1 Thessalonians 2:5 King James Version with Strong's Concordance (STRONG)

5 For G1063 neither G3777 at any time G4218 used we G1096 flattering G2850 words, G1722 G3056 as G2531 ye know, G1492 nor G3777 a cloke G1722 G4392 of covetousness; G4124 God G2316 is witness: G3144

Cross Reference

Romans 1:9 STRONG

For G1063 God G2316 is G2076 my G3450 witness, G3144 whom G3739 I serve G3000 with G1722 my G3450 spirit G4151 in G1722 the gospel G2098 of his G846 Son, G5207 that G5613 without ceasing G89 I make G4160 mention G3417 of you G5216 always G3842 in G1909 my G3450 prayers; G4335

Acts 20:33 STRONG

I have coveted G1937 no man's G3762 silver, G694 or G2228 gold, G5553 or G2228 apparel. G2441

2 Peter 2:3 STRONG

And G2532 through G1722 covetousness G4124 shall they with feigned G4112 words G3056 make merchandise G1710 of you: G5209 whose G3739 judgment G2917 now of a long time G1597 lingereth G691 not, G3756 and G2532 their G846 damnation G684 slumbereth G3573 not. G3756

1 Timothy 3:8 STRONG

Likewise G5615 must the deacons G1249 be grave, G4586 not G3361 doubletongued, G1351 not G3361 given G4337 to much G4183 wine, G3631 not G3361 greedy of filthy lucre; G146

2 Corinthians 12:17 STRONG

Did I make a gain G4122 G3361 of you G5209 by G1223 any G5100 of them G846 whom G3739 I sent G649 unto G4314 you? G5209

2 Corinthians 2:17 STRONG

For G1063 we are G2070 not G3756 as G5613 many, G4183 which corrupt G2585 the word G3056 of God: G2316 but G235 as G5613 of G1537 sincerity, G1505 but G235 as G5613 of G1537 God, G2316 in the sight G2714 of God G2316 speak we G2980 in G1722 Christ. G5547

Romans 16:18 STRONG

For G1063 they that are such G5108 serve G1398 not G3756 our G2257 Lord G2962 Jesus G2424 Christ, G5547 but G235 their own G1438 belly; G2836 and G2532 by G1223 good words G5542 and G2532 fair speeches G2129 deceive G1818 the hearts G2588 of the simple. G172

2 Corinthians 4:2 STRONG

But G235 have renounced G550 the hidden things G2927 of dishonesty, G152 not G3361 walking G4043 in G1722 craftiness, G3834 nor G3366 handling G1389 the word G3056 of God G2316 deceitfully; G1389 but G235 by manifestation G5321 of the truth G225 commending G4921 ourselves G1438 to G4314 every G3956 man's G444 conscience G4893 in the sight G1799 of God. G2316

2 Corinthians 7:2 STRONG

Receive G5562 us; G2248 we have wronged G91 no man, G3762 we have corrupted G5351 no man, G3762 we have defrauded G4122 no man. G3762

Galatians 1:20 STRONG

Now G1161 the things which G3739 I write G1125 unto you, G5213 behold, G2400 before G1799 God, G2316 G3754 I lie G5574 not. G3756

1 Thessalonians 2:10 STRONG

Ye G5210 are witnesses, G3144 and G2532 God G2316 also, how G5613 holily G3743 and G2532 justly G1346 and G2532 unblameably G274 we behaved ourselves G1096 among you G5213 that believe: G4100

1 Timothy 3:3 STRONG

Not G3361 given to wine, G3943 no G3361 striker, G4131 not G3361 greedy of filthy lucre; G146 but G235 patient, G1933 not a brawler, G269 not covetous; G866

Titus 1:7 STRONG

For G1063 a bishop G1985 must G1163 be G1511 blameless, G410 as G5613 the steward G3623 of God; G2316 not G3361 selfwilled, G829 not G3361 soon angry, G3711 not G3361 given to wine, G3943 no G3361 striker, G4131 not G3361 given to filthy lucre; G146

1 Peter 5:2 STRONG

Feed G4165 the flock G4168 of God G2316 which is among G1722 you, G5213 taking the oversight G1983 thereof, not G3361 by constraint, G317 but G235 willingly; G1596 not G3366 for filthy lucre, G147 but G235 of a ready mind; G4290

