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1 FOR your selves a, brethren, know our ente∣rance in unto you b, that it was not in vain c.
2 But even after that we had suffered before, and were shamefully intreated, as ye know, at Philippi c, we were bold d in our God e to speak unto you the gospel of God f with much contention g.
3 For our exhortation h was not of deceit i, nor of uncleanness k, nor in guile l.
4 But as we were allowed of God to be put in trust with the gospel m, even so we speak n, not as pleasing men, but God which tryeth our hearts o.
5 For neither at any time used we flattering words p, as ye know q; nor a cloak of covetous∣ness, God is witness r.
6 Nor of men sought we glory s, neither of you, nor yet of others t, when we might have been burdensome as the apostles of Christ u.
7 But we were gentle † among you w, even as a nurse cherisheth her children x.
8 So being affectionately desirous of you y, we were willing to have imparted to you not the gos∣pel of God only, but also our own souls, be∣cause ye were dear unto us z.
9 For ye remember brethren a our labour b▪ and travel c: For labouring night and day, because we would not be chargeable to any of you d, we preached unto you the gospel of God.
10 Ye are witnesses, and God also, how ho∣lily, justly, and unblameably we behaved our selves among you that believe e.
11 As you know how we exhorted and com∣forted, and charged every one of you as a father doth his children f.
12 That ye would walk worthy of God g, who hath called you ‖ unto his kingdom and glory h h.
13 For this cause also thank we God without ceasing, because when ye received the word of God which ye heard of us ‖, ye received it not as the word of men ‖, i but (as it is in truth ‖) the word of God k, which effectually worketh al∣so in you that believe l.
14 For m ye, brethren, became followers of the churches of God, which in Judea are in Christ Jesus n; for * ye also have suffered like things of your own countrey-men o, even as they hav•• of the Jews p.
15 Who both killed the Lord Jesus q, and their own prophets, and have persecuted us; and they please not God s, and are contrary to all men t.r
16 Forbidding us to speak to the Gentiles, that they might be saved u, to fill up their sins alway w: for the wrath is come upon them to the uttermost x.
17 But we, brethren, being taken from you for a short time †, in presence; not in heart, endeavoured more abundantly to see your face with great desire y.
18 Wherefore we would have come unto you, (even I Paul z) once and again, but Sa∣tan hindred us a a.
'〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Which some read, They themselves, &c. And then the words refer to the Believers in Macedonia and Achaia, mentioned before chap. 1. ver. 9, 10. Or, if we read, ye your selves, he appeals to their own experience and knowledge.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Was not vain, or empty without fruit; our very first preaching had great success. Though the Gospel is alwaies either the Savour of Life unto Life, or of Death unto Death, yet if no good Fruit spring from a mans Ministry, it may be said to be vain; as the Prophet complains, I have laboured in vain, Isa. 49.4. Or as some, our preaching was not about things vain and unprofitable.
A little before his coming to them he had suffered, and was shamefully en∣treated at Philippi, where he and Silas were beaten, thrust in∣to an Inner Prison, and set in the stocks as a couple of Vil∣lains, Acts, 16.23, 24. yet this did not damp their Spirits, nor discourage their coming and preaching to them.
Act. 17.2.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, We used great Confidence and Liberty of speech, we were not afraid to speak the Gospel freely, notwithstand∣ing our sufferings. The same he asserts 2 Cor. 3.12. And this becomes the Gospel, and will be to the advantage of it, and is most commendable in a time of persecution,
Depending upon his protection and help, who is our God, and who sent and called us to the work of the Gospel, and particularly in Macedonia. And to shew he was not bold beyond his Call and Duty, or the Rules of Truth and Sobriety.
The glad Tyd∣ings of Salvation by Jesus Christ, which Gospel, though we have call'd it ours because preached by us, yet it is the Gospel of God, as being the Original Author and Ordainer of it.
Colos. 2.1.
With much agony: Which is either to be taken actively for their great Earnestness and Zeal in speaking, as Luk. 13.24. Or passively, for the perils they encountred therein. Phil. 1.30. By both which the Thessalonians might be induced, though not enabled to believe. As he elsewhere calls the Ministry a Warfare, 2 Tim. 2.4. And a Fight, 2 Tim. 4.7. (The very word used in the Text) with respect to the difficulties and dan∣gers attending it, or the opposition of false Teachers; they con∣tending for the Faith, Iude 3.
