Exegetical and Hermeneutical Commentary of 1 Thessalonians 2:11
As ye know how we exhorted and comforted and charged every one of you, as a father [doth] his children,
11. as you know how we exhorted and comforted and charged every one of you, as a father doth his children ] The R. V. recasts the verse, restoring the order and emphasis of the Apostle’s words: how we dealt with each one of you, as a father with his own children, exhorting you, and encouraging you, and testifying, &c. “Dealt with” is not in the Greek, but English idiom requires some such verb to sustain the participles that follow. The writer intended to complete the sentence with some governing verb, but the intervening words carried his thoughts away. See the observations on St Paul’s style in the Introd. Chap. VI.
The Apostle compared himself to a nurse-mother (1Th 2:7) in his tender, gentle affection; now he is a father in the fidelity and manly strength of his counsels. Comp. 1Co 4:14-21, where he gives a different turn to the figure.
“Exhorting” is the general term for animating address: comp. notes on 1Th 2:3, and ch. 1Th 3:2. “Encouraging” (as in ch. 1Th 5:14, Joh 11:19; Joh 11:31; rendered uniformly in A.V., “comforting”) is the calming and consoling side of exhortation, as addressed to the afflicted or the weak. “Testifying” (same word as in Gal 5:3; Eph 4:17; Act 26:22) supplies its solemn, warning element. The Thessalonian Church was both suffering and tempted, and the Apostle’s ministry to them had been at once consolatory and admonitory. So are his two Epistles.
every one ] Lit., each single one, as in 2Th 1:3, indicates St Paul’s discrimination and care for individuals. Comp. the “publicly, and from house to house” of Act 20:20.
Fuente: The Cambridge Bible for Schools and Colleges
How we exhorted – That is, to a holy life.
And comforted – In the times of affliction.
And charged – Greek, testified. The word testify is used here in the sense of protesting, or making an earnest and solemn appeal. They came as witnesses from God of the truth of religion, and of the importance of living in a holy manner They did not originate the gospel themselves, or teach its duties and doctrines as their own, but they came in the capacity of those who bore witness of what God had revealed and required, and they did this in the earnest and solemn manner which became such an office.
As a father doth his children – With an interest in your welfare, such as a father feels for his children, and with such a method as a father would use. It was not done in a harsh, dictatorial, and arbitrary manner, but in tenderness and love.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. How we exhorted] What pastoral care is marked here! They exhorted-were continually teaching and instructing, the objects of their charge; this was their general work.
And comforted] They found many under trials and temptations, and those they encouraged.
And charged] . Continued witness to the people that all the threatenings and promises of God were true; that he required faith, love, and obedience; that he could not behold sin with allowance; that Jesus died to save them from their sins; and that, without holiness, none should see God. And all these things they did, not in a general way only, but they spoke to every man; none was left unnoticed, unadmonished, uncomforted. The spirit in which they performed all these branches of the pastoral care was that which was most likely to insure success; as a father treats his children, so they treated every member of the Church.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Besides his public ministry, he dealt more privately with them, as Act 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 earnestness, compassion, and love, yea, and authority also. He was before represented as a mother, 1Th 2:7; 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 publicly, for he was their spiritual father, as he begat them to Christ by the gospel, as he tells the Corinthians also, 1Co 4:15. As before he represented his gentleness, so here his fatherly care. Or, at their first conversion he carried it with gentleness 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. exhorted andcomfortedExhortation leads one to do a thing willingly;consolation, to do it joyfully [BENGEL],(1Th 5:14). Even in the formerterm, “exhorted,” the Greek includes the additionalidea of comforting and advocating one’s cause:”encouragingly exhorted.” Appropriate in this case, as theThessalonians were in sorrow, both through persecutions, and alsothrough deaths of friends (1Th4:13).
charged“conjuredsolemnly,” literally, “testifying”; appealingsolemnly to you before God.
every one of youinprivate (Ac 20:20), as well aspublicly. The minister, if he would be useful, must not deal merelyin generalities, but must individualize and particularize.
