1 Thessalonians 2:1-16 Antique Commentary Quotes

John Gill
1Th 2:1 For yourselves, brethren, know our entrance in unto you,…. The apostle having observed in 1Th_1:9 that those persons to whom the report of the Gospel being preached at Thessalonica, and the success of it there was made, showed everywhere both what manner of entrance he and his fellow ministers had in that place, and the conversion of many souls there; he enlarges upon the latter, and here reassumes the former, and appeals to the Thessalonians themselves, who must know full well, and better than others, what an entrance it was; and which is to be understood not merely of a corporeal entrance into their city and synagogue, but of their coming among them, by the preaching of the Gospel, as the ministers of the word and ambassadors of Christ:

that it was not in vain; it was not a vain show with outward pomp and splendour, as the public entrances of ambassadors into cities usually are; but with great meanness, poverty, reproach, and persecution, having been lately beaten and ill used at Philippi; nor was it with great swelling words of vanity, with the enticing words of man’s wisdom, to tickle the ear, please the fancy, and work upon the passions of natural men, in which manner the false teachers came: but the apostle came not with deceit and guile, with flattering words or a cloak of covetousness, or with a view to vain glory and worldly advantage; nor was the message they came with, from the King of kings, a vain, light, empty, and trifling one; but solid and substantial, and of the greatest importance; the doctrine they taught was not comparable to chaff and wind; it was not corrupt philosophy and vain deceit, the traditions and commandments of men, but sound doctrine, the wholesome words of our Lord Jesus Christ: nor was it fruitless and without effect; the word did not return void and empty; but was powerful and efficacious to the conversion of many souls. Christ was with them both to assist them in their ministry, and to bless it to the salvation of men; nor was their coming to Thessalonica an human scheme, a rash enterprise, engaged in on their own heads, on a slight and empty foundation; but upon good and solid grounds, by divine direction and counsel; see Act_16:9.

Albert Barnes
1Th 2:2
But even after that we had suffered before – Before we came among you.

And were shamefully entreated, as ye know, at Philippi – Act_16:19 ff. By being beaten and cast into prison. The shame of the treatment consisted in the fact that it was wholly undeserved; that it was contrary to the laws; and that it was accompanied with circumstances designed to make their punishment as ignominious as possible. The Thessalonians knew of this, and Paul was not disposed to palliate the conduct of the Philippians. What was “shameful treatment” he speaks of as such without hesitation. It is not wrong to call things by their right names, and when we have been abused, it is not necessary that we should attempt to smooth the matter over by saying that it was not so.
We were bold in our God – By humble dependence on the support of our God. It was only his powerful aid that could have enabled them to persevere with ardor and zeal in such a work after such treatment The meaning here is, that they were not deterred from preaching the gospel by the treatment which they had received, but at the very next important town, and on the first opportunity, they proclaimed the same truth, though there was no security that they might not meet with the same persecution there. Paul evidently appeals to this in order to show them that they were not impostors, and that they were not influenced by the hope of ease or of selfish gains. People who were not sincere and earnest in their purposes would have been deterred by such treatment as they had received at Philippi.

With much contention – Amidst much opposition, and where great effort was necessary. The Greek word here used is ἀγώνι agōni (agony), a word referring usually to the Grecian games; notes, Col_2:1. It means the course, or place of contest; and then the contest itself, the strife, the combat, the effort for victory; and the apostle here means, that owing to the opposition there, there was need of an effort on his part like the desperate struggles of those who contended for the mastery at the Grecian games; compare notes on 1Co_9:24-27. The triumph of the gospel there was secured only by an effort of the highest kind, and by overcoming the most formidable opposition.

John Gill
1Th 2:2 But even after that we had suffered before,…. Before they came to Thessalonica, which they would not have done, had their ministry been a light and empty one in itself, and unprofitable to others; and especially had this been the case, they would never have rashly engaged in it again, and exposed themselves to fresh sufferings and dangers, as they did:

and were shamefully entreated, as ye know, at Philippi; being beaten with many stripes, and put into prison, and their feet made fast in the stocks, at the instigation of the masters of the damsel that had a spirit of divination, by whom they got much gain, and which Paul dispossessed; see Act_16:16

we were bold in our God to speak unto you the Gospel of God with much contention: and which still made it more manifestly appear, that the errand they came upon was a matter of importance, and that they did not proceed on a slight foundation: what they spoke was “the Gospel”, salvation by Christ, and not by the works of the law; the pure Gospel, and not a mixed one, free from the mixture of all human doctrines and inventions of men, without any adulteration and inconsistency; the whole of the Gospel, and not a part of it only; they declared the whole counsel of God, and kept back nothing that might be profitable: and this is styled the Gospel of God, to distinguish it from the Gospel of men, or that which the false teachers taught, and which was called the Gospel, though it was not so; and to express the excellency of it, from the author of it, who is God, it being the produce of his wisdom and grace; and from the matter of it, it containing the good will of God to men, setting forth the grace of God in election, redemption, justification, pardon, adoption, regeneration, and glorification, and expressing things relating to the kingdom of God, a meetness for it, and a right unto it; and it being so called shows it to be something divine, a message sent from God to sinful men; and gives a reason why the apostles were so bold to speak it, because it was not of men, but God. The Syriac version renders it the “Gospel of Christ”; see Rom_1:16 and it being so, they “were bold to speak it”; or they spoke it both with liberty of mind, the Spirit of God being with them, and with freedom of speech, a door of utterance being opened for them; as also with great courage and intrepidity, notwithstanding what they had suffered before, and the ill treatment they had met with at Philippi; and though they knew that the Gospel they spoke was contrary to the Jews, was a stumblingblock to them, and they had an inveterate prejudice against it; and was foolishness to the Greeks, and was derided by them, and they were sure to meet with reproach and persecution on account of it: yet they boldly and faithfully preached it, fearing not the face of men, nor their revilings: though it was

with much contention; referring to the tumult raised by the baser sort, who, instigated by others, assaulted Jason and the brethren, where the apostles were, Act_18:5 or to the disputes which they had with the unbelieving Jews, who contradicted and blasphemed what they said; or to the division the Gospel made, as through the corruption of nature it makes wherever it comes, between the nearest relations and friends, some being for it, and others against it; or this may be expressive of the zeal with which the apostles preached, who earnestly contended for it, as persons in a combat or agony; they fought the good fight of faith valiantly, they endured hardness as good soldiers of Christ, and gave not way to the enemy, no, not for an hour: and all this was “in our God”; or “by the confidence” of our God, as the Syriac version renders it; trusting in him and relying upon him, being assisted by his grace, and strengthened by his power, and receiving much encouragement from a view of him as a covenant God; faith in God as a covenant God, will make a man bold in his cause; see Dan_3:17.

