A.T. Robertson Commentary 1 Thessalonians 2

For yourselves know (αυτο γαρ οιδατε). This explanatory γαρ takes up in verses 1-12 the allusion in 1:9 about the "report" concerning the entrance (εισοδον, way in, εισ, οδον),

unto you (την προς υμας). Note repeated article to sharpen the point. This proleptic accusative is common enough. It is expanded by the epexegetic use of the οτ clause

that it hath not been found vain (οτ ου κενη γεγονεν). Literally,

that it has not become empty . Second perfect active (completed state) of γινομα. Every pastor watches wistfully to see what will be the outcome of his work. Bengel says: Non inanis, sed plena virtutis. Cf. 1:5. Κενος is hollow, empty, while ματαιος is fruitless, ineffective. In 1 Corinthians 15:14,17 Paul speaks of κενον το κηρυγμα (empty the preaching ) and ματαια η πιστις (vain the faith ). One easily leads to the other.

But having suffered before (αλλα προπαθοντες). Strong adversative αλλα, antithesis to κενη. Appeal to his personal experiences in Thessalonica known to them (as ye know , καθως οιδατε). Second aorist active participle of προπασχω, old compound verb, but here alone in the N.T. The force of προ- (before) is carried over to the next verb. The participle may be regarded as temporal (Ellicott) or concessive (Moffatt).

And been shamefully entreated in Philippi (κα υβρισθεντες εν Φιλιπποις). First aorist passive participle of υβριζω, old verb, to treat insolently. "More than the bodily suffering it was the personal indignity that had been offered to him as a Roman citizen" (Milligan), for which account see Ac 16:16-40, an interesting example of how Acts and the Epistles throw light on each other. Luke tells how Paul resented the treatment accorded to him as a Roman citizen and here Paul shows that the memory still rankled in his bosom.

We waxed bold in our God (επαρρησιασαμεθα εν τω θεω ημων). Ingressive first aorist middle of παρρησιαζομα, old deponent verb from παρρησια (full story, παν-, ρησια). In his reply to Festus (Acts 26:26) Paul uses παρρησιαζομενος λαλω,

being bold I speak , while here he has

we waxed bold to speak (επαρρησιασαμεθα λαλησα). The insult in Philippi did not close Paul's mouth, but had precisely the opposite effect "in our God." It was not wild fanaticism, but determined courage and confidence in God that spurred Paul to still greater boldness in Thessalonica,

unto you (προς υμας), be the consequences what they might,

the gospel of God in much conflict , (το ευαγγελιον του θεου εν πολλω αγων). This figure of the athletic games (αγων) may refer to outward conflict like Php 1:30 or inward anxiety (Colossians 2:1). He had both in Thessalonica.

Exhortation (παρακλησις). Persuasive discourse, calling to one's side, for admonition, encouragement, or comfort.

Not of error (ουκ εκ πλανης). This word is same as πλαναω, to lead astray (2 Timothy 3:13) like Latin errare. Passive idea of

error here rather than deceit. That is seen in

nor in guile (ουδε εν δολω) from δελω, to catch with bait. Paul is keenly sensitive against charges against the correctness of his message and the purity of his life.

Nor of uncleanness (ουδε εξ ακαθαρσιας). "This disclaimer, startling as it may seem, was not unneeded amidst the impurities consecrated by the religions of the day" (Lightfoot). There was no necessary connection in the popular mind between religion and morals. The ecstatic initiations in some of the popular religions were grossly sensual.

But even as we have been approved by God (αλλα καθως δεδοκιμασμεθα υπο του θεου). Perfect passive indicative of δοκιμαζω, old verb to put to the test, but here the tense for completed state means tested and proved and so approved by God. Paul here claims the call of God for his ministry and the seal of God's blessing on his work and also for that of Silas and Timothy.

To be entrusted with the gospel (πιστευθηνα το ευαγγελιον). First aorist passive infinitive of πιστευω, common verb for believing, from πιστις (faith), but here to entrust rather than to trust. The accusative of the thing is retained in the passive according to regular Greek idiom as in 1 Corinthians 9:17; Galatians 2:7; Romans 3:2; 1 Timothy 1:11; Titus 1:3, though the active had the dative of the person.

So we speak (ουτως λαλουμεν). Simple, yet confident claim of loyalty to God's call and message. Surely this should be the ambition of every preacher of the gospel of God.

Not as pleasing men (ουχ ως ανθρωποις αρεσκοντες). Dative case with αρεσκω as in Ga 1:10. Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb δοκιμαζω used in the beginning of this verse) and he is the only one whose approval matters in the end of the day (1 Corinthians 4:5).

Using words of flattery (εν λογω κολακειας). Literally,

in speech of flattery or fawning . Old word, only here in N.T., from κολακς, a flatterer. An Epicurean, Philodemus, wrote a work Περ Κολακειας (Concerning Flattery). Milligan (Vocabulary, etc.) speaks of "the selfish conduct of too many of the rhetoricians of the day," conduct extremely repugnant to Paul. The third time (verses 1,2,5) he appeals to their knowledge of his work in Thessalonica. Frame suggests "cajolery."

Nor a cloke of covetousness (ουτε προφασε πλεονεξιας). Pretext (προφασις from προφαινω, to show forth, or perhaps from προ-φημ, to speak forth). This is the charge of self-interest rather than the mere desire to please people. Pretext of greediness is Frame's translation. Πλεονεξια is merely "having more" from πλεονεκτης, one eager for more, and πλεονεκτεω, to have more, then to over-reach, all old words, all with bad meaning as the result of the desire for more. In a preacher this sin is especially fatal. Paul feels so strongly his innocence of this charge that he calls God as witness as in 2 Corinthians 1:23; Romans 9:1; Php 1:8, a solemn oath for his own veracity.