Exegetical and Hermeneutical Commentary of 1 Thessalonians 2:2
But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention.
2. but even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi ] More exactly, having suffered before, and been shamefully entreated (R. V.), or though we had already suffered and were shamefully treated at Philippi. “Entreated” is older English for treated, as in Mat 22:6 and Luk 18:32 ( spitefully entreated). Shamefully treated is one word in the Greek, outraged. It implies insult and injury combined, such as constituted a legal crime. This accords with the protest of Paul and Silas against the Philippian magistrates (Act 16:37): “They have beaten us, publicly, uncondemned, being Romans!” Such indignities the Apostle felt keenly; they added a distinct element to his sufferings.
As to the circumstances of the missionaries’ visit to Philippi and their experience there, read carefully Acts 16, and comp. Introd. Chap. II. “As ye know,” for the Apostle had doubtless told his Thessalonian friends of his treatment at Philippi. Moreover, this town was but three days’ journey east of Thessalonica along the Via Egnatia, and news of all kinds readily passed between them ( Introd. Chap. I.).
Instead of being daunted by the violence they suffered, Paul and Silas at Philippi “sang praises to God at midnight, with their feet fast in the stocks.” And God there signally vindicated His servants and turned their shame to honour. So we are not surprised to read of the holy confidence with which they declared their message at Thessalonica: we waxed bold (R. V.) or, took courage in our God to speak unto you the gospel of God amid much conflict.
The last words of the clause explain the first, on which the emphasis rests. The “conflict” that broke out at Philippi continued under another form at Thessalonica, and the apostles needed all their courage and faith in God to sustain them in entering on their ministry in this new city. Throughout this first European mission it required a hard struggle to win for the Gospel a footing anywhere. There was much conflict.
The Greek verb ( waxed-bold) implies the undaunted bearing and address of the missionaries, the outspokenness with which they faced their opposers in the delivery of God’s message. This was more than natural courage: “we waxed bold in our God.” God’s presence and the consciousness that His Spirit was with them (ch. 1Th 1:5, see note) made them fearless. “It is not ye that speak,” said Jesus, “but the Spirit of your Father that speaketh in you Fear them not therefore” (Mat 10:16-32). Besides, it was “the gospel of God ” which they proclaimed: God had put the message into their lips. This is the secret of St Paul’s heroism. The highest moral courage, such as that of President Lincoln or General Gordon in modern times, springs from faith in God.
The evangelists addressed themselves to their work at Thessalonica with a high degree of confidence, and under the fullest sense of Divine direction. Contrast with this the “weakness and fear and much trembling in” which the Apostle shortly afterwards “was with” the Corinthians (1Co 2:3-5). St Paul’s mood as a preacher was not always the same; circumstances depressed or elated him.
Fuente: The Cambridge Bible for Schools and Colleges
But even after that we had suffered before – Before we came among you.
And were shamefully entreated, as ye know, at Philippi – Act 16:19 ff. By being beaten and cast into prison. The shame of the treatment consisted in the fact that it was wholly undeserved; that it was contrary to the laws; and that it was accompanied with circumstances designed to make their punishment as ignominious as possible. The Thessalonians knew of this, and Paul was not disposed to palliate the conduct of the Philippians. What was shameful treatment he speaks of as such without hesitation. It is not wrong to call things by their right names, and when we have been abused, it is not necessary that we should attempt to smooth the matter over by saying that it was not so.
We were bold in our God – By humble dependence on the support of our God. It was only his powerful aid that could have enabled them to persevere with ardor and zeal in such a work after such treatment The meaning here is, that they were not deterred from preaching the gospel by the treatment which they had received, but at the very next important town, and on the first opportunity, they proclaimed the same truth, though there was no security that they might not meet with the same persecution there. Paul evidently appeals to this in order to show them that they were not impostors, and that they were not influenced by the hope of ease or of selfish gains. People who were not sincere and earnest in their purposes would have been deterred by such treatment as they had received at Philippi.
With much contention – Amidst much opposition, and where great effort was necessary. The Greek word here used is agoni (agony), a word referring usually to the Grecian games; notes, Col 2:1. It means the course, or place of contest; and then the contest itself, the strife, the combat, the effort for victory; and the apostle here means, that owing to the opposition there, there was need of an effort on his part like the desperate struggles of those who contended for the mastery at the Grecian games; compare notes on 1Co 9:24-27. The triumph of the gospel there was secured only by an effort of the highest kind, and by overcoming the most formidable opposition.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. Shamefully entreated – at Philippi] There Paul and Silas had been beaten with many stripes, shut up in the inner prison, and their feet made fast in the stocks. See Ac 16:23, c. and the notes there.
