23).
2:5 “we never came with flattering speech” This term implies manipulation for false motives.
Opponents, especially at Corinth (Paul was in Corinth when he wrote this letter), often accused Paul
of false motives as did the Jews here.
▣ “nor with a pretext for greed” Paul was often accused of greed or opportunism, possibly
because it was characteristic of Greek itinerant teachers (cf. Acts 20:33). This is why he would not
regularly receive money from churches he was currently serving. He did later receive help from Philippi
(twice, cf. Phil. 4:16) and Thessalonica.
▣ “God is witness” Paul was swearing an oath using God as a witness (cf. 1 Thess. 2:10;
Rom. 1:9; 1 Cor. 1:23; 11:31; Gal. 1:19; Phil. 2:25).
2:6 “though as apostles of Christ” This includes Silas and Timothy. This illustrates the wider
use of the term. In 1 Cor. 12:28 and Eph. 4:11, “apostles” are mentioned as an ongoing spiritual gift
in the church. Some examples are:
- Barnabas (cf. Acts 14:4,14)
- Andronicus and Junias (cf. Rom. 16:6-7)
- Apollos (cf. 1 Cor. 4:6)
- James the Just (cf. Gal. 1:19)
It is uncertain to what aspect of ministry this ongoing gift relates:
- church planting
- evangelism
- area leadership
- ?
It is linked to prophets, evangelists, and pastors/teachers in Eph. 4:11, all of whom proclaim
the gospel with differing emphases.
| NASB, 2:6 | ”we might have asserted our authority” |
| NKJV, 2:6 | ”we might have made demands” |
| NRSV, 2:7 | ”we might have made demands” |
| TEV, 2:7 | ”we could have made demands” |
| JB, 2:7 | ”we could have imposed ourselves on you with full weight” |
Literally, this translates “with weight.” The intended meaning could be
- apostolic authority
- apostolic honor
- financial compensation (cf. 2 Thess. 3:8; 1 Cor. 9:3-14; 2 Cor. 11:7-11)
2:7 “we proved to be gentle among you” There is a Greek manuscript variant between the use
of the terms (1) “infants” (nēpios, cf. MSS P65, א,
B, C, D, F, G) and (2) “gentle” (ēpios, cf. MSS אc,
A, C2, D2). Only their initial letter is different. On purely textual basis number 1
is best; on contextual basis number 2 seems best (which may reflect an intentional scribal change). The
UBS4 gives “infants” a “B” rating (almost certain).
Origen and Augustine believed Paul spoke to the Thessalonians in baby language so they
could understand. Paul uses parental language in 1 Thess. 2:7, 8 and 11. He saw himself as their
spiritual parent.
SPECIAL TOPIC: TEXTUAL CRITICISM, II. B.
▣ “as a nursing mother tenderly cares for her own children” This is a THIRD CLASS
CONDITIONAL SENTENCE. The VERB literally means “to warm” and was commonly used
of mother birds “warming” their young (cf. Eph. 5:29). It was a metaphor for breast feeding. Paul
(cf. Gal. 4:19), like Jesus (cf. Matt. 23:37), describes his love for them in feminine terms
(and YHWH cf. Exod. 19:4; Isa. 66:13; Hos. 11:4; and the Spirit cf. Gen. 1:2).
| 2:8 | |
| NASB | ”Having so fond an affection for you” |
| NKJV | ”So, affectionately longing for you” |
| NRSV | ”So deeply do we care for you” |
| TEV | ”Because of our love for you” |
| NJB | ”we felt so devoted and protective towards you” |
The word (homeiromai) appears nowhere else in the entire New Testament. It
is used in the Septuagint in Job. 3:21. In Greek literature it was a strong term of affection related
to parents longing for their dead children.
▣ “we were well-pleased to impart to you not only the gospel of God but also our own lives,
because you had become very dear to us” This shows the costliness of the ministry as well as the
love of the Apostle. Ministry is not something we do—it is who we are.
