{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"1TH","commentaryId":"jamieson-fausset-brown","name":"1 Thessalonians","commonName":"1 Thessalonians","introduction":"The AUTHENTICITY of this Epistle is attested by IRENÆUS [Against Heresies, 5.6.1], quoting Th1 5:23; CLEMENT OF ALEXANDRIA [The Instructor, 1.88], quoting Th1 2:7; TERTULLIAN [On the Resurrection of the Flesh, 24], quoting Th1 5:1; CAIUS in EUSEBIUS' Ecclesiastical History [6.20]; ORIGEN [Against Celsus, 3].\n\nThe OBJECT OF THE EPISTLE.--Thessalonica was at this time capital of the Roman second district of Macedonia [LIVY, Histories, 45.29]. It lay on the bay of Therme, and has always been, and still is, under its modern name Saloniki, a place of considerable commerce. After his imprisonment and scourging at Philippi, Paul (Th1 2:2) passed on to Thessalonica; and in company with Silas (Act 17:1-9) and Timotheus (Act 16:3; Act 17:14, compare with Th1 1:1; Th1 3:1-6; Th2 1:1) founded the Church there. The Jews, as a body, rejected the Gospel when preached for three successive sabbaths (Act 17:2); but some few \"believed and consorted with Paul and Silas, and of the devout (that is, proselytes to Judaism) Greeks a great multitude, and of the chief women not a few.\" The believers received the word joyfully, notwithstanding trials and persecutions (Th1 1:6; Th1 2:13) from their own countrymen and from the Jews (Th1 2:14-16). His stay at Thessalonica was doubtless not limited to the three weeks in which were the three sabbaths specified in Act 17:2; for his laboring there with his hands for his support (Th1 2:9; Th2 3:8), his receiving supplies there more than once from Philippi (Phi 4:16), his making many converts from the Gentiles (Th1 1:9; and as two oldest manuscripts read, Act 17:4, \"of the devout and of the Greeks a great multitude,\" Act 17:4), and his appointing ministers--all imply a longer residence. Probably as at Pisidian Antioch (Act 13:46), at Corinth (Act 18:6-7), and at Ephesus (Act 19:8-9), having preached the Gospel to the Jews, when they rejected it, he turned to the Gentiles. He probably thenceforth held the Christian meetings in the house of Jason (Act 17:5), perhaps \"the kinsman\" of Paul mentioned in Rom 16:21. His great subject of teaching to them seems to have been the coming and kingdom of Christ, as we may infer from Th1 1:10; Th1 2:12, Th1 2:19; Th1 3:13; Th1 4:13-18; Th1 5:1-11, Th1 5:23-24; and that they should walk worthy of it (Th1 2:12; Th1 4:1). And it is an undesigned coincidence between the two Epistles and Act 17:5, Act 17:9, that the very charge which the assailants of Jason's house brought against him and other brethren was, \"These do contrary to the decrees of CÃ&brvbrsar, saying that there is another king, one Jesus.\" As in the case of the Lord Jesus Himself (Joh 18:33-37; Joh 19:12; compare Mat 26:64), they perverted the doctrine of the coming kingdom of Christ into a ground for the charge of treason against CÃ&brvbrsar. The result was, Paul and Silas were obliged to flee under the cover of night to Berea; Timothy had probably preceded him (Act 17:10, Act 17:14). But the Church had been planted, and ministers appointed; nay, more, they virtually became missionaries themselves for which they possessed facilities in the extensive commerce of their city, and both by word and example were extending the Gospel in Macedonia, Achaia, and elsewhere (Th1 1:7-8). From Berea, also. Paul, after having planted a Scripture-loving Church, was obliged to flee by the Thessalonian Jews who followed him thither. Timothy (who seems to have come to Berea separately from Paul and Silas, compare Act 17:10, with Act 17:14) and Silas remained there still, when Paul proceeded by sea to Athens. While there he more than once longed to visit the Thessalonians again, and see personally their spiritual state, and \"perfect that which was lacking in their faith\" (Th1 3:10); but (probably using the Thessalonian Jews as his instruments, Joh 13:27) \"Satan hindered\" him (Th1 2:18; compare Act 17:13). He therefore sent Timotheus, who seems to have followed him to Athens from Berea (Act 17:15), immediately on his arrival to Thessalonica (Th1 3:1); glad as he would have been of Timothy's help in the midst of the cavils of Athenian opponents, he felt he must forego that help for the sake of the Thessalonian Church. Silas does not seem to have come to Paul at Athens at all, though Paul had desired him and Timothy to \"come to him with all speed\" (Act 17:15); but seems with Timothy (who from Thessalonica called for him at Berea) to have joined Paul at Corinth first; compare Act 18:1, Act 18:5, \"When Silas and Timothy were come from Macedonia.