John Gill
1Th 2:3 For our exhortation,…. Or “consolation”; for the ministry of the Gospel, which is here meant, consists of doctrines full of comfort to distressed minds, such as free justification by the righteousness of Christ, full pardon by his blood, and complete satisfaction by his sacrifice; as well as of exhortations to the exercise of grace and discharge of duty: and this was

not of deceit; or “error”, was not “fallacious”, as the Ethiopic version renders it; it consisted of nothing but truth, it was the word of truth, and the truth as it is in Jesus; nor did it proceed from any intention to deceive and impose on persons; it was no imposture:

nor of uncleanness; it did not spring from any impure affection for any sin, for popular applause, or worldly interest; nor did the ministers of it connive at uncleanness in others, or practise it themselves, as did the false teachers; but bore their testimony against it, both by word and example, and taught no doctrine that encouraged to it; but, on the contrary, the doctrine which is according to godliness, and which teaches men to deny ungodliness and worldly lusts:

nor in guile; as there was no deceitful design in the ministry of the word, nor anything impure and immoral in the matter of it; so there was no artifice used in the dispensing of it; it was plain and simple, without any colour and guile, without the hidden things of dishonesty, without craftiness and handling the word deceitfully; and this is a reason why the apostles preached it with so much freedom and boldness, because there was nothing false, impure, or artful in it.

John Gill
1Th 2:4 But as we were allowed of God,…. Or, “approved of God”; not that there were any previous fitness and worthiness in them to be ministers of the word; but such was the good will and pleasure of God, that he from all eternity chose and appointed them to this work; and in his own time by his grace called them to it, and by his gifts qualified them for it, who otherwise were unworthy of it, and insufficient for it:

to be put in trust with the Gospel; which is of great worth and value, a rich treasure, and of the last importance; which to be trusted with is a very great honour; and the discharge of such a trust requires great faithfulness, and which the apostles had:

even so we speak; the Gospel as delivered to them, both as to matter and manner; neither taking from it nor adding to it, nor mixing it with anything of their own, nor disguising it with any artifice:

not as pleasing men; to gain favour and affection, esteem, applause, and honour from them; to escape reproach and persecution, and obtain worldly advantages by dropping, concealing, or blending of truths to make them more agreeable to the taste of natural men:

but God, which trieth our hearts; studying to approve themselves to God, whose Gospel was committed to them, from whom they received gifts to preach it, and to whom they were accountable for all; and who being the searcher of the hearts, and the trier of the reins of the children of men, knows the intentions and designs of men, and the springs of all actions; and sees through all artifices, and from whom nothing can be hidden, and who will, in his own time, bring to light the hidden things of darkness; under a sense of which faithful ministers act, as of sincerity, and as in the sight of an omniscient God.

A.T. Robertson
1Th 2:5
Using words of flattery (en logōi kolakeias). Literally, in speech of flattery or fawning. Old word, only here in N.T., from kolaks, a flatterer. An Epicurean, Philodemus, wrote a work Peri Kolakeias (Concerning Flattery). Milligan (Vocabulary, etc.) speaks of “the selfish conduct of too many of the rhetoricians of the day,” conduct extremely repugnant to Paul. The third time (1Th_2:1, 1Th_2:2, 1Th_2:5) he appeals to their knowledge of his work in Thessalonica. Frame suggests “cajolery.”

Nor a cloke of covetousness (oute prophasei pleonexias). Pretext (prophasis from prophainō, to show forth, or perhaps from prȯphēmi, to speak forth). This is the charge of self-interest rather than the mere desire to please people. Pretext of greediness is Frame’s translation. Pleonexia is merely “having more” from pleonektēs, one eager for more, and pleonekteō, to have more, then to over-reach, all old words, all with bad meaning as the result of the desire for more. In a preacher this sin is especially fatal. Paul feels so strongly his innocence of this charge that he calls God as witness as in 2Co_1:23; Rom_9:1; Phi_1:8, a solemn oath for his own veracity.

Albert Barnes
1Th 2:5
For neither at any time used we flattering words – see the Job_31:21-22 notes; and on 2Co_2:17 note. The word here rendered “flattering” – κολακείας kolakeias – occurs nowhere else in the New Testament. The meaning is, that the apostle did not deal in the language of adulation; he did not praise them for their beauty, wealth, talent, or accomplishments, and conceal from them the painful truths about their guilt and danger. He stated simple truth – not refusing to commend people if truth would admit of it, and never hesitating to declare his honest convictions about their guilt and danger. One of the principal arts of the deceiver on all subjects is flattery; and Paul says, that when preaching to the Thessalonians he had carefully avoided it. He now appeals to that fact as a proof of his own integrity. They knew that he had been faithful to their souls.

Nor a cloke of covetousness – The word rendered “cloke” here – πρόφασει prophasei – means, properly, “what is shown or appears before any one;” i. e., “show, pretence, pretext,” put forth in order to cover one’s real intent; Mat_22:14; Mar_12:40; Luk_20:47. The meaning here is, that he did not put on a pretence or appearance of piety for the sake of promoting the schemes of covetousness. The evidence of that was not only what they observed of the general spirit of the apostle, but also the fact that when with them he had actually labored with his own hands for a support; 1Th_2:9. It is obvious that there were those there, as sometimes there are now, who, under the pretence of great zeal for religion, were really seeking wealth, and it is possible that it may have been alleged against Paul and his fellow-laborers that they were such persons.

God is witness – This is a solemn appeal to God for the truth of what he had said. He refers not only to their own observation, but he calls God himself to witness his sincerity. God knew the truth in the case. There could have been no imposing on him; and the appeal, therefore, is to one who was intimately acquainted with the truth. Learn hence:
(1) That it is right, on important occasions, to appeal to God for the truth of what we say.
(2) We should always so live that we can properly make such an appeal to him.

Albert Barnes
1Th 2:6
Nor of men sought we glory – Or praise. The love of applause was not that which influenced them; see the notes on Col_1:10.

Neither of you, nor yet of others – Nowhere has this been our object The love of fame is not that which has influenced us. The particular idea in this verse seems to be that though they had uncommon advantages, as the apostles of Christ, for setting up a dominion or securing an ascendancy over others, yet they had not availed themselves of it. As an apostle of Christ; as appointed by him to found churches; as endowed with the power of working miracles, Paul had every advantage for securing authority over others, and turning it to the purposes of ambition or gain.

