Exegetical and Hermeneutical Commentary of 1 Thessalonians 2:18
Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us.
18. Wherefore we would have come unto you ] The true reading is because not “wherefore,” due probably to a misunderstanding of the following verb, which is not removed by the rendering of the R. V., “because we would fain have come.” This but repeats the “great desire” just expressed; whereas the Greek verb implies resolution rather than inclination. The Apostle, as we understand him, is giving the explanation of his strenuous endeavours (1Th 2:17), lying behind them in his determined will because we had resolved to come to you: “we had set our minds upon it.”
even I Paul ] Better, I Paul, for my part. He speaks for himself: Timothy did return after a time (ch. 1Th 3:1-2); and Silas had been left behind in Macedonia (Act 17:14; Act 18:5). Paul had not come at all; but it was not for want of will.
And the Apostle had made up his mind to this more than once both once and twice. Silas had, no doubt, shared in the wish and endeavour to return from Bera; the second attempt, likewise frustrated, was made by the Apostle alone, from Athens (ch. 1Th 3:1). The expression recurs in Php 4:16. Compare with the whole statement Rom 1:13: “Many times I purposed to come to you, and have been hindered hitherto.” The Apostle’s prophetic gift did not save him from the discipline of disappointment.
but Satan hindered us ] Properly, and Satan, &c.: “but” would be the regular conjunction here; there is a slight dislocation of structure in the sentence, due to excited feeling. We may paraphrase the sentence thus: We strove eagerly to find means of coming to see you; indeed, for my part, I had made up my mind to do it more than once; and our way was blocked, by Satan! What form the hindrance took we can only guess. Jewish malice doubtless had much to do with it. But behind this baffling and unforeseen combination of circumstances the Apostle discerned the craft of the Arch-enemy.
Satan ] i.e. “the Adversary,” is the O.T. name of the Leader of evil spirits, the great enemy of God and man called also “the Devil” (Slanderer), “the Evil One” (2Th 3:3), and “the Tempter” (ch. 1Th 3:5). Satan is, throughout the New Testament, a real personality, and no figure of speech. See note on 2Th 2:9; and comp. Rev 12:9.
To account for his intense longing to see the Thessalonians, St Paul describes his interest in them in the glowing terms that follow:
Fuente: The Cambridge Bible for Schools and Colleges
Wherefore we would have come unto you, even I Paul – The phrase even I Paul, seems to be used by way of emphasis. He had a special desire to go himself. He had sent Timothy to them 1Th 3:2, 1Th 3:5, and perhaps, some might have been disposed to allege that Paul was afraid to go himself, or that he did not feel interest enough in them to go, though he was willing to send one to visit them. Paul, therefore, is at much pains to assure them that his long separation from them was unavoidable.
But Satan hindered us – Compare the notes on 2Co 12:7. In what way this was done is unknown, and conjecture would be useless. The apostle recognized the hand of Satan in frustrating his attempt to do good, and preventing the accomplishment of his strong desire to see his Christian friends. In the obstacles, therefore, to the performance of our duty, and in the hindrances of our enjoyment, it is not improper to trace the hand of the great enemy of good. The agency of Satan may, for aught we can tell, often be employed in the embarrassments that we meet with in life. The hindrances which we meet with in our efforts to do good, when the providence of God seems to favor us, and his word and Spirit seem to call us to a particular duty, often look very much like the work of Satan. They are just such obstructions as a very wicked being would be glad to throw in our way.
Fuente: Albert Barnes’ Notes on the Bible
1Th 2:18
Satan hindered us
Satan the hinderer
It may he profitable to remind ourselves of two or three things bearing upon the nonfulfilment of our best purposes.
We have schemes which come to nothing; wishes which perish in disappointment vows which fall so far short of realization as to afflict our hearts with a sense of self-perjury and self-contempt. What is that malign power which hinders us when we start on any holy errand? Why is there not a clear path to the souls feet, so that we may run the way of the Lord? The question is all-important. If we know the hinderer we may address ourselves to the speciality of his power; but if we misconceive his individuality or resources we may exhaust our strength in profitless labour.
I. There is a hinderer. Not only are there hindrances; there is a personal hinderer. He is not visible. He is not persuadable; resist is the right word, not persuade. Is the tiger ever persuaded to spare the prey? God can be entreated the devil must be resisted. One man says there is no devil. Who is that one man? Where does he live? What has he done for the race? Jesus I know, Paul I know, but who is this? The devil tempted Jesus, entered into Judas, desired to have Peter, hindered Paul. I prefer that my faith should run in the line of these statements, notwithstanding their mystery, than that it should espouse the suggestions of speculators who have not yet established their claim to the confidence of souls.
II. The hinderer assails the most eminent workers in the Church–The Saviour even, and here Paul. We are apt to think that the greatest escape the temptations which fall to the lot of others. But the greater the man, the greater the temptation. It is so in other things. The more refined the taste, the more sensitive to vulgarities. Our temptations–
1. Show our unity as members of a common race.
2. Should awaken our sympathy as partakers of a common suffering.
III. This hinderer seeks to foil the aggressive intentions of the Christian.
1. In being a hinderer the enemy has the decided advantage.
(1) It is easy to hinder, i.e., easy to do mischief, suggest difficulties, magnify obstacles.
(2) It is easier to hinder than to counteract. Once let the seed be sown, etc. Once let a good impression be produced, etc.