\" The Epistle makes no mention of Silas at Athens, as it does of Timothy (Th1 3:1).\n\nTimothy's account of the Thessalonian Church was highly favorable. They abounded in faith and charity and reciprocated his desire to see them (Th1 3:6-10). Still, as nothing human on earth is perfect, there were some defects. Some had too exclusively dwelt on the doctrine of Christ's coming kingdom, so as to neglect the sober-minded discharge of present duties (Th1 4:11-12). Some who had lost relatives by death, needed comfort and instruction in their doubts as to whether they who died before Christ's coming would have a share with those found alive in His kingdom then to be revealed. Moreover, also, there had been committed among them sins against chastity and sobriety (Th1 5:5-7), as also against charity (Th1 4:3-10; Th1 5:13, Th1 5:15). There were, too, symptoms in some of want of respectful love and subordination to their ministers; others treated slightingly the manifestations of the Spirit in those possessing His gifts (Th1 5:19). To give spiritual admonition on these subjects, and at the same time commend what deserved commendation, and to testify his love to them, was the object of the Epistle.\n\nThe PLACE OF WRITING IT was doubtless Corinth, where Timothy and Silas rejoined him (Act 18:5) soon after he arrived there (compare Th1 2:17) in the autumn of A.D. 52.\n\nThe TIME OF WRITING was evidently immediately after having received from Timothy the tidings of their state (Th1 3:6) in the winter of A.D. 52, or early in 53. For it was written not long after the conversion of the Thessalonians (Th1 1:8-9), while Paul could speak of himself as only taken from them for a short season (Th1 2:17). Thus this Epistle was first in date of all Paul's extant Epistles. The Epistle is written in the joint names of Paul, Silas, and Timothy, the three founders of the Thessalonian Church. The plural first person \"we,\" is used everywhere, except in Th1 2:18; Th1 3:5; Th1 5:27. \"We\" is the true reading, Th1 4:13. The English Version \"I,\" in Th1 4:9 Th1 5:1, Th1 5:23, is not supported by the original [EDMUNDS].\n\nThe STYLE is calm and equable, in accordance with the subject matter, which deals only with Christian duties in general, taking for granted the great doctrinal truths which were not as yet disputed. There was no deadly error as yet to call forth his more vehement bursts of feeling and impassioned argument. The earlier Epistles, as we should expect, are moral and practical. It was not until Judaistic and legalizing errors arose at a later period that he wrote those Epistles (for example, Romans and Galatians) which unfold the cardinal doctrines of grace and justification by faith. Still, later the Epistles from his Roman prison confirm the same truths. And last of all, the Pastoral Epistles are suited to the more developed ecclesiastical constitution of the Church, and give directions as to bishops and deacons, and correct abuses and errors of later growth.\n\nThe prevalence of the Gentile element in this Church is shown by the fact that these two Epistles are among the very few of Paul's writings in which no quotation occurs from the Old Testament. \n\n\n\nNext: 1 Thessalonians Chapter 1\n\n","order":52,"numberOfChapters":5,"sha256":"1328cb6079a2a921189859a0c136c94f2139a4537b96b436358efd8e231cc958","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/1TH/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TH","chapter":1},"lastChapterNumber":5,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/1TH/5.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TH","chapter":5},"totalNumberOfVerses":84},"chapter":{"number":2,"content":[{"type":"verse","number":2,"content":["even after that we had suffered before--at Philippi (Acts 16:11-40): a circumstance which would have deterred mere natural, unspiritual men from further preaching. \n\nshamefully entreated--ignominiously scourged (Act 16:22-23). \n\nbold-- (Act 4:29; Eph 6:20). \n\nin our God--The ground of our boldness in speaking was the realization of God as \"OUR God.\" \n\nwith much contention--that is, literally, as of competitors in a contest: striving earnestness (Col 1:29; Col 2:1). But here outward conflict with persecutors, rather than inward and mental, was what the missionaries had to endure (Act 17:5-6; Phi 1:30).