2 Peter 2:14-15 STRONG

Having G2192 eyes G3788 full G3324 of adultery, G3428 and G2532 that cannot cease from G180 sin; G266 beguiling G1185 unstable G793 souls: G5590 an heart G2588 they have G2192 exercised G1128 with covetous practices; G4124 cursed G2671 children: G5043 Which have forsaken G2641 the right G2117 way, G3598 and are gone astray, G4105 following G1811 the way G3598 of Balaam G903 the son of Bosor, G1007 who G3739 loved G25 the wages G3408 of unrighteousness; G93

2 Peter 2:18 STRONG

For G1063 when they speak G5350 great swelling G5246 words of vanity, G3153 they allure G1185 through G1722 the lusts G1939 of the flesh, G4561 through much wantonness, G766 those that were clean G3689 escaped G668 from them who live G390 in G1722 error. G4106

Revelation 18:12-13 STRONG

The merchandise G1117 of gold, G5557 and G2532 silver, G696 and G2532 precious G5093 stones, G3037 and G2532 of pearls, G3135 and G2532 fine linen, G1040 and G2532 purple, G4209 and G2532 silk, G4596 and G2532 scarlet, G2847 and G2532 all G3956 thyine G2367 wood, G3586 and G2532 all manner G3956 vessels G4632 of ivory, G1661 and G2532 all manner G3956 vessels G4632 of G1537 most precious G5093 wood, G3586 and G2532 of brass, G5475 and G2532 iron, G4604 and G2532 marble, G3139 And G2532 cinnamon, G2792 and G2532 odours, G2368 and G2532 ointments, G3464 and G2532 frankincense, G3030 and G2532 wine, G3631 and G2532 oil, G1637 and G2532 fine flour, G4585 and G2532 wheat, G4621 and G2532 beasts, G2934 and G2532 sheep, G4263 and G2532 horses, G2462 and G2532 chariots, G4480 and G2532 slaves, G4983 and G2532 souls G5590 of men. G444

Romans 9:1 STRONG

I say G3004 the truth G225 in G1722 Christ, G5547 I lie G5574 not, G3756 my G3450 conscience G4893 also bearing G4828 me G3427 witness G4828 in G1722 the Holy G40 Ghost, G4151

Matthew 23:13 STRONG

But G1161 woe G3759 unto you, G5213 scribes G1122 and G2532 Pharisees, G5330 hypocrites! G5273 for G3754 ye shut up G2808 the kingdom G932 of heaven G3772 against G1715 men: G444 for G1063 ye G5210 neither G3761 go in G1525 yourselves, neither G3756 suffer ye G863 them that are entering G1525 to go in. G1525

Matthew 22:16 STRONG

And G2532 they sent out G649 unto him G846 their G846 disciples G3101 with G3326 the Herodians, G2265 saying, G3004 Master, G1320 we know G1492 that G3754 thou art G1488 true, G227 and G2532 teachest G1321 the way G3598 of God G2316 in G1722 truth, G225 G2532 neither G3756 carest G3199 thou G4671 for G4012 any G3762 man: for G1063 thou regardest G991 not G1519 G3756 the person G4383 of men. G444

Malachi 1:10 STRONG

Who is there even among you that would shut H5462 the doors H1817 for nought? neither do ye kindle H215 fire on mine altar H4196 for nought. H2600 I have no pleasure H2656 in you, saith H559 the LORD H3068 of hosts, H6635 neither will I accept H7521 an offering H4503 at your hand. H3027

Micah 3:5 STRONG

Thus saith H559 the LORD H3068 concerning the prophets H5030 that make my people H5971 err, H8582 that bite H5391 with their teeth, H8127 and cry, H7121 Peace; H7965 and he that putteth H5414 not into their mouths, H6310 they even prepare H6942 war H4421 against him.