as a fatherwith mildgravity. The Greek is, “his own children.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
As you know,…. This is added to the end of the last verse in the Arabic version, and which begins this verse thus, “as one of you, and as a father comforting his sons, so we”, c. but for what is said in the former verse, an appeal is made both to God and to the Thessalonians, so that there is no need of adding such a clause there it properly stands here in connection with what follows,
how we exhorted; to flee from wrath to come, and to Christ for refuge; to look to, and believe in him, as the only Saviour of lost sinners; to perform the duties of religion, and to continue in the faith; to cleave to Christ, and walk on in him as they had received him, and to abide by the truths and ordinances of the Gospel they had embraced:
and comforted; under a sense of sin, with the soul comforting doctrines of free justification by the righteousness of Christ, of full pardon by his blood, and of a plenary satisfaction and atonement by his sacrifice; and under all their afflictions and persecutions for the sake of Christ, with exceeding great and precious promises of the presence, grace, and strength of Christ here, and glory hereafter:
and charged everyone of you; not only publicly, but privately, going from house to house; not in an austere and domineering way, but with the greatest tenderness, and yet faithfulness: even
as a father doth his children; not only in an authoritative, but in an affectionate way, and also with solid wisdom and judgment; for in such a relation, in a Spiritual sense, did the apostle and his fellow ministers stand in to them; see 1Co 4:15 and the substance of the charge is as follows:
Fuente: John Gill’s Exposition of the Entire Bible
As a father with his own children ( ). Change from the figure of the mother-nurse in verse 7. There is ellipse of a principal verb with the participles , , . Lightfoot suggests (we admonished) or (we became). The three participles give three phases of the minister’s preaching (exhorting, encouraging or consoling, witnessing or testifying). They are all old verbs, but only the first () is common in the N.T.
Fuente: Robertson’s Word Pictures in the New Testament
Comforted [] . The A. V. renders the three participles in this verse as finite verbs, we exhorted, etc. Rev. retains the participial construction. Better than comforted, persuading. Persuasion is the form which the exhortation assumed. Paraklhsiv exhortation, and paramuqiou persuasion, are associated in Phi 2:1. The verb paramuqeomai, to persuade occurs only four times in N. T. See on Phi 2:1. Neither verb nor noun in LXX
Charged [] . Rev. testifying; but the A. V. is more correct. Rend. charging. The verb means to conjure, or appeal to by something sacred. So Eph 4:17. Comp. Act 20:26; Gal 5:3, and diamarturomai I charge, 1Ti 5:21; 2Ti 2:14; 2Ti 4:1. Comp. Thucyd. 6 80.
Fuente: Vincent’s Word Studies in the New Testament
1) “Even as ye know how” (kathaper oidate hos) “Even as ye know or perceive how”; Paul’s emotion of past concern for the Thessalonian brethren stirred him to remind them of those former days. In such is profit, Deu 32:7; 2Ti 2:14.
2) “We exhorted and comforted and charged” (parakalountes humas kai paramuthoumoi kai marturomenoi eis) “For (we were) exhorting and consoling and continually charging or witnessing.” The good pastor and teacher influences one through life and leads them to glory, Joh 4:34-35; Psa 126:5-6; Dan 12:1-3.
3) “Every one of you” (hena hekaston humon) “to each one Of You”; Every church member is important to the Lord and should be to every pastor and teacher. All are to be fed and led by God’s people and leaders without partiality. 1Ti 5:21.
4) “As a father doth his children” (hos pater tekna heautou) “as a father (does) his own children”; This kind of Christian care should be shown with the tenderness and authority like that of a father for his own children, Eph 6:1-4.
Fuente: Garner-Howes Baptist Commentary
11 Every one as a father. He insists more especially on those things which belong to his office. He has compared himself to a nurse: he now compares himself to a father. What he means is this — that he was concerned in regard to them, just as a father is wont to be as to his sons, and that he had exercised a truly paternal care in instructing and admonishing them. And, unquestionably, no one will ever be a good pastor, unless he shews himself to be a father to the Church that is committed to him. Nor does he merely declare himself to be such to the entire body, (533) but even to the individual members. For it is not enough that a pastor in the pulpit teach all in common, if he does not add also particular instruction, according as necessity requires, or occasion offers. Hence Paul himself, in Act 20:26, declares himself to be free from the blood of all men, because he did not cease to admonish all publicly, and also individually in private in their own houses. For instruction given in common is sometimes of little service, and some cannot be corrected or cured without particular medicine.
(533) “ Tout le corps de ceste Eglise-la;” — “The whole body of the Church there.”
Fuente: Calvin’s Complete Commentary
Text (1Th. 2:11-12)
11 as ye know how we dealt with each one of you, as a father with his own children, exhorting you, and encouraging you, and testifying, 12 to the end that ye should walk worthily of God, who calleth you into his own kingdom and glory.
Translation and Paraphrase
11.
(We truly behaved unblameably toward you,) even as ye know how that (we dealt with) each one of you as a father (would deal with) his own children, exhorting you, and encouraging, and testifying (to you).
12.
That you would be walking (that is, conducting yourselves) worthily of God, who calls you into his kingdom and (his) glory.