2. Did Satan ever hinder a man from doing a bad action? When we were about to give a pound to a good cause, did Satan ever say, Give two.
3. Remember the enemy deals with the purposes as well as the performances. He fights battles in the mind. What a wreck is the inner life of some of us!
Application–
1. Satan comes to us sometimes through the medium of bad men.
2. Sometimes through the gratification of apparently harmless wishes (There is no harm in it).
3. Sometimes through friendly but incapable advisers–men who are so far below our level, as utterly to miscalculate us. But there is hope. There is a helper. The Holy Spirit alone can overcome the spirit of evil. (J. Parker, D. D.)
The hinderer
All agree about the hindrances, but some deny that there is a personal hinderer. They hoot at the idea that a God of infinite power and beneficence would permit so malignant a rebel to exist. But where have such people lived? There are thousands of visible devils, why not one invisible? The devil hinders–
I. By suggesting doubts. The terrible catastrophe of the fall was accomplished by a doubt. One of his greatest achievements is to create the doubt of his own existence. We live in an age in which nearly everything that is necessary to be believed is doubted. Depravity is seen in nothing more clearly than the manner in which people act when in doubt religiously. Instead of wisely protecting our own interests, we often give Satan the benefit of our doubts. Nothing pleases Satan so well as to get people in doubt as to the Atonement, the Bible, Judgment, Hell, etc. If he can do this, he will soon have them acting in accordance with their doubts.
II. By magnifying difficulties. By this me as he hinders multitudes, young and old, from giving their hearts to God. He is not honest enough to tell people that this life is one of difficulty, whether they are good or bad; but insinuates that the most crushing difficulties are in the paths of righteousness. But he is a liar. We are not at home yet, only at school. Our work is to master the hard curriculum; but Gods cheering promise is, All things work together for good, etc.
III. By distractions. He dislikes a fixed purpose for the right, and loves to disincline the mind to think on eternal realities. He does not mind men being piously inclined, and purposing to do better. If he can keep them from immediate surrender, he knows that all the rest will be of no avail in the final issue. Conclusion:
1. As a hinderer Satan is the cause of two things–
(1) Much that we would do but cannot. Pauls visit to Thessalonica was frustrated.
(2) Much that we could do if we would: as our sins of commission.
2. Our helper is greater than our hinderer. (T. Kelly.)
Satan as a hinderer
Satan bears a threefold character–tempter, accuser, hinderer. As a hinderer he is obstructive, while as a tempter and accuser, he is destructive.
1. He inspires indifferentism where there ought to be enthusiasm.
2. He influences men to oppose inertia to advancement.
3. He fosters extraconservatism. They used to say of Lord Eldon, that he prevented more good than any other man ever did. Wilberforce breasted opposition for forty six years, in fighting for abolition of the slave trade. William Carey for fifteen years faced the opposition of his own brethren in furthering missions.
4. He leads to criticism and ridicule of what is good.
5. He moves men to determined and open antagonism to what is good–under every pretext. (Homiletic Review.)
Satanic power
I. That there is a personal hinderer in the spiritual life of men. Both the tenor and history, and the assignment of personal attributes prove it. He is mighty, malignant, spiritual, invisible, and impersuadable.
II. This hinderer assails the most eminent personages and workers in the Church. This shows the unity of the race, and suggests a common sympathy.
III. This hinderer seeks to foil every aggressive Christian intention. Easier to hinder than counteract: to suggest difficulties and magnify obstacles. Satan hinders the cause of religion in the world by creating, and then pointing to the foibles and sins of professors.
1. Their inconsistencies–pride, worldliness, divisions, selfishness, covetousness, gloominess.
2. Their crimes–drunkenness, fraud, etc.
3. Lukewarmness. (J. M. McNulty, D. D.)
Satanic hindrance
s:–Paul and his companions were unable to revisit Thessalonica.
1. Not from want of will.
2. Not through the interpositions of Providence.
3. But because Satan hindered them. The hindrance was perhaps–
(1) the persecution which made it prudent for them to stay away.
(2) Or the Athenian philosophers and Corinthian heretics, which made it necessary that they should stay and defend and strengthen the young Churches.
(3) Or dissensions which Satan fomented in the Churches they were visiting, which rendered their prolonged stay imperative. Anyhow, Satan was the prime mover. But why should he take so much interest in these three poor missionaries? That he might weaken the young Church at Thessalonica and destroy it; that he might thwart a powerful ministry; that he might keep Christians apart, and thus weaken that unity which is the strength of Gods people. Note–
I. It has been Satans practice of old to hinder, whenever he could, the work of God. Satan hindered us is the testimony which every saint will bear against the arch enemy. He endeavours to hinder–
1. The completeness of the personal character of individual saints. Take the case of Job.
2. The emancipation of Gods redeemed ones.
(1) Jannes and Jambres withstood Moses, imitating his wonders by their enchantments, Romanism is an ingenious imitation of, and a Satanic hindrance to the Gospel.
(2) Korah and his company hindered Israel by their assumption of the priesthood. Satan hinders now by conspiring to deprive Christ of His sole right to the priesthood.
(3) Achan hindered Israel seriously; so do Satans traitors in the camp today.
(4) When Ezra and Nehemiah were found to build the waste places, the devil was sure to stir up Sanballat and Tobiah to cast down. There never was a revival of religion without a revival of the old enmity.
