Thomas Aquinas Commentary 1 Thessalonians 2:1-10

"For yourselves, brethren, know our entering in unto you, that it hath not been found vain: but having suffered before and been shamefully treated, as ye know, at Philippi, we waxed bold in our God to speak unto you the gospel of God in much conflict. For our exhortation [is] not of error, nor of uncleanness, nor in guile: but even as we have been approved of God to be intrusted with the gospel, so we speak; not as pleasing men, but God who proveth our hearts. For neither at any time were we found using words of flattery, as ye know, nor a cloak of covetousness, God is witness; nor seeking glory of men, neither from you nor from others, when we might have claimed authority as apostles of Christ. But we were gentle in the midst of you, as when a nurse cherisheth her own children: even so, being affectionately desirous of you, we were well pleased to impart unto you, not the gospel of God only, but also our own souls, because ye were become very dear to us. For ye remember, brethren, our labor and travail: working night and day, that we might not burden any of you, we preached unto you the gospel of God. Ye are witnesses, and God [also], how holily and righteously and unblameably we behaved ourselves toward you that believe:" — 1 Thessalonians 2:1-10 (ASV)

Previously, Paul commended the Thessalonians for having received God’s word amid tribulations; now he praises them because they did not fall away as a result of difficulties. In mentioning this, he does three things:

1. He recalls their troubles.
2. He points out the kind of remedy he applied to them (1 Thessalonians 3:1).
3. He gives the reason for the praise (1 Thessalonians 3:8).

Paul said before that everyone talks about them and about the Apostle's role in their conversion. So Paul first discusses his visit, and secondly, their conversion (1 Thessalonians 3:13). In discussing the first point, Paul does three things:

1. He recalls the perseverance he had maintained before he came to them.
2. He recalls the sound character of the doctrine with which he converted them (1 Thessalonians 2:3).
3. He recalls the genuine quality of his dialogue with the converts (1 Thessalonians 2:10).

Again, Paul divides the first point into two parts:

1. He mentions the hardships which he had endured before he came to them.
2. He explains how he did not lose his confidence as a result of these hardships (1 Thessalonians 2:2).

He remarks then: I say that other believers are telling of our visit to you, which you are familiar with, for it was not in vain—meaning, not free from worry, but rather arduous in the face of many hardships. Or perhaps, not in vain in the sense of being inconsequential, but rather rewarding: The earth was without form and void (Genesis 1:2). Or not in vain, meaning not transitory but rather enduring: I did not run in vain or labor in vain (Philippians 2:16).

But we had already suffered bodily trials: Good sense makes a man slow to anger (Proverbs 19:11); Vigorous and sturdy shall they be, declaring how just is the Lord (Psalms 92:15). In addition to this, Paul suffered spiritual trials because of injuries in Philippi, where he endured insults for curing the possessed woman. This city was in Macedonia. In spite of all this, his confidence in his preaching was not diminished: God is my salvation; I will trust, and will not be afraid (Isaiah 12:2). Rather, it proved itself in preaching the gospel of God to you in the face of great opposition for your conversion: He who presides, gives aid with zeal, with carefulness (Romans 12:8); And, apart from other things, there is the daily pressure upon me of my anxiety for all the churches (2 Corinthians 11:28).

Then, when he says, for our appeal does not spring from error, he shows the sound character of his preaching. In showing this, Paul does two things:

1. He exhibits the sound character of his doctrine.
2. He explains certain matters he had remarked upon (1 Thessalonians 2:4).

In discussing the first point, Paul does two things:

1. He rules out the possibility of error in the doctrine.
2. He imputes integrity to his doctrine (1 Thessalonians 2:4).

A doctrine, however, may become corrupt either because of the matter taught or because of the teacher’s intention. In relation to the first point, a doctrine may be corrupted in two ways: through error—for example, teaching that salvation is through Christ according to the Law: Evil men and imposters will go on from bad to worse, deceivers and deceived (2 Timothy 3:13). So Paul remarks, our appeal does not spring, like that of some, from error. Or the corruption may occur through adulteration, as is the case with those saying that one should indulge in pleasures. This teaching is derived from a certain Nicolaus who permitted promiscuous marriages and even gave his wife to others. So Paul adds, or uncleanness: But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess and is teaching and beguiling my servants to practice immorality and to eat food sacrificed to idols (Revelation 2:20); Is there any wrong on my tongue? (Job 6:30).

Furthermore, his preaching is not with guile, as it is with some who, though speaking the truth, nevertheless have a false intention. They do not desire the development of their listeners or the honor of God, but they desire their own honor. Against this, Paul says, nor with guile. Their tongue is a deadly arrow; it speaks deceitfully (Jeremiah 9:8).

Thus his preaching is not tainted, but rather sound. Something is sound because it serves its nature. As a result, preaching is sound when someone teaches in the manner in which Christ taught. And so Paul says, but just as we have been approved... so we speak. This means we speak in the manner and with the intention with which God chose and approved us for preaching the gospel. I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised (Galatians 2:7); For he is a chosen instrument of mine to carry my name before the Gentiles and kings and the sons of Israel (Acts 9:15).