Notes (1Th. 2:11-12)
1.
During the short time Paul was with the Thessalonians, he exhorted every one of them, meaning each one individually. This in itself is an astounding accomplishment. (How did he ever have time to do manual labor in addition to all of this personal exhorting?) Concerning the meaning of the word exhort or exhortation, see notes on 1Th. 2:3, paragraph 2.
2.
Paul not only exhorted them, but also comforted them, The ministry of comforting and consoling people is most needful. This world has an abundance of things that cause grief, fear, and sorrow, and a scarcity of comforting. Real comforting means very much to people.
3.
Paul had behaved toward them as a father would behave toward his own children, (The word own is important, and should be in the translation, as also in 1Th. 2:7.) Any father worthy of his position would instruct his children in the right way to live, and urge them to do it. Paul had done that very thing to the Thessalonian disciples.
Paul did not have the Thessalonians addressing him as Father Paul, in the fashion of the Roman Catholic clergy. (Remember, Jesus said, Call no man your father upon the earth. Mat. 23:9.) But even so, Paul was a spiritual father to the Thessalonians in every sense that a man can be. 1Co. 4:15 : For though ye have ten thousand instructors in Christ, yet ye have not many fathers: for in Christ Jesus I have begotten you through the gospel.
4.
Paul urged them that they walk worthy of God. The word, worthy, means of equal weight. We must imagine a set of balances, with God in one side. On the other side of the balances, we must place our walk (or manner of life), and it must be worthy (of equal weight) of God. This may seem impossible, Whether it is impossible or not, it is certainly difficult. Paul had to exhort and testify repeatedly to the Thessalonians to get them to do this.
Probably we ought not to say that it would be impossible to be worthy of God, since Paul taught us to walk worthy of God not only here, but in other places as well. Vol. 1Th. 1:10 : That ye might walk worthy of the Lord. See also Eph. 4:1; Php. 1:27 (in American Standard version); 2Th. 1:5. (Also see notes on 2Th. 1:11, paragraph 4.)
5.
For specific instructions about how we ought to walk (or live), see 1Th. 4:1-12, the section entitled, The walk of the Christian.
6.
How sublime and dignified a Christians character may become! It is actually possible to walk worthy of God. Pauls good record among the Thessalonians was crowned by his efforts to stimulate his converts to the noblest possible way of living.
7.
Notice that we are called unto (or into) Gods kingdom and glory. The kingdom of God is visible as the church on earth. (B. W. Johnson.) There are many Scripture verses that indicate that the kingdom of Christ has already been established on earth, and is practically synonymous with the church. Here are a few:
Col. 1:13God hath translated us into the kingdom of his dear Son.
Mat. 16:18-19I will build my church . . . and I will give unto thee the keys of the kingdom of heaven.
Rev. 1:9I John . . . am your brother, and companion . . . in the kingdom . . . of Jesus Christ.
Heb. 12:28Ye are come . . . to the general assembly and church . . . . Wherefore having received a kingdom that cannot be shaken . . .
(See also the Special Study on page 250, The Throne of His Father David.)
8.
Of course the kingdom of God will extend into the future life in a more glorious form. 2Ti. 4:18; 2Pe. 1:11.
9.
The glory of God which we share includes such future promises as the resurrection of the dead, transformed bodies, the new heaven and earth, and other glories.
STUDY SUGGESTIONS
1.
At this point in your study of I Thessalonians, we urge you to turn back to the outline of chapter two, and review the points in this section, 1Th. 2:1-12, which is called Pauls work among them.
2.
Also it would be well for you at this time to turn ahead to the Did You Learn? questions, following the notes on 1Th. 2:16. You should now be able to answer questions 1 to 29.
Fuente: College Press Bible Study Textbook Series
(11) As (emphatic): we lived holilyjust (in fact) as you remember we tried to induce each one of you to live.
Every one,Now they appeal to the individual recollection of the Thessalonians. It gives us an incidental glimpse of the apostolic method,which was, to deal with individual souls. (Comp. Act. 20:20; Act. 20:31; Col. 1:21.) St. Chrysostom exclaims: Fancy! not one in all that multitude passed over! The image is changed from that of motherly tenderness to that of fatherly direction.
Comforted is here used as almost equivalent to exhorted, or, rather, encouraged, when the moral aspirations were beginning to flag.
Charged.Better, adjured; so Gal. 5:3.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Exhorted By presenting earnest motives; comforted, in view of persecutions and trials, by presenting heavenly consolations; charged, or adjured, as in the presence of an all-seeing God, our witness and judge.