When we might have been burdensome – Margin, “or, used authority.” Some understand this as meaning that they might have demanded a support in virtue of their being apostles; others, as Calvin, and as it is in the margin, that they might have used authority, and have governed them wholly in that manner, exacting unqualified obedience. The Greek properly refers to that which is “weighty” – ἐν βαρέι en barei – “heavy, burdensome.” Anything that weighs down or oppresses – as a burden, sorrow, or authority, would meet the sense of the Greek. It seems probable, from the context, that the apostle did not refer either to authority or to support exclusively, but may have included both. In their circumstances it might have been somewhat burden some for them to have maintained him and his fellowlaborers, though as an apostle he might have required it; compare 1Co_9:8-15. Rather than be oppressive in this respect, he had chosen to forego his right, and to maintain himself by his own labor. As an apostle also he might have exerted his authority, and might have made use of his great office for the purpose of placing himself at the head of churches, and giving them laws. But he chose to do nothing that would be a burden: he treated them with the gentleness with which a nurse cherishes her children (1Th_2:7), or a father his sons (1Th_2:11). and employed only the arts of persuasion; compare notes on 2Co_12:13-16.

As the apostles of Christ – Though the writer uses the word apostles here in the plural number, it is not certain that he means to apply it to Silas and Timothy. He often uses the plural number where he refers to himself only; and though Silas and Timothy are joined with him in this Epistle 1Th_1:1, yet it is evident that he writes the letter as if he were alone and that they had no part in the composition or the instructions. Timothy and Silas are associated with him for the mere purpose of salutation or kind remembrance. That this is so, is apparent from 1Th_3:1-13. In 1Th_3:1, Paul uses the plural term also. “When we could no longer forbear, we thought it good to be left at Athens alone; compare 1Th_3:5. “For this cause, when I could no longer forbear, I sent to know your faith.” Neither Silas nor Timothy were apostles in the strict and proper sense, and there is no evidence that they had the “authority” which Paul here says might have been exerted by an apostle of Christ.

A.T. Robertson
1Th 2:6
Nor seeking glory of men (oute zētountes ex anthrōpōn doxan). “Upon the repudiation of covetousness follows naturally the repudiation of worldly ambition” (Milligan). See Act_20:19; 2Co_4:5; Eph_4:2. This third disclaimer is as strong as the other two. Paul and his associates had not tried to extract praise or glory out of (ex) men.

Neither from you nor from others (oute aph’ humōn oute aph’ allōn). He widens the negation to include those outside of the church circles and changes the preposition from ex (out of) to apo (from).

When we might have been burdensome, as apostles of Christ (dunamenoi en barei einai hōs Christou apostoloi). Westcott and Hort put this clause in 1Th_2:7. Probably a concessive participle, though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or “men of weight” as Moffatt suggests). Milligan suggests that Paul “plays here on the double sense of the phrase” like the Latin proverb: Honos propter onus. So he adds, including Silas and Timothy, as Christ’s apostles, as missionaries clearly, whether in the technical sense or not (cf. Act_14:4, Act_14:14; 2Co_8:23; 2Co_11:13; Rom_16:7; Phi_2:25; Rev_2:2). They were entitled to pay as “Christ’s apostles” (cf. 1 Corinthians 9; 2Co_11:7.), though they had not asked for it.

A.T. Robertson
1Th 2:7
But we were gentle in the midst of you (alla egenēthēmen nēpioi en mesōi humōn). Note egenēthēmen (became), not ēmetha (were). This rendering follows ēpioi instead of nēpioi (Aleph B D C Vulg. Boh.) which is clearly correct, though Dibelius, Moffatt, Ellicott, Weiss prefer ēpioi as making better sense. Dibelius terms nēpioi unmoglich (impossible), but surely that is too strong. Paul is fond of the word nēpioi (babes). Lightfoot admits that he here works the metaphor to the limit in his passion, but does not mar it as Ellicott holds.

As when a nurse cherishes her own children (hōs ean trophos thalpēi ta heautēs tekna). This comparative clause with hōs ean (Mar_4:26; Gal_6:10 without ean or an) and the subjunctive (Robertson, Grammar, p. 968) has a sudden change of the metaphor, as is common with Paul (1Ti_5:24; 2Co_3:13.) from babes to nurse (trophos), old word, here only in the N.T., from trephō, to nourish, trophē, nourishment. It is really the mother-nurse “who suckles and nurses her own children” (Lightfoot), a use found in Sophocles, and a picture of Paul’s tender affection for the Thessalonians. Thalpō is an old word to keep warm, to cherish with tender love, to foster. In N.T. only here and Eph_5:29.

Marvin Vincent
1Th 2:7
Gentle (ἤπιοι)
This reading is adopted by Tischendorf, Weiss, and the Rev. T. Westcott and Hort read νήπιοι babes. This gives a stronger and bolder image, and one which falls in better with the course of thought, in which Paul is asserting his innocence of guile and flattery, and not of harshness.

Among you (ἐν μέσῳ ὑμῶν)
Better, and more literally, in the midst of you, which implies more intimate intercourse than among you. Comp. Luk_22:27.

Nurse (τροφός)
N.T.o. In Class. sometimes of a mother, and so probably here. See Gal_4:19.

Cherisheth (θάλπῃ)
Po. Here and Eph_5:29. The verb originally means to warm. See lxx, Deu_22:6.

Her own children
Note the inversion of metaphor. Paul is first the babe, then the nurse or mother. For similar instances see 1Th_5:2, 1Th_5:4; 2Co_3:13-16; Rom_7:1 ff. See Introduction to 2 Corinthians, Vol. 3, p. 19.

John Gill
1Th 2:7 But we were gentle among you,…. Meek and humble, mild and moderate; not using severity, or carrying it in a haughty imperious manner; assuming power and dominion, lording it over God’s heritage, and commanding persons to do homage and honour to them, and forcing themselves upon them, and obliging them to maintain them. The Vulgate Latin and Ethiopic versions, instead of “gentle”, read, “little children”; as the word signifies, by adding a letter to it, and expresses much the same as the other, that they were harmless and modest, and disinterested; and sought not themselves neither honour nor wealth, but the real good of others, and were kind and tender, and affectionate to them:

even as a nurse cherisheth her children: or “the children of her own self”; her own children, and so designs a nursing mother, one whose the children are, has bore them as well as nurses them, and therefore has the most tender concern for them; she lays them in her bosom, and hugs them in her arms, and so warms and cherishes them; gives them the breast, bears with their frowardness, condescends to do the meanest things for them; and that without any self-interest, from a pure parental affection for them: and such were the apostles to these Thessalonians; they were their spiritual parents, of whom they travailed in birth, till Christ was formed in them; they used them with the greatest kindness and tenderness; they fed them with the sincere milk of the word; they bore patiently all the slighting and ill treatment they met with; and condescended to men of low estates, and did them all the good offices they could, without any selfish views or sinister ends: a like simile is used by the Jews (e), who say,

“he that rises in the night to study in the law, the law makes known to him his offences; and not in a way of judgment, but כאמא, as a mother makes known to her son, “with gentle words”:”

but the ministration of the Gospel is much more gentle.