3. The history of the New Testament Church no less than that of the Old is a history of Satans hinderings. When Christ was on earth, Satan hindered Him personally, and through the Pharisees, etc. When the apostles began their ministry, Herod and the Jews sought to hinder them, and when persecution prevailed not, all sorts of heresies and schisms broke out. When the reformation dawned, if God raised up Luther, Satan brought out Loyala to hinder him. If God had His Wycliffes and Latimers, Satan had his Gardiners and Bonners.
II. The ways in which Satan has hindered us. He is very busy in hindering–
1. Coming to Christ: perplexing with the guilt of past sins, or with the doctrine of election. But you must surmount both, feeling that your great business is to believe in the Lord Jesus Christ.
2. Prayer.
(1) Tempting to abstain from it.
(2) To relax importunity in it.
3. Christian work.
(1) When we are prompted to work, e.g., to speak to one about his soul, to visit the sick and relieve them, to contribute to missions, to teach in the ragged school, then Satan hinders.
(2) When we are embarked on the work, we never ought to expect success unless we have the devil making a noise. We are doing little good when the devil is quiet.
4. Christian union.
5. Communion with Christ: distracting us in our most sacred ordinance.
III. The rules by which we may detect Satanic hindrances. I do not believe that Satan generally hinders people from getting rich. He delights to see Gods servants set upon the pinnacle of the temple, for he knows the position is dangerous. You may tell when Satan hinders.
1. By the object. Satans object is to prevent our glorifying God. If anything has happened to prevent your growing holy, useful, humble, you may trace it to Satan.
2. By the method. God employs good motives, Satan bad ones.
3. By their nature. Whenever an impediment to usefulness is pleasing it comes from Satan. He never brushes the feathers of his birds the wrong way; he generally deals with us according to our tastes and likings.
4. By their season. They come in prayer and while engaged in Gods work. But we ought carefully to watch that we do not put the saddle on the wrong horse. Do not blame the devil when it is yourself. On the other hand, when the Lord puts a bar in your way, do not say, That is Satan, and so go against the providence of God.
IV. Supposing that we have ascertained that our hindrance comes from Satan, what then? Go on, hindrance or no hindrance.
1. If Satan hinders opposition should cheer you. It is your duty to show that Satan is your enemy; rejoice when a prospect of overcoming him transpires.
2. Stand out against him, because you have now an opportunity of making a greater gain than if he had been quiet.
3. Consider what you lose if you do not resist and overcome him. It will be eternal ruin; or at the very least the ruin of Christian usefulness.
4. Feed your courage with the recollection that Christ has overcome.
5. Remember the promise, Resist the devil and he will flee from you. (C. H. Spurgeon.)
Satan hindering Paul
The word hinder is a metaphor taken from military operations–the breaking up of reads, the destroying of bridges, and the interposing of varied obstacles, to cut off the enemies approach or retreat. Or the figure may be that of the racecourse, the upsetting of a chariot by being brought into violent contact with another. Either way we have a graphic description of the obstructions in the way of the apostles advance. Just as an angel stood in the evil way of Balaam, the apostate prophet, to intercept him, so is Satan here represented as standing in the good way of Paul. It is worthy of note that the personal spirit of evil is mentioned by his Hebrew name in this, Pauls earliest epistle–an epistle, too, addressed to a Gentile Church, and containing no direct quotation of Scripture. How, then, had these Gentile believers come to know his name and nature? By Pauls oral teaching, and probably also by a written Gospel. Now, of all the Gospels there is none which speaks so clearly concerning the personality and operations of the tempter under the name of Satan than that written by St. Pauls fellow traveller, Luke. Here we have, therefore, another incidental confirmation of the view that that Gospel may have been entrusted to the Church of Thessalonica to disseminate. However, such an allusion to the adversary of souls points very strongly to the doctrine of his personality. But to what form of hindrance does the apostle allude? It was not, we may be sure, to any pressure of labour; Paul would regard this as a burden of honour laid upon him by the Master. It may have been the danger to which he would be ex!nosed, as he had been previously, if he repaired to Thessalonica; but this cannot have bulked very largely in his view at the time; he is so sympathetically alive to the same danger as besetting his much loved friends. It is more likely that the restraint arose from trials befalling believers in the districts where Paul himself was; but this has no support from the context, for it would seem from that to have been one in which Paul preeminently was concerned–Even I, Paul. He makes something like a severance of himself from his companion in regard to it, and the once and again seems to point not to habitual or prolonged hindrance such as arose from dangers besetting the Church, but rather to some sudden, unexpected, and powerful obstacle such as bodily sickness, which, after passing away, had come upon him once more. These considerations seem to point to the thorn in the flesh, the messenger of Satan sent to buffet him. Like the mysterious agony which now and again seized King Alfred in the midst of intensest activity, this thorn in the flesh was an interruption for the time being to all apostolic plans. This hindrance, however, sent of Satan, as it was declared to be, was yet blessed of God to Paul himself, doubtless for the increase of his patience, the purifying of his desires, the quickening of his zeal, and his growth in grace. It was also blessed of God to others. To the apostles enforced absence from Thessalonica we owe this Epistle, fraught with its words of warning, comfort, and direction for all time. (J. Hutchison, D. D.)