\n\n"]},{"type":"verse","number":3,"content":["For--The ground of his \"boldness\" (Th1 2:2), his freedom from all \"deceit, uncleanness, and guile\"; guile, before God, deceit (Greek, \"imposture\"), towards men (compare Co2 1:12; Co2 2:17; Eph 4:14); uncleanness, in relation to one's self (impure motives of carnal self-gratification in gain, Th1 2:5), or lust; such as actuated false teachers of the Gentiles (Phi 1:16; Pe2 2:10, Pe2 2:14; Jde 1:8; Rev 2:14-15). So Simon Magus and Cerinthus taught [ESTIUS]. \n\nexhortation--The Greek means \"consolation\" as well as \"exhortation.\" The same Gospel which exhorts comforts. Its first lesson to each is that of peace in believing amidst outward and inward sorrows. It comforts them that mourn (compare Th1 2:11; Isa 61:2-3; Co2 1:3-4). \n\nof--springing from--having its source in--deceit, &c.\n\n"]},{"type":"verse","number":4,"content":["as--according as; even as. \n\nallowed--Greek, \"We have been approved on trial,\" \"deemed fit.\" This word corresponds to \"God which trieth our hearts\" below. This approval as to sincerity depends solely on the grace and mercy of God (Act 9:15; Co1 7:25; Co2 3:5; Ti1 1:11-12). \n\nnot as pleasing--not as persons who seek to please men; characteristic of false teachers (Gal 1:10).\n\n"]},{"type":"verse","number":5,"content":["used we flattering words--literally, \"become (that is, have we been found) in (the use of) language of flattery\"; the resource of those who try to \"please men.\" \n\nas ye know--\"Ye know\" as to whether I flattered you; as to \"covetousness,\" GOD, the Judge of the heart, alone can be \"my witness.\" \n\ncloak of--that is, any specious guise under which I might cloak \"covetousness.\"\n\n"]},{"type":"verse","number":6,"content":["Literally, \"Nor of men (have we been found, Th1 2:5) seeking glory.\" The \"of\" here represents a different Greek word from \"of\" in the clause \"of you . . . of others.\" ALFORD makes the former (Greek, \"ex\") express the abstract ground of the glory; the latter (apo) the concrete object from which it was to come. The former means \"originating from\"; the latter means \"on the part of.\" Many teach heretical novelties, though not for fain, yet for \"glory.\" Paul and his associates were free even from this motive [GROTIUS], (Joh 5:44). \n\nwe might have been burdensome--that is, by claiming maintenance (Th1 2:9; Co2 11:9; Co2 12:16; Th2 3:8). As, however, \"glory\" precedes, as well as \"covetousness,\" the reference cannot be restricted to the latter, though I think it is not excluded. Translate, \"when we might have borne heavily upon you,\" by pressing you with the weight of self-glorifying authority, and with the burden of our sustenance. Thus the antithesis is appropriate in the words following, \"But we were gentle (the opposite of pressing weightily) among you\" (Th1 2:7). On weight being connected with authority, compare Note, see on Co2 10:10, \"His letters are weighty\" (Co1 4:21). ALFORD'S translation, which excludes reference to his right of claiming maintenance (\"when we might have stood on our dignity\"), seems to me disproved by Th1 2:9, which uses the same Greek word unequivocally for \"chargeable.\" Twice he received supplies from Philippi while at Thessalonica (Phi 4:16). \n\nas the apostles--that is, as being apostles.\n\n"]},{"type":"verse","number":7,"content":["we were--Greek, \"we were made\" by God's grace. \n\ngentle--Greek, \"mild in bearing with the faults of others\" [TITTMANN]; one, too, who is gentle (though firm) in reproving the erroneous opinions of others (Ti2 2:24). Some of the oldest manuscripts read, \"we became little children\" (compare Mat 18:3-4). Others support the English Version reading, which forms a better antithesis to Th1 2:6-7, and harmonizes better with what follows; for he would hardly, in the same sentence, compare himself both to the \"infants\" or \"little children,\" and to \"a nurse,\" or rather, \"suckling mother.\" Gentleness is the fitting characteristic of a nurse. \n\namong you--Greek, \"in the midst of you,\" that is, in our intercourse with you being as one of yourselves. \n\nnurse--a suckling mother. \n\nher--Greek, \"her own children\" (compare Th1 2:11). So Gal 4:19.