Lecture 1 — Paul’s toil for the Gospel

^2:1^ For you yourselves know, brethren, that our entrance in unto you was not in vain: [n. 23]

^2:2^ But having suffered many things before and having been shamefully treated, (as you know) at Philippi, we had confidence in our God, to speak unto you the Gospel of God in much carefulness. [n. 25]

^2:3^ For our exhortation was not of error, nor of uncleanness, nor in deceit. [n. 26]

^2:4^ But as we were approved by God that the Gospel should be committed to us: even so we speak, not as pleasing men, but God, who proves our hearts. [n. 28]

^2:5^ For neither have we used at any time the speech of flattery, as you know: nor taken an occasion of covetousness (God is witness): [n. 31]

^2:6^ Nor have we sought glory from men, neither from you, nor from others. [n. 32]

^2:7^ Whereas we might have been burdensome to you, as the apostles of Christ: but we became little ones in the midst of you, as if a nurse should cherish her children: [n. 33]

^2:8^ So desirous of you, we would gladly impart unto you not only the Gospel of God but also our own souls: because you had become most dear unto us.

^2:9^ For you remember, brethren, our labor and toil: working night and day, lest we should be chargeable to any of you, we preached among you the Gospel of God. [n. 35]

^2:10^ You are witnesses, and God also, how piously and justly and without blame we have been to you who have believed: [n. 36]

^2:11^ As you know in what manner, entreating and comforting you (as a father does his children), [n. 38]

^2:12^ We testified to every one of you that you would walk worthy of God, who has called you unto his kingdom and glory.

23. Before, Paul commended the Thessalonians for having received God’s word amid tribulations; now he praises them because they did not fall away as a result of difficulties;

in mentioning this he does three things.

First, he recalls their troubles;

second, Paul points out the kind of remedy he applied to them, in chapter three, at **for which cause **(1 Thess 3:1);

third, the reason for the praise is given, at **because now we live **(1 Thess 3:8).

Paul said before that everybody talks about them and about the role of the Apostle in their conversion. So Paul

first treats of his visit;

second, of their conversion, at and we also thank.

In treating the first point Paul does three things.

First, he recalls the perseverance which he had maintained before he came to them;

second, he recalls the sound character of the doctrine with which he converted them, at for our exhortation;

third, he recalls the genuine quality of his dialogue with the converts, at you are witnesses.

Again, Paul divides the first point into two parts. First, he mentions the hardships which he had endured before he came to them;

second, how he did not lose his confidence as a result of these hardships, at we had confidence.

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

But having suffered many things before, namely, bodily trials: good sense makes a man slow to anger (Prov 19:11): vigorous and sturdy shall they be, declaring how just is the Lord (Ps 92:15). In addition to this, Paul suffered spiritual trials, having been shamefully treated at Philippi, where he endured insults because of the cure of the possessed woman. This city was in Macedonia.

25. In spite of all this his confidence in his preaching was not diminished: God is my salvation; I will trust, and will not be afraid (Isa 12:2); rather it proved itself in preaching **unto you the Gospel of God in much carefulness **for your conversion: he who presides, gives aid with zeal, with carefulness (Rom 12:8). And, apart from other things, there is the daily pressure upon me of my anxiety for all the churches (2 Cor 11:28).

26. Then when he says: for our exhortation, he shows the sound character of his preaching;

and in showing this, Paul does two things.

First, he exhibits the sound character of his doctrine;

second, he explains certain matters he had remarked upon, at not as pleasing men.

In treating the first point, Paul does two things.

First, he rules out the possibility of error in the doctrine;

second, he imputes integrity to his doctrine, at but as we were approved.

27. A doctrine, however, may become corrupt either because of the matter taught or because of the teacher’s intention.

In relation to the first point, a doctrine may be corrupted in two ways: through error, for example, to teach that salvation is through Christ according to the law: evil men and imposters will go on from bad to worse, deceivers and deceived (2 Tim 3:13). So Paul remarks, for our exhortation was not, like that of some, of error. Or the corruption may occur through adulteration, as is the case with those saying that one should indulge in pleasures. This teaching is derived from a certain Nicolaus who permitted promiscuous marriages and even gave his wife to others. So Paul adds, nor of uncleanness: but I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess and is teaching and beguiling my servants to practice immorality and to eat food sacrificed to idols (Rev 2:20). Is there any wrong on my tongue? (Job 6:30).

Furthermore, his preaching is not **in deceit **as it is with some who, though speaking the truth, nevertheless have a false intention; for they do not will the development of their listeners nor the honor of God, but they desire their own honor; and against this Paul says: nor in deceit. Their tongue is a deadly arrow; it speaks deceitfully (Jer 9:8).

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

29. Then when Paul says, not as pleasing men, he shows that his preaching is not meant to be deceptive.

First, by ruling out the manner in which it might appear to be misleading;

second, by making this point evident through a sign, at for neither have we used;

third, he shows the same thing by reason of a causal consideration, at nor taken an occasion.