With much contention.] The words not only signify, with intense labour and earnestness, but may here mean, exposed to the greatest danger; at the peril of our lives. The Greek phrase quoted by Rosenmuller is to the point, , in danger we must not delay-activity and despatch are then indispensably necessary.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 savour of vain-glory, but that he had therein a holy end; as he excuseth his boasting to the Corinthians and other churches upon the same account. And he first mentions his carriage in the discharge of his ministry among them. A little before his coming to them he had suffered, and was shamefully entreated, at Philippi, where he and Silas were beaten, thrust into an inner prison, and set in the stocks as a couple of villains, Act 16:23,24; yet this did not damp their spirits, nor discourage their coming and preaching to them.
We were bold; eparrhsiasameya, we used great confidence and liberty of speech, we were not afraid to speak the gospel freely, notwithstanding our sufferings. The same he asserts, 2Co 3:12. And this becomes the gospel, and will be to the advantage of it, and is most commendable in a time of persecution.
In our God; 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 show he was not bold beyond his call and duty, or the rules of truth and sobriety.
To speak unto you the gospel of God; the glad tidings of salvation by Jesus Christ; which gospel, though we have called it ours because preached by us, yet it is the gospel of God, as being the original author and ordainer of it.
With much contention; 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 encountered therein, Phi 1:30; by both which the Thessalonians might be induced, though not enabled, to believe. As he elsewhere calls the ministry a warfare, 1Ti 1:18, and a fight, 2Ti 4:7, (the very word used in the text), with respect to the difficulties and dangers attending it, or the opposition of false teachers; they contending for the faith, Jud 1:3.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. even after that we had sufferedbeforeat Philippi (Ac16:11-40): a circumstance which would have deterred mere natural,unspiritual men from further preaching.
shamefullyentreatedignominiously scourged (Act 16:22;Act 16:23).
bold (Act 4:29;Eph 6:20).
in our GodThe groundof our boldness in speaking was the realization of God as “OURGod.”
with much contentionthatis, literally, as of competitors in a contest: strivingearnestness (Col 1:29; Col 2:1).But here outward conflict with persecutors, rather than inwardand mental, was what the missionaries had to endure (Act 17:5;Act 17:6; Phi 1:30).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But even after that we had suffered before,…. Before they came to Thessalonica, which they would not have done, had their ministry been a light and empty one in itself, and unprofitable to others; and especially had this been the case, they would never have rashly engaged in it again, and exposed themselves to fresh sufferings and dangers, as they did:
and were shamefully entreated, as ye know, at Philippi; being beaten with many stripes, and put into prison, and their feet made fast in the stocks, at the instigation of the masters of the damsel that had a spirit of divination, by whom they got much gain, and which Paul dispossessed; see Ac 16:16
we were bold in our God to speak unto you the Gospel of God with much contention: and which still made it more manifestly appear, that the errand they came upon was a matter of importance, and that they did not proceed on a slight foundation: what they spoke was “the Gospel”, salvation by Christ, and not by the works of the law; the pure Gospel, and not a mixed one, free from the mixture of all human doctrines and inventions of men, without any adulteration and inconsistency; the whole of the Gospel, and not a part of it only; they declared the whole counsel of God, and kept back nothing that might be profitable: and this is styled the Gospel of God, to distinguish it from the Gospel of men, or that which the false teachers taught, and which was called the Gospel, though it was not so; and to express the excellency of it, from the author of it, who is God, it being the produce of his wisdom and grace; and from the matter of it, it containing the good will of God to men, setting forth the grace of God in election, redemption, justification, pardon, adoption, regeneration, and glorification, and expressing things relating to the kingdom of God, a meetness for it, and a right unto it; and it being so called shows it to be something divine, a message sent from God to sinful men; and gives a reason why the apostles were so bold to speak it, because it was not of men, but God. The Syriac version renders it the “Gospel of Christ”; see Ro 1:16 and it being so, they “were bold to speak it”; or they spoke it both with liberty of mind, the Spirit of God being with them, and with freedom of speech, a door of utterance being opened for them; as also with great courage and intrepidity, notwithstanding what they had suffered before, and the ill treatment they had met with at Philippi; and though they knew that the Gospel they spoke was contrary to the Jews, was a stumblingblock to them, and they had an inveterate prejudice against it; and was foolishness to the Greeks, and was derided by them, and they were sure to meet with reproach and persecution on account of it: yet they boldly and faithfully preached it, fearing not the face of men, nor their revilings: though it was
with much contention; referring to the tumult raised by the baser sort, who, instigated by others, assaulted Jason and the brethren, where the apostles were, Ac 18:5 or to the disputes which they had with the unbelieving Jews, who contradicted and blasphemed what they said; or to the division the Gospel made, as through the corruption of nature it makes wherever it comes, between the nearest relations and friends, some being for it, and others against it; or this may be expressive of the zeal with which the apostles preached, who earnestly contended for it, as persons in a combat or agony; they fought the good fight of faith valiantly, they endured hardness as good soldiers of Christ, and gave not way to the enemy, no, not for an hour: and all this was “in our God”; or “by the confidence” of our God, as the Syriac version renders it; trusting in him and relying upon him, being assisted by his grace, and strengthened by his power, and receiving much encouragement from a view of him as a covenant God; faith in God as a covenant God, will make a man bold in his cause; see Da 3:17.