\n\n"]},{"type":"verse","number":8,"content":["So--to be joined to \"we were willing\"; \"As a nurse cherisheth . . . so we were willing,\" &c. [ALFORD]. But BENGEL, \"So,\" that is, seeing that we have such affection for you. \n\nbeing affectionately desirous--The oldest reading in the Greek implies, literally, to connect one's self with another; to be closely attached to another. \n\nwilling--The Greek is stronger, \"we were well content\"; \"we would gladly have imparted,\" &c. \"even our own lives\" (so the Greek for \"souls\" ought to be translated); as we showed in the sufferings we endured in giving you the Gospel (Acts 17:1-34). As a nursing mother is ready to impart not only her milk to them, but her life for them, so we not only imparted gladly the spiritual milk of the word to you, but risked our own lives for your spiritual nourishment, imitating Him who laid down His life for His friends, the greatest proof of love (Joh 15:13). \n\nye were--Greek, \"ye were become,\" as having become our spiritual children. \n\ndear--Greek, \"dearly beloved.\"\n\n"]},{"type":"verse","number":9,"content":["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 Th1 3:5), the latter to manual labor. I would translate, \"weariness (so the Greek is translated, Co2 11:27) and travail\" (hard labor, toil). \n\nfor--omitted in the oldest manuscripts. \n\nlabouring--Greek, \"working,\" namely, at tent-making (Act 18:3). \n\nnight 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. \n\nbecause we would not be chargeable--Greek, \"with a view to not burdening any of you\" (Co2 11:9-10). \n\npreached 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).\n\n"]},{"type":"verse","number":10,"content":["Ye are witnesses--as to our outward conduct. \n\nGod--as to our inner motives. \n\nholily--towards God. \n\njustly--towards men. \n\nunblamably--in relation to ourselves. \n\nbehaved ourselves--Greek, \"were made to be,\" namely, by God. \n\namong you that believe--rather, \"before (that is, in the eyes of) you that believe\"; whatever we may have seemed in the eyes of the unbelieving. As Th1 2:9 refers to their outward occupation in the world; so Th1 2:10, to their character among believers.\n\n"]},{"type":"verse","number":11,"content":["exhorted and comforted--Exhortation leads one to do a thing willingly; consolation, to do it joyfully [BENGEL], (Th1 5:14). Even in the former term, \"exhorted,\" the Greek includes the additional idea of comforting and advocating one's cause: \"encouragingly exhorted.\" Appropriate in this case, as the Thessalonians were in sorrow, both through persecutions, and also through deaths of friends (Th1 4:13). \n\ncharged--\"conjured solemnly,\" literally, \"testifying\"; appealing solemnly to you before God. \n\nevery one of you--in private (Act 20:20), as well as publicly. The minister, if he would be useful, must not deal merely in generalities, but must individualize and particularize. \n\nas a father--with mild gravity. The Greek is, \"his own children.\"\n\n"]},{"type":"verse","number":12,"content":["worthy of God--\"worthy of the Lord\" (Col 1:10); \"worthily of the saints\" (Rom 16:2, Greek): \". . . of the Gospel\" (Phi 1:27) \". . . of the vocation wherewith ye are called\" (Eph 4:1). Inconsistency would cause God's name to be \"blasphemed among the Gentiles\" (Rom 2:24). The Greek article is emphatical, \"Worthy of THE God who is calling you.\" \n\nhath called--So one of the oldest manuscripts and Vulgate. Other oldest manuscripts, \"Who calleth us.\" \n\nhis kingdom--to be set up at the Lord's coming. \n\nglory--that ye may share His glory (Joh 17:22; Col 3:4).\n\n"]},{"type":"verse","number":13,"content":["For this cause--Seeing ye have had such teachers (Th1 2:10-12) [BENGEL], \"we also (as well as 'all that believe' in Macedonia and Achaia) thank God without ceasing ('always' . . . 'in our prayers,' Th1 1:2), that when ye received the word of God which ye heard from us (literally, 'God's word of hearing from us,' Rom 10:16-17), ye accepted it not as the word of men, but, even as it is truly, the word of God.\" ALFORD omits the \"as\" of English Version. But the \"as\" is required by the clause, \"even as it is truly.\" \"Ye accepted it, not (as) the word of men (which it might have been supposed to be), but (as) the word of God, even as it really is.\" The Greek for the first \"received,\" implies simply the hearing of it; the Greek of the second is \"accepted,\" or \"welcomed\" it. The proper object of faith, it hence appears, is the word of God, at first oral, then for security against error, written (Joh 20:30-31; Rom 15:4; Gal 4:30). Also, that faith is the work of divine grace, is implied by Paul's thanksgiving. \n\neffectually worketh also in you that believe--\"Also,\" besides your accepting it with your hearts, it evidences itself in your lives. It shows its energy in its practical effects on you; for instance, working in you patient endurance in trial (Th1 2:14; compare Gal 3:5; Gal 5:6).