2<\/strong>. but even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi<\/em> ] More exactly, having suffered before<\/strong>, and been shamefully entreated<\/strong> (R. V.), or though we had already suffered and were shamefully treated at Philippi<\/strong>. “Entreated” is older English for treated<\/em>, as in Mat 22:6<\/span> and Luk 18:32<\/span> ( spitefully entreated<\/em>). Shamefully treated<\/em> is one word in the Greek, outraged<\/em>. 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<\/span>): “They have beaten us, publicly, uncondemned, being Romans!” Such indignities the Apostle felt keenly; they added a distinct element to his sufferings.<\/p>\n As to the circumstances of the missionaries’ visit to Philippi and their experience there, read carefully Acts 16<\/span>, and comp. Introd.<\/em> 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.<\/em> Chap. I.).<\/p>\n 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<\/strong> (R. V.) or, took courage in our God to speak unto you the gospel of God amid much conflict<\/strong>.<\/p>\n 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<\/em>.<\/p>\n The Greek verb ( waxed-bold<\/em>) implies the undaunted bearing and address of the missionaries, the outspokenness<\/em> 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<\/em>.” God’s presence and the consciousness that His Spirit was with them (ch. 1Th 1:5<\/span>, 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<\/span>). Besides, it was “the gospel of God<\/em> ” 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.<\/p>\n 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<\/span>). St Paul’s mood as a preacher was not always the same; circumstances depressed or elated him.<\/p>\n But even after that we had suffered before – <\/B>Before we came among you.<\/P> And were shamefully entreated, as ye know, at Philippi<\/B> – Act 16:19<\/span> 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.<\/P> We were bold in our God – <\/B>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.<\/P> With much contention – <\/B>Amidst much opposition, and where great effort was necessary. The Greek word here used is <\/SPAN><\/span> agoni (agony), a word referring usually to the Grecian games; notes, Col 2:1<\/span>. 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<\/span>. The triumph of the gospel there was secured only by an effort of the highest kind, and by overcoming the most formidable opposition.<\/P> <\/p>\n Verse 2<\/span>. Shamefully entreated – at Philippi<\/B><\/I>] 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<\/span>, c. and the notes there.<\/P> <\/P> With much contention.<\/B><\/I>] The words not only signify, with intense labour<\/I> and earnestness<\/I>, but may here mean, exposed to the greatest danger; at the peril of our lives<\/I>. The Greek phrase quoted by Rosenmuller<\/I> is to the point, , in danger we must not delay<\/I>-activity and despatch are then indispensably necessary.<\/P><\/p>\n 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, <\/B>and was shamefully entreated, at Philippi, <\/B>where he and Silas were beaten, thrust into an inner prison, and set in the stocks as a couple of villains, Act 16:23<\/span>,24<\/span>; yet this did not damp their spirits, nor discourage their coming and preaching to them. <\/P> We were bold; <\/B>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<\/span>. And this becomes the gospel, and will be to the advantage of it, and is most commendable in a time of persecution. <\/P> In our God; <\/B>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. <\/P> To speak unto you the gospel of God; <\/B>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, <\/I>as being the original author and ordainer of it. <\/P> With much contention; <\/B>with much agony: which is either to be taken actively, for their great earnestness and zeal in speaking, as Luk 13:24<\/span>; or passively, for the perils they encountered therein, Phi 1:30<\/span>; by both which the Thessalonians might be induced, though not enabled, to believe. As he elsewhere calls the ministry a warfare, <\/I>1Ti 1:18<\/I><\/span>, and a fight, <\/I>2Ti 4:7<\/I><\/span>, (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<\/span>. <\/P> <\/p>\n 2. even after that we had sufferedbefore<\/B>at Philippi (Ac16:11-40<\/span>): a circumstance which would have deterred mere natural,unspiritual men from further preaching. <\/P> shamefullyentreated<\/B>ignominiously scourged (Act 16:22<\/span>;Act 16:23<\/span>). <\/P> bold<\/B> (Act 4:29<\/span>;Eph 6:20<\/span>). <\/P> in our God<\/B>The groundof our boldness in speaking was the realization of God as “OURGod.” <\/P> with much contention<\/B>thatis, literally, as of competitors in a contest:<\/I> strivingearnestness (Col 1:29<\/span>; Col 2:1<\/span>).But here outward<\/I> conflict with persecutors, rather than inward<\/I>and mental, was what the missionaries had to endure (Act 17:5<\/span>;Act 17:6<\/span>; Phi 1:30<\/span>).<\/P><\/p>\n But even after that we had suffered before<\/strong>,…. 