Fuente: John Gill’s Exposition of the Entire Bible
But having suffered before ( ). Strong adversative , antithesis to . Appeal to his personal experiences in Thessalonica known to them ( as ye know , ). Second aorist active participle of , old compound verb, but here alone in the N.T. The force of – (before) is carried over to the next verb. The participle may be regarded as temporal (Ellicott) or concessive (Moffatt).
And been shamefully entreated in Philippi ( ). First aorist passive participle of , old verb, to treat insolently. “More than the bodily suffering it was the personal indignity that had been offered to him as a Roman citizen” (Milligan), for which account see Ac 16:16-40, an interesting example of how Acts and the Epistles throw light on each other. Luke tells how Paul resented the treatment accorded to him as a Roman citizen and here Paul shows that the memory still rankled in his bosom.
We waxed bold in our God ( ). Ingressive first aorist middle of , old deponent verb from (full story, -, ). In his reply to Festus (Ac 26:26) Paul uses ,
being bold I speak , while here he has
we waxed bold to speak ( ). The insult in Philippi did not close Paul’s mouth, but had precisely the opposite effect “in our God.” It was not wild fanaticism, but determined courage and confidence in God that spurred Paul to still greater boldness in Thessalonica,
unto you ( ), be the consequences what they might,
the gospel of God in much conflict , ( ). This figure of the athletic games () may refer to outward conflict like Php 1:30 or inward anxiety (Col 2:1). He had both in Thessalonica.
Fuente: Robertson’s Word Pictures in the New Testament
Having suffered before [] . N. T. o. Although we had suffered.
Having been shamefully entreated [] . Comp. Mt 22:32; Act 14:5. This may have been added because propaqontev alone might denote the experience of something good; but it is more probably intended as an expansion and illustration of that word. Paul ‘s sensitiveness to personal indignity appears in the narrative in Acts 16, which gives the historical explanation of the two words. It appears frequently in 2nd Corinthians.
As ye know [ ] . One of the many characteristic expressions of these Epistles which indicate community of experience and sentiment on the part of Paul and his readers. See 1Th 1:5, 8; 1Th 2:1, 5, 10, 11; 1Th 3:3, 4, 12; 1Th 4:1, 2, 6, 1 1; 1Th 5:1, 11; 2Th 2:16; 2Th 3:1, 2. 1 6 Philippi. See Act 16:19 – 40; Philippians 1, 30.
We waxed bold [] . Only once elsewhere in Paul, Eph 6:20. Frequent in Acts. Always in N. T. in connection with speaking. Derived from pan every, and rJhsiv speaking. Hence parrhsia boldness, bold speaking out of every word. The noun is very often used adverbially, as parrhsia boldly or openly, Mr 8:32; see also Joh 18:20. In Acts always meta parrhsiav with boldness, comp. Heb 4:16. En parrhsia in boldness, Joh 7:4; Joh 16:29; Eph 6:19; Phi 1:20. Both the verb and the noun are found in LXX See Lev 26:13; Pro 10:10; Wisd. 5 1; 1 Macc. 4 18; Sir. 6 11. In our God [ ] . Const. with we waxed bold. Their boldness was not mere natural courage, but was inspired by God. There is a slight emphasis on our God, as contrasted with the idols from which they had turned (ch 1Th 1:9). The phrase only here in N. T.
Gospel of God (eujaggelion tou Qeou). For the phrase see Mk. i. 14; Rom 1:1; Rom 14:16; 2Co 11:7; 1Th 2:8, 9; 1Pe 4:17. It points to the monotheistic character of the gospel.
In much contention [ ] . Better conflict. Comp. Col 2:1; Phi 1:27; 1Ti 6:12; Heb 12:1. Agwn originally of a contest in the arena; but it is used of any struggle, outward or inward.
Fuente: Vincent’s Word Studies in the New Testament
1) “But even after that we had suffered before,” (alla propathontes) “But having previously suffered;” in Philippi Paul and Silas were whipped and imprisoned; and in Inconium, Paul was stoned and left for dead, Act 14:19; Act 16:19-24.
2) “And were shamefully entreated” (kai hubristhentes) “and having been insulted;” our Lord had forewarned that His disciples should face such treatment, even as He, Mat 5:10-12; Mat 10:23; Joh 15:19-20; 2Ti 3:12.