Here the Apostle begins a new Discourse, giving an account more particularly of himself, and of his carriage among them, which he mentions as a subordinate reason why his Ministry was so successful. For the evil example of Ministers often spoils the success of their Ministry. And what he speaks would sa∣vour of vain glory, but that he had therein an Holy end; as he excuseth his boasting to the Corinthians and other Churches up∣on the same account. And he first mentions his carriage in the discharge of his Ministry among them.
Whereby he means either the whole Gospel he preached by a Synechdoche, or particularly that which is hortatory, what was first taught Doctrinally, was followed with exhortati∣ons to Faith and Practice. The Decrees of the Council at Ie∣rusalem are called an exhortation, Acts 15.31. when Paul, or others with him were desired to preach in the Synagogue, the Rulers said, If you have any word of exhortation for the people, say on, Acts 13.15. but taken more strictly Rom. 12.8. In a di∣stinction from prophesie and teaching.
This refers either to the Doctrine taught by them, it was true, not fallacious, not a devised Fable, and did not issue out of any errour of Judgment; and so the Apostle gives a reason why they were so bold in preaching it, because they knew it was all truth. Or to their sincerity in preaching we did not use any impostures, we de∣signed not to seduce men, as the false Apostles did, but we real∣ly sought your Conversion and Salvatian.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If this refers to the Doctrine preached, it denotes the purity of it, which did not tend to gratifie the flesh, as that of the Ni∣colaitans and Libertines, &c. If we refer it to the manner of their preaching, it denotes the purity of their hearts; they were not acted by any impure Lusts in their preaching, as Covetousness, Pride, or vain Glory.
This seems to be mentioned before, and therefore some expositors refer the two former expressions to the matter that they taught, and this only to the manner, which is most probable. They had no cunning designs upon them to make Merchandise of them ••s the false Apostles did; but approve their hearts to God, and make themselves manifest to every mens conscience in the sight of God, And the Apostle al∣ledgeth all this as a further reason of his boldness in preach∣ing, for sincerity breeds boldness; Or as some cause also of his great success; for uprightness is usually attended with a Bles∣sing, or as an Argument to these Thessalonians to continue their affection to him, and to abide in the Doctrine preached to them. For suspicion of insincerity in the Preacher, hinders the efficacy of the word upon the people.
〈◊〉〈◊〉. 2.7. 〈◊〉〈◊〉. 1.3.
This verse gives the reasons of what the Apostle spake in the former about his sincerity. The one is taken from his Trust, God entrusted him with the Gospel, to preserve it from cor∣ruption by errour, therefore his Exhortation or Doctrine was not of errour or deceit, but he preached the Gospel in simpli∣city and purity; he did not, he durst not adulterate, or cor∣rupt it, for it was committed to his Trust. As he calls the Gos∣pel his Trust, 1 Tim. 1.11. And the sence of this great Trust kept him also from uncleanness and guile in the discharge of his Ministry. And he had this Trust by Gods appointment or approbation, God approved of him for this Trust, and that upon knowledge and judgment, as the word signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ and as he speaks 1 Tim. 1.12. he judged me faithful, put∣ting me into the Ministry. Not so before his Conversion being a persecutor, blasphemer, &c. but God fitted him by extraordi∣nary Revelations, Gifts, Graces, and made him faithful, and then put him into the Ministry, and intrusted him with the Gospel. And because he speaks in the Plural Number, We were allowed of God. &c. therefore Silvanus and Timotheus, yea, and other Apostles and Ministers are to be understood as compre∣hended with him in this Trust.
That is as men thus ap∣proved of by God, and entrusted with the Gospel, that we may faithfully discharge our Trust, and be able to give a good ac∣count of it as Stewards of their Trust, 1 Cor. 4.1, 2.
