Expositor's Bible Commentary Commentary 1 Thessalonians 2

The identity of Paul’s Thessalonian opponents is a difficult puzzle to piece together. Most likely they were the Jews who were continuing adversaries of Paul, even after he left Thessalonica (cf. 2:14–16). They were so intent on destroying the work he had started that they persistently hurled accusations at him and labeled him another self-seeking religious propagandist. They distorted his teaching by accusing him of treason while he was still in the city (Acts 17:7). Subjected to a constant barrage of accusations, Thessalonian Christians easily began to question Paul’s sincerity. There is no evidence of organized opposition within the church, yet Timothy apparently brought back news (3:6) that some uncertainty had arisen within it as to whether Paul’s concern for it was genuine. This is not to say that his relations with the readers of the letter were no longer cordial (cf. 3:6), but symptoms of estrangement had appeared that could have led to an open rift unless treated immediately.

In light of this development, Paul again addresses his readers as “brothers” and reminds them of conditions throughout his initial visit. Special concern that his readers recall certain matters for themselves is evident in the recurrence of “you know” (vv.1–2, 5, 11; cf. vv.9–10 as well).

They are called to witness that Paul’s initial “visit” to them “was not a failure.” The word for “failure” (GK 3031) suggests “void of content” or “empty,” especially since v.2 contrasts their boldness and earnestness in ministry. The opposite of an empty ministry is one in which no obstacle or threat is sufficient to deter the speaker of God’s Gospel (v.2). In Philippi, Paul and Silas had been beaten and severely flogged; they had been put in prison with their feet in stocks (Acts 16:22–24) and cruelly mistreated because they had rescued a slave girl in the name of Jesus Christ. They had also been insulted by being arrested unjustly, stripped of their clothes, and treated like dangerous fugitives. Their Roman citizenship had been violated, and for this Paul demanded restitution (Acts 16:37). Still staggering from these injuries and indignities, the two came to Thessalonica. Under such conditions, most people would have refrained from repeating a message that had led to such violent treatment, but not these men. With God’s help, they mustered sufficient courage to declare in this new city their Gospel from God.

Here in Thessalonica they again encountered “strong opposition [GK 74]”— a word that pictures an athlete’s struggle to gain first place in a race or contest. Paul’s conflict came from outward persecutions and dangers originated by his Jewish opponents (cf. Php 1:30). While Luke does not mention such opposition in Thessalonica (Acts 17:1–10), it is clear from this letter that such did come. In spite of it, however, Paul’s inner help from God produced a continuing proclamation of the Gospel.

The identity of Paul’s Thessalonian opponents is a difficult puzzle to piece together. Most likely they were the Jews who were continuing adversaries of Paul, even after he left Thessalonica (cf. 2:14–16). They were so intent on destroying the work he had started that they persistently hurled accusations at him and labeled him another self-seeking religious propagandist. They distorted his teaching by accusing him of treason while he was still in the city (Acts 17:7). Subjected to a constant barrage of accusations, Thessalonian Christians easily began to question Paul’s sincerity. There is no evidence of organized opposition within the church, yet Timothy apparently brought back news (3:6) that some uncertainty had arisen within it as to whether Paul’s concern for it was genuine. This is not to say that his relations with the readers of the letter were no longer cordial (cf. 3:6), but symptoms of estrangement had appeared that could have led to an open rift unless treated immediately.

In light of this development, Paul again addresses his readers as “brothers” and reminds them of conditions throughout his initial visit. Special concern that his readers recall certain matters for themselves is evident in the recurrence of “you know” (vv.1–2, 5, 11; cf. vv.9–10 as well).

They are called to witness that Paul’s initial “visit” to them “was not a failure.” The word for “failure” (GK 3031) suggests “void of content” or “empty,” especially since v.2 contrasts their boldness and earnestness in ministry. The opposite of an empty ministry is one in which no obstacle or threat is sufficient to deter the speaker of God’s Gospel (v.2). In Philippi, Paul and Silas had been beaten and severely flogged; they had been put in prison with their feet in stocks (Acts 16:22–24) and cruelly mistreated because they had rescued a slave girl in the name of Jesus Christ. They had also been insulted by being arrested unjustly, stripped of their clothes, and treated like dangerous fugitives. Their Roman citizenship had been violated, and for this Paul demanded restitution (Acts 16:37). Still staggering from these injuries and indignities, the two came to Thessalonica. Under such conditions, most people would have refrained from repeating a message that had led to such violent treatment, but not these men. With God’s help, they mustered sufficient courage to declare in this new city their Gospel from God.

Here in Thessalonica they again encountered “strong opposition [GK 74]”— a word that pictures an athlete’s struggle to gain first place in a race or contest. Paul’s conflict came from outward persecutions and dangers originated by his Jewish opponents (cf. Php 1:30). While Luke does not mention such opposition in Thessalonica (Acts 17:1–10), it is clear from this letter that such did come. In spite of it, however, Paul’s inner help from God produced a continuing proclamation of the Gospel.

Not only was the preaching of Paul and his companions filled with power and earnestness when they evangelized Thessalonica (vv.1–2), but wherever they went it was above suspicion of any kind (vv.3–4). The boldness just described was possible because God, who tests a person’s motives, had approved their fitness to preach the Gospel.