(e) Zohar in Lev. fol. 10. 2.

Albert Barnes
1Th 2:8
So, being affectionately desirous of you – The word here rendered “being affectionately desirous” – ὁμειρομενοι homeiromenoi – occurs nowhere else in the New Testament. It means to “long after, to have a strong affection for.” The sense here is, that Paul was so strongly attached to them that he would have been willing to lay down his life for them.

We were willing to have imparted unto you – To have given or communicated; Rom_1:11.

Not the gospel of God only – To be willing to communicate the knowledge of the gospel was in itself a strong proof of love, even if it were attended with no self-denial or hazard in doing it. We evince a decided love for a man when we tell him of the way of salvation, and urge him to accept of it. We show strong interest for one who is in danger, when we tell him of a way of escape, or for one who is sick, when we tell him of a medicine that will restore him; but we manifest a much higher love when we tell a lost and ruined sinner of the way in which he may be saved. There is no method in which we can show so strong an interest in our fellow-men, and so much true benevolence for them, as to go to them and tell them of the way by which they may be rescued from everlasting ruin.

But also our own souls – Or rather “lives” – ψυχὰς psuchas; Mat_6:25; Mat_20:28; Luk_12:22, Luk_12:13; Mar_3:4. This does not mean that the apostle was willing to be damned, or to lose his soul in order to save them, but that if it had been necessary he would have been ready to lay down his life; see 1Jo_3:16. “We ought to lay down our lives for the brethren;” compare notes, Joh_15:13. His object seems to be to assure them that he did not leave them from any want of love to them, or from the fear of being put to death. It was done from the strong conviction of duty. He appears to have left them because he could not longer remain without exposing others to danger, and without the certainty that there would be continued disturbances; see Act_17:9-10.

A.T. Robertson
1Th 2:8
Even so, being affectionately desirous of you (houtōs omeiromenoi humōn). Clearly the correct text rather than himeiromenoi from himeirō, old verb to long for. But the verb homeiromai (Westcott and Hort om., smooth breathing) occurs nowhere else except MSS. in Job_3:21; Psa_62:2 (Symmachus) and the Lycaonian sepulchral inscription (4th cent. a.d.) about the sorrowing parents homeiromenoi peri paidos, greatly desiring their son (Moulton and Milligan, Vocabulary). Moulton suggests that it comes from a root smer, remember, and that ȯ is a derelict preposition o like o-duromai, o-kellō, ō-keanos. Wohlenberg (Zahn, Kommentar) calls the word “a term of endearment,” “derived from the language of the nursery” (Milligan).

We were well pleased (ēudokoumen). Imperfect active of eudokeō, common verb in later Greek and in N.T. (see Mat_3:17), picturing Paul’s idea of their attitude while in Thessalonica. Paul often has it with the infinitive as here.

To impart (metadounai). Second aorist active infinitive of metadidōmi, old verb to share with (see Luk_3:11). Possible zeugma with souls (psuchas), though Lightfoot renders “lives.” Paul and his associates held nothing back.

Because ye were become very dear to us (dioti agapētoi hēmin egenēthēte). Note dioti (double cause, dia, hoti, for that), use of ginomai again for become, and dative hēmin with verbal agapētoi, beloved and so dear. A beautiful picture of the growth of Paul’s affection for them as should be true with every pastor.

Marvin Vincent
1Th 2:9
Labor – travail (κόπον – μόχθον)
The two words are associated in 2Co_11:27; 2Th_3:8. Μόχθος travail, Po. Frequent in lxx. Κόπος emphasizes fatigue, μόχθος hardship.

Because we would not be chargeable (πρὸς τὸ μὴ ἐπιβαρῆσαι)
Incorrect. Rend. that we might not burden. Put you to expense for our support. Comp. 2Th_3:8.

Jamieson, Fausset, and Brown
1Th 2:9
labour and travail — The Greek for “labor” means hardship in bearing; that for “travail,” hardship in doing; the former, toil with the utmost solicitude; the latter, the being wearied with fatigue [Grotius]. Zanchius refers the former to spiritual (see 1Th_3:5), the latter to manual labor. I would translate, “weariness (so the Greek is translated, 2Co_11:27) and travail” (hard labor, toil).

for — omitted in the oldest manuscripts.

labouring — Greek, “working,” namely, at tent-making (Act_18:3).

night and day — The Jews reckoned the day from sunset to sunset, so that “night” is put before “day” (compare Act_20:31). Their labors with their hands for a scanty livelihood had to be engaged in not only by day, but by night also, in the intervals between spiritual labors.

because we would not be chargeable — Greek, “with a view to not burdening any of you” (2Co_11:9, 2Co_11:10).

preached unto you — Greek, “unto and among you.” Though but “three Sabbaths” are mentioned, Act_17:2, these refer merely to the time of his preaching to the Jews in the synagogue. When rejected by them as a body, after having converted a few Jews, he turned to the Gentiles; of these (whom he preached to in a place distinct from the synagogue) “a great multitude believed” (Act_17:4, where the oldest manuscripts read, “of the devout [proselytes] and Greeks a great multitude”); then after he had, by labors continued among the Gentiles for some time, gathered in many converts, the Jews, provoked by his success, assaulted Jason’s house, and drove him away. His receiving “once and again” supplies from Philippi, implies a longer stay at Thessalonica than three weeks (Phi_4:16).

A.T. Robertson
1Th 2:9
Travail (mochthon). Old word for difficult labour, harder than kopos (toil). In the N.T. only here, 2Th_3:8; 2Co_11:27. Note accusative case here though genitive with mnēmoneuō in 1Th_1:3.

Night and day (nuktos kai hēmeras). Genitive case, both by day and by night, perhaps beginning before dawn and working after dark. So in 1Th_3:10.
That we might not burden any of you (pros to mē epibarēsai tina humōn). Use of pros with the articular infinitive to express purpose (only four times by Paul). The verb epibareō is late, but in the papyri and inscriptions for laying a burden (baros) on (epi̇) one. In N.T. only here and 2Th_3:8; 2Co_2:5. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2 Corinthians 9-12), though he vindicated his right to remuneration.

We preached (ekēruxamen).

We heralded (from kērux, herald) to you, common verb for preach.