3) “As ye know” (kathos oidate) “as you all are aware” or already know; to reflect the faithfulness of former saints under stress and trials helps others face such, Heb 11:1-40.
4) “At Philippi, we were bold in our God”, (en Philippois eparresiasametha en to theo hemon) “In Philippi we were bold in our God;” having sung praises to God and prayed while in jail and strongly reprimanded the magistrates who imprisoned them, Act 16:25; Act 16:35-40.
5) “To speak unto you the gospel of God”, (lalesai pros humas to euangelion tou theou), “To speak to or toward you all (to witness) the good news of God”. Paul, Silas, and Timothy’s former trials did not prevent them from forthright witnessing to the Thessalonians, Gal 6:9.
6) “With much contention” (en pollo agoni) “In the midst of much agony or struggle,” withstanding opposition and contention, Act 17:1-9. Jason eventually went security or bail to keep Paul and Silas out of Prison, 1Th 2:9.
Fuente: Garner-Howes Baptist Commentary
Text (1Th. 2:2)
2 but having suffered before and been shamefully treated, as ye know, at Philippi, we waxed bold in our God to speak unto you the gospel of God in much conflict.
Translation and Paraphrase
2. On the contrary, even though we had suffered previously (in many places), and had been treated insultingly at Philippi (just before we came to Thessalonica), as you know, we were bold (and free) in our God to speak unto you the gospel of God (even though we did so) in much anguish of mind.
Notes (1Th. 2:2)
1.
This verse emphasizes that Pauls work among the Thessalonians was BOLD. Boldness is the first great need of Christian workers. It takes much boldness to go knock on a strangers door, seeking an opportunity to talk about Christ. It takes boldness to teach Gods word in a place where people do not want what you are teaching. If a person has already endured opposition in other places, the boldness is doubly tested, because of fears created by past difficulties. The early Christians prayed for boldness. Act. 4:29. Paul asked for prayer that he might speak boldly. Eph. 6:19-20; Php. 1:20. Did you ever pray that God would give you boldness? Some people are bold to practice evil, but we need to be bold to declare the whole counsel of God.
2.
Before Paul ever came to Thessalonica, he had been rejected at several towns during his first missionary trip. See Acts, chapters 13 and 14. He had been stoned at Lystra. Act. 14:19. Truly he had suffered before.
3.
Then at Philippi, the city he visited immediately before preaching in Thessalonica, he was treated most shamefully. The expression shamefully entreated (Gr., hubridzo) means to treat one insolently and shamefully, emphasizing the attitude of the abusers. This accurately describes the treatment Paul received at Philippi. There he was (1) arrested illegally after healing a girl; (2) put through a mock trial; (3) scourged unlawfully; (4) severely imprisoned. Read Act. 16:11-40 for details.
4.
In the light of Pauls previous experiences, it would have been understandable if he had been fearful and hesitant in Thessalonica. His work might have been in vain (or fruitless) because of fears generated by past experiences. BUT that was not the case. (The word but used in this verse (Gr., alla) indicates a strong contrast between the possibility of his work being in vain, and what it actually was.) Pauls boldness in preaching in Thessalonica is described in Act. 17:1-5.
5.
Paul was bold in our God to speak. If it had not been for the help and fellowship of God, Paul could never have done what he did. It was only by Gods help that Paul went in triumph from place to place, 2Co. 2:14. It is likewise only by Gods help that we can do His work.
6.
The phrase the gospel of God, is frequently used by Paul and other writers in the N.T. See 1Th. 2:8-9; Rom. 1:1; Rom. 15:16; 2Co. 11:7; Mar. 1:14; 1Pe. 4:17. The phrase, gospel of Christ, is also quite common. See 1Th. 3:2; Php. 1:27.
7.
Paul may have been bold in preaching in Thessalonica, but he was far from insensible to the mental anguish, and the possible physical pain also. He declares that he spoke the gospel with much contention. The word translated contention (agonia) is the word from which we get our English word agony. It refers to severe mental struggles and emotions, agony, anguish. Any sincere preacher often preaches in agony, fearing he will not say the words he ought to say, or fearing he will say things he should not say, and sometimes fearing how people will receive what he says. The acute suffering in Pauls mind shows how far he was from being a Stoic. Suffering is real. But, thank God, it has its rewards, both in the development of our personalities, and in heaven.
Fuente: College Press Bible Study Textbook Series
(2) Even after what was enough to have scared others (Bengel). Such men were not likely to be vain. The marks of their ill-treatment at Philippi were fresh upon them at Thessalonica (as ye know). See Acts 16 and Act. 17:1.
In our God.These words give the ground of their boldnessin reliance on the God whom we felt to be in union with us.
With much contention.Rather, in the midst of much conflict arising from persecution.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. But bold In spite of our wounds and dishonours, brought from Philippi, we displayed a courage worthy of our cause.