Satan a hinderer
I remember standing in the front of the Cathedral of Notre Dame, in Paris, admiring its beautiful statuary. As I did so a Parisian approached me and said, Do you not see something amusing up there? No! I said, it seems to be all religious. Inwardly I was asking myself, Is this an Atheist, or is he making a fool of me? Do you see those figures? he inquired, pointing to a group representing a soul being weighed to see if it should be found wanting. You observe that there is an angel standing on the one side and Satan on the other. Satan seems as if he were just watching to see that there was fair play Yes, I answered, but I fail to see anything amusing in that. Just look under the scales! he replied. I looked, and there underneath was a little imp pulling down the scale. That is the way Satan gives fair play. A man says, I will reform. Ill mend my life. Ill give up drink. All right, says Satan, and he seems to stand aside and give fair play. Do not trust him. He has some unseen imp hanging on against you. If it be not strong drink, it will be some other sin. The only way to get clear of all these is to get Christ beside you; His power and grace will outweigh all the evil influences of Satan. (Christian Herald.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 18. Even I Paul] He had already sent Timothy and Silas to them; but he himself was anxious to see them, and had purposed this once and again, but Satan hindered; i.e., some adversary, as the word means, whether the devil himself, or some of his children. There was, however, such a storm of persecution raised up against him, that his friends did not think it prudent to permit him to go till the storm had been somewhat allayed.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This he adds further to satisfy them of his real affection to them, that he attempted to come to them
once and again, that is, often, as Neh 13:20; Phi 4:16. And that they might be assured it was not his fellow ministers desire only to come, therefore he expresseth his own name particularly in a parenthesis (even I Paul). Or by his saying, even I Paul, he assures them concerning his own desire to come to them; at least I Paul, though others did not so; as the French Bible reads it. And he had come to them had not
Satan hindered him, either by raising up disputes against the gospel at Athens by the philosophers there, which he was concerned to stay and answer, Act 17:18; or else by stirring up wicked men to lie in wait for him in the way: or by raising tumults, as the Jews did at Berea, whereby he was constrained to go as it were to the sea, Act 17:14; or by sowing dissensions in other churches, which detained him to end them. Or by what way it was, is somewhat uncertain; but being thus hindered it made his desire the more fervent by the opposition. And hereby we see Satans enmity to the gospel, especially to churches newly planted, that they might not take rooting.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. WhereforeThe oldestmanuscripts read, “Because,” or “Inasmuch as.”
we wouldGreek,“we wished to come”; we intended to come.
even I PaulMy fellowmissionaries as well as myself wished to come; I can answer formyself that I intended it more than once. His slightlydistinguishing himself here from his fellow missionaries, whomthroughout this Epistle he associates with himself in the plural,accords with the fact that Silvanus and Timothy stayed at Berea whenPaul went on to Athens; where subsequently Timothy joined him, andwas thence sent by Paul alone to Thessalonica (1Th3:1).
Satan hindered usOn adifferent occasion “the Holy Ghost, the Spirit of Jesus“(so the oldest manuscripts read), Act 16:6;Act 16:7, forbad or hindered themin a missionary design; here it is Satan, acting perhaps bywicked men, some of whom had already driven him out of Thessalonica(Act 17:13; Act 17:14;compare Joh 13:27), or else bysome more direct “messenger of Satana thorn in the flesh”(2Co 12:7; compare 2Co11:14). In any event, the Holy Ghost and the providence of Godoverruled Satan’s opposition to further His own purpose. Wecannot, in each case, define whence hindrances in good undertakingsarise; Paul in this case, by inspiration, was enabled to say;the hindrance was from Satan. GROTIUSthinks Satan’s mode of hindering Paul’s journey to Thessalonica wasby instigating the Stoic and Epicurean philosophers to cavil, whichentailed on Paul the necessity of replying, and so detained him; buthe seems to have left Athens leisurely (Act 17:33;Act 17:34; Act 18:1).The Greek for “hindered” is literally, “to cuta trench between one’s self and an advancing foe, to prevent hisprogress”; so Satan opposing the progress of the missionaries.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherefore we would have come unto you,…. They not only had a will, and purposed in themselves, and entered into some resolutions to come unto them, but endeavoured to put them into execution:
even I Paul: as well as Silas and Timothy; the latter of which had been with them, and the others had as good a will, and especially Paul: and that
once and again: or “once and twice” so the Jews used h to speak
, “one time and a second”; that is, several times:
but Satan hindered us. The Syriac and Ethiopic versions read, “hindered me”; by moving the mob which rose at Thessalonica, to go to Berea, and disturb the apostle there; which obliged him, contrary to his will, to go to Athens instead of returning to Thessalonica, as he intended; and when at Athens, from whence also he might purpose to return thither, he was hindered by the disputes the Jews and the Stoics, and Epicurean philosophers, had with him; and after that, might be prevented by the lying in wait of the Jews for him, of which he might be informed; or by disturbances raised in the church, or churches where he was, by the false teachers; which required his stay with them, to oppose and refute error and heresy and to make up differences that arose among true Christians, fomented by Satan and his emissaries; see Ro 1:13. Satan does all he can to hinder the preaching of the Gospel, the hearing of the word, the profession of religion, and the saints coming together, and having spiritual conversation with each other; being, as his name “Satan” signifies, an enemy to Christ and his interest, and to the souls of men: indeed he can do nothing but by divine permission, nor can he hinder the will of God, and the execution of that, though he often hinders the will of man, or man from doing his will; he hindered the apostle from doing what he willed and purposed, but he did not hinder the will of God, which was that Paul should be employed in other work elsewhere.
h Maimon. in Hilch. Chobel, c. 5. sect. 10.