George Haydock
1Th 2:10 You are witnesses. We must necessarily conclude that the apostle speaks this not from vain glory, or personal vanity; but in the just right of defending his own character against the aspersions of enemies, and lest the faith of any might be staggered by the calumnies. In such cases self-praise is not only lawful, but frequently an imperative duty, if confined within the limits of truth. (Haydock)

A.T. Robertson
1Th 2:10
How holily and righteously and unblameably (hōs hosiōs kai dikaiōs kai amemptōs). Paul calls the Thessalonians and God as witnesses (martures) to his life toward you the believers (humin tois pisteuousin) dative of personal interest. He employs three common adverbs that show how holily toward God and how righteously toward men so that they did not blame him and his associates in either respect. So there is a reason for each adverb. All this argues that Paul spent a considerable time in Thessalonica, more than the three sabbaths mentioned by Luke. The pastor ought to live so that his life will bear close inspection.

Marvin Vincent
1Th 2:12
Walk (περιπατεῖν)
By Paul exclusively in the metaphorical sense of behaving or conducting one’s self. Similarly in Hebrews. In the Synoptic Gospels, with one exception (Mar_7:5), of the physical act. Both senses in the Fourth Gospel, but only the metaphorical sense in John’s Epistles. Once in the metaphorical sense in Acts, Act_21:21. In lxx almost exclusively literal; but see 2 Kings 20:23; Pro_8:20; Ecc_11:9. The phrase ἀξίως περιπατεῖν to walk worthily, in Eph_4:1; Col_1:10.

Worthy of God (ἀξίως θεοῦ)

Better worthily. For ἀξίως comp. lxx, Wisd. 7:15; 16:1; Sir. 14:11. The formula ἀξίως θεοῦ is found among the Pergamum papyri. A priest of Dionysus is described as having performed his sacred duties ἀξίως θεοῦ. A priestess of Athene as having served ἀξίως τῆς θεοῦ καὶ τῆς πατρίδος worthily of the goddess and of her fatherland. A chief herdsman as having conducted the divine mysteries. ἀξίως τοῦ καθηγεμόνος Διονύσου worthily of his chief, Dionysus. The dates of these papyri are from 141 b.c. to the beginning of the first century a.d.

Kingdom and glory
The only instance of this collocation. God’s kingdom is here conceived as present – the economy of divine grace to which the readers are called as Christians. Glory is the future consummation of that kingdom. For βασιλεία kingdom, see on Luk_6:20. Δόξα glory is not used in N.T. in its primary, classical sense of opinion or notion. It signifies reputation, Joh_12:43; Rom_2:7, Rom_2:10 : brightness or splendor, Act_22:11; Rom_9:4; 1Co_15:40. Glory of God expresses the sum total of the divine perfections. The idea is prominent in redemptive revelation: see Isa_60:1; Rom_5:2; Rom_6:4. It expresses the form in which God reveals himself in the economy of salvation: see Rom_9:23; Eph_1:12; 1Ti_1:11. It is the means by which the redemptive work is carried on: see 2Pe_1:3; Rom_6:4; Eph_3:16; Col_1:11. It is the goal of Christian hope: see Rom_5:2; Rom_8:18, Rom_8:21; Tit_2:13.

Albert Barnes
1Th 2:12
That ye would walk worthy of God … – That you would live in such a manner as would honor God, who has chosen you to be his friends; notes, Eph_4:1. A child “walks worthy of a parent” when he lives in such way as to reflect honor on that parent for the method in which he has trained him; when he so lives as to bring no disgrace on him, so as not to pain his heart by misconduct, or so as to give no occasion to any to speak reproachfully of him. This he does, when:

(1) He keeps all his commands;
(2) When he leads a life of purity and virtue;
(3) When he carries out the principles of the family into his own life;
(4) When he honors a father by evincing a profound respect for his opinions; and,
(5) When he endeavors to provide for his comfort and to promote his welfare.

In a manner similar to this, a true Christian honors God. He lives so as not to bring a reproach upon him or his cause, and so as to teach the world to honor him who has bestowed such grace upon him.

John Gill
1Th 2:13 For this cause also thank we God without ceasing,…. As for their election of God, 1Th_1:4 so for their effectual calling by his grace, to his kingdom and glory, just now mentioned, as well as for their reception of the word of God as such, hereafter expressed; since their having it and receiving it, and the effectual operation of it in them, were owing to the goodness and grace of God, and therefore required a constant sense of the favour, and thankfulness, without ceasing, for it. The apostle having at large considered the manner of his and his fellow ministers’ entrance among them without guile, flattery, covetousness, or any sinister view, and with all simplicity, integrity, labour, diligence, affection, and tenderness, returns to observe the reception their ministry met with, and the influence and effect it had upon them:

because, when ye received the word of God which ye heard of us; or “the word of hearing of God”, as the Vulgate Latin version from the Greek text literally renders it; that is, the Gospel which was preached by the apostles, and was heard and received by these Thessalonians: and it is called the word of God, because God is the author of it; it comes from him, and is ministered by his authority, and is a part of that written word which is given by his inspiration; and because his grace in choosing, redeeming, justifying, pardoning, adopting, regenerating, and giving eternal life to men, and the declaration of his will concerning saving them by his Son Jesus Christ, are the subject matter of it; and because he owns and blesses it, for the conversion and comfort of his people: and it may be called the word of hearing of God, because coming from him, and containing his will, and preached by his order, and succeeded by his power, hearing comes by it; it is divinely breathed by him; he speaks in it by his ministers, and he is heard of in it by his people; as he was by these believers, who heard his word both externally and internally; and received it into their understandings, so as to know it spiritually and experimentally; into their minds, not merely notionally, and so as to assent to the truth of it, and give credit to it, but so as to believe in Christ revealed in it; and into their affections, in the love of it, and with joy in the Holy Ghost; they received it gladly, and with meekness and readiness, so that it became the ingrafted word, and brought forth fruit in them: the manner in which they received it follows,

ye received it not as the word of men: which is often fallacious and deceitful, at least dubious and uncertain, and not to be depended on; nor did they receive it as the words of wise men are received, and because it was clothed with the wisdom, eloquence, and oratory of men, for it was destitute of these; nor upon the credit and authority of men, no, not of the apostles themselves:

but as it is in truth the word of God: it appearing to be agreeably to the perfections of his nature, and to the Scriptures of truth, and it bearing his impress and divine authority, they received it with much assurance and certainty, as infallible truth; and which was inviolably to be adhered to, without any alteration, without adding to it or taking from it; and to be had and retained in the greatest esteem and reverence, and never to be departed from: and that they received it in this manner, appears from its operation in them,

which effectually worketh also in you that believe: the Vulgate Latin version reads, “who worketh”; referring it to God, as indeed it may be referred to him, as well as to his word; but the sense is much the same, for God works by and with his word, and his word only effectually works when it comes in power; or is the power of God unto salvation to them that believe; and when it does come with a divine commission and power, it effectually works to the quickening of dead sinners, the enlightening of dark minds, the unstopping of deaf ears, the softening of hard hearts, producing faith which works by love, encouraging hope, delivering from the bondage of sin, Satan, and the law, and comforting and establishing the hearts of the saints under all afflictions, trials, and persecutions.