“Appeal” (GK 4155) hints at the gently persuasive form of Paul’s preaching, which always addressed the will in quest of a favorable decision, but included the intellect as well. Persuasion, however, can be of various types, both wholesome and otherwise. Paul and his fellow workers had apparently been accused of appealing on wrong grounds. The damage from this accusation he was quite anxious to repair.

First to be corrected was the claim that his appeal arose from “error” (GK 4415). Paul maintains that his message agreed perfectly with truth. He next answers his opponents in the matter of “impure motives” (GK 174), a word that has connotations of sexual impurity. Doubtless, Paul’s enemies were attacking him on many fronts, including this sin so prevalent among traveling religious teachers. The apostle disclaims anything of this type as a motive for his missionary activities.

He further denies any attempt to use deceit so as to “trick” his listeners, even though he was accused of doing so on more occasions than this (cf. 2 Corinthians 4:2; 12:16). In seeking intelligent decisions from his hearers, he presented facts in their true light. The missionaries were so open and honest that an omniscient God had found them worthy “to be entrusted with the gospel” (v.4). To be “approved [GK 1507] by God” entails a process of testing, success in completing the tests, and a consequent state of endorsement by God. After calling Paul on the Damascus road, God subjected him to necessary rigors in order to demonstrate his capability for his assigned task. Having thus prepared him, he committed to him the Gospel message to proclaim among Gentiles. On the basis of this commission, the missionary team spoke wherever they went. They did nothing superficial just “to please men.” Ultimately, they sought God’s approbation (cf. 1 Corinthians 4:2–5). This kind of goal excluded anything hidden from the eyes of him “who tests our hearts.” The scrutiny of a God who is able to sound the depths of every thought (cf. Romans 8:27) is Paul’s ultimate court of appeal to prove his absolute sincerity.

Not only was the preaching of Paul and his companions filled with power and earnestness when they evangelized Thessalonica (vv.1–2), but wherever they went it was above suspicion of any kind (vv.3–4). The boldness just described was possible because God, who tests a person’s motives, had approved their fitness to preach the Gospel.

“Appeal” (GK 4155) hints at the gently persuasive form of Paul’s preaching, which always addressed the will in quest of a favorable decision, but included the intellect as well. Persuasion, however, can be of various types, both wholesome and otherwise. Paul and his fellow workers had apparently been accused of appealing on wrong grounds. The damage from this accusation he was quite anxious to repair.

First to be corrected was the claim that his appeal arose from “error” (GK 4415). Paul maintains that his message agreed perfectly with truth. He next answers his opponents in the matter of “impure motives” (GK 174), a word that has connotations of sexual impurity. Doubtless, Paul’s enemies were attacking him on many fronts, including this sin so prevalent among traveling religious teachers. The apostle disclaims anything of this type as a motive for his missionary activities.

He further denies any attempt to use deceit so as to “trick” his listeners, even though he was accused of doing so on more occasions than this (cf. 2 Corinthians 4:2; 12:16). In seeking intelligent decisions from his hearers, he presented facts in their true light. The missionaries were so open and honest that an omniscient God had found them worthy “to be entrusted with the gospel” (v.4). To be “approved [GK 1507] by God” entails a process of testing, success in completing the tests, and a consequent state of endorsement by God. After calling Paul on the Damascus road, God subjected him to necessary rigors in order to demonstrate his capability for his assigned task. Having thus prepared him, he committed to him the Gospel message to proclaim among Gentiles. On the basis of this commission, the missionary team spoke wherever they went. They did nothing superficial just “to please men.” Ultimately, they sought God’s approbation (cf. 1 Corinthians 4:2–5). This kind of goal excluded anything hidden from the eyes of him “who tests our hearts.” The scrutiny of a God who is able to sound the depths of every thought (cf. Romans 8:27) is Paul’s ultimate court of appeal to prove his absolute sincerity.

In the first of three denials, Paul calls his readers to verify his complete abstinence from any type of “flattery” (GK 3135)—the insidious practice of saying nice things in order to gain influence over others for selfish reasons. Paul wants them to confirm that he was never guilty of this practice.

Second, he denies putting on the kind of mask that “greed” (GK 4432) would wear. The greed of which he was accused includes more than just avarice or love of money. It denotes self-seeking of all types, a quest for anything that brings self-satisfaction. It grows out of complete disinterest in the rights of others—an attitude foreign to Paul and his helpers. Only God can verify inner freedom from greed, so Paul calls on God as witness.

Third, Paul disavows the desire for “praise [GK 1518] from men” (v.6). The world of Paul’s time was filled with wandering philosophers, prophets of other religions, magicians, false prophets, and others seeking not only financial gain, but also the prestige of a good reputation. Divine approval (cf. v.4), not public esteem, was what motivated Paul and his companions.

Grammatically, it is best to see “as apostles of Christ we could have been a burden to you” as completing the sense of v.6, and it should begin with the word “although.” The word “apostles” (GK 693) is used here in its nontechnical sense (see comments on Ro 16:7; Galatians 1:1), and the word “burden” (GK 983) has primary reference to apostolic dignity. Paul, Silas, and Timothy could legitimately have claimed the dignity associated with their apostolic office. The important position of Paul and his colleagues as Christ’s representatives earned for them the right to receive special respect, but they did not stand on this right. So this is further evidence that they were not prompted by lower motives.