Fuente: John Gill’s Exposition of the Entire Bible
Because (). As in 2:8.
We would fain have come to you ( ). First aorist active indicative of . Literally,
we desired to come to you. I Paul ( ). Clear example of literary plural with singular pronoun . Paul uses his own name elsewhere also as in 2Cor 10:1; Gal 5:2; Col 1:23; Eph 3:1; Phlm 1:19.
Once and again ( ).
Both once and twice as in Php 4:16. Old idiom in Plato.
And Satan hindered us ( ). Adversative use of = but or and yet. First aorist active indicative of , late word to cut in, to hinder. Milligan quotes papyrus example of third century, B.C. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Gal 5:7 and passive in Rom 15:22; 1Pet 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not.
Fuente: Robertson’s Word Pictures in the New Testament
We would [] . Implying more than a mere inclination or desire. It was our will to come. See on Mt 1:19.
I Paul. Not implying any less desire on the part of his associates, but emphasising his own. See on the use of the epistolary plural, ch. 1 2. Satan [] . From the Aramaic Satana, adversary. In the canonical LXX the name appears only three times, 1Ki 11:14, 23, 25, and in each case is applied to a man. In LXX diabolov is used, almost without exception, as the translation of the Hebrews Satan. Of 22 instances of diabolov only 9 are outside of the book of Job. From the more general conception of an adversary, there is, in the O. T., a gradual development toward that of an evil personality. For instance, in 2Sa 24:1, the numbering of the people is ascribed to the anger of the Lord. The later historian, in 1Ch 21:1, ascribes the act to Satan. See also Job, Wisd. 2 24; Zec 2:1. The specialising of the conception was due, in part, to the contact of the Jews with the religions of Babylon and Persia. In N. T. Satan appears as the personal spirit of evil – the same who is called the devil, the wicked one, the prince of the power of the air, the prince of this world, the serpent, the God of this world, the tempter. He tempts to evil, opposes God ‘s work, inspires evil dispositions, torments God ‘s people. The word Satan occurs only once in the Fourth Gospel, not in the Epistles, but often in Revelation. Mark never uses diabolov, Matthew never Satan. Paul seldom diabolov, often Satan. Satan alone in Pastorals. Luke uses both. It is clear that Paul here as elsewhere employs the word in a personal sense; but any attempt to base the doctrine of a personal devil on this and similar passages is unsafe.
Hindered [] . See on 1Pe 3:7.
Fuente: Vincent’s Word Studies in the New Testament
1) “Wherefore we would have come unto you” (dioti ethelesamen elthein pros humas) “wherefore we wished (very much) to come (of our own accord) to you all”, to visit the Church. They prayed, craved, to return, night and day, again and again, 1Th 3:10.
2) “Even I Paul, once and again” (ego men Paulos) “Indeed Paul”, personally. (kai hapaks kai dis) “Even once and again”, or repeatedly. Paul prayed for God’s guidance, believing God would hear and answer his prayers, Mat 6:9; 2Th 1:11-12; Jas 5:16-17.
3) “But Satan hindered us” (kai enekopsen hemas ho satanas) “Even the Satan hindered us”. Satan hinders, withstands, and seeks to block the path of Service for God’s children. He hindered, tormented Job, Job 2:7. He goes about seeking whom he may devour, 1Pe 5:8-9; Jas 4:7. How Satan hindered Paul is not known, whether by sickness, trouble in the Corinth church that pressed for his presence, or some other hindrance, it was attributed (as a casual source) to the devil, Satan.
Fuente: Garner-Howes Baptist Commentary
18 Satan hindered us. Luke relates that Paul was in one instance hindered, (Act 20:3) inasmuch as the Jews laid an ambush for him in the way. The same thing, or something similar, may have occurred frequently. It is not without good reason, however, that Paul ascribes the whole of this to Satan, for, as he teaches elsewhere, (Eph 6:12) we have to
wrestle not with flesh and blood, but with principalities of the air, and spiritual wickednesses, etc.
For, whenever the wicked molest us, they fight under Satan’s banner, and are his instruments for harassing us. More especially, when our endeavors are directed to the work of the Lord, it is certain that everything that hinders proceeds from Satan; and would to God that this sentiment were deeply impressed upon the minds of all pious persons — that Satan is continually contriving, by every means, in what way he may hinder or obstruct the edification of the Church! We would assuredly be more careful to resist him; we would take more care to maintain sound doctrine, of which that enemy strives so keenly to deprive us. We would also, whenever the course of the gospel is retarded, know whence the hindrance proceeds. He says elsewhere, (Rom 1:13) that God had not permitted him, but both are true: for although Satan does his part, yet God retains supreme authority, so as to open up a way for us, as often as he sees good, against Satan’s will, and in spite of his opposition. Paul accordingly says truly that God does not permit, although the hindrance comes from Satan.
Fuente: Calvin’s Complete Commentary
Text (1Th. 2:18)
18 because we would fain have come unto you, I Paul once and again; and Satan hindered us.
Translation and Paraphrase
18.
Wherefore, we were resolved to come to you, even I Paul (myself), once and twice (once and again), and (then) Satan cut us off (so we could not come).