This is another reason of their faithfulness and integrity mentioned in the foregoing verse, which was the sence of God's Omniscience, knowing and trying their hearts; trying imports more than meer knowing, it is a knowledge upon search, and proof, as Gold and Silver are known by the Touch-stone. And though God tryeth the hearts of all men, yet especially such as are intrusted with the Gospel. Or these last words may have a more im∣mediate reference to the foregoing; we speak not as pleasing men, because we know God tryeth our hearts. And this confirms what he said before concerning his exhortation, that it was not of deceit, uncleanness, or guile. If it had, he would have so preached as to please men; The Opinions, the Lusts, the Practises of men. In some cases of the Apostle did seek to please men, 1 Cor. 10.33. Even as I please all men in all things. But he pleased not men when it stood in competiti∣on with his pleasing God, We speak not as pleasing men, but God. Otherwise the Rule takes place with all, Rom. 15.2. Let eve∣ry one of us please his Neighbour for his good to edification. Mini∣sters of the Gospel are Christs Servants by Office, and as Ser∣vants, they are to please their own Master. If I pleased men saith Paul, I should not be the Servant of Iesus Christ, Gal. 1.10. And this made the Apostle have regard not only to his Doctrine and outward Conversation, but the inward aim and intentions of his heart, as knowing God tryed his heart. And expecting the reward of his Labours more from God than Men, he therefore sought to please God rather than Men, and approve his heart unto him. And herein he reflects upon those false Apostles that sought to please men, preached up the Law of Moses to please the Iews, or others that preached and abused the Do∣ctrine of the Gospel to gratifie the Lusts of men.
Act 20.33. •• Cor. 2.17. & ••.2. & 7.2. & 12.17.
In the former verses the Apostle had asserted his integrity more generally here, and in the next verse he instanceth in particulars. He vindicates his Ministry from the guilt of three vices which too often attend it; Flattery, Covetousness, and Vain Glory. First, Flattery, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Or, we were not, i. e. conversant in a word of Flattery, as in the Greek; our word was not a word of Flattery, as if we sought to please Men. When we ascribe to men good things that they have not, or above what they have: Or when we applaud or extenuate the evil that is in them, we flatter them: This is reproved often in the false Prophets of the Old Testament, Isa. 30.10. Ezek. 13.10, 18. and the false Teachers in the new. The flattery of Ministers is, their preaching of smooth things, ra∣ther to please than profit; when they avoid just reproofs, and searching truths, and close applications, that they may not dis∣please, and affect wisdom of words, and rhetorical Discourses, that they may please when they either conceal some part of truth, or pervert it, that people may think their doings better than they are, or their state better than 'tis.
Their words in preaching being an Overt Act, they themselves could judg of, and therefore the Apostle doth appeal to their own knowledge in that.
Rom. 1.9.
In what they could not know, which was their in∣ward aims and designs, he appeals to God, which is a form of swearing. And in all Oaths men solemnly do concern God therein The same in effect that is call'd protesting, 1 Cor. 15.31. And that wherein he thus appeals, is, that he had no co∣vetous design in his Ministry, which he calls a Cloak of Cove∣tousness: which lies either in undue withholding what we have, or inordinate desire of more. The latter is here meant as the Greek word imports. And the word Cloak is a Meta∣phor as the word is Translated here, and Iohn 15.22. As that covers the inner garments, so when bad designs are covered with specious pretex••s, this we call a Cloak; The word in the Tex•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ is often used Mat. 23.14. Mark 12.40. Luk. 20.47. and sometimes rendred, occasion, but for the most part pretence, and so to be understood here. And in Heathen Authors sometimes used for accusation. And this is contrary to what is said of false Prophets, 2 Pet. 2.3. Through Covetousness shall they with s••igned words make Merchandise of you.
Joh. 5.41, & 12.43.
This is the third vice he vindicates his Ministry from. The word Glory first signifies some excellency in any Subject. Secondly, This excellency as displaying and manifesting it self. Thirdly, The opinion and esteem thereof in the minds of men, as the Greek word imports, And so taken in the Text, we did not seek mens honour, high esteem, or applause; we sought them not in the inward bent of our thoughts, or the studies of our mind, nor in the outward course of our Ministry and Con∣versation, to form them so as to gain Glory from men. Though honour and esteem was their due from men, yet they did not seek it. Honour is to follow men, men not to follow it; This Christ reproved in the Scribes and Pharisees, that in their Prayers, Alms, Fasting, affected Habits, and Titles they sought the praise of men, Matth. 6. And how can ye believe, seeing ye seek honour one of another, and not the honour that comes from God. Joh. 5.44. every man ought with reference to actions honourable, and praise-worthy, and a good Name is a blessing, but to seek honour, that's the evil. And as the Apostle did not seek it himself, so he forbids it to others, Gal. 5. last. Be not desirous of vain-glo∣ry, &c. And notes some false Teachers as guilty of it. 2 Cor. 10.12. It is a vice directly opposite to humility, unbecoming a man as man, and highly dishonourable to God, and contrary to the Gospel. The Heathens cherisht it as the Spur to great atchievements, It is one of Tullies Rules for the institution of Princes; but the Christian Religion that gives all Glory to God, condemns it. And yet we may seek the vindication of our Name, when thereby we may provide for the honour of the Name of God, as the Apostle Paul often did.