Our God Not a mere Jupiter, sitting on Olympus, but the Infinite, filling the universe.
Contention As of an athlete in severe combat. Alluding, no doubt, to his battles for Christianity with pagans, but more especially with (Act 17:5) hostile Jews and their mobocrats.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But having suffered before, and been shamefully treated, as you know, at Philippi, we waxed bold in our God to speak to you the Gospel of God in much conflict.’
The second evidence of his genuineness is that he was willing to go on preaching even though it brought him much suffering. They knew how badly treated he had been at Philippi (Act 16:12-40), but this had not prevented them from coming to Thessalonika, and continuing to preach boldly even though there were the signs of the same things happening to him there (Act 17:5). He had not flinched or hesitated. He had been willing to suffer among them for the Gospel’s sake while proclaiming that ‘Good News from God’ to them. Note the stress that the Good News they had brought was ‘of God’. It was God’s Good News, not his.
‘Shamefully treated’, that is treated arrogantly or spitefully. At Philippi the law was called in and false accusations were made against them. They were then scourged and put in the stocks in prison.
‘Waxed bold’, that is had the courage to speak freely. Did not hold anything back for fear of misinterpretation. And this was because they knew that they were ‘in our God’, Who watched over them and protected them, for it was His good News that they proclaimed.
‘Much conflict.’ This probably refers to external conflict rather than inner conflict. The Thessalonian opponents also called in the law. It was a time of great upheaval and coping with strong opposition.
Fuente: Commentary Series on the Bible by Peter Pett
1Th 2:2. With much contention, Because of the opposition exerted against us by the perverse and unbelieving Jews. Act 17:1-9. Dr. Heylin reads, even under great difficulties.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Th 2:2 . Calvin makes 1Th 2:2 still dependent on of 1Th 2:1 ; but without grammatical justification.
] although we suffered before . in the N. T., an , denotes the sufferings previous to the time spoken of (comp. Thucyd. iii. 67; Herod. vii. 11). As, however, the compound as well as the simple verb is a vox media , and so may denote the experience of something good (comp. Xen. Mem. ii. 2. 5), Paul fitly adds , and were insolently treated (comp. Demosth. adv. Phil. iii., ed. Reisk, p. 126; Mat 22:6 ; Act 14:5 ), by which is converted in malam partem, and likewise the idea of strengthened. (For the circumstance, see Act 16 )
] although had just preceded, is involuntarily added by Paul, by reason of the lively feeling with which he places himself, in thought, in the time whereof he speaks.
] is not, with de Wette, to be referred to the bold preaching of the gospel, and to be translated: “we appeared with boldness,” but is to be rendered: “ we had confidence .” , indeed, primarily denotes speaking with boldness (Eph 6:20 ), then, also, acting with boldness and confidence.
] in our God , by means of fellowship and union with Him, belongs to , and indicates wherein this confidence was founded in what it had its ground. Oecum.: . does not denote: eundem ipsis, idolorum quondam cultoribus, deum esse ac ipsi (Pelt), but is the involuntary expression of the internal bond which unites the speakers with God, with their God; comp. Rom 1:8 ; 1Co 1:4 ; Phi 1:3 ; Phi 4:19 ; Phm 1:4 .
] cannot be united with in the sense of (Koppe, Flatt, Pelt); nor is it the statement of design (Schott: summa dicendi libertate usi sumus, ut vobis traderemus doctrinam divinam laeta nuntiantem); nor is it an epexegetical infinitive (Ambrosiaster: exerta libertate usi sumus in deo nostro, loquendo ad vos evangelium dei in magno certamine; Fritzsche, ad 2 Cor. diss. II. p.102: non frustra vos adii (1Th 2:1 ), sed libere deo fretus doctrinam div. tradidi, ut vel magnis cum aerumnis conflictans evangelium apud vos docerem; de Wette: “ so that we preached the gospel to you amid much contention;” Koch); but it is the statement of the object attached to , as this gives to our passage a dependent sense, and only introduces the infinitive clause, thus: we had the confidence to preach to you the gospel of God amid much contention . From this it follows that the chief stress is not to be laid on (1Th 2:2 ); and thus the unbroken boldness of the apostle does not form the contrast to , as de Wette thinks, but has its contrast in . . It is only thus that a real relation exists between the thoughts in 1Th 2:1-2 (and also only thus a real relation of 1Th 2:3 to 1Th 2:2 ; see below); for that the preaching of the apostle in Thessalonica was so powerful and energetic ( ), was by no means proved by the boldness of his preaching at Thessalonica, though a boldness unbroken by the persecutions which he suffered elsewhere shortly before; but rather this was something great, and demonstrated the power and energy of the apostle’s preaching, that he and his companions, though they had just undergone suffering and persecution at Philippi, nevertheless had the courage and confidence even in Thessalonica to preach the gospel amid sufferings and persecutions .