Notes (1Th. 2:18)
1.
Paul could not get back to Thessalonica because Satan hindered him. Satan has always tried to interfere with the work of Christian teachers. It was Satan who tried to break up the church in Jerusalem by forbidding the apostles to preach, and persecuting its members so that they were scattered.
2.
The word hindered (Gr., egkopto) is a military term, and indicates the obstruction of an enemys progress by breaking up the road, destroying bridges, etc. Did you ever think of Satan as a road-breaker? This surely explains why missionaries sometimes have so much trouble getting to various places. Paul used the same term, hindered, in writing to the Romans. Rom. 15:22.
3.
We do not know exactly what means Satan used to block Paul so he could not get back to Thessalonica, But Satan has many meanssickness, poverty, persecution, etc., Perhaps Satan hindered Paul by the distress and affliction, mentioned in 1Th. 3:5.
4.
Paul had an unhesitating belief in the reality and personal activity of Satan. See Eph. 2:2; Eph. 4:27; 2Co. 4:4; 2Co. 12:17; Act. 26:18; 1Ti. 5:15. We must believe that the devil is real, if we claim to have an apostolic faith.
Fuente: College Press Bible Study Textbook Series
(18) We would.Not merely a conditional tense, but we were ready to comemeant to come.
Even I Paul.Rather, that is to say, I; Paul, not as if it were a great thing that one like him should have such a wish, but showing that Silas and Timothy had not shared his intention. Why had they not? The answer shows the minute truthfulness of the Acts. Timothy, apparently, did not at first leave Thessalonica with St. Paul (Act. 17:10, where the Greek seems definitely to exclude him). Both Silas and Timothy were left at Bera (Act. 17:14). It was during this period that St. Paul felt so eager a desire to return to his persecuted children. We cannot tell on what two definite occasions the desire was almost taking shape; but possibly his longing may have been stimulated by seeing his messengers start for the north, first when he sent for his two companions (Act. 17:15), and secondly when he despatched Timothy himself to Thessalonica (1Th. 3:2).
But Satan hindered.How, cannot be decided; but St. Paul has no doubt that his disappointment was a direct manifestation of the work of evil, not a leading of God to stay where he was. Elsewhere he is quite as clear that the obstruction of his own plans is owing to God. (See Act. 16:6-7; 1Co. 16:12, where the will spoken of is not Apollos will, but Gods.) The difficulty is to tell in each case whether God is directly saving us from a worse course, in spite of ourselves, or permitting a momentary, and yet if rightly used a disciplinary, triumph of evil.
Satan.The Thessalonians, though originally Gentiles, had doubtless been taught enough at their conversion to recognise the word. Though it is quite clear from other passages (e.g., 1Co. 7:5; 2Th. 2:9; 1Ti. 3:7) that St. Paul believed in the existence of personal fallen spirits, it cannot be positively affirmed that he here means anything more than a personification of all that is opposed to Godthe hostility of wicked men, &c.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. Come unto you He was driven from Thessalonica to Berea. He would have gone back again from Berea to Thessalonica, but Satan inspired the Thessalonian Jews to track him to Berea, and he was driven from Berea seaward to Athens. 1Th 3:1.
I Paul An intimation that his we in this connexion means I, and that the language represents his own personal feeling.
Satan The personal devil, (comp. 1Th 3:5,) in whose existence, therefore, Paul not merely believes, but refers to his agency even such comparatively trifling and external matters, because therein there lies prepared a hinderance to the kingdom of God, (compare Eph 6:12; otherwise Rom 1:13; Rom 15:22; Act 16:6, sq.) The apostle, then, does not everywhere, and as a matter of course, speak of Satan, but he knows how, with testing insight, to distinguish. In what this Satanic hinderance consisted we know not; but it must have been something of evil, either on the side of the Thessalonians, or on that of Paul. In the first case, we should have to think of the enemies of the gospel at Thessalonica, whose hatred had been a source of danger to the apostle on his arrival at Thessalonica. In the other case, perhaps of trials in the Churches, where Paul had since been, which rendered a removal from them impossible for him. Or, perhaps, of some sickness of the apostle. And in connexion with this we might think of Satan’s messenger, (2Co 12:7,) a topic, it is true, on which we know nothing certain. (Comp. also 1Th 3:7.) It is even very possible that both kinds of reasons concurred: that the first time, for example, (and this would best agree with 1Th 2:17,) Paul desired to turn back again to Thessalonica from Berea, but was hindered in that by the Thessalonian Jews. Act 17:13.
Wordsworth notes that the Hebrew name Satan is remarkable in this first of St. Paul’s epistles.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Th 2:18. But Satan hindered us. When the Hebrews would express any thing remarkably great, they add the name of God to it; so they call great mountains, the mountains of God,and the like: and thus, when they describe the most wicked men, they call them the ministers, servants, and children of Satan, and sometimes Satan himself; because they imitate and comply with the temptations of that wicked spirit who is at the head of all apostacy from God, and the most remarkable enemy in the universe to truth and goodness. The unbelieving Jews of Thessalonica, as the instruments of Satan, were the persons intended; and indeed the sense of their extreme malice seems to have dwelt strongly on the Apostle’s mind during the writing of this whole Epistle.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Th 2:18 . ] on which account , that is, on account of this great longing for you ( . ).
