Charles Ellicott Commentary 1 Thessalonians 2

For you yourselves, brothers, know.—The writers’ purpose is practical, not didactic; they therefore animate their converts with the stirring memories of their conversion. “We do not need to go to these foreign witnesses for the tale of how we came to you; for you recollect it as if it were yesterday.” The “for” (as in 1 Thessalonians 1:8) implies “for in fact,” “for after all.” The thought of 1 Thessalonians 1:5 and 1 Thessalonians 1:9 is here resumed, but with a different purpose: there it was to prove that the work was God’s work; here, to stir up their pure minds by way of remembrance.

Not in vain draws a little too much attention to the result of their coming. It should be, not vain—that is, not purposeless and idle. This may be seen from the contrast drawn in the following words.

Even after “what was enough to have scared others” (Bengel). Such men were not likely to be “vain.” The marks of their ill-treatment at Philippi were fresh upon them at Thessalonica (as you know). See Acts 16:0 and Acts 17:1.

In our God.—These words give the ground of their boldness—“in reliance on the God whom we felt to be in union with us.”

With much contention.—Rather, in the midst of much conflict arising from persecution.

“The reason that we were able to endure so much was our consciousness of the sincerity and purity of our attention.”

Exhortation. Exhortation is an attempt to persuade people to take a particular line of action. “Our efforts to get men to act as we wish,” St. Paul says, “do not spring from a desire to dupe them.”

It is a question whether “of deceit” is the right rendering, or “of error”—that is, “all a mistake.” If the latter, the argument would be that of Paley’s Evidences, that is, to deduce the truth of the revelation from the sufferings of its prophets. However, the points raised in contrast in 1 Thessalonians 2:4–12 seem to preclude this meaning, which would be more likely to introduce some substantiation of the gospel truths, as in 2 Peter 1:16.

Of uncleanness. It is possible that the word only means “with impure (or covetous) motives;” but it probably refers to the subtle forms of temptation which often accompany spiritual work. See, for example, the Greek of 1 Timothy 1:5; also 1 Timothy 5:1–2; 2 Timothy 3:4–7.

In guile. The preposition is changed, meaning “nor yet by the use of tricks.” Not only were their motives sincere and pure, but their manner of dealing was also straightforward.

Were allowed.—Rather, have been, and in 1 Thessalonians 2:3 is, not “was.” St. Paul is arguing from his habitual practice. “But we speak after the manner of men who remember that God Himself has tried them, and has been satisfied to entrust the gospel to them, making it our business to please, not men, but God who thus tries our hearts” (1 Corinthians 4:1–2).

The word translated “allowed” implies examining and approving (1 Timothy 3:10; 1 Peter 1:7; 1 John 4:1), and is repeated emphatically (translated “trieth”): “being examined and approved by God, we strive to please Him who constantly examines and approves us, not to court those to whom we are sent.” St. Paul expresses here, as elsewhere, a total disregard of men’s opinions about him (1 Corinthians 4:3; Galatians 1:10).

At any time.—Not only during our stay in Thessalonica, but also not at other times in Thessalonica, nor anywhere else, as the next verse shows. But as the Thessalonians can only be appealed to as evidence for their own experience, the writers therefore call God Himself to witness. At the same time, the absence of flattering words was something that human witnesses could judge; the freedom from covetous designs was known to God alone.

Cloak of covetousness—i.e., some specious pretext, under cover of which we might gain a worldly advantage; so (though the Greek word is different) 1 Peter 2:16, a cloke of maliciousness.