A Commentary on the Book of 1 Thessalonians

Chapter Two

Paul Remembers His Visit

2:1 For you yourselves know, brothers, that our coming to you was not in vain. 2 But though we had already suffered and been shamefully treated at Philippi, as you know, we had boldness in our God to declare to you the gospel of God in the midst of much conflict.

Paul reminds them that their arrival and brief stay in Thessalonica was not a waste of time. That even though they had just been ‘thrown out’ of Philippi (see Acts 16-24), they still approached them with full boldness without restraint to proclaim the gospel message in the midst of much conflict (Greek agōni, intense struggle, against strong opposition). The conflict may be a reference to the prison ordeal in Philippi, but it may be a reference to the opposition they faced from the local Jews after their arrival to Thessalonica (see Acts 16:40-17:9).

2:3 For our appeal does not spring from error or impurity or any attempt to deceive, 4 but just as we have been approved by God to be entrusted with the gospel, so we speak, not to please man, but to please God who tests our hearts.

Perhaps comparing themselves to others that preached or maybe traveling charlatans, when they began to teach the gospel, their appeal for them to listen and understand was not birthed from some error, impurity, or an attempt to deceive, as the Greeks loved to hear about new knowledge and different philosophies. That instead, they were approved by God and were entrusted (Greek pisteuthēnai, to put in the care of, the root word is pístis meaning to have faith, in context they understood from God that they needed to preach) the gospel. And so they did, not to gain favor among people, but to please God, who examines our hearts to determine our motives.

2:5 For we never came with words of flattery, as you know, nor with a pretext for greed—God is witness. 6 Nor did we seek glory from people, whether from you or from others, though we could have made demands as apostles of Christ.

Paul notes that they never spoke words of flatter nor did they present the gospel message for money (the Greek word translated here as ‘pretext’ is prophasei, meaning to pretend, to cover one’s real intent). He proclaims God as his witness, he is telling the truth. Nor did they seek favor or special recognition from people, whether the reports came from them or from others. Paul makes an interesting statement, that they could have made some demands as apostles, but didn’t.

2:7 But we were gentle among you, like a nursing mother taking care of her own children. 8 So, being affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves, because you had become very dear to us.

Instead of trying to win them over under some false pretense, Paul says that they were gentle with them, like a mother sacrificially taking care of their own children. Sharing both the gospel and of themselves because they cared very much about them.

2:9 For you remember, brothers, our labor and toil: we worked night and day, that we might not be a burden to any of you, while we proclaimed to you the gospel of God. 10 You are witnesses, and God also, how holy and righteous and blameless was our conduct toward you believers.

Paul and his fellow workers worked day and night so that the people of Thessalonica would not be financially burdened by them. Paul’s trade was tent making (see Acts 18:3), they likely taught proclaiming the gospel during the day and worked making tents in the evening, literally night and day. Paul reminds them that while they were there, they were holy (Greek hosiōs, pertaining to be holy in the sense of superior moral qualities), righteous (Greek dikaiōs, pertaining to being right as the result of being justified and deserved), and blameless (Greek amemptōs, pertaining to be without fault or blame) in their interactions with them, both they and God were witnesses to their behavior.

2:11 For you know how, like a father with his children, 12 we exhorted each one of you and encouraged you and charged you to walk in a manner worthy of God, who calls you into his own kingdom and glory.

Paul relates their behavior and instruction to them being akin to a father with his children. As they were strongly encouraged and taught how to live in a manner worthy of God, who has called them to share in His kingdom and glory.

2:13 And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers.

They constantly give thanks to God for their reception of the Word of God they taught. That they accepted it as truly being words from God and not as from man. Paul proclaims that the Word of God is indeed at work in them.

2:14 For you, brothers, became imitators of the churches of God in Christ Jesus that are in Judea. For you suffered the same things from your own countrymen as they did from the Jews, 15 who killed both the Lord Jesus and the prophets, and drove us out, and displease God and oppose all mankind 16 by hindering us from speaking to the Gentiles that they might be saved—so as always to fill up the measure of their sins. But wrath has come upon them at last!

