John Calvin Commentary 1 Thessalonians 2

Now, setting aside the testimony of other churches, he reminds the Thessalonians of what they themselves had experienced, and explains in detail how he, and likewise his two associates, had conducted themselves among them, since this was of the greatest importance for confirming their faith. He declares his integrity with this purpose: that the Thessalonians might perceive they had been called to the faith not so much by a mortal man as by God Himself. Therefore, he says that his entering in unto them had not been vain, as ambitious people make a great display while having no substance; for he uses the word vain here as contrasted with efficacious.

He proves this with two arguments. The first is that he had suffered persecution and shame at Philippi; the second is that a great conflict awaited him at Thessalonica. We know that people's minds are weakened, indeed, are altogether broken down by shame and persecutions.

Therefore, it was evidence of a divine work that Paul, after being subjected to various kinds of evils and to shame, showed no hesitation—as if in a perfectly sound state—in attempting to reach a large and wealthy city, with the aim of subjecting its inhabitants to Christ. In this entering in, nothing is seen that suggests vain ostentation. In the second area, the same divine power is seen, for he did not discharge his duty with applause and favor, but was required to maintain a keen conflict. Meanwhile, he stood firm and undaunted, from which it appears that he was upheld by the hand of God; for this is what he means when he says that he was emboldened. And, unquestionably, if all these circumstances are carefully considered, it cannot be denied that God magnificently displayed His power there. As for the history, it is found in Acts 16 and 17.

For our exhortation. He confirms the Thessalonians by another argument in the faith they had embraced—since they had been faithfully and purely instructed in the word of the Lord, for he maintains that his doctrine was free from all deception and uncleanness. And to place this matter beyond all doubt, he calls their conscience to witness.

The three terms he uses may, it seems, be distinguished in this way: imposture may refer to the substance of doctrine, uncleanness to the affections of the heart, and guile to the manner of acting. Therefore, in the first place, he says that they had not been deluded or imposed upon by fallacies when they embraced the kind of doctrine he had delivered to them. Secondly, he declares his integrity, since he had not come to them under the influence of any impure desire, but was motivated solely by an upright disposition. Thirdly, he says that he had done nothing fraudulently or maliciously, but had, on the contrary, manifested a simplicity fitting for a minister of Christ. Since these things were well known to the Thessalonians, they had a sufficiently firm foundation for their faith.

As we have been approved. He goes even a step higher, for he appeals to God as the Author of his apostleship, and he reasons in this way: “God, when he assigned me this office, bore witness to me as a faithful servant; there is no reason, therefore, why men should have doubts about my fidelity, which they know to have been approved of by God.”

Paul, however, does not glory in having been approved of, as though he were so by his own merit. For he does not dispute here about what he had by nature, nor does he place his own power in collision with the grace of God, but simply says that the Gospel had been committed to him as a faithful and approved servant. Now, God approves of those whom he has formed for himself according to his own pleasure.

Not as pleasing men. What is meant by pleasing men has been explained in the Epistle to the Galatians (Galatians 1:10), and this passage also shows it admirably. For Paul contrasts pleasing men, and pleasing God, as things that are opposed to each other. Further, when he says, God, who trieth our hearts, he intimates that those who endeavor to obtain the favor of men are not influenced by an upright conscience and do nothing from the heart.

Therefore, let us understand that true ministers of the gospel ought to make it their aim to devote their endeavors to God, and to do it from the heart, not from any outward regard for the world, but because conscience tells them that it is right and proper. This will ensure that they will not make it their aim to please men; that is, that they will not act under the influence of ambition, seeking the favor of men.

For neither have we ever. It is not without good reason that he repeats this so frequently, so that the Thessalonians knew that what he states is true. For there is no surer testimony than the experience of those with whom we speak. This was of the greatest importance to them, because Paul relates the integrity with which he had conducted himself, with no other intention than that his doctrine might receive greater respect, for the building up of their faith.

This is, however, a confirmation of the previous statement, for he who desires to please men must necessarily stoop shamefully to flattery, while he who is intent on duty with an earnest and upright disposition will keep far from all appearance of flattery.