30. In elaborating the first point Paul says: my preaching is not of such a nature that it is ultimately pleasing to men. God has scattered the bones of those who please men (Ps 52:6). If I were still pleasing men, I should not be a servant of Christ (Gal 1:10).

Sometimes, however, Paul and his companions sought to please men for the sake of God’s glory, so that their preaching might be more fruitful, as it is said: just as I try to please all men in everything I do, not seeking my own advantage, but that of many, that they may be saved (1 Cor 10:33). Not as pleasing men, but God, who proves our hearts: all the ways of a man are pure in his own eyes (Prov 16:2).

31. A sign of this, however, is that we did not employ flattery, that is, only speaking of pleasant things to them. Do not deceive with your lips (Prov 24:28). Prophesy not to us what is right; speak to us smooth things, prophesy illusions (Isa 30:10).

32. And Paul makes the same point with a causal analysis. For someone wishes to please men for two reasons, that is, for the sake of advantages, or for the sake of glory;

however, he excludes these from consideration here. He rules out the first possibility by saying: for neither have we used at any time the speech of flattery: we avoided not only any flattery, but every occasion of covetousness as well: supposing gain to be godliness (1 Tim 6:5). Every one is greedy for unjust gain (Jer 6:13).

Then he rules out the other possibility when he says, nor have we sought glory from men, neither from you, nor from others, by reason of our teaching; although we might have been pampered, accepted favors, and even been a burden to the Thessalonians, for they owed him attention and support. Thus Paul says, whereas we might have been burdensome to you, as the apostles of Christ. Paul terms it a demand because those preaching heretically to them sought to acquire favors from them beyond measure: it is you who have devoured the vineyard, the spoil of the poor is in your houses (Isa 3:14).

33. Then when Paul says, but we became little, he makes two points:

first, that he is not desirous of human glory;

second, that he does not wish to appear avaricious, at for you remember.

34. In handling the first point Paul does two things. First, he gives evidence of his humility; second, he shows his concern by a simile, at as if a nurse.

Paul makes the first point by saying that we became little ones in the midst of you, that is, humble. If they make you master of the feast, do not exalt yourself; be among them as one of them (Sir 32:1).

Then he employs the simile, saying, as if a nurse, who bends down to an infant and speaks to the stammering child, so that the child may learn to speak; the nurse even makes use of gestures: I have become all things to all men (1 Cor 9:22); as babes in Christ, I fed you with milk, not solid food (1 Cor 3:1). So desirous of you, we would gladly impart unto you not only the Gospel of God but also our own souls. The good shepherd lays down his life for the sheep (John 10:11). **Because you had become most dear to us. I will most gladly spend and be spent for your souls (2 Cor 12:15).

35. Then when Paul says: for you remember, he proceeds in accordance with what he had said above, that is: we have not taken an occasion of covetousness, for we have asked nothing of you, but an effort, for you remember, brethren, our labor and toil. And some do indeed labor, but out of comfort seeking; but we do not labor in that manner, but rather with honest hard work. So Paul comments: our labor, not merely for the sake of discipline of the body, but with genuine toil. Therefore Paul adds, and toil. Some people work during the day, but we in reality work night and day. By this remark Paul wishes to protect them from the misleading people who were over-receptive and also from the lethargic people among them: and we labor, working with our own hands (1 Cor 4:12).

36. Then when Paul says***, you are witnesses***, he remarks on the orthodoxy of his discourse.

First, he speaks about the sanctifying influence it may have on a person’s life;

second, he shows how full of concern his teaching was, at in what manner.

37. So Paul remarks: you know how piously, that is, how innocently, we conducted ourselves: be holy, for I am holy (Lev 11:44; 19:2); **and justly **toward our neighbor, as is made evident by to live sober, upright and godly lives in this world (Titus 2:12); and without blame we have been to you who have believed, which means that you believed because we have done nothing that could have caused anyone to be scandalized. To you who have believed, individually.

It should be noted that sometimes a singular predication has considerable import.

38. As a father, for I became your father in Christ Jesus through the Gospel (1 Cor 4:15); entreating: a similar example is found in Philemon: though I am bold enough in Christ to command you to do what is required, yet for love’s sake I prefer to appeal to you (Phil 1:8). And comforting you, through soft spoken words: to comfort all who mourn; to grant consolation to those who mourn in Zion (Isa 61:2). In contrast to this it is said: with force and harshness you have ruled them (Ezek 34:4).

And what were you told? That you would walk worthy of God, that is, that your conduct should be such that it might reflect favorably on the ministers of Christ. To lead a life worthy of the Lord, fully pleasing to him (Col 1:10). Who has called you unto his kingdom and glory, as is evident also in: honor wisdom, that you may reign for ever (Wis 6:21).