Then when Paul says, not to please men, he shows that his preaching is not meant to be deceptive. He does this in three ways:

1. By ruling out the manner in which it might appear to be misleading.
2. By making this point evident through a sign (1 Thessalonians 2:5).
3. By showing the same thing through a causal consideration (1 Thessalonians 2:5).

In elaborating on the first point, Paul says his preaching is not of a nature that is ultimately pleasing to men. God has scattered the bones of those who please men (Psalms 53:5). If I were still pleasing men, I should not be a servant of Christ (Galatians 1:10). Sometimes, however, Paul and his companions sought to please people for the sake of God’s glory, so that their preaching might be more fruitful, as is remarked in 1 Corinthians 10:33: Just as I try to please all men in everything I do, not seeking my own advantage, but that of many, that they may be saved. But we are to please God, who tests our hearts: All the ways of a man are pure in his own eyes (Proverbs 16:2). A sign of this is that we did not employ flattery, meaning we did not only speak pleasant things to them. Do not deceive with your lips (Proverbs 24:28); Prophesy not to us what is right; speak to us smooth things, prophesy illusions (Isaiah 30:10).

Paul makes the same point with a causal analysis. For someone wishes to please people for two reasons: for the sake of advantages or for the sake of glory. However, Paul excludes these from consideration here. He rules out the first possibility by saying, for we never used words of flattery. We avoided not only flattery but also every occasion for greed: There is great gain in godliness with contentment (1 Timothy 6:6); Every one is greedy for unjust gain (Jeremiah 6:13). Then he rules out the other possibility when he says, nor did we seek glory from men, whether from you or from others, by reason of our teaching. We could have been pampered, accepted favors, and even been a burden to the Thessalonians, for they owed him attention and support. Thus Paul says, though we might have made demands as apostles of Christ. Paul calls it a "demand" because those preaching heresy to them sought to acquire favors from them beyond measure: It is you who have devoured the vineyard, the spoil of the poor is in your houses (Isaiah 3:14).

Then when Paul says, but we were gentle among you, he makes two points:

1. That he is not desirous of human glory.
2. That he does not wish to appear greedy (1 Thessalonians 2:9).

In handling the first point, Paul does two things:

1. He gives evidence of his humility.
2. He shows his concern by a simile (1 Thessalonians 2:7).

Paul makes the first point by saying that they were as children—that is, humble. If they make you master of the feast, do not exalt yourself; be among them as one of them . Then he employs the simile, saying, like a nurse taking care of her children. She bends down to an infant and speaks to the stammering child so that the child may learn to speak; the nurse even uses gestures: I have become all things to all men (1 Corinthians 9:22); As babes in Christ, I fed you with milk, not solid food (1 Corinthians 3:1). So, being affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves. The good shepherd lays down his life for the sheep (John 10:11). Because you had become very dear to us. I will most gladly spend and be spent for your souls (2 Corinthians 12:15).

Then when Paul says, for you remember our labor and toil, brethren, he proceeds in accordance with what he had said above: we never used... a cloak for greed. For we have asked nothing of you but have made an effort, for you remember our labor and toil. Some indeed labor, but out of a desire for comfort. We, however, do not labor in that manner, but rather with honest hard work. So Paul comments on our labor, noting it was not merely for the sake of disciplining the body, but with genuine toil. Therefore Paul adds, you remember our toil. Some people work during the day, but we, in reality, work night and day. By this remark, Paul wishes to protect them from misleading people who were overly receptive and also from the lethargic people among them: And we labor, working with our own hands (1 Corinthians 4:12).

Then when Paul says, you are witnesses, he remarks on the orthodoxy of his discourse. First, he speaks about the sanctifying influence it may have on a person’s life; secondly, he shows how full of concern his teaching was (1 Thessalonians 2:11). So Paul remarks, you are witnesses... how holy—that is, how innocently—we conducted ourselves: Be holy, for I am holy (Leviticus 11:44, 19:2). And we were righteous toward our neighbor, as is made evident by to live sober, upright and godly lives in this world (Titus 2:12). And blameless was our behaviour to you believers. This means that you believed because we have done nothing that could have caused anyone to be scandalized. This was true for you believers individually. It should be noted that sometimes a singular predication has considerable importance.

Like a father, he says, we exhorted each one of you. A similar example is found in 1 Corinthians 4:15: For I became your father in Christ Jesus through the gospel. Another similar example is found in Philemon 1:8-9: Though I am bold enough in Christ to command you to do what is required, yet for love’s sake I prefer to appeal to you. And he encouraged you through soft-spoken words: To comfort all who mourn; to grant consolation to those who mourn in Zion (Isaiah 61:2). In contrast to this, it is stated in Ezekiel 34:4: With force and harshness you have ruled them.

And what were you told? To lead a life worthy of God. This means that your conduct should be such that it might reflect favorably on the ministers of Christ. To lead a life worthy of the Lord, fully pleasing to him (Colossians 1:10). He is the one who calls you into his own kingdom and glory, as is also evident in Wisdom 6:21: Honor wisdom, that you may reign for ever.