When he adds, nor for an occasion of covetousness, he means that, in teaching among them, he had not been seeking any personal gain. Πρόφασις is used by the Greeks to mean both occasion and pretext, but the former meaning suits the passage better, so as to be, as it were, a trap.

“I have not abused the gospel so as to make it an occasion for seeking gain.” However, because human malice has so many hidden ways that avarice and ambition frequently lie concealed, he for this reason calls God to witness. He mentions two vices here from which he declares himself to be free, and, in doing so, teaches that Christ’s servants should keep away from them.

Thus, if we are to distinguish the genuine servants of Christ from those who are false and counterfeit, they must be tested by this rule, and everyone who would serve Christ rightly must also conform their aims and actions to the same rule. For where avarice and ambition reign, countless corruptions follow, and the whole person degenerates into futility, for these are the two sources from which the corruption of the entire ministry originates.

When we might have exercised authority. Some interpret this as when we might have been burdensome—that is, might have loaded you with expense—but the context requires that τὸ βαρὺ should be taken to mean authority.

For Paul says that he was so far removed from vain pomp, boasting, and arrogance, that he even waived his just claim regarding the maintenance of authority. Since he was an Apostle of Christ, he deserved to be received with a higher degree of respect, but he had refrained from all display of dignity, as if he were an ordinary minister. From this, it appears how far removed he was from haughtiness.

What we have translated as mild, an older translator renders Fuimus parvuli (that is, we have been little), but the reading I have followed is more commonly accepted among the Greeks. Whichever reading you adopt, there can be no doubt that he mentions his voluntary abasement.

As if a nurse. In this comparison, he includes two points he had previously touched upon—that he had sought neither glory nor gain among the Thessalonians. For a mother nursing her infant shows nothing of power or dignity. Paul says that he was like this, since he voluntarily refrained from claiming the honor due to him and, with calmness and modesty, stooped to every kind of service.

Secondly, a mother nursing her children shows a certain rare and wonderful affection, since she spares no labor or trouble, shuns no anxiety, is not worn out by her constant diligence, and even with cheerfulness of spirit gives her own blood to be sucked. In the same way, Paul declares that he was so inclined towards the Thessalonians that he was prepared to lay down his life for their benefit.

This, certainly, was not the behavior of a man who was sordid or greedy, but of one who showed selfless affection; and he expresses this at the end—because you were dear to us.

Meanwhile, we must bear in mind that all who would be counted as true pastors must show this same disposition as Paul: to care more for the welfare of the Church than for their own lives, and not be driven to duty by concern for their own advantage, but by a sincere love for those to whom they know they are united and indebted.

For you remember. These things tend to confirm what he had stated previously — that to spare them, he did not spare himself. He must assuredly have burned with a wonderful and more than human zeal, since, along with the labor of teaching, he also labored with his own hands as a worker to earn a living and, in this respect also, refrained from exercising his right.

For it is the law of Christ, as he also teaches elsewhere (1 Corinthians 9:14), that every church provide its ministers with food and other necessities. Paul, therefore, in placing no burden on the Thessalonians, did something more than the requirements of his office demanded of him.

In addition to this, he did not merely refrain from incurring public expense, but avoided burdening anyone individually. Furthermore, there can be no doubt that he was influenced by some good and special consideration in so refraining from exercising his right, for in other churches he exercised, equally with others, the liberty allowed him.

He received nothing from the Corinthians, to avoid giving the false apostles an opportunity to boast about this matter. Meanwhile, he did not hesitate to ask from other churches what he needed, for he writes that, while he labored for the Corinthians free of charge, he robbed the Churches that he did not serve (2 Corinthians 11:8).

Therefore, although the reason is not expressed here, we may nonetheless conjecture that the reason Paul was unwilling for his needs to be provided for was to avoid placing any hindrance in the way of the gospel. For this also should be a concern for good pastors: that they not only serve with eagerness in their ministry, but also, as far as they are able, remove all hindrances to their course.