Jeremiah 8:10 STRONG

Therefore will I give H5414 their wives H802 unto others, H312 and their fields H7704 to them that shall inherit H3423 them: for every one from the least H6996 even unto the greatest H1419 is given H1214 to covetousness, H1215 from the prophet H5030 even unto the priest H3548 every one dealeth H6213 falsely. H8267

Jeremiah 6:13 STRONG

For from the least H6996 of them even unto the greatest H1419 of them every one is given H1214 to covetousness; H1215 and from the prophet H5030 even unto the priest H3548 every one dealeth H6213 falsely. H8267

Isaiah 56:11 STRONG

Yea, they are greedy H5794 H5315 dogs H3611 which can H3045 never have H3045 enough, H7654 and they are shepherds H7462 that cannot understand: H995 they all look H6437 to their own way, H1870 every one H376 for his gain, H1215 from his quarter. H7097

Isaiah 30:10 STRONG

Which say H559 to the seers, H7200 See H7200 not; and to the prophets, H2374 Prophesy H2372 not unto us right things, H5229 speak H1696 unto us smooth things, H2513 prophesy H2372 deceits: H4123

Proverbs 28:23 STRONG

He that rebuketh H3198 a man H120 afterwards H310 shall find H4672 more favour H2580 than he that flattereth H2505 with the tongue. H3956

Proverbs 26:28 STRONG

A lying H8267 tongue H3956 hateth H8130 those that are afflicted H1790 by it; and a flattering H2509 mouth H6310 worketh H6213 ruin. H4072

Proverbs 20:19 STRONG

He that goeth about H1980 as a talebearer H7400 revealeth H1540 secrets: H5475 therefore meddle H6148 not with him that flattereth H6601 with his lips. H8193

Psalms 12:2-3 STRONG

They speak H1696 vanity H7723 every one H376 with his neighbour: H7453 with flattering H2513 lips H8193 and with a double H3820 heart H3820 do they speak. H1696 The LORD H3068 shall cut off H3772 all flattering H2513 lips, H8193 and the tongue H3956 that speaketh H1696 proud H1419 things:

Job 32:21-22 STRONG

Let me not, I pray you, accept H5375 any man's H376 person, H6440 neither let me give flattering titles H3655 unto man. H120 For I know H3045 not to give flattering titles; H3655 in so doing my maker H6213 would soon H4592 take me away. H5375

Job 17:5 STRONG

He that speaketh H5046 flattery H2506 to his friends, H7453 even the eyes H5869 of his children H1121 shall fail. H3615

Jude 1:11 STRONG

Woe G3759 unto them! G846 for G3754 they have gone G4198 in the way G3598 of Cain, G2535 and G2532 ran greedily after G1632 the error G4106 of Balaam G903 for reward, G3408 and G2532 perished G622 in the gainsaying G485 of Core. G2879

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on 1 Thessalonians 2

Commentary on 1 Thessalonians 2 Matthew Henry Commentary


Chapter 2

In this chapter the apostle puts the Thessalonians in mind of the manner of his preaching among them (v. 1-6). Then of the manner of his conversation among them (v. 7-12). Afterwards of the success of his ministry, with the effects both on himself and on them (v. 13-16), and then apologizes for his absence (v. 17-20).

1Th 2:1-6

Here we have an account of Paul's manner of preaching, and his comfortable reflection upon his entrance in among the Thessalonians. As he had the testimony of his own conscience witnessing to his integrity, so he could appeal to the Thessalonians how faithful he, and Silas, and Timotheus, his helpers in the work of the Lord, had discharged their office: You yourselves, brethren, know our entrance in unto you. Note, It is a great comfort to a minister to have his own conscience and the consciences of others witnessing for him that he set out well, with good designs and from good principles; and that his preaching was not in vain, or, as some read it, was not fain. The apostle here comforts himself either in the success of his ministry, that it was not fruitless or in vain (according to our translation), or as others think, reflecting upon the sincerity of his preaching, that it was not vain and empty, or deceitful and treacherous. The subject-matter of the apostle's preaching was not vain and idle speculations about useless niceties and foolish questions, but sound and solid truth, such as was most likely to profit his hearers. A good example this is, to be imitated by all the ministers of the gospel. Much less was the apostle's preaching vain or deceitful. He could say to these Thessalonians what he told the Corinthians (2 Co. 4:2): We have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully. He had no sinister or worldly design in his preaching, which he puts them in mind to have been,