Albert Barnes
1Th 2:13
For this cause also thank we God – In addition to the reasons for thankfulness already suggested, the apostle here refers to the fact that they received the truth, when it was preached, in such a way as to show that they fully believed it to be the word of God.

Not as the word of men – Not of human origin, but as a divine revelation. You were not led to embrace it by human reasoning, or the mere arts of persuasion, or from personal respect for others, but by your conviction that it was a revelation from God. It is only when the gospel is embraced in this way that religion will show itself sufficient to abide the fiery trials to which Christians may be exposed. He who is convinced by mere human reasoning may have his faith shaken by opposite artful reasoning; he who is won by the mere arts of popular eloquence will have no faith which will be proof against similar arts in the cause of error; he who embraces religion from mere respect for a pastor, parent, or friend, or because others do, may abandon it when the popular current shall set in a different direction, or when his friends shall embrace different views; but he who embraces religion as the truth of God, and from the love of the truth, will have a faith, like that of the Thessalonians, which will abide every trial.

Which effectually worketh also in you that believe – The word rendered “which” here – ὅς hos – may be referred either to “truth” or to “God.” The grammatical construction will admit of either, but it is not material which is adopted. Either of them expresses a sense undeniably true, and of great importance. The meaning is, that the truth was made efficacious in the minds of all who became true Christians. It induced them to abandon their sins, to devote themselves to God, to lead pure and holy lives, and enabled them to abide the trials and temptations of life; compare notes on Phi_2:12-13; Heb_13:21. The particular illustration here is, that when they embraced the gospel it had such an efficacy on their hearts as to prepare them to meet all the terrors of bitter persecution without shrinking.

A.T. Robertson
1Th 2:14
Imitators of the churches of God which are in Judea (mimētai tōn ekklēsiōn tou theou tōn ousōn en tēi Ioudaiāi). On mimētai see note on 1Th_1:6. “This passage, implying an affectionate admiration of the Jewish churches on the part of St. Paul, and thus entirely bearing out the impression produced by the narrative in the Acts, is entirely subversive of the theory maintained by some and based on a misconception of Galatians 2, and by the fiction of the Pseudo-Clementines, of the feud existing between St. Paul and the Twelve” (Lightfoot).

In Christ Jesus (en Christōi Iēsou). It takes this to make a Christian church of God. Note order here Christ Jesus as compared with Jesus Christ in 1Th_1:1, 1Th_1:3.

Ye also – even as they (kai humeiṡ̇kai autoi). Note kai twice (correlative use of kai).

Countrymen (sumphuletōn). Fellow-countrymen or tribesmen. Late word that refers primarily to Gentiles who no doubt joined the Jews in Thessalonica who instigated the attacks on Paul and Silas so that it “was taken up by the native population, without whose Corinthians-operation it would have been powerless” (Lightfoot).

Own (idiōn) here has apparently a weakened force. Note hupo here with the ablative both with sumphuletōn and Ioudaiōn after the intransitive epathete (suffered). The persecution of the Christians by the Jews in Judea was known everywhere.

John Gill
1Th 2:14 For ye, brethren, became followers of the churches of God,…. As of the Lord and of the apostle, 1Th_1:6 so of the churches of God that were before them, who were gathered out of the world by the grace of God; and who were united in the fear of God, and assembled together for his worship, to bear a testimony to his truth and ordinances, and for the glory of his name: these they followed in the faith and order of the Gospel, and “became like” them, as the Syriac and Ethiopic versions render the word; or “equal” to them, were upon an equal foot with them, as the Arabic; that is, in suffering reproach and persecution for the Gospel, as the latter part of the verse shows; and their bearing these with patience, courage, and constancy, was a proof that the word of God had a place, and wrought effectually in them; otherwise they would never have endured such things as they did, and as other churches did:

which in Judea are in Christ Jesus; for besides the church at Jerusalem, there were many churches in Judea and Galilee; see Act_9:31 which shows that the primitive churches were not national, but congregational: and these were in Christ Jesus; “in the faith” of Jesus Christ, as the Arabic version renders it; which distinguishes them from the synagogues, or congregations of the Jews, which did not believe in Christ; See Gill on 1Th_1:1.

For ye also have suffered like things of your own countrymen; the inhabitants of Thessalonica, the baser sort of them, who were stirred up by the unbelieving Jews of that place, to make an uproar in the city, and assault the house of Jason, in order to seize upon the apostles; see Act_17:6.

Even as they have of the Jews; in like manner as the churches of Judea suffered by the Jews their countrymen; see Act_8:1 Heb_10:32.

Albert Barnes
1Th 2:14
For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus – Which are united to the Lord Jesus, or which are founded on his truth: that is, which are true churches. Of those churches they became “imitators” – μιμηταὶ mimētai – to wit, in their sufferings. This does not mean that they were founded on the same model; or that they professed to be the followers of those churches, but that they had been treated in the same way, and thus were like them. They had been persecuted in the same manner, and by the same people – the Jews; and they had borne their persecutions with the same spirit. The object of this is to comfort and encourage them, by showing them that others had been treated in the same manner, and that it was to be expected that a true church would be persecuted by the Jews. They ought not, therefore, to consider it as any evidence that they were not a true church that they had been persecuted by those who claimed to be the people of God, and who made extraordinary pretensions to piety.

For ye also have suffered like things of your own countrymen – Literally, “of those who are of your fellow-tribe, or fellowclansmen “ – συμφυλέτων sumphuletōn. The Greek word means “one of the same tribe,” and then a fellow-citizen, or fellowcountryman. It is not elsewhere used in the New Testament. The particular reference here seems not to be to the pagan who were the agents or actors in the scenes of tumult and persecutions, but to the Jews by whom they were led on, or who were the prime movers in the persecutions which they had endured. It is necessary to suppose that they were principally Jews who were the cause of the persecution which had been excited against them, in order to make the parallelism between the church there and the churches in Palestine exact. At the same time there was a propriety in saying that, though the parallelism was exact, it was by the “hands of their own countrymen” that it was done; that is, they were the visible agents or actors

by whom it was done – the instruments in the hands of others.