Paul notes that that the church in Thessalonica has imitated the churches of God in Christ Jesus in Judea (it is interesting to note that he specifically referred to “churches of God in Christ Jesus,” likely to differentiate true churches from those who were teaching a false doctrine, history tells us that churches splitting into ‘denominations’ began very early). He gives them the reason for this is that those churches in Judea suffered from the same issues regarding facing opposition from hostile groups such as when the churches faced angry Jews. Paul reminds them that it was the Jews that killed both Jesus and the prophets, and now they are persecuting them. He further notes that they displease God and are contrary to all of humanity. And now they are trying to stop the gospel message, including stopping all preaching to the Gentiles, who, without forgiveness, continue to be filled up with their sins. Paul then proclaims, that the anger of God has overtaken them at last, as the Thessalonian’s response to the gospel message has them preaching and teaching the Word of God themselves, and the people of Macedonia and Achaia have heard about salvation through Jesus!

Considerations

The Wrath Has Come

The last part of verse sixteen, “But wrath has come upon them at last!” is widely interpreted. It seems like every commentator has a different opinion regarding its meaning. So what did Paul mean? To investigate we begin by looking at the key words. The Greek word translated as ‘wrath’ is orgē, which refers to punishment, can also refer to indignation or divine judgment. The words ‘has come’ is the Greek verb ephthasen (aorist tense) which can be a reference to something coming suddenly or before an expectation, but can also refer to something that had already occurred. The word ‘last’ is the Greek telos marking the end of a duration or completion.

Next we will look at a summary of the various opinions offered by theologians and commentators regarding this verse, broken down by the three major fundamental questions of who, what, and when.

The following are just a few examples of the variant commentaries regarding the interpretation of 1 Thessalonians 2:16b.

What Paul teaches is in full harmony with Rom. 9–11. However, in Romans there is additional revelation. He there shows that though this wrath to the uttermost has reached the Jewish masses, there is, nevertheless, in every period of history, “a remnant according to the election of grace.” These remnants of all the ages, taken together, constitute “all Israel” which “shall be saved” (Rom. 11:26a). Hence, no one has a right to say, “God is through with the Jews.” Anti-Semitism, moreover, is very definitely anti-scriptural! In the present passage (1 Thess. 2:16), however, all the emphasis is on the curse which the Jews have called down upon themselves by rejecting the Christ and his ambassadors.^[1]

God’s displeasure with the Jews was already evident in the teachings of Christ (Matt 21:43; 23:38; 24:15–28; 27:25; Mark 11:14, 20; Luke 21:5–24; 23:27–31). That ἡ ὀργή (hē orgē, “the wrath”) was already being carried out as a foreshadowing of punishments to come has been one explanation for the definiteness of wrath in 2:16 (Hendriksen, p. 73). Orgē is also used of God’s present anger with the Jews nationally in Rom 9:22 (Hogg and Vine, p. 49). It is impossible to deny a present manifestation of God’s wrath against both Jews and Gentiles, but predominantly in the NT and in 1 Thess particularly, God’s wrath refers narrowly to a specific future period of limited duration. Such a meaning is required in 2:16.^[2]

This reference to persecution leads on to a denunciation of the Jews more severe than anything else in the Pauline writings, and some interpreters, finding a contradiction with the apostle’s attitude, for example in Romans 9–11, hold that these verses were added by a later hand. But Paul is not here writing about all Jews, but only those involved in the activities he names; Marshall takes up W. Marxsen’s suggestion that “Paul is writing here about particular Jews, those who have shown hostility to God’s messengers, and not about the Jews in general.” This is surely the way we should understand the passage. It is not an outburst of temper, but “the vehement condemnation, by a man in thorough sympathy with the mind and spirit of God, of the principles on which the Jews as a nation had acted at every period of their history.”^[3]