] The genitive denotes not the object of the gospel, but its author ; comp. Rom 1:1 . Moreover, is the usual form; and therefore, although precedes, is not put.
] in much contention . is to be understood neither of the cares and anxieties of the apostle (Fritzsche), nor of his diligence and zeal (Moldenhauer), but of external conflicts and dangers.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2 But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention.
Ver. 2. But even after that, &c. ] From this to the 13th verse, ministers may as in a mirror see how they ought to behave themselves in the house of God.
We were bold in our God ] The Church, as the palm tree, spreadeth and springeth up the more it is oppressed; as the bottle or bladder, that may be dipped, not drowned; as the oak, that sprouts out the thicker from the maims and wounds it receiveth. a This daunted Diocletian, and made him lay down the empire in discontent. This caused Julian the Apostate to leave off force, and use fraud to draw men from the truth.
a Duris ut ilex tonsa bipennibus.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2 .] , having previously suffered : reff. On the fact, see Act 16 .
. ] Lnemann seems to be right (against De W.) in rendering it we were confident , not ‘ we were free of speech .’ See however, on the other side, Ellic.’s note.
, because all true confidence is in God as our God . This word reproduces the feeling with which Paul and Silas opened their ministry among them: . cum.
is infinitive of the object after . we had the confidence to speak : as E. V., were bold to speak . This seems more probable than with De W., Mey. on Eph 6:20 , and Ellic., to regard it as the epexegetical inf. “defining still more clearly the oral nature of the boldness.” Chrys. can hardly be quoted on that side, as Ellic. doubtfully.
, for solemnity, to add to the weight of their .
] in (amidst) much conflict , viz. under outward circumstances conflicting much with our work: and therefore that work could be no , which was thus maintained.
Fuente: Henry Alford’s Greek Testament
1Th 2:2 . “Though we had suffered aye and suffered outrage” in one town, yet on we went to another with the same errand; a practical illustration of Mat 10:23 .
Fuente: The Expositors Greek Testament by Robertson
after that we had = having.
suffered before. Greek. propascho. Only here.
were, &c. = having been treated with contumely. Greek. hubrizo. See Act 14:5. Referring to their being scourged, though Romans (Act 16:37, Act 16:38).
were bold. Greek. parrhesiazomai. See Act 9:27.
God. App-98.
speak. App-121.
gospel. App-140.
with. App-104. In this one verse the preposition en is translated “at”, “in”, “with”.
contention. Greek. agon. See Php 1:1, Php 1:30.
Fuente: Companion Bible Notes, Appendices and Graphics
2.] , having previously suffered: reff. On the fact, see Acts 16.
.] Lnemann seems to be right (against De W.) in rendering it we were confident, not we were free of speech. See however, on the other side, Ellic.s note.
, because all true confidence is in God as our God. This word reproduces the feeling with which Paul and Silas opened their ministry among them: . cum.
is infinitive of the object after .-we had the confidence to speak: as E. V., were bold to speak. This seems more probable than with De W., Mey. on Eph 6:20, and Ellic., to regard it as the epexegetical inf. defining still more clearly the oral nature of the boldness. Chrys. can hardly be quoted on that side, as Ellic. doubtfully.
, for solemnity, to add to the weight of their .
] in (amidst) much conflict, viz. under outward circumstances conflicting much with our work: and therefore that work could be no , which was thus maintained.
Fuente: The Greek Testament
1Th 2:2. , having suffered before) that which might have deterred others from preaching.
Fuente: Gnomon of the New Testament
1Th 2:2
but having suffered before and been shamefully treated, as ye know, at Philippi,-They came to Thessalonica from Philippi, where Paul and Silas had been publicly scourged with rods and cast into prison and their feet made fast in stocks. (Act 16:22-24.) Their treatment had been unlawful and brutal.
we waxed bold in our God to speak unto you the gospel of God in much conflict.-But notwithstanding the injury and violence they had suffered, they were bold in the strength and power to preach unto them. [Disregarding the sufferings they had had to endure after preaching at Philippi, God had given them courage to resume his work at Thessalonica.]