Fuente: Whedon’s Commentary on the Old and New Testaments
are not a mere further digression into particulars, which we can scarcely assume after the general concluding words in 1Th 2:10 , without blaming the author, notwithstanding the freedom of epistolary composition, of great logical arbitrariness and looseness, but are a proof of the general concluding sentence 1Th 2:10 , ex analogia
1Th 2:11-12
] as then , denotes the conformity of what follows to what precedes. As regards the construction: . . ., we miss a finite tense . [35] Koppe considers that the participles are put instead of the finite tenses , , an assertion which we can in the present day the less accept, as it is of itself self-evident that the participles of the present must have another meaning than that which could have been expressed by the finite forms of the aorist, i.e. of the purely historical tense. Others, objecting to the two accusatives, and , have united with the participle, and suggested a finite tense to , which, at the beginning of the period, must have been in Paul’s mind, but which he forgot to add when dictating to his amanuensis. Vatablus, Er. Schmid, Ostermann would supply to , ; Whitby, , or , or , from 1Th 2:7 ; Pelt, (?); Schott, a verb containing the “notio curandi sive tractandi sive educandi.” [36] But (1) the two accusatives do not at all justify supplying a special verb to , as not only among the classics is the twofold use of personal determinations not rare (see Bernhardy, Syntax , p. 275), but also in Paul’s Epistles there are similar repetitions of the personal object (comp. Col 2:13 ; Eph 2:1 ; Eph 2:5 ). (2) To supply , or a similar idea, is in contradiction with the design and contents of 1Th 2:11-12 , as the chief point in these verses is to be sought in the recollection of the impressive exhortations addressed to the Thessalonians to aim at a conduct similar to that of the apostle. Not only the simplest, but the only correct method, is, with Musculus, Wolf, Turretin, Bengel, Alford, and Hofmann, to supply , which has just preceded 1Th 2:10 , to . . . And just because precedes, the supplying of , which Beza, Grotius, Flatt, and others assume, and which otherwise would be the most natural word, is to be rejected. Accordingly, there is no anacoluthon in 1Th 2:11-12 , but to be supplied in thought is designedly suppressed by the apostle in order to put the greater emphasis on the verbal ideas, , , and . The circumlocutionary form, . . . . , has this in common with the form . . . . , that it denotes duration in the past, but it is distinguished from it by this, that it does not refer the action of the verb simply as something actually done, and which has had duration in the past; but this action, enduring in the past (and effected by God), is described in its process of completion, i.e. in the phase of its self-development.
] The thought, according to Flatt, consists in this: the apostle has exhorted and charged, “with a view to the special wants of each, just as a father gives heed to the individual wants of his children.” But denotes only the carefulness of the exhortation which is addressed to each individual without distinction (of rank, endowment, Chrysostom: , , , , ), and the addition denotes only paternal love (in contrast to the severity of a taskmaster) as the disposition from which the exhortations proceeded. But in a fitting manner Paul changes the image formerly used of a mother and her children into that of a father and his children, because in the context the point insisted on is not so much that of tender love, which finds its satisfaction in itself, as that of educating love; for the apostle, by his exhortation, would educate the Thessalonians for the heavenly kingdom. That the apostle resided a long time in Thessalonica (Calovius) does not follow from .
] to exhort by direct address. Erroneously Chrysostom, Theophylact: .
] resumes ; but whilst that emphatically precedes , this is placed after , because here the verb . has the emphasis (comp. Col 2:13 ). Paul adds , which certainly might be omitted, not so much from carelessness or from inadvertence, but for the sake of perspicuity, in order to express the personal object belonging to the participles in immediate connection with them.
Also does not mean here to comfort (Wolf, Schott, and others), but to address, to exhort, to encourage; yet not to encourage to stedfastness, to exhort to moral courage (Oecumenius, Theophylact, de Wette), for the object of does not follow until 1Th 2:12 .
[35] Certainly otherwise Schrader, who regards as “a mere parenthesis which refers to what goes before and what follows,” so that then . ., vv. 11, 12, would be only parallel to . ., ver. 10. So recently also Auberlen. But this construction is impossible, because is not a complete repetition of the preceding , but only of its first part ( ), and thus can in no wise be considered as a meaningless addition.
[36] Erasmus completes the clause: complexi fuerimus, and finds in the double accusatives a “balbuties apostolicae charitatis, quae se verbis humanis seu temulenta non explicat.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2195
THE DUTY OF THOSE WHO ARE CALLED
1Th 2:11-12. Ye know how we exhorted and comforted and charged every one of you, as a father doth his children, that ye would walk worthy of God, who hath called you unto his kingdom and glory.