He adds this to shew that this was their general practise among others as well as these Thessalonians. They were not guilty of flattery, covetous designs, or seeking the Glory of men among any Churches, or in any place. Their practise in their Ministry was uniform, and in all places upright and sincere.
1 Cor. 9.3. 2 Thess. 3.9.
Or we were able to be in, or for a burden, Hebraism: By burden some understand Authority, q. d. We might have used our Ministerial Authority more than we did, whereby to get greater honour and respect to our persons among you. And indeed all Authority and Honour have their weight and burden. Others by burden understand maintenance. And then he means we might have been chargeable to you, accord∣ing to the Power given by Christ to his Apostles to reap car∣nal things from them to whom they sowed spiritual things. And at the first sending them forth in Iudea, it was so ordained by Christ, that they should be maintained at the peoples charge, see 1 Cor. 9. But they were so far from Covetousness, that they took not all that was their due, and what they might of their outward substance,, and from seeking their own honour, that they did not use what Authority they might to procure it among them. For they laboured with their hands night and day, that they might not be chargeable, ver. 9. Though they might have challenged not only maintenance, but honourable maintenance, 1 Tim. 5.17.
1 Cor. 2.3. 2 Cor. 13.4.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latin takes it for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 infants, we were as infants to you, as Nurses are as Infants with their Infants, and Children with Children. This is one of the Fruits of the Spirit, Gal. 5.22. It stands opposite to moroseness, austerity, and rough∣ness of temper, and is commendable in all, especially Mi∣nisters, 2 Tim. 2.24. And was eminent in Christ, As was prophesied of him, Isa. 40.11. and 42.3. and the contrary he reproveth in Iames and Iohn, Luk. 9.54. It springs from Humility, Meekness, and Patience, as the con∣traries, Pride, Passion, and Frowardness. In some cases sharp∣ness and severity may be needful, prudence is to direct therefore our Carriage. The Apostle had now to do with young Converts, and under the Tryal of Persecution, and not Apostates, and obstinate sinners against whom we find he was sometimes severe and sharp, as Iude required, ver. 22, 23.
He next gives account of their carriage more positively: And first he speaks of their gentleness among them.
And he represents this gentleness by that of a Nurse to her Children; not of an hired Nurse, but a Mother Nurse, Numb. 11.12. who useth all tenderness towards them, beareth with their frowardness, condescends to the meanest Offices and em∣ployments, and draws out her breasts to them, and lays them in her bosom, and all this to cherish them. And she doth this not out of hope of gain, but out of ••••therly affection. Thus saith the Apostle, were we gentle among you. As he conver∣ted them to Christ, he was their Spiritual Father, but his gen∣tleness was like that of a Mother, nursing her own Children. He considered their weakness in their first believing, and bore with it; their many Infirmities, Temptations, Afflictions that were upon them, had compassion over them, and supported them under them, and cherisht them with the sincere Milk of Gos∣pel Truths; and he did all this not for gain, but out of sincere affection, and willing mind. Some extend the word we ren∣der Nurse to the brute Creatures themselves, especially Birds who hatch, and then cherish their young with the warmth of their own body, and care in feeding them; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word signifies a feeder, and so may have a more general significati∣on, see Iob 39.14.