The consequence is sure. Paul speaks of “the wrath” as coming on them (“retribution” is the translation of JB and REB, but this is not the meaning of the Greek; Paul’s word expresses the strong, personal opposition of God to all evil). Indeed, so sure is their punishment that he uses the aorist tense, which might be rendered “came” upon them. The use of this tense does not refer to the imminence of the punishment but to its certainty; Paul is speaking of wrath in an eschatological setting. It is at the last great day that the people of his nation will receive the due reward of their misdeeds. But though it is postponed, there is no doubt about what their fate will be. “The cup of the nation’s sin is now full. They can do no more to provoke the divine wrath” (Bicknell).^[4]<

Summary

In verses fifteen and sixteen, Paul references two groups, the fellow countrymen from Macedonia (and possibly Achaia) and the Jews. We are not one-hundred percent sure which group Paul was referring to, perhaps both! There are too many unanswered questions. Therefore, this brief, eight Greek word (and definitely vague) sentence should not be used to validate any presupposition. But it is likely, since this epistle is rich in eschatological gems that it refers to the seven-year period known as the Tribulation.

Pastor John MacArthur reminds us that the choice to accept or reject Jesus is still valid today.

“Today, as in Paul’s day, the choice between God’s blessing and His cursing (cf. Deut. 28:1, 15) remains. Those who believe and obey the Word and honor other believers by imitating their lives will persevere to eternal glory, which is good reason to be glad for them. But those who reject the Word and hinder those who preach it will ultimately suffer eternal condemnation, which is good reason to be sad for them.”^[5]

Paul Desires to See Them Again - Part One

2:17 But since we were torn away from you, brothers, for a short time, in person not in heart, we endeavored the more eagerly and with great desire to see you face to face, 18 because we wanted to come to you—I, Paul, again and again—but Satan hindered us. 19 For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you? 20 For you are our glory and joy.

Since Paul and Silas were forced out of town (see Acts 17:1-10) they were not able to stay longer. Their face-to-face time was cut short in person, but not in heart, as they strongly desired to return. Paul explains why they, thus far, have not visited them, but notes that it wasn’t due to lack of effort. Each time he was planning on coming, he was blocked by Satan. He notes that he considers them their hope, joy, and “crown of boasting” (top item on his list) that he will proclaim before the Lord at His coming! Paul adds that they are their glory (the greatest accomplishment of God working through them, a humble pride) and joy!

Note how Paul referred to the Lord’s coming, he regularly taught to expect Jesus to return at any moment (see Romans 13:12; 1 Corinthians 1:7–8; Philippians 3:20; 4:5; 2 Timothy 2:12; 4:8, 18; Titus 2:13). This concept is often referred to as the doctrine of imminency, that we should expect the return of Jesus at any time. Which means that as believers we do not need to wait for another event to occur before the rapture can take place.

Considerations

Jesus’ Second Coming

The Bible uses several words to describe or can be translated as “coming,” Paul uses the Greek parousia, here and three more times in this epistle (see 1 Thessalonians 3:13; 4:15; 5:23) along with three additional times in his second epistle (see 2 Thessalonians 2:1, 8, 9), the word means coming into presence or being alongside.

⇐Previous (Introduction) Next⇒

[1] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of I-II Thessalonians (Vol. 3, pp. 73–74). Baker Book House.

[2] Thomas, R. L. (1981). 1 Thessalonians. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Ephesians through Philemon (Vol. 11, p. 260). Zondervan Publishing House.

[3] Morris, L. (1991). The First and Second Epistles to the Thessalonians (p. 83). Wm. B. Eerdmans Publishing Co.

[4] Morris, L. (1991). The First and Second Epistles to the Thessalonians (p. 85). Wm. B. Eerdmans Publishing Co.

[5] MacArthur, J. F., Jr. (2002). 1 & 2 Thessalonians (p. 66). Moody Press.