NEXT to the example of our blessed Lord, there is none so worthy of imitation as that of St. Paul. He appears to have been so entirely cast into the mould of the Gospel, that he was a living image of all that it requires. In the ministerial office especially he was almost a perfect pattern. His intrepidity, his singleness of heart, his self-denial, his fervent zeal for God, and tender love to man, never were surpassed, nor ever equalled by any human being. Respecting the purity of his intentions, and the probity of his conduct, he could appeal to all among whom he had laboured, yea to God also: no less than eight times in eleven verses does he repeat this appeal; so conscious was he that he had exerted himself to the utmost of his power to promote the welfare of his fellow-creatures, and the glory of his God.
In the appeal before us we may notice,
I.
The duty of Christians
The first great duty of those to whom the Gospel comes, is to believe in Christ [Note: 1Jn 3:23 and Joh 6:28-29.]. But yet even this is subservient to a higher end, even to the attainment of holiness, and the glorifying of God by a heavenly conversation. The Christian is not to be satisfied with low attainments, but to walk worthy of his God; to walk worthy of him,
1.
As his Governor
[God has given us a law which is a perfect transcript of his mind and will. This law is to be the rule of our conduct. In obeying it therefore we must not select the easier parts, and overlook the precepts which are more difficult: we must not attempt to reduce the standard to our practice; but rather endeavour to raise our practice to the standard. We should not inquire, How little can I do, and yet escape punishment? but rather, What can I do to please and honour my Divine Master? How shall I commend to others his government? How shall I convince them that his service is perfect freedom? How shall I illustrate his perfections by my own conduct? How shall I make my light so to shine before them, that all who behold it shall be constrained to glorify my God, and to take upon them his light and easy yoke?]
2.
As his Benefactor
[God has called his people, not by the word only, but also by the effectual working of his power: he has called them to be subjects of his kingdom on earth, and heirs of his glory in heaven [Note: Eph 2:19. 2Th 2:13.]. This distinguishing grace calls for every possible expression of love and gratitude. Our one inquiry therefore should be, What shall I render unto the Lord for all the benefits that he hath done unto me? How shall I walk worthy of such a Benefactor? Shall not my soul overflow with love to him? Shall I not delight myself in him; and present myself a living sacrifice to him; and strive incessantly to glorify his name? Shall I think any thing too much to do or suffer for his sake? Shall I not seek to be pure as he is pure, and perfect as he is perfect? Surely, as He who has called me is holy, so should I be holy in all manner of conversation [Note: 1Pe 1:15.].
This is the Christians duty; thus to argue, and thus to live.]
In order to enforce this subject yet further, we will consider,
II.
The duty of ministers
It is through the exertions of ministers that God carries on his work in the hearts of his people. Ministers are set apart on purpose to teach men their duty, and to urge them to the performance of it. They stand related to their people as a parent to his children: and in the exercise of their high office, they are to address them with parental tenderness, and parental authority.
Suffer ye then the word of exhortation, while we endeavour to impress upon your minds a due regard for holiness: and permit me, however unworthy of the sacred office, to address you,
1.
In a way of affectionate entreaty
[God has called you unto holiness: and this also we wish, even your perfection. Consider then, I beseech you, how much is to be attained by your advancement in holiness.
Consider, how it will contribute to your present happiness.Experience must long since have shewn you, that there is no comfort in religion, when we are living at a distance from God, or in the indulgence of any besetting sin. We hope too you have found how pleasant and peaceful are the ways of godliness, when we are steadfastly walking in them. Go on, and you will have continually increasing evidence, that in keeping Gods commandments there is great reward.
Consider also how your piety will promote the good of others. We speak not of the benefit that will arise to society from the good offices you do them: but of the effects which your good example will produce. If your life be not such as becometh the Gospel of Christ, the world will despise religion as a worthless unproductive thing: and those who profess godliness will be apt to catch the infection, and to sink into lukewarmness. But if you walk worthy of your vocation, you will by your well-doing put to silence the ignorance of foolish men; you will constrain them to confess, that the principles which operate so powerfully on your souls, must needs be good; and you will perhaps win many, who would never have been won by the word alone [Note: 1Pe 3:1.].
Consider further how it will advance your eternal happiness. What though there be no merit in your works, shall they not be rewarded? Shall not every one reap according to what he sows [Note: Gal 6:7-8.]; and that too, not according to the quality only, but the quantity also, of his seed? Yes; every man shall be rewarded according to his own labour [Note: 1Co 3:8.]: he shall reap sparingly or bountifully, according as he has sown [Note: 2Co 9:6.]; and every talent that is improved shall have a correspondent recompence in the day of judgment [Note: Mat 25:28-29.].