2:9 “our labor and hardship” These are strong synonymous terms (cf. 1 Thess. 3:8 and 2 Cor. 11:27).
Greek society designated labor as only for slaves. Paul, being a Jew, respected manual labor. He often
encouraged it, especially in this Thessalonian correspondence because some in the fellowship had quit their
jobs to wait for the Second Coming (cf. 2 Thess. 3:6-15).
▣ “how working night and day” All rabbis had to have a trade or livelihood
(cf. Acts 18:3; 1 Cor. 4:12). Paul would not accept money for his ministry because of accusations of
greed (cf. 1 Thess. 2:5).
“Night and day” reflects Jewish reckoning of time where the day begins at dusk
(cf. Gen. 1:5,8,13,19,23, 21). Paul worked during the day at tent making or leather working and at
night he preached the gospel. Ministry requires hard work!
▣ “the gospel of God” See
SPECIAL TOPIC: THE GOSPEL and
SPECIAL TOPIC: THE KERYGMA OF
THE EARLY CHURCH
2:10 “You are witnesses, and so is God” This is another oath-like expression by Paul which asserts
the truthfulness of his statements and actions. God is a witness as the oath of 1 Thess. 2:5 affirms
and, so too, the believers at Thessalonica.
▣ “devoutly and uprightly and blamelessly we behaved toward you believers” Some in the
church, in the community or outsiders must have questioned his motives. Paul was always having to
defend his motives.
SPECIAL TOPIC: BLAMELESS, INNOCENT,
GUILTLESS, WITHOUT REPROACH
2:11 “exhorting” See note at 1 Thess. 2:3. Notice the three PARTICIPLES (all starting
with para) describing Paul’s preaching activity:
- “exhorting” (PESENT ACTIVE)
- “encouraging” (PRESENT MIDDLE [deponent])
- “imploring” (PRESENT MIDDLE [deponent])
2:12 “walk in a manner worthy” This is a PRESENT INFINITIVE. This biblical imagery refers
to our continuing lifestyle, which must reflect our Master’s (cf. Col. 1:10; 2:6; Eph. 2:10; 4:1,17;
5:2, 15). Notice at the end of 1 Thess. 2:12 believers are called to share and thereby reflect God’s glory.
▣ “who calls you” There is a Greek manuscript variant in the TENSE of this phrase:
- Manuscripts א and A have the AORIST, like Gal. 1:6.
This would emphasize God’s initiating call (cf. Gal. 1:6; 1 Pet. 1:15). - Manuscripts B, D, F, G, H, K, L, and P have the PRESENT, which would emphasize God’s
continuing call to holiness (cf. Rom. 8:28-29; Gal. 4:19; Eph. 1:4).
The UBS4 gives option #2 a “B” rating (almost certain).
Notice the theological balance between a God who calls and believers who must walk
worthy (cf. Phil. 2:12-13). Different denominations focus on one aspect or the other (predestination
or human free will). God deals with us in a covenant relationship. Both His calling and our mandated
response (initial and ongoing) are necessary.
SPECIAL TOPIC:
ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE
▣ “His own kingdom” Paul does not use this term often. This refers to God’s rule in believers’
hearts and minds now which will one day be consummated over all the earth (cf. Matt. 6:10). This was
the burden of Jesus’ teaching and preaching. It reflects the “already” but “not yet” tension of the time
between the Incarnation and the Second Coming (cf. How to Read the Bible For All Its Worth by Fee
and Stuart, pp. 131-134).
SPECIAL TOPIC: THE
KINGDOM OF GOD
▣ “and glory” See full note at Galatians 1:5.