In Palestine. the Jews persecuted the churches directly; out of Palestine, they did it by means of others. They were the real authors of it, as they were in Judea, but they usually accomplished it by producing an excitement among the pagan, and by the plea that the apostles were making war on civil institutions. This was the case in Thessalonica. “The Jews which believed not, moved with envy, set all the city on an uproar.” “They drew Jason and certain brethren unto the rulers of the city, crying, ‘Those that have turned the world up side down have come hither also;’” Act_17:5-6. The same thing occurred a short time after at Berea. “When the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also and stirred up the people;” Act_17:13; compare Act_14:2. “The unbelieving Jews stirred up the Gentiles, and made their minds evil-affected against the brethren.” “The Epistle, therefore, represents the case accurately as the history states it. It was the Jews always who set on foot the persecutions against the apostles and their followers;” Paley, Hor. Paul. in loc. It was, therefore, strictly true, as the apostle here states it:

(1) That they were subjected to the same treatment from the Jews as the churches in Judea were, since they were the authors of the excitement against them; and,
(2) That it was carried on, as the apostle states, “by their own countrymen;” that is, that they were the agents or instruments by which it was done. This kind of undesigned coincidence between the Epistle and the history in the Acts of the Apostles, is one of the arguments from which Paley (Hor. Paul.) infers the genuineness of both.

As they have of the Jews – Directly. In Palestine there were no others but Jews who could be excited against Christians, and they were obliged to appear as the persecutors themselves.

John Gill
1Th 2:15 Who both killed the Lord Jesus,…. For though Pilate condemned him to death, and the Roman soldiers executed the sentence, yet it was through the malice and envy of the Jews that he was delivered to him, who brought charges against him, and insisted upon the crucifixion of him; and who are therefore said to have taken him with wicked hands, and crucified and slain him; and to have killed the Prince of life, and to have been the betrayers and murderers of him; and therefore it is no wonder that such persons should persecute the followers of Christ, whether in Judea or elsewhere:

and their own prophets; whom God sent unto them; these they not only mocked and misused, and persecuted, but many of them they put to death, as Isaiah and others; and though this was done by their fathers, yet the present generation were the children of them that killed the prophets; and showed themselves to be of the same principles, and by their practices approved of what they had done: hence our Lord addresses the city of Jerusalem thus, “O Jerusalem, Jerusalem, that killest the prophets”, Mat_23:31. The Vulgate Latin and Ethiopic versions leave out the phrase “their own”, and so does the Alexandrian copy; but it stands in the Syriac and Arabic versions, and is rightly retained, it having an emphasis in it; these prophets being of their own nation, born among them, and raised up in the midst of them, and sent unto them particularly, and yet were so used; and therefore it need not seem strange that they should treat in an ill manner persons of a lower character, that did not agree with them; the consideration of which serves to support under reproach and persecution; see Mat_5:12.

And have persecuted us; the apostles of Christ; have drove us out of our own country, and pursued us from place to place, and caused us to flee from one city to another:

and they please not God: though they reckoned themselves his chosen people, the favourites of heaven, and whom God delighted in; but neither their persons nor their actions were pleasing to him, their carnal minds being enmity to him, to his law and to his Gospel; and they in the flesh, or in an unregenerate estate, and without faith in Christ, without which it is impossible to please God, and their actions such as before described:

and are contrary to all men; not only Christians, but Heathens; to all the Gentiles, who are called all men, the nations of the world, the world, and the whole world; they were contrary to these, both in their religious and civil principles, and had an aversion to them, of which the following is a full instance.

Albert Barnes
1Th 2:15
Who both killed the Lord Jesus – see the notes on Act_2:23. The meaning here is, that it was characteristic of the Jews to be engaged in the work of persecution, and that they should not regard it as strange that they who had put their own Messiah to death, and slain the prophets, should now be found persecuting the true children of God.

And their own prophets – see the Mat_21:33-40; 23:29-37 notes; Act_7:52 note.

And have persecuted us – As at Iconium Act_14:1, Derbe, and Lystra Act_14:6, and at Philippi, Thessalonica, and Berea. The meaning is, that it was characteristic of them to persecute, and they spared no one. If they had persecuted the apostles themselves, who were their own countrymen, it should not be considered strange that they should persecute those who were Gentiles.

And they please not God – Their conduct is not such as to please God, but such as to expose them to his wrath; 1Th_2:16. The meaning is not that they did not aim to please God – whatever may

have been the truth about that – but that they had shown by all their history that their conduct could not meet with the divine approbation. They made extraordinary pretensions to being the special people of God, and it was important for the apostle to show that their conduct demonstrated that they had no such claims. Their opposition to the Thessalonians, therefore, was no proof that God was opposed to them, and they should not allow themselves to be troubled by such opposition. It was rather proof that they were the friends of God – since those who now persecuted them had been engaged in persecuting the most holy people that had lived.

And are contrary to all men – They do not merely differ from other people in customs and opinions – which might be harmless – but they keep up an active opposition to all other people. It was not opposition to one nation only, but to all; it was not to one form of religion only, but to all – even including God’s last revelation to mankind; it was not opposition evinced in their own country, but they carried it with them wherever they went. The truth of this statement is confirmed, not only by authority of the apostle and the uniform record in the New Testament, but by the testimony borne of them in the classic writers. This was universally regarded as their national characteristic, for they had so demeaned themselves as to leave this impression on the minds of those with whom they had contact. Thus Tacitus describes them as “cherishing hatred against all others” – adversus omnes alios hostile odium; Hist. v. 5. So Juvenal (Sat. xiv. 103, 104), describes them.
“They would not even point out the way to any one except of the same religion, nor, being asked, guide any to a fountain except the circumcised.” So they are called by Appollonius “atheists and misanthropes, and the most uncultivated barbarians” – ἀθεοι καὶ μισανθρώποι καὶ ἀφεῦστατοι τῶν βάρβαρῶν atheoi kai misanthrōpoi kai apheustatoi tōn barbarōn; Josephus, Contra Apion ii. 14. So Diodorus Siculus (34:p. 524), describes them as “those alone among all the nations who were unwilling to have any contact (or intermingling – επιμιξιας) epimixias with any other nation, and who regarded all others as enemies” καὶ πολεμίους ὑπολαμβάνειν πάντας kai polemious hupolambanein pantas. Their history had given abundant occasion for these charges.