What further inducement can you wish for? Only reflect on these things, and surely I shall not have exhorted you in vain.]
2.
In a way of authoritative injunction
[St. Paul, when least disposed to grieve his people, said to them, As my beloved sons, I warn you [Note: 1Co 4:14.]. And in the text he tells us, that he charged them in a most solemn manner, and testified [Note: .] unto them. Behold then, we testify unto you that the holiness which we inculcate is of prime importance, and indispensable necessity.
Consider that nothing less than this will prove you to be real Christians. If you are Israelites indeed, you must be without guile. If fire descend from heaven into the bosom to consume your lusts, it will burn till all the fuel be consumed. The contending principles of flesh and spirit will never cease from their warfare, till the flesh be brought into subjection [Note: Gal 5:17. 1Co 9:27.]. If you are Christs, you have crucified the flesh with its affections and lusts [Note: Gal 5:24.]. Deceive not yourselves; for, whomsoever you obey, his servants you are [Note: Rom 6:16.]. If you are born of God, you will not harbour any sin [Note: 1Jn 3:9.], or be satisfied with any attainment [Note: Php 3:12-14.]; but will seek to be righteous, even as God is righteous [Note: 1Jn 3:7.].
Consider that nothing less will suffice to comfort you in a dying hour. When you come to that solemn season, things will appear to you in a different light from what they now do. The truths, which have now gained your assent indeed, but float in your mind as though they were devoid of interest or importance, will then present themselves to your mind as the most awful realities. What will you then think of cold and lifeless services? What bitter regret will seize you, and terrible forebodings too, perhaps, when you look back upon a partial obedience, and an hypocritical profession? O that you may not fill your dying pillow with thorns! O that you may serve the Lord in such a manner now, that in that day you may enjoy the testimony of a good conscience, and have an abundant entrance into the kingdom of your Lord and Saviour [Note: 2Pe 1:10-11. with Psa 37:37.]!
Consider, lastly, that nothing less will avail you at the bar of judgment. We repeat it, that you will not be saved for your works: but we repeat also, that you will be dealt with according to your works. It will be to little purpose to have cried Lord, Lord, if you are not found to have done the things which he commanded [Note: Mat 7:21-23. with Luk 6:46.]. God has said, Cursed be he that doeth the work of the Lord deceitfully [Note: Jer 48:10.]; nor will either our self-commendations, or the applause of others, avail us, if the heart-searching God do not bear witness to our integrity [Note: 2Co 10:18.].
Behold then, as in the sight of God, we testify these things; and charge you all, that if you would ever behold the face of God in peace, you make it the great object of your life to walk as becometh saints, and to adorn the doctrine of God our Saviour in all things.]
Application
[The Apostle contented not himself with general exhortations; but addressed himself to individuals; even, as far as he could, to every one of his people. Let me then apply my subject more particularly to you, dispensing to each his portion in due season.
Are there among you those who make no profession of religion?Think not that you are excused from that strictness which is required of the saints. As the creatures of God, you are bound to obey him; and as bought with the inestimable price of his Sons blood, you are bound to glorify him with your bodies and your spirits, which are his [Note: 1Co 6:20.]. Nor should it be any consolation to you that you make no profession of religion; for, if you have not been called to be subjects of Gods kingdom, and heirs of his glory, you are vassals of Satan, and partakers of his condemnation.
Arc there any who, by reason of their unsteady walk, are ready to doubt whether they have ever been effectually called? Let me both exhort and charge them not to leave this matter in suspense; but to obtain of God that grace that shall be sufficient for them. Let me at the same time suggest some considerations proper to comfort and support their minds. They would ask perhaps, How shall I gain the object of my wishes? How shall I walk worthy of my God? I answer, Walk in Christ [Note: Col 2:6.], in a continual dependence on the merit of his blood, and the assistance of his good Spirit. By his blood ye shall be cleansed from guilt: by his Spirit ye shall be strengthened in your inner man, and enabled to do whatever He commands [Note: Php 4:13.].
Finally, let all, whatever they may have attained, press forward for the prize of their high calling, and endeavour to abound more and more.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
11 As ye know how we exhorted and comforted and charged every one of you, as a father doth his children,
Ver. 11. As a father ] Before, as a mother, 1Th 2:7 , a nurse not mercenary, but natural, with greatest tenderness and indulgence. Here he tempers his mother-like meekness with the gravity and authority of a father. Ministers must turn themselves, as it were, into all shapes and fashions, both of speech and spirit, to win people to God.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11, 12 .] Appeal to the detailed judgment of each one, that this was so . This . . in their judgment is substantiated by the fact, that busied themselves in establishing every one of them in the faith.