SPECIAL TOPIC: GLORY (doxa, NT)
SPECIAL TOPIC: GLORY (kabod, OT)
÷1 THESSALONIANS 2:13-16
NASB (UPDATED) TEXT: 1 THESSALONIANS 2:13-16
13For this reason we also constantly thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe. 14For you, brethren, became imitators of the churches of God in Christ Jesus that are in Judea, for you also endured the same sufferings at the hands of your own countrymen, even as they did from the Jews, 15who both killed the Lord Jesus and the prophets, and drove us out. They are not pleasing to God, but hostile to all men, 16hindering us from speaking to the Gentiles so that they may be saved; with the result that they always fill up the measure of their sins. But wrath has come upon them to the utmost.
2:13 “we also constantly thank God” A PRESENT ACTIVE INDICATIVE, it may refer to 1:2-10.
This reflects Paul’s ongoing prayer life and writing style (cf. 1 Thess. 1:2; 5:17-18).
▣ “received” This is an AORIST ACTIVE PARTICIPLE. This shows the necessity of
our personal response. Here, it refers to the message. In John 1:12 it refers to the person of Christ.
In 1 Thess. 4:1, it refers to lifestyle. The gospel focuses around three emphases:
- personal relationship (cf. Col. 2:6)
- doctrinal truth (cf. 2 Thess. 3:6; 1 Cor. 15:1-4)
- lifestyle Christlikeness (cf. Phil.4:9)
The believer must respond to all three for maturity.
The phrase “received the word of God” becomes an idiom for “receive the gospel”
(“he who hears My word and believes in Him who sent Me,” John 5:24).
- dechomaī ‒ Luke 8:13; Acts 8:14; 11:1; 17:11; 1 Thess. 1:16
- paralambanō ‒ 1 Thess. 2:13
- paradechomai ‒ Mark 4:20
- apolambanō ‒ James 1:21
Notice there is a cognitive element and a volitional element.
The NT has several things connected to the VERB translated “receive.”
- The negative things
- Rom. 8:15 ‒ not receive (lambanō) the spirit of slavery
- 1 Cor. 2:14 ‒ the natural man does not receive (apolambanō) the
things of the Spirit of God - 1 Cor. 2:12 ‒ not receive (lambanō) the spirit of the world
- 2 Cor. 6:1 ‒ not to receive (apolambanō) the grace of God in vain
- 2 Thess. 2:10 ‒ they have not received (apolambanō) the love of the
truth so as to be saved
- The positive things
- Acts 1:8 ‒ receive (lambanō) power
- Acts 2:33 ‒ receive (lambanō) the Father’s promise
- Acts 2:38; 8:15,17,19; 10:47; 19:2 ‒ receive (lambanō) the gift of
the Holy Spirit - Acts 10:43; 26:18 ‒ receive (lambanō) forgiveness
- Rom. 5:11 ‒ receive (lambanō) reconciliation
- Rom. 5:17 ‒ receive (lambanō) the abundance of grace and the
gift of righteousness - Rom. 8:15 ‒ receive (lambanō) a spirit of adoption
- Gal. 3:14 ‒ receive (lambanō) the promise of the Spirit through faith
- Col. 2:6 ‒ receive (paralambanō) Jesus Christ
- Heb. 10:36 ‒ receive (komizō) the things promised
- Heb. 11:17 ‒ receive (anadechomai) the promises
- Heb. 12:28 ‒ receive (paralambanō) a kingdom which cannot be shaken
- James 1:21 ‒ receive (apolambanō) the word implanted which is
able to save souls - 1 Pet. 5:4 ‒ receive (komizō) the unfading crown of glory
- 1 John 2:27 ‒ received (lambanō) the anointing
Wow, what a range of wonderful things come with the gospel!
▣ “received. . .accepted” These synonymous terms describe the need for a human response
to the divine gospel offer! Fallen mankind must repent and believe the gospel (cf. Mark 1:15;
Acts 3:16,19; 20:21), and continue to repent, believe, and live the gospel.
The former word is a compound term found in John 1:12. The latter means to welcome
someone as a guest. In this context, one must welcome the gospel. The NT describes the gospel as
both a person and a message.
SPECIAL TOPIC: WHAT DOES IT
MEAN TO “RECEIVE,” “BELIEVE,” “CONFESS/PROFESS,” and “CALL UPON?”