\n\n"]},{"type":"verse","number":14,"content":["followers--Greek, \"imitators.\" Divine working is most of all seen and felt in affliction. \n\nin Judea--The churches of Judea were naturally the patterns to other churches, as having been the first founded, and that on the very scene of Christ's own ministry. Reference to them is specially appropriate here, as the Thessalonians, with Paul and Silas, had experienced from Jews in their city persecutions (Act 17:5-9) similar to those which \"the churches in Judea\" experienced from Jews in that country. \n\nin Christ Jesus--not merely \"in God\"; for the synagogues of the Jews (one of which the Thessalonians were familiar with, Act 17:1) were also in God. But the Christian churches alone were not only in God, as the Jews in contrast to the Thessalonian idolaters were, but also in Christ, which the Jews were not. \n\nof your own countrymen--including primarily the Jews settled at Thessalonica, from whom the persecution originated, and also the Gentiles there, instigated by the Jews; thus, \"fellow countrymen\" (the Greek term, according to Herodian, implies, not the enduring relation of fellow citizenship, but sameness of country for the time being), including naturalized Jews and native Thessalonians, stand in contrast to the pure \"Jews\" in Judea (Mat 10:36). It is an undesigned coincidence, that Paul at this time was suffering persecutions of the Jews at Corinth, whence he writes (Act 18:5-6, Act 18:12); naturally his letter would the more vividly dwell on Jewish bitterness against Christians. \n\neven as they-- (Heb 10:32-34). There was a likeness in respect to the nation from which both suffered, namely, Jews, and those their own countrymen; in the cause for which, and in the evils which, they suffered, and also in the steadfast manner in which they suffered them. Such sameness of fruits, afflictions, and experimental characteristics of believers, in all places and at all times, is a subsidiary evidence of the truth of the Gospel.\n\n"]},{"type":"verse","number":15,"content":["the Lord Jesus--rather as Greek, \"Jesus THE LORD.\" This enhances the glaring enormity of their sin, that in killing Jesus they killed the LORD (Compare Act 3:14-15). \n\ntheir own--omitted in the oldest manuscripts. \n\nprophets-- (Mat 21:33-41; Mat 23:31-37; Luk 13:33). \n\npersecuted us--rather as Greek (see Margin), \"By persecution drove us out\" (Luk 11:49). \n\nplease not God--that is, they do not make it their aim to please God. He implies that with all their boast of being God's peculiar people, they all the while are \"no pleasers of God,\" as certainly as, by the universal voice of the world, which even they themselves cannot contradict, they are declared to be perversely \"contrary to all men.\" JOSEPHUS [Against Apion, 2.14], represents one calling them \"Atheists and Misanthropes, the dullest of barbarians\"; and TACITUS [Histories, 5.5], \"They have a hostile hatred of all other men.\" However, the contrariety to all men here meant is, in that they \"forbid us to speak to the Gentiles that they may be saved\" (Th1 2:16).\n\n"]},{"type":"verse","number":16,"content":["Forbidding--Greek, \"Hindering us from speaking,\" &c. \n\nto fill up their sins alway--Tending thus \"to the filling up (the full measure of, Gen 15:16; Dan 8:23; Mat 23:32) their sins at all times,\" that is, now as at all former times. Their hindrance of the Gospel preaching to the Gentiles was the last measure added to their continually accumulating iniquity, which made them fully ripe for vengeance. \n\nfor--Greek, \"but.\" \"But,\" they shall proceed no further, for (Ti2 3:8) \"the\" divine \"wrath has (so the Greek) come upon (overtaken unexpectedly; the past tense expressing the speedy certainty of the divinely destined stroke) them to the uttermost\"; not merely partial wrath, but wrath to its full extent, \"even to the finishing stroke\" [EDMUNDS]. The past tense implies that the fullest visitation of wrath was already begun. Already in A.D. 48, a tumult had occurred at the Passover in Jerusalem, when about thirty thousand (according to some) were slain; a foretaste of the whole vengeance which speedily followed (Luk 19:43-44; Luk 21:24).