Fuente: Henry Alford’s Greek Testament
11 .] refers what follows to what has gone before, as co-ordinate with it.
] The construction is that of nouns in apposition, in cases where the one designates the individuals of whom the other is the aggregate. In this case the noun of larger designation generally comes first. The simplest instance that can be given is , where is the aggregate, the individualizing noun (whereas in , is the individuals, and merely the adjective designation of their completeness): so here differs very little from . As regards the participles, the simplest way of constructing them is to supply , which has just preceded. Ellicott would rather regard them as an instance of St. Paul’s common participial anacolutha, which may also be: but here the construction is simple without such a supposition. Both . and . seem here best taken, with Lnem., as applying to exhortation , but in a sense nearly allied to consolation: see note on 1Th 2:3 . The subject of the exhortation follows, . . .: and this would be closely connected with their bearing up under trouble and persecution: cf. 1Th 2:14 ff.
Fuente: Henry Alford’s Greek Testament
1Th 2:11 . , sharper than . Viteau (ii. 111) suggests that . . is a parenthesis, and a causal introductory particle for the participles (“heartening,” “encouraging,” “adjuring”) which in their turn depend on , but the likelihood is that in the rush of emotion, as he dictates, Paul leaves the participial clause without a finite verb (so e.g. , 2Co 7:5 ). . . . ( cf. , 7). The figure was used by Jewish teachers of their relationship to their pupils. Cf. e.g. , the words of Eleazar b. Azarja to his dying master, “Thou art more to Israel than father or mother; they only bring men into this world, whereas thou guidest us for this world and the next”. Catullus, lxxii. 4 (dilexi tum te non tantum ut uulgus amicam, sed pater ut natos diligit et generos).
Fuente: The Expositors Greek Testament by Robertson
exhorted. App-134.
comforted. Greek. paramutheomai. See Joh 11:19.
charged = testified to. Greek. marturomai, with texts. See Gal 1:5, Gal 1:3.
every = each.
Fuente: Companion Bible Notes, Appendices and Graphics
11, 12.] Appeal to the detailed judgment of each one, that this was so. This . . in their judgment is substantiated by the fact, that busied themselves in establishing every one of them in the faith.
Fuente: The Greek Testament
1Th 2:11. , how every one) They do not act in this way who seek [their own] glory, 1Th 2:6.- , as a father) Mild gravity is the characteristic of fathers.-, exhorting) This depends on , we became (behaved), 1Th 2:10. , exhortation, rouses one to do something willingly; , consolation, to do it joyfully; , earnest entreaty, testifying [charging], to do it with awe.
Fuente: Gnomon of the New Testament
1Th 2:11
as ye know how we dealt with each one of you,-He particularizes the carefulness he had shown for individuals. He dealt with each one, exhorting them to follow the better way, comforting them in their trials and troubles. [This shows that the success of the apostles was not easily won, that converts were not made in masses, but by the slow, toilsome affectionate application of the gospel to individuals, one by one. Without this personal and individual dealing, the public preaching is not so effective.]
as a father with his own children,-When they failed he encouraged them to try again, and warned them of the danger of turning aside as a father does his own children.
exhorting you,-[The father should not merely tell his children their duty but also to exhort them warmly to duty, especially from his own experiences in life. So it is the part of the minister of the word of truth not only to hold up scripture teaching, but also, fatherly, warmly to urge its observance.]
and encouraging you,-It is also the part of a father to hold out encouragement to the performance of duty. Nothing can be more fatal to the young than a discouraging tone. [It is the part of a worker in the Lords vineyard not to be harsh, censorious, despondent, but fatherlike to catch a geniality and hopefulness from his message, and may be said to have come from the Fatherhood of God.]