A further account of their behaviour among them. The former verse shewed their great gentleness, this their great love; exprest first in their affectionate desire of them; as the Latin phrase, Cupidissimus sui imports, love to the person. And it was the desire of their Salvation, first in their believing, and then perseverance and progress in Faith. It was themselves, and their Goods they desired, as Paul elsewhere saith, We seek not yours, but you. Secondly, In the effect of it, which was impart∣ing the Gospel to them; whereby they might be saved; which is amplified by two things. 1. That they did this willingly, not out of meer necessity, with a backward mind; the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ we were well-pleased to preach, and with com∣placence of mind. 2. That they were willing to impart their souls to them; that is, to hazard their lives for them in prea∣ching to them, as Acts 16. The same word signifying both the Soul and Life. And he that dies for another, gives his Life to them. Or it may refer to their labours and hardships, whereby they endangered their Lives for them, labouring night and day, ver. 9. Others understand the words only as an ex∣pression of their great affection to them; a man imparts his Soul to the person whom he entirely loves, as Isa. 58.10. when a man gives relief to a person in want out of love, and compassion he imparts his Soul in what he gives. So did they in the Gospel thus preached. And the word imparting is used to express relief to the wants of the body, Rom. 12.8. and the Gospel is the bread of Life to give relief to the Soul, and used in this sense also, Rom. 1.11. The Apostle may here fur∣ther allude to Mothers that are Nurses, who impart not only other food, but their milk, which is their blood to cherish their Children.
2 Cor. 12.15.
Or ye have been beloved of us, wherein the Apostle more plainly declares their love to them as the ground of all their labours and perils in preaching to them; yea, it may reach to all that he had said before concerning their carriage among them, all was from love.
To make good what he had asserted before about their integrity in preaching the Gospel, that it was without Cove∣tousness, and vain Glory, &c. and about their great affection to them therein, he appeals to their own memory.
La∣bour, in what we suffered, attended with care and solicitude of mind; as the word imports:
and travel in what we did, attended with weariness, as some distinguish of the words.
Act. 20 34. 1 Cor. 4.12.
This refers to some bodily labour they used, which I find not mentioned in the story while they were at Thessalonica, though Paul did practice at Corinth, Acts 18.3. To prevent scandal, and misconstruction that may arise from receiving maintenance, and in case of the Churches poverty the Apostle would refuse it, but without respect to these he pleaded it as his due, 1 Cor. 9.1, &c. And his refusing was no work of super-erogation as the Papists plead hence; for in such cases it was a Duty with respect to the honour of his Ministry, so that it ought not to pass into a rule, either that Ministers in no case may labour with their hands to get their bread; or that they ought so to do alwaies, as some would conclude hence, and preach freely: However he commends them that they forgot not the labour and travel they underwent for their sake, and that both night and day, which implies assiduity and diligence as Psal 1.2. Luk. 2.37. 1 Thess. 3.10. And so to be taken here. Though it may signifie their spending part of the night as well as the day in some bodily labour; the same we read 2 Thess. 3.8. yet not to be understood as if they spent the whole night and day therein; for how then could they have preached the Gospel to them as he here addeth; and they would take nothing of maintenance from any of them, or be chargeable or burden∣som to them; not from the poor to whom it might really be a burthen, nor from the rich who yet might be backward, and a••c••unt it a burthen.
2 Thess. 3.7.
The former verse•• gave account of their carriage in the Ministry, this here of their Christian Conversation, holily, with respect to God, justly, with respect to Duties commanded to∣wards men, and unblameably, in denying themselves in lawful liberty to avoid all occasion of blame from any of them. And for the truth of this he appeals to themselves; yea, to God himself. There is the witness of men, and the witness of conscience greater than of men, and the witness of God great∣est of all, 1 Ioh. 3.20. He appeals to them witnesses about their external Actions, and to God about the integrity of their hearts: And he doth this not in a way of boasting, but to be an example to them, and as a further reason of the great suc∣cess of his Ministry. The Conversation of Ministers hath great influence upon the success of their labours.
Besides his publick Ministry he dealt more privately with them, as Acts 20.20. And that in a way of exhortation and comfort. By exhortation to quicken them, and by comfort to support them under troubles both outward and inward. And he did this as a Father to his Children, with much earnest∣ness, Compassion, and Love, yea, and Authority also: He was before represented as a Mother, ver. 7. And here as a Father whose work and duty is to Exhort, Counsel and Comfort his Children privately at home, so did he as well as publickly, for he was their spiritual Father, as he begat them to Christ by the Gospel, as he tells the Corinthians also, 1 Cor. 4.15. As before he represented his gentleness, so here his Fatherly care. Or, at their first Conversion he carryed it with gentle∣ness as a Mother, but afterwards used his Fatherly Authority. And in this he appeals to their own knowledge also, calling their own Consciences to bear witness to what he speaks, that it might leave the greater impression upon them.