  • I. With courage and resolution: We were bold in our God to speak unto you the gospel of God, v. 2. The apostle was inspired with a holy boldness, nor was he discouraged at the afflictions he met with, or the opposition that was made against him. He had met with ill usage at Philippi, as these Thessalonians well knew. There it was that he and Silas were shamefully treated, being put in the stocks; yet no sooner were they set at liberty than they went to Thessalonica, and preached the gospel with as much boldness as ever. Note, Suffering in a good cause should rather sharpen than blunt the edge of holy resolution. The gospel of Christ, at its first setting out in the world, met with much opposition; and those who preached it preached it with contention, with great agony, which denoted either the apostles' striving in their preaching or their striving against the opposition they met with. This was Paul's comfort; he was neither daunted in his work, nor driven from it.
  • II. With great simplicity and godly sincerity: Our exhortation was not of deceit, nor of uncleanness, nor in guile, v. 3. This, no doubt, was matter of the greatest comfort to the apostle-the consciousness of his own sincerity; and was one reason of his success. It was the sincere and uncorrupted gospel that he preached and exhorted them to believe and obey. His design was not to set up a faction, to draw men over to a party, but to promote pure religion and undefiled before God and the Father. The gospel he preached was without deceit, it was true and faithful; it was not fallacious, nor a cunningly-devised fable. Nor was it of uncleanness. His gospel was pure and holy, worthy of its holy author, tending to discountenance all manner of impurity. The word of God is pure. There should be no corrupt mixtures therewith; and, as the matter of the apostle's exhortation was thus true and pure, the manner of his speaking was without guile. He did not pretend one thing and intend another. He believed, and therefore he spoke. He had no sinister and secular aims and views, but was in reality what he seemed to be. The apostle not only asserts his sincerity, but subjoins the reasons and evidences thereof. The reasons are contained, v. 4.
    • 1. They were stewards, put in trust with the gospel: and it is required of a steward that he be faithful. The gospel which Paul preached was not his own, but the gospel of God. Note, Ministers have a great favour shown them, and honour put upon them, and trust committed to them. They must not dare to corrupt the word of God: they must diligently make use of what is entrusted with them, so as God hath allowed and commanded, knowing they shall be called to an account, when they must be no longer stewards.
    • 2. Their design was to please God and not men. God is a God of truth, and requires truth in the inward parts; and, if sincerity be wanting, all that we do cannot please God. The gospel of Christ is not accommodated to the fain fancies and lusts of men, to gratify their appetites and passions; but, on the contrary, it was designed for the mortifying of their corrupt affections, and delivering them from the power of fancy, that they might be brought under the power of faith. If I yet pleased men, I should not be the servant of Christ, Gal. 1:10.
    • 3. They acted under the consideration of God's omniscience, as in the sight of him who tries our hearts. This is indeed the great motive to sincerity, to consider that God not only seeth all that we do, but knoweth our thoughts afar off, and searcheth the heart. He is well acquainted with all our aims and designs, as well as our actions. And it is from this God who trieth our hearts that we must receive our reward. The evidences of the apostle's sincerity follow; and they are these:-
      • (1.) He avoided flattery: Neither at any time used we flattering words, as you know, v. 5. He and his fellow-labourers preached Christ and him crucified, and did not aim to gain an interest in men's affections for themselves, by glorying, and fawning and wheedling them. No, he was far from this; nor did he flatter men in their sins; nor tell them, if they would be of his party, they might live as they listed. He did not flatter them with fain hopes, nor indulge them in any evil work or way, promising them life, and so daubing with untempered mortar.
      • (2.) He avoided covetousness. He did not make the ministry a cloak, or a covering, for covetousness, as God was witness, v. 5. His design was not to enrich himself by preaching the gospel; so far from this, he did not stipulate with them for bread. He was not like the false apostles, who, through covetousness, with feigned words made merchandise of the people, 2 Pt. 2:3.
      • (3.) He avoided ambition and vain-glory: Nor of men sought we glory, neither of you nor yet of others, v. 6. They expected neither people's purses nor their caps, neither to be enriched by them nor caressed, and adored, and called Rabbi by them. This apostle exhorts the Galatians (ch. 5:26) not to be desirous of vain glory; his ambition was to obtain that honour which comes from God, Jn. 5:44. He tells them that they might have used greater authority as apostles, and expected greater esteem, and demanded maintenance, which is meant by the phrase of being burdensome, because perhaps some would have thought this too great a burden for them to bear.