and testifying,-[There are times when a father addresses his children as with a dying breath, conjures them by all that he holds dear and sacred by a consideration of their best interests, not to give way to temptation, but to follow in the path of duty. There are times when it becomes necessary for the Lords servant to concentrate his earnestness, and to address his brethren as with a dying breath, conjuring them by the authority of God, by the blood of Christ, by the dreadful issues at stake, by the solemnity of the judgment not to allow themselves to be cheated out of eternal life in the presence of God and the redeemed. ]
Fuente: Old and New Testaments Restoration Commentary
have, 1Th 4:1, 1Th 5:11, Act 20:2, 2Th 3:12, 1Ti 6:2, 2Ti 4:2, Tit 2:6, Tit 2:9, Tit 2:15, Heb 13:22
charged: Num 27:19, Deu 3:28, Deu 31:14, Eph 4:17, 1Ti 5:7, 1Ti 5:21, 1Ti 6:13, 1Ti 6:17, 2Ti 4:1
as: Gen 50:16, Gen 50:17, 1Ch 22:11-13, 1Ch 28:9, 1Ch 28:20, Psa 34:11, Pro 1:10, Pro 1:15, Pro 2:1, Pro 3:1, Pro 4:1-12, Pro 5:1, Pro 5:2, Pro 6:1, Pro 7:1, Pro 7:24, Pro 31:1-9, 1Co 4:14, 1Co 4:15
Reciprocal: Deu 1:16 – charged Act 2:40 – did Act 15:32 – exhorted 1Co 14:3 – comfort 2Co 6:13 – I speak 2Co 11:2 – jealous 2Co 12:14 – for the Phi 1:27 – let Col 3:21 – General Col 4:8 – and comfort 1Th 2:3 – General 1Th 2:7 – as 1Th 5:27 – I charge 2Th 2:5 – when Heb 3:13 – exhort
Fuente: The Treasury of Scripture Knowledge
1Th 2:11. The tender attitude of Paul toward the Thessalonian brethren was due to his close association with them in the beginning of their service to Christ. There was so much opposition from the enemies that it bound the apostle and his converts with a nearness that was like that between a father and his children. That relationship of feeling caused him to exhort them toward their duty and to encourage them in their work for Christ.
Fuente: Combined Bible Commentary
1Th 2:11. As ye know. An expansion and further confirmation of the preceding verse. He particularizes the carefulness he had shown for individuals.
Exhorted, and comforted, and charged. Using in each case the kind of admonition which seemed most appropriate, exhorting, or kindly encouraging, or solemnly and earnestly adjuring.
Every one of you. This shows that the successes of the apostles were not easily won, that converts were not made in masses, but by the slow, toilsome, affectionate application of the Gospel to individuals, one by one. Without this personal and individual dealing, the public preaching of the Gospel comes to little.
As a father. Paul fitly compares himself now to a father, as, above, the mother was the more suitable comparison. Eadmer says of Anselm: He was to those in health a father, to the sick a motherrather, to healthy and sick, lather and mother in one.
Fuente: A Popular Commentary on the New Testament
Observe, that still our apostle appeals to their own consciences for his good behaviour amongst them: Ye know: Happy minister, that has a throne in the consciences of his people, unto which he can and dare, at all times, appeal, for the clearing of his innocency and integrity, in and before the face of the whole world!
Observe next, that having compared himself to a nurse before, he resembles himself to a father now, we exhorted you as a father doth his children. As it is the office of a father to direct and instruct, to counsel and exhort his children, so the apostle did exhort, comfort, and charge the Thessalonians, that they be strictly conscientious in the faithful discharge of their whole duty, both to God and man, and patient under all, and all manner of trials and afflictions whatsoever, which they did, or might meet with, in the way of well doing.
Where note, that a mixture of meekness and gentleness, accompanied with authority and gravity is an excellent compostion in the ministers of the gospel: St. Paul having shewn, that, for gentleness, he was a nursing mother, declareth here, that for authority and gravity, he was an instructing father.
Observe lastly, the great duty which he did direct them in, and exhort them to, namely, to walk worthy of God, who had called them unto his kingdom and glory.
Note here, 1. The duty exhorted to, namely, to walk worthy of God: How so? Not with a worthiness of merit, but with a worthiness of meekness, to walk as becomes them who profess the name of God, who bear the image of God, answerable to the high and holy privileges received from God.
Note, 2. The reason or argument inforcing the duty, he hath called you to his kingdom and glory that is, to grace; and by grace here, to glory hereafter; such as are called to the one, are called to both; grace is a certain pledge and earnest of glory, a low degree of glory, and glory the highest degree of grace; such as walk worthy of God now, shall live with him, ere long, to eternal ages.
Fuente: Expository Notes with Practical Observations on the New Testament
as ye know how we dealt with each one of you [individually, and without partiality], as a father [as patiently, tenderly and earnestly as a father] with his own children, exhorting you, and encouraging you, and testifying,
Fuente: McGarvey and Pendleton Commentaries (New Testament)
2:11 {9} As ye know how we exhorted and comforted and charged every one of you, as a father [doth] his children,
(9) To exhort and comfort with a fatherly mind and affection.