Phil. 1.27.
That is suitably to the nature of that God who is the true and living God. That you may walk like a people who belong to such a God, and express the vertues of this God in your conversation, 1 Pet. 2.9. or, suitably to the great mercy, and glorious priviledges you have received from him, which he mentions in the following words.
Or, calling 〈◊〉〈◊〉.
In the Greek Text the word charged mentioned in the for∣mer verse, begins this verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it signifies testifying, some read it, we obtested, which is as much as beseeching, others contested, which is a severe charge, containing a threatning, as Exod. 19.21. Charge the people, saith God to Moses in the Margin, contest the people, or wish the people. It is a charge here which the Apostle gives solemnly in the Name of God to them, calling in the witness of God to it.
Or, Who is calling you; Then by Gods Kingdom and Glory we must understand the future state of Heaven: Though they were not yet possest of it, yet by the Gospel God had called them to it, as Phil. 3.14. 1 Pet. 5.10. Or, Who hath called you, as we read it, then he means their present state since they believed and obeyed the Call of the Gospel, they were brought thereby into Gods Kingdom and Glory. Or, His Glorious Kingdom, where∣in the Glory of God, especially the Glory of his Grace, Mercy, Love, and Wisdom eminently shine forth. Hereupon a Chri∣stians Calling is termed an High Calling, Phil. 3.14. an Hea∣venly Calling, Heb. 3.1. And they being called by God out of Satans Kingdom into this Glorious Kingdom; the Apostle char∣geth them to walk worthy of God and this Calling, by having a Conversation sutable thereunto, Eph. 4.1. Col. 1.10. To walk according to the Laws of this Glorious Kingdom they were already brought into, and suitably to the Glory of Heaven that they were called to the hope of.
Or, the word of bearing.
Matth. 10.4••. Gal. 4.14.
Or, ye received not the word of men.
The Apostle having given the reasons on his part, and his fellow Ministers, why the Gospel had such effect upon them, he next proceeds to shew the reason on their part, for which he giveth God thanks. And that is from their manner of receiving it. Though this as well as the former are but subordinate rea∣sons. First, they heard it, some will not do that: and there∣fore the Apostle here calls it a word of hearing, as Rom. 10. an Hebraism, Faith cometh by hearing. 2. They received it: The word importeth a receiving with affection, as Ioseph the Virgin Mary to his Wife, Matth. 1.20. 3. They received it not as the word of men, which we receive sometimes doubting, sometimes disputing it; or believing it only with an humane Faith upon grounds of reason as the dictates of Philosophy, or on the re∣ports of men; and without the impression of the Authority of God upon our minds, or when we receive the word of God be∣cause of the eloquence or learning of the Preacher, and the affection we bear to him, or admiration of his person, or asthe Papists, we believe it because the Church believeth it.
Or, tr••ly.
With a Divine Faith, ready Subjection of our souls to it, and with Reverend Attention, as a word that is from Heaven; which the Apostle positively asserts in way of parenthesis. As it is in truth, or truly, they believed, so he dispersed the word to them, and so they received it. And for this cause he gav•• thanks to God. Having mentioned before the subordinate Reasons of the Efficacy of the Word, he now mentions the principal, which is God himself. That any receive the Word as the Word of God, it is not from the Preachers so much as from God. And it is a great cause of Thanksgiving to God, when Ministers find a peo∣ple receive the Word with a Divine Faith, which is not done without Divine Grace: Then they see the fruit of their Mini∣stry, for which they ought to give thanks.
The powerful working of God is usually expressed by this Word, Eph. 1.19, Phil. 2, 13. And the working of Satan also, Eph. 1.2. men possessed with the Devil, men called Energumeni. And where the Word is believed and received as the Word of God there it hath this Energy, or worketh effectually, so as to pro∣mote Love, Repentance, Self-denyal, Mortification, Comfort and Peace, &c. The Apostle had mentioned before their work of Faith, labour of Love, patience of Hope, chap. 1.3. and all from hence, their receiving the Word as the Word of God, and so retaining it.
This proves the assertion of the foregoing verse, as the Illative For doth shew. They were followers of the Churches in Iudaea, which shewed the word wrought in them effectually. Though the greatest part of the Iews believed not, yet many did, and hereupon we read of Churches in Iudaea. Though there was before but one National Church, yet now in Gospel times the Churches were many.