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:<\/p>\n and were shamefully entreated, as ye know, at Philippi<\/strong>; 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<\/span><\/p>\n we were bold in our God to speak unto you the Gospel of God with much contention<\/strong>: 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<\/span> 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<\/p>\n with much contention<\/strong>; 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<\/span> 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<\/span>.<\/p>\n But having suffered before <\/B> ( <\/SPAN><\/span>). Strong adversative <\/SPAN><\/span>, antithesis to <\/SPAN><\/span>. Appeal to his personal experiences in Thessalonica known to them ( as ye know <\/B>, <\/SPAN><\/span>). Second aorist active participle of <\/SPAN><\/span>, old compound verb, but here alone in the N.T. The force of –<\/SPAN><\/span> (before) is carried over to the next verb. The participle may be regarded as temporal (Ellicott) or concessive (Moffatt).<\/P> And been shamefully entreated in Philippi <\/B> ( <\/SPAN><\/span>). First aorist passive participle of <\/SPAN><\/span>, 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<\/span>, 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.<\/P> We waxed bold in our God <\/B> ( <\/SPAN><\/span>). Ingressive first aorist middle of <\/SPAN><\/span>, old deponent verb from <\/SPAN><\/span> (full story, -, <\/SPAN><\/span>). In his reply to Festus (Ac 26:26<\/span>) Paul uses <\/SPAN><\/span>,<\/P> being bold I speak <\/B>, while here he has<\/P> we waxed bold to speak <\/B> ( <\/SPAN><\/span>). 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,<\/P> unto you <\/B> ( <\/SPAN><\/span>), be the consequences what they might,<\/P> the gospel of God in much conflict <\/B>, ( <\/SPAN><\/span>). This figure of the athletic games (<\/SPAN><\/span>) may refer to outward conflict like Php 1:30<\/span> or inward anxiety (Col 2:1<\/span>). He had both in Thessalonica. <\/P> <\/p>\n Having suffered before [] <\/SPAN><\/span>. N. T. o. Although we had suffered. <\/P> Having been shamefully entreated [] <\/SPAN><\/span>. Comp. Mt 22:32<\/span>; Act 14:5<\/span>. 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<\/span>, which gives the historical explanation of the two words. It appears frequently in 2nd Corinthians. <\/P> As ye know [ ] <\/SPAN><\/span>. 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<\/span>, 8<\/span>; 1Th 2:1<\/span>, 5<\/span>, 10<\/span>, 11<\/span>; 1Th 3:3<\/span>, 4<\/span>, 12<\/span>; 1Th 4:1<\/span>, 2<\/span>, 6<\/span>, 1<\/span> 1<\/span>; 1Th 5:1<\/span>, 11<\/span>; 2Th 2:16<\/span>; 2Th 3:1<\/span>, 2<\/span>. 1<\/span> 6<\/span> Philippi. See Act 16:19 – 40<\/span>; Philippians 1, 30<\/span>. <\/P> We waxed bold [] <\/SPAN><\/span>. Only once elsewhere in Paul, Eph 6:20<\/span>. 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<\/span>; see also Joh 18:20<\/span>. In Acts always meta parrhsiav with boldness, comp. Heb 4:16<\/span>. En parrhsia in boldness, Joh 7:4<\/span>; Joh 16:29<\/span>; Eph 6:19<\/span>; Phi 1:20<\/span>. Both the verb and the noun are found in LXX See Lev 26:13<\/span>; Pro 10:10<\/span>; Wisd. 5 1; 1 Macc. 4 18; Sir. 6 11. In our God [ ] <\/SPAN><\/span>. 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<\/span>). The phrase only here in N. T. <\/P> Gospel of God (eujaggelion tou Qeou). For the phrase see Mk. i. 14; Rom 1:1<\/span>; Rom 14:16<\/span>; 2Co 11:7<\/span>; 1Th 2:8<\/span>, 9<\/span>; 1Pe 4:17<\/span>. It points to the monotheistic character of the gospel. <\/P> In much contention [ ] <\/SPAN><\/span>. Better conflict. Comp. Col 2:1<\/span>; Phi 1:27<\/span>; 1Ti 6:12<\/span>; Heb 12:1<\/span>. Agwn originally of a contest in the arena; but it is used of any struggle, outward or inward.<\/P> <\/p>\n <\/strong><\/p>\n 1) “But even after that we had suffered before,”<\/strong> (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<\/span>; Act 16:19-24<\/span>.<\/p>\n 2) “And were shamefully entreated”<\/strong> (kai hubristhentes) “and having been insulted;” our Lord had forewarned that His disciples should face such treatment, even as He, Mat 5:10-12<\/span>; Mat 10:23<\/span>; Joh 15:19-20<\/span>; 2Ti 3:12<\/span>.<\/p>\n 3) “As ye know”<\/strong> (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<\/span>.<\/p>\n 4) “At Philippi, we were bold in our God”,<\/strong> (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<\/span>; Act 16:35-40<\/span>.<\/p>\n 5) “To speak unto you the gospel of God”,<\/strong> (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<\/span>.<\/p>\n 6) “With much contention”<\/strong> (en pollo agoni) “In the midst of much agony or struggle,” withstanding opposition and contention, Act 17:1-9<\/span>. Jason eventually went security or bail to keep Paul and Silas out of Prison, 1Th 2:9<\/span>.<\/p>\n Text<\/strong> (1Th. 2:2<\/span>)<\/p>\n 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.<\/strong><\/p>\n Translation and Paraphrase<\/strong><\/p>\n 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.<\/p>\n Notes<\/strong> (1Th. 2:2<\/span>)<\/p>\n 1.<\/p>\n 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<\/span>. Paul asked for prayer that he might speak boldly. Eph. 6:19-20<\/span>; Php. 1:20<\/span>. 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.<\/p>\n 2.<\/p>\n 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. Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n