Fuente: Old and New Testaments Restoration Commentary
shamefully: Act 5:41, Act 16:12, Act 16:22-24, Act 16:37, 2Ti 1:12, Heb 11:36, Heb 11:37, Heb 12:2, Heb 12:3, 1Pe 2:14-16
bold: 1Th 1:5, Act 4:13, Act 4:20, Act 4:31, Act 14:3, Act 17:2, Act 17:3, Eph 6:19, Eph 6:20
much: Act 6:9, Act 6:10, Act 15:1, Act 15:2, Act 17:2-9, Act 17:17, Act 19:8, Phi 1:27-30, Col 2:1, Jud 1:3
Reciprocal: Pro 28:1 – the righteous Pro 28:4 – but Jer 1:17 – be not Luk 20:11 – entreated Act 4:29 – that Act 8:4 – General Act 14:7 – General Act 17:10 – went Act 18:9 – Be Act 20:6 – Philippi Act 20:24 – none Rom 1:1 – the gospel Rom 15:16 – ministering 2Co 3:12 – plainness 2Co 7:4 – my boldness 2Co 8:23 – and fellowhelper Phi 1:1 – Philippi Phi 1:14 – waxing Phi 1:28 – in Phi 1:30 – which Phi 4:9 – which 1Th 2:9 – the gospel 1Th 3:4 – even 1Ti 3:13 – great Phm 1:8 – bold
Fuente: The Treasury of Scripture Knowledge
The shameful treatment mentioned is recorded in Acts 16:19-24, after which they came to Thessalonica. But the persecution did not keep them from continuing their good work of preaching the Gospel. Instead, it made them bold (“confi-dent”–Thayer) in speaking it to them. Contention means earnestness and anxiety, which describes the attitude of Paul on account of the opposition that had been waged against him. In other words, Paul regarded the issues as being a contest between truth and error, and he was determined to perform his part of the struggle with the same zeal that men showed when they entered the arena of the athletic games.
Fuente: Combined Bible Commentary
1Th 2:2. But. We should expect that this word would introduce a logically exact opposition to the preceding clause, and that Paul would proceed to narrate the results of his preaching. Instead of doing so, he speaks of his fearlessness in preaching, and permits his readers to infer the results. Such breaks in the consecution of his thoughts are not infrequent in Pauls writing.
After that we had suffered. Paul appeals to his voluntary and continued endurance of suffering and to his braving of perils, in proof that his cause was a good one, worth suffering for: and that he was disinterested in advocating it, as he expected nothing but danger and hardship in its prosecution. There was much in Thessalonica to alarm and silence him: there was that which produced in his own spirit much commotion and perturbation; but amidst this inward disturbance his wrestling faith triumphed, and by leaning on God he derived courage sufficient for the emergency.
The gospel of God, so called because the message comes from God, and because He also originates the salvation of which it speaks. It is Gods message to the heathen, showing them how to escape from the judgment to come. Elsewhere (1Th 3:2; Gal 1:7) it is called the Gospel of Christ; or (Eph 1:13) the Gospel of your salvation; or (Eph 6:15) the Gospel of peace.
Fuente: A Popular Commentary on the New Testament
Here St. Paul discovers to the Thessalonians the great difficulties and dangers which he broke through at his first entrance amongst them to preach the gospel; he acquaints them with the reproach and disgrace he underwent at their neighbouring city, Philippi, and the sufferings there endured for the gospel, which are recorded, Act 16:23. But nothing of that nature could discourage him, but that he rather waxed more bold in spirit, resolving to preach the gospel of God, though with much contention and opposition from the unbelieving Jews.
Where mark, that the apostle calls his boldness, a boldness in God, because a boldness for God, and from God. It was not barely the fruit of a natural courage, but it was a zealous boldness in the cause of God, and proved a convincing, as well as a courageous boldness; it is one necessary requisite and qualification in the ministers of God, in order to the rendering their ministry fruitful and successful, that a wise, humble, zealous and convincing boldness be found with them in their delivering the truths of God unto their people: We were bold in our God to speak unto you the gospel of God.
Observe here, 1. One special ground and reason assigned, why the apostle’s heart was thus extraordinarily carried out in praise and thanksgivings unto God, on the Thessalonians’ behalf, and that was the knowledge of their election, knowing your election of God; that is, knowing cerainly and infallibly, by your proficiency in the forementioned Christian graces of faith, love, and hope, that God had certainly chosen you out of the Gentile world, to be a church and people to himself, and that it was the good pleasure of God to gather a Christian church at Thessalonica; and also he did know and believe, with a judgement of charity, that Almighty God had chosen them to eternal life also, to be a part of his church truimphant in heaven, as well as of his church militant upon earth; the preaching of the gospel having met with such visible success amongst them. It is our unquestionable duty, and we learn it from St. Paul’s example, in charity to number them amongst God’s chosen, in whom we see, as much as man may see, the fruits and signs of God’s election.