\n\n"]},{"type":"verse","number":17,"content":["But we--resumed from Th1 2:13; in contrast to the Jews, Th1 2:15-16. \n\ntaken--rather as Greek, \"severed (violently, Act 17:7-10) from you,\" as parents bereft of their children. So \"I will not leave you comfortless,\" Greek, \"orphanized\" (Joh 14:18). \n\nfor a short time--literally, \"for the space of an hour.\" \"When we had been severed from you but a very short time (perhaps alluding to the suddenness of his unexpected departure), we the more abundantly (the shorter was our separation; for the desire of meeting again is the more vivid, the more recent has been the parting) endeavored,\" &c. (Compare Ti2 1:4). He does not hereby, as many explain, anticipate a short separation from them, which would be a false anticipation; for he did not soon revisit them. The Greek past participle also forbids their view.\n\n"]},{"type":"verse","number":18,"content":["Wherefore--The oldest manuscripts read, \"Because,\" or \"Inasmuch as.\" \n\nwe would--Greek, \"we wished to come\"; we intended to come. \n\neven I Paul--My fellow missionaries as well as myself wished to come; I can answer for myself that I intended it more than once. His slightly distinguishing himself here from his fellow missionaries, whom throughout this Epistle he associates with himself in the plural, accords with the fact that Silvanus and Timothy stayed at Berea when Paul went on to Athens; where subsequently Timothy joined him, and was thence sent by Paul alone to Thessalonica (Th1 3:1). \n\nSatan hindered us--On a different occasion \"the Holy Ghost, the Spirit of Jesus\" (so the oldest manuscripts read), Act 16:6-7, forbad or hindered them in a missionary design; here it is Satan, acting perhaps by wicked men, some of whom had already driven him out of Thessalonica (Act 17:13-14; compare Joh 13:27), or else by some more direct \"messenger of Satan--a thorn in the flesh\" (Co2 12:7; compare Co2 11:14). In any event, the Holy Ghost and the providence of God overruled Satan's opposition to further His own purpose. We cannot, in each case, define whence hindrances in good undertakings arise; Paul in this case, by inspiration, was enabled to say; the hindrance was from Satan. GROTIUS thinks Satan's mode of hindering Paul's journey to Thessalonica was by instigating the Stoic and Epicurean philosophers to cavil, which entailed on Paul the necessity of replying, and so detained him; but he seems to have left Athens leisurely (Act 17:33-34; Act 18:1). The Greek for \"hindered\" is literally, \"to cut a trench between one's self and an advancing foe, to prevent his progress\"; so Satan opposing the progress of the missionaries.\n\n"]},{"type":"verse","number":19,"content":["For--giving the reason for his earnest desire to see them. \n\nAre not even ye in the presence of . . . Christ--\"Christ\" is omitted in the oldest manuscripts. Are not even ye (namely, among others; the \"even\" or \"also,\" implies that not they alone will be his crown) our hope, joy, and crown of rejoicing before Jesus, when He shall come (Co2 1:14; Phi 2:16; Phi 4:1)? The \"hope\" here meant is his hope (in a lower sense), that these his converts might be found in Christ at His advent (Th1 3:13). Paul's chief \"hope\" was JESUS CHRIST (Ti1 1:1).\n\n"]},{"type":"verse","number":20,"content":["Emphatical repetition with increased force. Who but ye and our other converts are our hope, &c., hereafter, at Christ's coming? For it is ye who ARE now our glory and joy.\n\n\n\n\nNext: 1 Thessalonians Chapter 3\n\n"]}],"introduction":"HIS MANNER OF PREACHING, AND THEIRS OF RECEIVING, THE GOSPEL; HIS DESIRE TO HAVE REVISITED THEM FRUSTRATED BY SATAN. (1Th. 2:1-20)\n\nFor--confirming Th1 1:9. He discusses the manner of his fellow missionaries' preaching among them (Th1 1:5, and former part of Th1 2:9) at Th1 2:1-12; and the Thessalonians' reception of the word (compare Th1 1:6-7, and latter part of Th1 2:9) at Th1 2:13-16. \n\nyourselves--Not only do strangers report it, but you know it to be true [ALFORD] \"yourselves.\" \n\nnot in vain--Greek, \"not vain,\" that is, it was full of \"power\" (Th1 1:5). The Greek for \"was,\" expresses rather \"hath been and is,\" implying the permanent and continuing character of his preaching.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/1TH/2.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TH","chapter":2},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/1TH/3.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TH","chapter":3},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/1TH/1.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1TH","chapter":1},"numberOfVerses":19}