John Gill
1Th 2:16 Forbidding us to speak to the Gentiles, that they might be saved,…. Speaking or preaching the Gospel is the ordinary means of saving souls, or of acquainting them with the way of salvation, the necessity of it, and of the application of it to them, and with this end and view it is preached: now though the Jews disbelieved the Gospel, and despised the ministry of it, and disavowed any such use and end of it, yet such was their envy at the Gentiles, and their hatred of them, that could they have believed it to be the means of salvation, they would have forbidden the preaching of it to them, as they now did; and it is certain, that even the believing Jews, through ignorance, did at first disapprove of the ministry of the word to the Gentiles; see Act_11:1 such was the aversion of that nation to all others, and which perfectly agrees with their general sentiments, which forbid the explanation of the law to the Gentiles; and therefore it need not be wondered at, that they should do all that in them lay to hinder the entrance and spread of the Gospel among them, of which take the following proof (f):

“whoever has not the holy name sealed and bound in his flesh (i.e. is not circumcised) לאודעא ליה מלה דאוריתא אסיר “it is forbidden to make known to him a word of the law”, and much less to study in it–and whoever is not circumcised, and they give to him את זציר דאוריתא, “the least thing in the law”, it is as if he destroyed the world, and dealt falsely with the name of God–Hillell and Shammai did not make known to Onkelos a word of the law, until he was circumcised–and the traditions are, that even though a man is circumcised, yet if he does not do the commands of the law, lo, he is as a Gentile in all things, and “it is forbidden to teach him the words of the law”:”

nay, it is a rule with the Jews (g), that

“if a Gentile studies in the law, he is guilty of death:”

and thus were they left in providence, to judicial blindness and hardness of heart,

to fill up their sins alway; the measure of their own and their fathers’ iniquities; see Mat_23:32 a phrase expressive of the abounding of their sins, and of their being under a divine appointment, and of their being limited and restrained by a divine power, and overruled by infinite wisdom, to answer some ends and purposes of God’s glory;

for the wrath is come upon them to the uttermost: which is to be understood, not of their wrath and fury being come to its highest degree and pitch against the followers of Christ, but of “the wrath of God”, as the Vulgate Latin version and Beza’s ancient copy express it; and designs not so much “eternal punishment”, as the Ethiopic version renders the phrase, or everlasting wrath and damnation on the reprobate part of that people, as temporal ruin and destruction, which was now near at hand, and hung over their heads; and therefore is said to be come to them, and which in a little time fell upon their nation and city, and temple, even to the uttermost, to the last degree; and was, as the Arabic version renders it, “wrath consuming”; or “the consummation, and that determined poured upon the desolate”, spoken of in Dan_9:27 and which, as it is come upon them, will remain “unto the end”, as the phrase may also be rendered; unto the end of the world, until the fulness of the Gentiles is brought in, and then God’s elect among the Jews shall obtain mercy, and be called, and so all Israel shall be saved, Rom_11:25.

(f) Zohar in Lev. fol. 30. 2, 3. (g) T. Bab. Sanhedrin, fol. 59. 1. Maimon. Hilchot Melachim, c. 10. sect. 9.

Albert Barnes
1Th 2:16
Forbidding us to speak to the Gentiles – see Act_17:5, Act_17:13. No particular instance is mentioned in the life of Paul previous to this, when they had formally commanded him not to preach to the pagan, but no one can doubt that this was one of the leading points of difference between him and them. Paul maintained that the Jews and Gentiles were now on a level with regard to salvation; that the wall of partition was broken down; that the Jew had no advantages over the rest of mankind in this respect, and that the pagan might be saved without becoming Jews, or being circumcised; Rom_2:25-29; Rom_3:22-31; notes, Col_1:24. The Jews did not hold it unlawful “to speak to the Gentiles,” and even to offer to them eternal life Mat_23:15, but it was only on condition that they should become proselytes to their religion, and should observe the institutions of Moses. If saved, they held that it would be as Jews – either originally such, or such by becoming proselytes. Paul maintained just the opposite opinion, that pagans might be saved without becoming proselytes to the Jewish system, and that, in fact, salvation was as freely offered to them as to the children of Abraham. Though there are no express instances in which they prohibited Paul from speaking to the Gentiles recorded before the date of this Epistle, yet events occurred afterward which showed what were their feelings, and such as to make it in the highest degree probable that they had attempted to restrain him; see Act_22:21-22, “And he (Christ) said unto me (Paul), Depart, for I will send thee far hence unto the Gentiles. And they (the Jews) gave him audience unto this word, and then lift up their voices and said, “Away with such a fellow from the earth, for it is not fit that he should live.”

That they might be saved – That is, as freely as others, and on the same terms, not by conversion to Judaism, but by repentance and faith.

To fill up their sins alway – At all times – πάντοτε pantote – in every generation. That is, to do now as they have always done, by resisting God and exposing themselves to His wrath. The idea is, that it had been a characteristic of the nation, at all times, to oppose God, and that they did it now in this manner in conformity with their fixed character; compare Act_7:51-53, and notes on Mat_23:32, on the expression, “Fill ye up then the measure of your fathers.”

For the wrath is come upon them – This cannot mean that the wrath of God had been then actually poured out upon them in the extreme degree referred to, or that they had experienced the full expressions of the divine displeasure, for this Epistle was written before the destruction of their city and temple (see the Introduction); but that the cup of their iniquity was full; that they were in fact abandoned by God; that they were the objects even then of his displeasure, and that their destruction was so certain that it might be spoken of as an indubitable fact. The “wrath of God” may be said to have come upon a man when he abandons him, even though there may not be as yet any external expressions of his indignation. It is not punishment that constitutes the wrath of God. That is the mere outward expression of the divine indignation, and the wrath of God may in fact have come upon a man when as yet there are no external tokens of it. The overthrow of Jerusalem and the temple, were but the outward expressions of the divine displeasure at their conduct. Paul, inspired to speak of the feelings of God, describes that wrath as already existing in the divine mind; compare Rom_4:17.

To the uttermost – Greek – εἰς τέλος eis telos – “to the end;” that is, until wrath shall be “complete” or “exhausted;” or wrath in the extremest degree. It does not mean “to the end of their race or history;” nor necessarily to the remotest periods of time, but to that which constitutes completion, so that there should be nothing lacking of that which would make indignation perfect: “εἰς τέλος eis telos – gantz und gar” – thoroughly, entirely, through and through.” Passow. Some have understood this as meaning “at the last,” or “at length,” as Macknight, Rosenmuller, Koppe, and Wetstein; others as referring to duration, meaning that it would follow them everywhere; but the more correct interpretation seems to be to refer it to that extremity of calamity and woe which was about to come upon the nation. For an account of this, see the notes on Mat_24:21.