Observe, 2. The ground which St. Paul had to build his confidence upon, that the Thessalonians were a people chosen of God, and that was rational evidence, knowing your election of God; for our gospel came to you not in word only, but in power. Where note, the piety and prudence of St. Paul’s charity, it was not weakly grounded or credulous, but guided by reasonable evidence; Charity hopeth all things, that is, all things that it hath good ground to hope, but nothing more than what problable evidence may induce it to hope. St. Paul, when he say the apostasy of Hymenaeus and Alexander into error and vice, without censoriousness and uncharitableness, pronounces that they had made shipwreck of the faith, 1Ti 1:2 . For he had sufficient reason to believe, there could be no faith where there was no holiness. There are a generation of men amongst us, who brand the ministers of God with censoriousness, and rash judging the present state of men, though they judge by their lives and actions; they would have us hope well concerning them, against hope, and judge quite contrary to rational evidence; we must believe them to have faith, when they have no knowledge; that they are right penitents, and sorrowful for their sins, when they make a sport of sin; that their hearts are chaste, when their mouths foam out nothing but filthiness; but let them know, we dare not bring a curse upon ourselves, by calling good evil, and evil good; our charity though not causlessly susupicious, yet neither is it foolishly blind.
Observe, 3. The particular and special evidence which the apostle had of the Thessalonians election, and that was the great and gracious success of this ministry amongst them. Our gospel came – But how our gospel? Not as if he were the author of it, but the dispenser only; not our gospel by original revelation, but by ministerial despensation only. But how did the gospel come amongst the Thessalonians? Not in word only, sounding in the ear, or to gaze upon; but in power, that is, accompanied then with the power of miracles, now with a convincing, terrifying, humbling, renewing, and reforming power. It follows, and in the Holy Ghost; that is, the preaching of the word was at that time attended, as with a mighty power of miracles, so with an extraordinary effusion and pouring out the Holy Ghost upon them that heard it, prevailing upon them to embrace it, and to submit themselves unto it. With this miraculous power of the Holy Ghost was the preaching of the word accompanied then, with an enlightening, quickening, regenerating, and sanctifying power now; the ministry of the word is the great instrument in the hand of the Spirit, for the conversion of sinners, for the edification of saints, and for the salvation of both. Again, the apostle’s ministration came unto them in much assurance, that is, with a full conviction of the truth of his doctrine; and to him, it was a full persuasion, yea, a firm assurance, that God had chosen them to be a church and special people to himself. And lastly, as to his own conduct and conversation amongst them, he appeals to them, and to their own knowledge, whether it was not answerable to the doctrine delivered by him; Ye know what manner of men we were amongst you for your sake. Happy is it when the pious and prudent conversation of a minister amongst his people, is, and has been such, that upon a fit occasion, he can and dare appeal to God and them as witnesses and observers of it; Ye know what we were among you: ye are witnesses, and God also, how holily, and justly, and unblameably we behaved ourselves among you, chapter 1Th 2:10. An heterodox conversation will carry an orthodox preacher to hell; there is a preaching life, as well as a preaching doctrine; if religion be taught by the first, and irreligion by the latter, we sadly disappoint the end of what is spoken; though, like a cracked bell, we may be instrumental to ring others to heaven, yet for ourselves there is no remedy, but to the fire we must go, either for our refining, or for our condemnation. the throne and the pulpit, above all places, call for holiness; the prince and the preacher, above all persons, are most accountable to God for their example; Ye know what manner of men we were among you.
Here St. Paul discovers to the Thessalonians the great difficulties and dangers which he broke through at his first entrance amongst them to preach the gospel; he acquaints them with the reproach and disgrace he underwent at their neighbouring city, Philippi, and the sufferings there endured for the gospel, which are recorded, Act 16:23. But nothing of that nature could discourage him, but that he rather waxed more bold in spirit, resolving to preach the gospel of God, though with much contention and opposition from the unbelieving Jews. Where mark, that the apostle calls his boldness, a boldness in God, because a boldness for God, and from God. It was not barely the fruit of a natural courage, but it was a zealous boldness in the cause of God, and proved a convincing, as well as a courageous boldness; it is one necessary requisite and qualification in the ministers of God, in order to the rendering their ministry fruitful and successful, that a wise, humble, zealous and convincing boldness be found with them in their delivering the truths of God unto their people: We were bold in our God to speak unto you the gospel of God.
Fuente: Expository Notes with Practical Observations on the New Testament
but having suffered before and been shamefully treated, as ye know, at Philippi, we waxed bold in our God to speak unto you the gospel of God in much conflict. [The Thessalonians remembered how Paul and Silas had come to them fresh from Philippi, with the evidences of persecution yet apparent on their bodies–a persecution which was indeed shameful because it was wholly undeserved and contrary to law–but they also remembered that they were in no way terrified or deterred either by these present tokens of past suffering, or by the storm of persecution which threatened their speedy repetition, from preaching the gospel boldly.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 2
At Philippi. The circumstances here referred to are related in Acts 16:12-40.–Contention; referring to the difficulties and dangers with which they had to contend.
Fuente: Abbott’s Illustrated New Testament
2:2 {2} But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in {a} our God to speak unto you the gospel of God with much contention.
(2) The virtues of a true pastor are freely without fear to preach the Gospel, even in the midst of dangers.
(a) Through God’s gracious help.