1Th 2:7-12

In these words the apostle reminds the Thessalonians of the manner of his conversation among them. And,

  • I. He mentions the gentleness of their behaviour: We were gentle among you, v. 7. He showed great mildness and tenderness who might have acted with the authority of an apostle of Christ. Such behaviour greatly recommends religion, and is most agreeable to God's gracious dealing with sinners, in and by the gospel. This great apostle, though he abhorred and avoided flattery, was most condescending to all men. He accommodated himself to all men's capacities, and became all things to all men. He showed the kindness and care of a nurse that cherishes her children. This is the way to win people, rather than to rule with rigour. The word of God is indeed powerful; and as it comes often with awful authority upon the minds of men, as it always has enough in it to convince every impartial judgment, so it comes with the more pleasing power, when the ministers of the gospel recommend themselves to the affections of the people. And as a nursing mother bears with frowardness in a child, and condescends to mean offices for its good, and draws out her breast, cherishing it in her bosom, so in like manner should the ministers of Christ behave towards their people. The servant of the Lord must not strive, but be gentle unto all men, and patient, 2 Tim. 2:24. This gentleness and goodness the apostle expressed several ways.
    • 1. By the most affectionate desire of their welfare: Being affectionately desirous of you, v. 8. The apostle had a most affectionate love to their persons, and sought them, not theirs; themselves, not their goods; and to gain them, not to be a gainer by them, or to make a merchandise of them: it was their spiritual and eternal welfare and salvation that he was earnestly desirous of.
    • 2. By great readiness to do them good, willingly imparting to them, not the gospel of God only, but also our own souls, v. 8. See here the manner of Paul's preaching. He spared no pains therein. He was willing to run hazards, and venture his soul, or life, in preaching the gospel. He was willing to spend and be spent in the service of men's souls; and, as those who give bread to the hungry from a charitable principle are said to impart their souls in what they give (Isa. 58:10), so did the apostles in giving forth the bread of life; so dear were these Thessalonians in particular to this apostle, and so great was his love to them.
    • 3. By bodily labour to prevent their charge, or that his ministry might not be expensive and burdensome to them: You remember our labour and travail; for, labouring night and day, etc., v. 9. He denied himself the liberty he had of taking wages from the churches. To the labour of the ministry he added that of his calling, as a tent-maker, that he might get his own bread. We are not to suppose that the apostle spent the whole night and day in bodily labour, or work, to supply the necessities of his body; for then he would have had no time for the work of the ministry. But he spent part of the night, as well as the day, in this work; and was willing to forego his rest in the night, that he might have an opportunity to do good to the souls of men in the day time. A good example is here set before the ministers of the gospel, to be industrious for the salvation of men's souls, though it will not follow that they are always obliged to preach freely. There is no general rule to be drawn from this instance, either that ministers may at no time work with their hands, for the supply of their outward necessities, or that they ought always to do so. 
    • 4. By the holiness of their conversation, concerning which he appeals not only to them, but to God also (v. 10): You are witnesses, and God also. They were observers of their outward conversation in public before men, and God was witness not only of their behaviour in secret, but of the inward principles from which they acted. Their behaviour was holy towards God, just towards all men, and unblamable, without giving cause of scandal or offence; and they were careful to give no offence either to those who were without, or to those who believed, that they might give no ill example; that their preaching and living might be all of a piece. Herein, said this apostle, do I exercise myself, to have always a conscience void of offence towards God, and towards men, Acts 24:16.
  • II. He mentions their faithful discharge of the work and office of the ministry, v. 11, 12. Concerning this also he could appeal to them as witnesses. Paul and his fellow-labourers were not only good Christians, but faithful ministers. And we should not only be good as to our general calling as Christians, but in our particular callings and relations. Paul exhorted the Thessalonians, not only informing them in their duty, but exciting and quickening them to the performance of it, by proper motives and arguments. And he comforted them also, endeavouring to cheer and support their spirits under the difficulties and discouragements they might meet with. And this he did not only publicly, but privately also, and from house to house (Acts 20:20), and charged every one of them by personal addresses: this, some think, is intended by the similitude of a father's charging his children. This expression also denotes the affectionate and compassionate counsels and consolations which this apostle used. He was their spiritual father; and, as he cherished them like a nursing mother, so he charged them as a father, with a father's affection rather than a father's authority. As my beloved sons, I warn you, 1 Co. 4:14. The manner of this apostle's exhortation ought to be regarded by ministers in particular for their imitation, and the matter of it is greatly to be regarded by them and all others; namely, that they would walk worthy of God, who hath called them to his kingdom and glory, v. 12. Observe,
    • 1. What is our great gospel privilege-that God has called us to his kingdom and glory. The gospel calls us into the kingdom and state of grace here and unto the kingdom and state of glory hereafter, to heaven and happiness as our end and to holiness as the way to that end.
    • 2. What is our great gospel duty-that we walk worthy of God, that the temper of our minds and tenour of our lives be answerable to this call and suitable to this privilege. We should accommodate ourselves to the intention and design of the gospel, and live suitably to our profession and privileges, our hopes and expectations, as becomes those who are called with such a high and holy calling.