] Paul uses in agreement with (1Th 2:17 ), not , as the latter word expresses only the wish, the inclination to something; but the former the active will, the definite purpose. See Meyer on Phm 1:13 f., and Tittm. Synon. p. 124 ff. But whether this purpose was already formed at Berea (Fromond., Baumgarten-Crusius), or elsewhere, cannot be determined.
] a restriction of the subject contained in , as the apostle in this section intends only to speak of himself. But that he considered the addition here necessary, whilst he omitted it in what preceded, is a proof that he there regarded what was said as spoken likewise in the name of his two associates. Moreover, is an actual parenthesis, and is not to be connected with , as Hofmann thinks, from the insufficient reason, because otherwise must have stood after (!); and as we find also with Grotius, who makes a suppressed correspond to the , in the sense: “nempe Timotheus et Silas semel.” [41]
] serves only to bring the subject into prominence. See Hartung, Partikell . II. p. 413.
] both once and twice , a definite expression for twice (comp. Phi 4:16 ); not in the general sense of saepius (Grotius, Joachim Lange, Turretin, Koppe, Pelt), for then would have been written. Calvin: “Quum dicit semel et bis voluimus, testatur non subitum fuisse fervorem, qui statim refrixerit, sed hujus propositi se fuisse tenacem.” A longer continuance of the church (Baur) is not to be assumed from this expression, as the interval of probably half a year, which is to be assumed between the departure of Paul from Thessalonica and the composition of this Epistle (see Introd. 3), was a period sufficiently long to give rise to the twice formed resolution to return.
] and Satan hindered us . , not equivalent with , by which certainly this new sentence might have been introduced (Vorstius, Grotius, Benson, Koppe, Schott, Olshausen, de Wette, Koch, Bloomfield), mentions simply the result of the apostle’s resolution in the form of juxtaposition. In an unnatural and forced manner Hofmann subordinates as the antecedent to as the principal sentence, whilst denotes while , and (1Th 2:17 ) is “in intention added to the sentence introduced by .” Accordingly the sense would be: Therefore the anxiety to visit the church became so strong, that when it came to the intention to go to Thessalonica, Satan hindering prevented it (!).
On , comp. Rom 15:22 ; Gal 5:7 ; 1Pe 3:7 .
] denotes not “the opponents of Christianity, the enemies of God and men” (Schrader), but, according to the Pauline view, the personal author of evil, the devil, who, as he is the author of all hindrances in the kingdom of God, has brought about the circumstances which prevented the apostle from carrying out his purpose. But whether, under these preventive circumstances occasioned by the devil, are to be understood the wickedness of the Thessalonian Jews (Fromond., Schott, de Wette, Bisping), “qui insidias apostolo in itinere struebant” (Quistorp and, though wavering, Zanchius), or the contentions of the church where Paul was, and which prevented his leaving them (Musculus), or even the “injecta ei necessitas disputandi saepius cum Stoicis et Epicureis, qui Athenis erant” (Grotius), or what else, must be left unexplained, as Paul himself has given no explanation.
[41] Comp. also Wurm, Tb. Zeitschr. 1833, 1, p. 75 f., is to be united directly with . All three had resolved to visit the Thessalonians, but Paul particularly more than once.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
18 Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us.
Ver. 18. But Satan hindered us ] He still doth his utmost to hinder the communion of saints, and to keep them asunder. He knows two are better than one; and therefore he stirred up the primitive persecutors to banish the Christians, and to confine them to isles and mines. Where they could not have access one to another: whether Satan hindered Paul by sickness, or by imprisonments, or tempests at sea, who can resolve saith one. (Cyprian. Epist.) He hindered him by casting a necessity upon him of disputing often with the Stoics and Epicures which were at Athens, saith another interpreter. Satan-Hindering
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
18 .] Wherefore (as following up this earnest endeavour) we would have come (had a plan to come: “not , which would indicate merely the disposition: see Phm 1:13-14 ” (Ln.)) to you, even I Paul (the introduction of these words here, where he is about to speak of himself alone, is a strong confirmation of the view upheld above (on ch. 1Th 1:9 ) that he has hitherto been speaking of himself and his companions. The answers to a suppressed , q. d. , or the like. Grot., al., think the suppressed refers to the rest having intended it once only, but the Apostle more times, taking . . . with . . .), not once only but twice (literally, ‘both once and twice:’ not used widely ( . . ), but meaning that on two special occasions he had such a plan: see ref. The words refer to ., not to . ., see above), and (not ‘ but :’ the simple copula, as in Rom 1:13 , gives the matter of fact, without raising the contrast between the intention and the hindrance) Satan (i.e. the devil: not any human adversary or set of adversaries, as De W., al.; whether Satan acted by the Thessalonian Jews or not, is unknown to us, but by whomsoever acting, the agency was his ) hindered us (reff.).