▣ “the word of God” Paul’s preaching (the gospel’s message) was revelation inspired by
God (cf. 2 Tim. 3:15-17; 1 Pet. 1:23-25; 2 Pet. 1:20-21; 3:15-16). Here this does not refer to the Bible,
but Apostolic proclamation and teaching. The NT only records a selected portion of Jesus’ words and acts
and some Apostle’s messages (usually summaries).
Special Topic: The Bible
(its uniqueness and inspiration)
| NASB | ”the word of God, which also performs its work in you who believe” |
| NKJV | ”the word of God, which also effectively works in you who believe” |
| NRSV | ”God’s word, which is also at work in you believers” |
| TEV | ”as God’s message, which indeed it is. For God is at work in you who believe” |
| NJB | ”God’s message. . .it is still a living power among you who believe it” |
This is PRESENT MIDDLE INDICATIVE (cf. Phil. 2:13). “Work” was a
favorite word for Paul, related to the English cognate “energy.” Paul personified the gospel as
continuing to energize believers! This probably reflects the OT understanding of the power of the
spoken word, as in Genesis 1 and Isa. 55:11 (and also John 1:1).
▣ “in you who believe” This is PRESENT ACTIVE PARTICIPLE. Again, continuing
belief is the key! The gospel is not a product (a ticket to heaven, an insurance policy), but a personal,
growing relationship with the Father through the Son.
SPECIAL TOPIC: FAITH, BELIEVE, or
TRUST
2:14 “the churches” This translates literally “the called out ones.” In the Septuagint, the same
idea is expressed as “the congregation of Israel.” The early church saw itself as the continuation of
the OT people of God. Notice they are called “the churches of God.”
SPECIAL TOPIC: CHURCH (ekklēsia)
▣ “in Christ Jesus” This phrase takes the LOCATIVE OF SPHERE CASE, which means
“in” or “surrounded by”—an atmosphere, like a fish in water. A very common Pauline expression, it
speaks of our union with Jesus. We live and move and have our being in Him. For an example of Paul’s use
of this form notice Eph. 1:3-14:
- “in Christ” 1:3,10,12
- “in Him” 1:4,7,9,10,13(twice)
- “in the Beloved” 1:6
SPECIAL TOPIC: CHRIST
JESUS AS LORD
▣ “in Judea” The Thessalonian churches were experiencing Jewish persecution just like the
churches in Judea (cf. Matt. 5:10-12).
▣ “you also endured the same sufferings” Generally, the reaction to the Christian message in
the Roman world was persecution (cf. 1 Pet. 4:12-16), because of the exclusive nature of the message
(cf. John 14:6).
SPECIAL TOPIC: WHY DO
CHRISTIANS SUFFER?
▣ “at the hands of your own countrymen” In context this refers to persecution from Jews of the
diaspora, just as Paul, who was in Corinth at the time of the writing, was also confronting the same
opposition.
2:15 “who both killed the Lord Jesus” The Jews did not physically kill Jesus, but they were
responsible for His death (cf. Matt. 21:33-46; Acts 2:23).
SPECIAL TOPIC: A SUFFERING
MESSIAH
▣ “and the prophets” God’s people did not want to hear God’s message, so they killed His
spokespersons (cf. Matt. 23:31,37; Acts 7:52).
▣ “and drove us out” Possibly this is related to (1) Jason’s peace bond (cf. Acts 17:5-9)
or (2) the general experience of Paul’s ministry (cf. Acts). Paul saw his experience as parallel to the
OT Prophets and especially Jesus’ rejection by His contemporaries.
| NASB | ”They are not pleasing to God” |
| NKJV | ”they do not please God” |
| NRSV | ”they displease God” |
| TEV | ”How displeasing they are to God” |
| NJB | ”acting in a way that cannot please God” |
The Jews thought their actions were God’s will, defending His covenant with Moses.