1Th 2:13-16

Here observe,

  • I. The apostle makes mention of the success of his ministry among these Thessalonians (v. 13), which is expressed,
    • 1. By the manner of their receiving the word of God: When you received the word of God, which you heard of us, you received it, not as the word of men, but (as it is in truth) the word of God. Where note,
      • (1.) The word of the gospel is preached by men like ourselves, men of like passions and infirmities with others: We have this treasure in earthen vessels. The word of God, which these Thessalonians received, they heard from the apostles.
      • (2.) However, it is in truth the word of God. Such was the word the apostles preached by divine inspiration, and such is that which is left upon record, written in the scriptures by divine inspiration; and such is that word which in our days is preached, being either contained, or evidently founded on, or deduced from, these sacred oracles.
      • (3.) Those are greatly to blame who give out their own fancies or injunctions for the word of God. This is the vilest way of imposing upon a people, and to deal unfaithfully.
      • (4.) Those are also to blame who, in hearing the word, look no further than to the ministry of men, who are only, or chiefly, pleased with the elegance of the style, or the beauty of the composition, or the voice and manner in which the word is preached, and expect to receive their advantage herein.
      • (5.) We should receive the word of God as the word of God, with affections suitable to the holiness, wisdom, verity, and goodness, thereof. The words of men are frail and perishing, like themselves, and sometimes false, foolish, and fickle: but God's word is holy, wise, just, and faithful; and, like its author, lives and abides for ever. Let us accordingly receive and regard it.
    • 2. By the wonderful operation of this word they received: It effectually worketh in those that believe, v. 13. Those who by faith receive the word find it profitable. It does good to those that walk uprightly, and by its wonderful effects evidences itself to be the word of God. This converts their souls, and enlightens their minds, and rejoices their hearts (Ps. 19); and such as have this inward testimony of the truth of the scriptures, the word of God, by the effectual operations thereof on their hearts, have the best evidence of their divine original to themselves, though this is not sufficient to convince others who are strangers thereto.
  • II. He mentions the good effects which his successful preaching had,
    • 1. Upon himself and fellow-labourers. It was a constant cause of thankfulness: For this cause thank we God without ceasing, v. 13. The apostle expressed his thankfulness to God so often upon this account that he seemed to think he never could be sufficiently thankful that God had counted him faithful, and put him into the ministry, and made his ministrations successful.
    • 2. Upon them. The word wrought effectually in them, not only to be examples unto others in faith and good works (which he had mentioned before), but also in constancy and patience under sufferings and trials for the sake of the gospel: You became followers of the churches of God, and have suffered like things as they have done (v. 14), and with like courage and constancy, with like patience and hope. Note, The cross is the Christian's mark: if we are called to suffer we are called only to be followers of the churches of God; so persecuted they the prophets that were before you, Mt. 5:12. It is a good effect of the gospel when we are enabled to suffer for its sake. The apostle mentions the sufferings of the churches of God, which in Judea were in Christ Jesus. Those in Judea first heard the gospel, and they first suffered for it: for the Jews were the most bitter enemies Christianity had, and were especially enraged against their countrymen who embraced Christianity. Note, Bitter zeal and fiery persecution will set countrymen at variance, and break through all the bonds of nature, as well as contradict all the rules of religion. In every city where the apostles went to preach the gospel the Jews stirred up the inhabitants against them. They were the ringleaders of persecution in all places; so in particular it was at Thessalonica: Acts 17:5, The Jews that believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city in an uproar. Upon this occasion, the apostle gives a character of the unbelieving Jews (v. 15), enough to justify their final rejection and the ruin of their place, and church, and nation, which was now approaching.
      • (1.) They killed the Lord Jesus, and impudently and presumptuously wished that his blood might be on them and their children.
      • (2.) They killed their own prophets: so they had done all along; their fathers had done so: they had been a persecuting generation.
      • (3.) They hated the apostles, and did them all the mischief they could. They persecuted them, and drove and chased them from place to place: and no marvel, if they killed the Lord Jesus, that they persecuted his followers.
      • (4.) They pleased not God. They had quite lost all sense of religion, and due care to do their duty to God. It was a most fatal mistake to think that they did God service by killing God's servants. Murder and persecution are most hateful to God and cannot be justified on any pretence; they are so contrary to natural religion that no zeal for any true or only pretended institution of religion can ever excuse them.
      • (5.) They were contrary to all men. Their persecuting spirit was a perverse spirit; contrary to the light of nature, and contrary to humanity, contrary to the welfare of all men, and contrary to the sentiments of all men not under the power of bigotry.
      • (6.) They had an implacable enmity to the Gentiles, and envied them the offers of the gospel: Forbidding the apostles to speak to the Gentiles, that they might be saved. The means of salvation had long been confined to the Jews. Salvation is of the Jews, says our Saviour. And they were envious against the Gentiles, and angry that they should be admitted to share in the means of salvation. Nothing provoked them more than our Saviour's speaking to them at any time concerning this matter; this enraged the Jews at Jerusalem, when, in his defence, Paul told them, he was sent unto the Gentiles, Acts 22:21. They heard him patiently till he uttered these words, but then could endure no longer, but lifted up their voices, and said, Away with such a fellow from the earth, for it is not fit that he should live. Thus did the Jews fill up their sins; and nothing tends more to any person or people's filling up the measure of their sins than opposing the gospel, obstructing the progress of it, and hindering the salvation of precious souls. For the sake of these things wrath has come upon them to the uttermost; that is, wrath was determined against them, and would soon overtake them. It was not many years after this that Jerusalem was destroyed, and the Jewish nation cut off by the Romans. Note, When the measure of any man's iniquity is full, and he has sinned to the uttermost, then comes wrath, and that to the uttermost.