And believing in Christ they are called Churches in him, gathered together in his name, into his institutions, and by his Spirit, and these Thessalonians became followers, or imitators of them, or in the same circum∣stances with them. The Churches among the Jewes were the first planted, and the Gentile Churches followed them, con∣forming to the Faith, Worship and Order that was first in them, yea, and imitating their Faith and Patience in suffering.
The Jewes that believed, suffered from the unbelieving Jewes of their own country, so did these Thessalonians. But whether the Apostle means only the Gentiles of Thessalonica, or the Iewes that dwelt there and were born among them, is uncertain. For the persecution mentioned Acts 17. was chiefly from the Jewish Synagogue, though the Gentiles might also joyn with them therein.
They suffered As the Churches of Iudaea, namely, in the same kind, as Heb. 10.32, 33, 34. And in the same cause, and with the same joy, constancy and courage: And here Christs words are fulfilled, that a mans Enemies shall be those of his own house, Mat. 10.36.
No wonder then though they have persecuted you, and the believing Iewes their Country-men. They killed the Lord Jesus by the hands of Pilate, crying, Crucifie him, crucifie him. Though it was by Gods determinate counsel, and the Roman power, yet by the Iewes malice they killed him, Mat. 21.38. This is the heir, let us kill him.
Or, ••••••sed us 〈◊〉〈◊〉.
By the figure called Meiosis, its meant they highly displeased God, and were haters of God, and hated, and now rejected of him. Though they had the advantages and reasons to please God above all other people, having had the Law and Ordinan∣ces of his Worship among them, yet they pleased not God. And particularly in their persecutions of the Gospel, and the Apostles though they might think that therein they did God good service, as Ioh. 16.2.
Contrary in their worship, laws and customs. Or rather contrary to all men, in hindering the course of the Gospel appointed for mens Salvation. And despising all other Nations in comparison of themselves, they were apt to be Seditious, and raise tumults every where, and to disdain familiarity and common friendship with the Gen∣tiles.
Of their own Nation, and di∣rected and sent particularly to them of God; so that it was no new thing in them thus to do. Not that these individual Iewes who persecuted Paul, killed the Prophets, but they were of the same Nation, the same blood, and of the same spirit with them, and were the children of them that killed the Prophets, as our Saviour charged them, Mat 23.31. The Spirit of Persecution was natural to them; it descended from one generation to ano∣ther: Their Kings were guilty of it, their Priests, their false prophets, and the common people. And though better things might be expected of the Iewes than any other people, yet thus they did. And it was not only because of the new Doctrine or Worship that the Apostles preached, for they killed their own Prophets before them; but it was their love to their Lusts, ha∣tred of Reproof, enmity to Holiness, &c. that was the cause. And Christ himself chargeth them with the same things, Mat. 23.37. Oh Ierusalem, thou which killest the Prophets, &c. And foretells it as that which they would yet practice, Mat. 23.34.
Act. 13.50. •• 14.5, 19. & 18.12 & 19.9.
Their contrariety to all men is exprest particularly in this instance; they forbad the Apostles to preach to the Gentiles, which were the greater number of men. Though they opposed also their preaching to the Iewish Nation. For the Iewes could not endure to hear that the Gentiles should be received into the Church; Or into special favour with God; as ap∣pears by Christs Sermon in the Synagogue. Luk. 4.28. And in the Apostles Apology for himself at Ierusalem, Acts 22.21, 22. And their forbidding them implies, not an Act of Authori∣ty for they had it not, but their hindring them what they could, and stirring up the people and rulers against them as Acts 17.6.
To cause it to rise up to such a measure and degree as will at last bring destruction. Though this was not their intention, yet through the just judgment of God it was the event. They killed the Prophets, but killing Christ and persecut∣ing the Apostles, and hindering the Salvation of Mankind there∣by, this fill'd up their sin. The expression alludes to what is said of the Amorites, Gen. 15.16. and foretold by Daniel, chap. 9.27. called the consummation; As here is a perfecting of Holiness and filling up of Grace, so also of sin. And sin a∣gainst the Gospel ripens sin more than against the Law. And because they made a constant progress in sin, they are said to fill it up, Mat. 23.32. Fill ye up the measure of your fathers.