They believed they were His servants defending the faith against false teachers (Paul knew these
feelings well). Tragically ironic, they were the false teachers.
▣ “but hostile to all men” The hostility mentioned here was rooted in Jewish national
arrogance and prejudice. They had rejected the Messiah and His universal gospel (cf. Isa. 2:2-4; 45:22;
49:6; 60:3; 66:18,23; John 3:16; Eph. 2:11-2:13).
2:16 “hindering us from speaking to the Gentiles” This reflects Paul’s experience in Corinth at
the time of the writing of 1 Thessalonians. These sentences are Paul’s strongest complaint against
the Jews (cf. Romans 9-11).
▣ “so that they may be saved” This is an AORIST PASSIVE SUBJUNCTIVE. God
wants to save all humans made in His image (cf. Gen. 3:15; 12:3; Exod. 19:5-6; Ezek. 18:23,32; Jonah;
John 3:16; Acts 28:28; Eph. 2:11-2:13; 1 Tim. 2:4; Titus 2:11; 2 Pet. 3:9; 1 John 2:2), but they must repent and
believe in Christ (cf. Mark 1:15; Acts 3:16,19; 20:21).
SPECIAL TOPIC: YHWH’S ETERNAL
REDEMPTIVE PLAN
SPECIAL
TOPIC: GREEK VERB TENSES USED FOR SALVATION
| NASB | ”they always fill up the measure of their sins” |
| NKJV | ”to fill up the measure of their sins” |
| NRSV | ”they have constantly been filling up the measure of their sins” |
| TEV | ”This is the last full measure of their sins they have always committed” |
| NJB | ”They never stop trying to finish off the sins they have begun” |
| Peshitta | ”Adding this to their sins always” |
Paul may have taken this terminology from
- the OT because the exact Greek phrase is found in the Septuagint of Gen. 15:16
- from the words of Jesus in Matt. 23:32 related to the book of deeds (cf. Dan. 7:10;
Rev. 20:12 and Ps. 56:8; 139:16; Isa. 65:6; Mal. 3:16)
God records the evil deeds of humans and they will give an account (cf. Matt. 25-26; Rev. 20:11-15).
▣ “But wrath has come upon them” This is an AORIST ACTIVE INDICATIVE. This
verse seems to relate to the spiritual blindness (hardness) that has come upon Israel (typified in
the parable of Mark 12:1-12 [also Matt. 21:33-46 and Luke 20:9-19] and explicitly stated in Rom.11:7,25;
2 Cor. 3:14). God’s wrath is present and future (temporal and eschatological).
| NASB | ”to the utmost” |
| NKJV, Peshitta | ”to the uttermost” |
| NRSV, TEV, NJB | ”at last” |
This phrase may be translated several ways, so compare your English Bibles to grasp
more fully the possible translations. Basic renderings include
- looking back and summing up
- looking forward to consummation
- used in the Semitic sense of “completely,” which are scary descriptions of God’s wrath
÷1 THESSALONIANS 2:17-20
NASB (UPDATED) TEXT: 1 THESSALONIANS 2:17-20
17But we, brethren, having been taken away from you for a short while—in person, not in spirit—were all the more eager with great desire to see your face. 18For we wanted to come to you—I, Paul, more than once—and yet Satan hindered us. 19For who is our hope or joy or crown of exultation? Is it not even you, in the presence of our Lord Jesus at his coming? 20For you are our glory and joy.
| 2:17 | |
| NASB, NKJV | ”having been taken away from you” |
| NRSV | ”we were made orphans by being separated from you” |
| TEV | ”we were separated from you” |
| NJB | ”we have been separated from you” |
| Peshitta | ”have been deprived of your affections” |
This is an AORIST PASSIVE PARTICIPLE. Highly emotional language fills
this whole paragraph. This continues Paul’s parenting metaphors of 1 Thess. 2:7 and 11. It is
literally “orphaned” by an outside agent.