1Th 2:17-20

In these words the apostle apologizes for his absence. Here observe,

  • 1. He tells them they were involuntarily forced from them: We, brethren, were taken from you, v. 17. Such was the rage of his persecutors. He was unwillingly sent away by night to Berea, Acts 17:10.
  • 2. Though he was absent in body, yet he was present in heart. He had still a remembrance of them, and great care for them.
  • 3. Even his bodily absence was but for a short time, the time of an hour. Time is short, all our time on earth is short and uncertain, whether we are present with our friends or absent from them. This world is not a place where we are always, or long, to be together. It is in heaven that holy souls shall meet, and never part more.
  • 4. He earnestly desired and endeavoured to see them again: We endeavoured more abundantly to see your face with great desire, v. 17. So that the apostle at least intended his absence should be but for a short time. His desire and endeavour were to return again very soon to Thessalonica. But men of business are not masters of their own time. Paul did his endeavour, and he could do no more, v. 18.
  • 5. He tells them that Satan hindered his return (v. 18), that is, either some enemy or enemies, or the great enemy of mankind, who stirred up opposition to Paul, either in his return to Thessalonica, when he intended to return thither, or stirred up such contentions or dissensions in those places whether he went as made his presence necessary. Note, Satan is a constant enemy to the work of God, and does all he can to obstruct it.
  • 6. He assures them of his affection and high esteem for them, though he was not able, as yet, to be present with them according to his desire. They were his hope, and joy, and crown of rejoicing; his glory and joy. These are expressions of great and endeared affection, and high estimation. And it is happy when ministers and people have such mutual affection and esteem of each other, and especially if they shall thus rejoice, if those that sow and those that reap shall rejoice together, in the presence of our Lord Jesus Christ at his coming.

The apostle here puts the Thessalonians in mind that though he could not come to them as yet, and though he should never be able to come to them, yet our Lord Jesus Christ will come, nothing shall hinder this. And further, when he shall come, all must appear in his presence, or before him. Ministers and people must all appear before him, and faithful people will be the glory and joy of faithful ministers in that great and glorious day.