Fuente: Henry Alford’s Greek Testament
1Th 2:18 . “We did crave to reach you,” (= because) not being required with the English stress on did . The whole verse is parenthetical, syntactically. . The mysterious obstacle, which Paul traced back to the ultimate malice of Satan, may have been either ( a ) an illness ( cf. 2Co 12:7 , so Simon, die Psychologie des Apostels Paulus , 63, 64), ( b ) local troubles, ( c ) the exigencies of his mission at the time being (Grotius), or ( d ) a move on the part of the Thessalonian politarchs who may have bound over Jason and other leading Christians to keep the peace by pledging themselves to prevent Paul’s return (Ramsay’s St. Paul the Traveller , 230 f., Woodhouse, E. Bi [32] , 5047, Findlay). Early Christian thought referred all such hindrances to the devil as the opponent of God and of God’s cause. The words (1Th 3:1 ) rule out Zimmer’s application of ( b ) to the emergency at Corinth, while the silence of Acts makes any of the other hypotheses quite possible, though ( d ) hardly fits in with the ordinary view of the Empire in II. 2Th 2:2 f. and renders it difficult to see why the Thessalonians did not understand at once how Paul could not return. The choice really lies between ( a ) and ( c ). Kabisch (27 29), by a forced exegesis, takes 1Th 2:20 as the explanation of this satanic manuvre. Satan prevented us from coming, in order to rob us of our glory and praise on the last day, by wrecking your Christian faith; he was jealous of our success among you.
[32] Encyclopdia Biblica
would have = wished to. App-102.
once and again. Compare Php 1:4, Php 1:16.
hindered. Greek. enkopto. See Act 24:4.
18.] Wherefore (as following up this earnest endeavour) we would have come (had a plan to come: not , which would indicate merely the disposition: see Phm 1:13-14 (Ln.)) to you, even I Paul (the introduction of these words here, where he is about to speak of himself alone, is a strong confirmation of the view upheld above (on ch. 1Th 1:9) that he has hitherto been speaking of himself and his companions. The answers to a suppressed , q. d. , or the like. Grot., al., think the suppressed refers to the rest having intended it once only, but the Apostle more times, taking . . . with . . .), not once only but twice (literally, both once and twice: not used widely (. . ), but meaning that on two special occasions he had such a plan: see ref. The words refer to ., not to . .,-see above), and (not but: the simple copula, as in Rom 1:13, gives the matter of fact, without raising the contrast between the intention and the hindrance) Satan (i.e. the devil: not any human adversary or set of adversaries, as De W., al.; whether Satan acted by the Thessalonian Jews or not, is unknown to us, but by whomsoever acting, the agency was his) hindered us (reff.).
1Th 2:18. ) So the LXX. Neh 13:20.- , Satan) Paul wisely considered that there lurked beneath this the first cause of evil-a cause, of which we should have had no suspicion otherwise, when reading the history in Act 17:13-14. Satan acted by means of wicked men.
1Th 2:18
because we would fain have come unto you, I Paul once and again;-[This was not a sudden impulse that quickly subsided by his leaving them, as we see sometimes happen, but that he had been steadfast in this purpose, inasmuch as he sought various opportunities to visit them.]
and Satan hindered us.-How and when Satan hindered his visiting them is not revealed, though some adversity, some imprisonment, or hindrance was thrown in his way. [Whenever the wicked molest us, they fight under Satans banner, and are his agents for harassing us. When our endeavors are directed to the work of the Lord, it is certain that everything that hinders proceeds from Satan.]
even: 1Co 16:21, Col 4:18, 2Th 3:17, Phm 1:9
once: Job 33:14, Phi 4:16
Satan: Zec 3:1, Zec 3:2, Rom 1:13, Rom 15:22, 2Co 11:12-14, Rev 2:10, Rev 12:9-12
Reciprocal: Ezr 4:24 – So Dan 10:13 – the prince Act 15:36 – and see Rom 1:10 – request 2Co 1:17 – according Gal 4:20 – to be Gal 5:2 – I Paul 1Th 3:10 – praying 2Th 3:2 – delivered 1Ti 3:14 – hoping
1Th 2:18. Act 17:13-14 tells how Satan hindered Paul’s return to Thessa-lonica. When the Jews persisted in their opposition to Paul’s work, by even pursuing him to Berea, it was regarded as the work of Satan that hindered him from his plan.
1Th 2:18. Even I Paul. In saying we would have come, Paul includes Silas and Timothy, and by this appended clause he means to emphasize his own strong personal longing to revisit his friends. It was not a mere desire to send an official deputation, but the longing of an individual affection.
Once and again. It was not a passing impulse, but a steady, constant yearning.
But Satan hindered us. How Satan did so, whether by stirring up the Jews in Thessalonica so that Paul dared not return, or by causing troubles which required Pauls presence elsewhere, or by the infliction of sickness, we do not know. But this plain matter-of-fact statement shows us that Satan does what he can to hinder the progress and welfare of the Church, and is therefore well called Satan, the Adversary. Without here entering into controversy, it seems not out of place to remark, that the language of the New Testament, if words mean anything, does ascribe a personality to the tempter so distinct and unmistakeable, that a denial of it can be only compatible with a practical denial of scripture inspiration. To the so-called charge of Manichism, it is enough to answer that if an inspired apostle scruples not to call this fearful being the god of this world (2Co 4:4), no sober thinker can feel any difficulty in ascribing to him permissive powers and agencies of a frightful extent and multiplicity (Ellicott).
because we would fain have come unto you, I Paul once and again [emphatic way of saying twice]; and Satan hindered us. [How Satan hindered, we are not told, but we find that his emissaries had so little disposition to let Paul return that they drove him from Beroea onward to Athens.]
Verse 18
Satan; referring to the opposition and threatening of his enemies instigated by Satan.
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: Abbott’s Illustrated New Testament