Probably the accusers of Paul stated or insinuated that his quick exit and long-term
absence showed he did not truly care for them. Paul refutes this in 1 Thess. 2:17-20 and 3:6.
▣ “with great desire” This term is often rendered “lust,” in its pejorative sense, but
rarely, as it does here, it is used positively. Paul’s desire to see them is graphically portrayed in
1 Thess. 3:10.
2:18 “For we wanted to come to you” All of Paul’s plans did not work out (cf. Rom. 1:13; 15:22).
▣ “Satan” A personal evil force is active in our world, seeking to thwart God’s plans
and purposes by the agency of:
- a fallen world system
- the demonic
- fallen humanity (cf. Eph. 2:2-3 and James 4)
We see Satan in the OT in Job 1-2 and Zech. 3 as a servant of YHWH. By
the NT he is an enemy (cf. Rom. 16:20; 1 Cor. 5:5,7; 7:5; 2 Cor. 2:11; 11:14; 12:7) but still under
God’s control! For a good discussion of the intensification of evil in the Bible, read A.B. Davidson’s
Old Testament Theology, pp. 300-306.
▣ “hindered” This is a military term used for the destruction of roads and bridges in the
face of the enemy’s advance. There really is a spiritual conflict (cf. Eph. 4:14; 6:10-18).
It is also a possibility that a physical illness was the problem, not Satan
(cf. 2 Corinthians 12). Paul saw his life in spiritual as well as physical categories.
2:19 The mark of the genuineness of Paul’s Apostleship was the success of his ministry among
the Gentiles (cf. 1 Thess. 2:20).
▣ “hope” See
SPECIAL TOPIC: HOPE
▣ “crown” See
SPECIAL TOPIC: CROWNS FOR BELIEVERS
IN THE NT
| NASB | ”Is it not even you” |
| NKJV | ”Is it not even you” |
| NRSV, Peshitta | ”Is it not you” |
| TEV | ”It is you—you, no less than others” |
| NJB | ”You are” |
| REB | ”What indeed but you” |
The problem with this phrase is how it related to Paul’s affection and love for the
Thessalonian church compared to his other Gentile churches. Were they somehow special? TEV’s translation
of “you, no less than others” may represent the thought.
In a sense the Thessalonian believers were a powerful witness to Paul’s effective work
as an Apostle to the Gentiles. As Paul mimicked Jesus, they mimicked Paul, which is an outward
evidence of their new heart and spirit (New Covenant).
▣ “at His coming?” “Parousia,” literally meaning “presence,” and by metaphorical
extension, means “coming.” This is the first use of the term in the NT (cf. 1 Thess. 2:19; 3:13;
4:15; 5:23; 2 Thess. 2:1,8-9; 1 Cor. 15:23). It was used in secular literature of the first
century for a royal visit by a king. It came to have a technical meaning in the church for the
Second Coming. This coming of Jesus is the theological focus of 1 and 2 Thessalonians. Every chapter
of 1 Thessalonians ends on this note (cf. 1 Thess. 1:10; 2:19; 3:13; 4:13-18; 5:23).
SPECIAL
TOPIC: NT TERMS FOR CHRIST’S RETURN
SPECIAL TOPIC: THE
ANY-MOMENT RETURN OF JESUS vs. THE NOT YET
| 2:20 | |
| NASB, NKJV, NRSV, Peshitta, REB | ”our glory” |
| TEV, NJB | ”our pride” |
This is the use of the term glory as pride. This does not relate to the theological
glory used to describe God (cf. 1 Thess. 2:12).
Special Topic: Glory (doxa, NT)
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are
responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You,
the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this
section of the book. They are meant to be thought-provoking, not definitive.
- Who was attacking Paul and why?
- Why was Paul so firm in denying compensation for his preaching?
- Why does Paul bring in the subject of Jewish opposition to the gospel?
- What does verse 16 mean to the Jewish nation as to God’s purposes?
- Why are verses 17 – 20 so emotional?
Copyright © 2014 Bible Lessons International