First they filled up their sin, and then comes this wrath, or that wrath foretold by Daniel, chap. 9.27. And by our Saviour Mat. 23.38. It was their last destruction by the Romans. Gods wrath broke forth upon them several times before, but not to the utmost till now; Or, to the end, as in the Greek. In former punishments God removed his wrath and restored them again, but this continues to the end. Or some by the end, un∣derstand only the perfection and consummation of this wrath. And its coming may be read in the Greek▪ It hath prevented them; as bringing them to judgment before hand in this world. As the destruction of the old World, Sodom and Ierusalem, were figures and forerunners of the last Judgment. And yet this doth not contradict what the Apostle speaks, Rom. 11. and many of the Prophets concerning their calling into the Faith and Church of Christ before the end of the World. Also we must understand it with an exception of the remnant of Gods Election that was amongst them.
Or, the time of an hour.
The Apostle here makes his Apology, for his so soon de∣parting from them, and his continued absence. They were under great sufferings for receiving the Gospel he had preached, and for him therefore to leave them so soon as he did, (as ap∣pears in the story, Act. 16.) and not presently to return, might discourage their hearts and make them question his Love. First for his leaving them, he tells them it was not voluntary but forced by the persecution of the Iews, He being sent away in the night by the brethren to Berta. Act. 16.10. And therefore he calls it a taking away, rather then a going away from them. And (as the Greek word imports) it was secondly a thing grievous to him, as children that are bereft of father and mother, and left Orphans, are greatly troubled. And he was afflicted as a father bereft of children; so were these Thes∣salonians to him having begotten them to Christ by the Gospel. 3. It was but for a short time, for the time of an hour, when he left them, he intended but a short stay from them, onely to avoid the present storm: Others think he means by the words his sudden leaving them before he took solemn leave of them. 4. He left them in presence, quoad faciem, as to outward sight not in heart. The proper genius of true Lovers, who are pre∣sent with each other in soul when separated in body, 5. He tells them of his endeavours to see their face; and that the more abundantly because he came away so suddenly from them. And Lastly, He did this with great desire, his endeavours here∣in were acted with great Affection.
Rom. 1.13. & 15.2••.
Either by raising up disputes against the Gospel at Athens by the Phi∣losophers there, which he was concerned to stay and answer, Act. 15. Or else by stirring up wicked men to lye in wait for him in the way: Or by raising Tumults as the Iewes did at Berea, whereby he was constrained to go as it were to the Sea, Act. 16.14. Or by sowing dissensions in other Chur∣ches which detained him to end them. Or by what way it was, is somewhat uncertain. But being thus hindred it made his desire the more fervent by the opposition.
And hereby we see Satans Enmity to the Gospel, especially to Churches new planted, that they might nor take rooting.
This he adds further to satisfie them of his real affection to them, that he attempted to come to them once and again, that is often, as Neh. 13.20. Phil. 4.16. and that they might be assured it was not his Fellow Ministers desire onely to come. Therefore he expresseth his own name particularly in a Paren∣thesis (even I Paul) Or by his saying, even I Paul, he assures them concerning his own desire to come to them; At least I Paul, though others did not so; as the French Bible reads it. And he had come to them had not Satan hindred him.
Here the Apostle gives the reason of his desire to see them. He first calls them his hope; that is, the matter of his hope, that among others they should be saved in the day of Christ.
Secondly, His joy: He at present rejoyced in their ready and sincere receiving the Gospel preached by him.
Thirdly, His crown of rejoycing, which signifies the triumph and height of joy; and seeing he mentions the presence and coming of Jesus Christ, he looks to the Crown that he should receive at that day, which he speaks of 1 Cor. 9.25. And these Thes∣salonians among others would help to make up this crown of rejoycing to him. And in the words we may observe an emi∣nent gradation, as also that the Crown of Ministers will arise not onely from Christ, but from their people also.
He redoubles the expression to shew his great affection, and complacency of hearts in them. Or to shew that they more than others were this occasion of rejoycing to him. And he mentions glory as well as joy, for the great success of his Ministry among them, would redound to his glory in the day of Christ, as Dan. 12.3. They that turn many to righteousness shall shine as the stars for ever and ever. Or they were his glory at present, a glory to his Ministry, and a Seal to his Apostleship.