17<\/strong>. But we, brethren, being taken from you<\/em> ] bereaved of you<\/strong> (R. V.), or torn away from you<\/strong>; lit., orphaned<\/em> a word employed in Greek with some latitude the very strongest expression the Apostle could find, occurring only here in the N.T.<\/p>\n for a short time<\/em> ] Lit., season of an hour<\/strong>, as we say, “an hour’s time.” St Paul expected, when he left Thessalonica, to be able to return very shortly. Meanwhile the apostles felt themselves to be parted from their friends “in presence (or person) not in heart.” The comfort of their parting was the hope of speedy reunion:<\/p>\n “Parting is such sweet sorrow,<\/p>\n That I shall say Good-night, till it be morrow.”<\/p>\n We find from Act 17:10<\/span> that it was “the” Thessalonian “brethren” who “sent away Paul and Silas by night unto Bera,” in order to secure their safety. Unwilling to go, the apostles were eager to return: <\/p>\n we endeavoured the more abundantly<\/em> ] exceedingly<\/em> (R. V.): we were the more earnest in our endeavours<\/strong> (because our hearts were so truly one) to see your face, with great desire<\/strong>.<\/p>\n “Face” is identical in Greek with the “presence” of the former clause: they were parted in sight, not in affection; but true affection longs for sight. This “great desire” excited and sustained the apostles’ endeavours. “We longed for the sight of your dear faces, and did our utmost to get back to you:” so in ch. 1Th 3:10<\/span>, “Night and day praying exceedingly that we may see your face<\/em>.” Such, too, was the love of St John to his friends: “But I hope speedily to see thee; and we will talk mouth to mouth” (2Jn 1:12<\/span>; 3Jn 1:14<\/span>). “The spiritual interest of the Apostle about his converts is never for a moment separate from his tender human love for them” (Jowett).<\/p>\n section iv<\/p>\n St Paul’s Present Relations to the Thessalonians. Ch. 1Th 2:17<\/span> to 1Th 3:13<\/span><\/p>\n The Apostle had been drawn aside in the last paragraph, by a sudden and characteristic burst of feeling, from the main purpose of his letter. To this he now returns. 1Th 2:17<\/span> might follow quite naturally upon 1Th 2:12<\/span>. Having recalled to his readers the circumstances of his arrival at Thessalonica and the manner of his life amongst them, he goes on to speak of the feelings and views which he now entertains in regard to them. And he continues in this vein to the end of ch. 3. He speaks (1) of his great desire to revisit them<\/em> and the attempts he has made to do so, 1Th 2:17-20<\/em><\/span>; (2) he relates how he sent Tmothy<\/em> with messages and enquiries when he found this impossible, ch. 1Th 3:1-5<\/span>; (3) he expresses his satisfaction at the report<\/em> Timothy has brought back to him, 1Th 2:6-8<\/em><\/span>; and (4) he repeats his thanksgiving<\/em> and his longing to see them, with prayers<\/em> both on this account and for their final acceptance in the day of Christ, 1Th 2:9-13<\/em><\/span>.<\/p>\n We may suppose that St Paul’s enemies, while they set down the preaching of the missionaries in the first instance to base motives (see note to 1Th 2:3<\/span>), went on to insinuate that the Apostle’s continued absence showed his unconcern for his persecuted followers. (Comp. Introd.<\/em> pp. 23, 24.) Hence the warmth and energy of his protestations.<\/p>\n But we, brethren, being taken from you – <\/B>There is more implied in the Greek word here rendered, being taken from you – <\/SPAN><\/span> aporphanisthentes – than appears from our translation. It properly has relation to the condition of an orphan (compare notes on Joh 14:18<\/span>), or one who is bereaved of parents, or one who is bereaved of parents}. Then it is used in a more general sense, denoting to be bereaved of; and in this place it does not mean merely that he was taken from them, but there is included the idea that it was like a painful bereavement. It was such a state as that of one who had lost a parent. No word, perhaps, could have expressed stranger attachment for them.<\/P> For a short time – <\/B>Greek, For the time of an hour; that is, for a brief period. The meaning is, that when he left them he supposed it would be only for a short time. The fact seems to have been Act 17:10<\/span>, that it was supposed, when Paul was sent to Berea, that things would soon be in such a state that he could safely return to Thessalonica. He was sent there by those who thought it was necessary for the safety of some of his friends at Thessalonica, and he evidently purposed to return as soon as it could properly be done. It had, in fact, however, turned out to be a long and painful absence.<\/P> In presence, not in heart – <\/B>My heart was still with you. This is an elegant and touching expression, which we still use to denote affection for an absent friend.<\/P> Endeavoured the more abundantly to see your face – <\/B>Made every endeavor possible. It was from no want of affection that I have not done it, but from causes beyond my control.<\/P> With great desire – <\/B>Compare the notes at Luk 22:15<\/span>.<\/P><\/p>\n 1Th 2:17<\/span><\/p>\n But we, brethren, being taken from you for a short time <\/em><\/p>\n The power of Satan great but restricted<\/strong><\/p>\n St.<\/p>\n Paul had a very profound belief in the reality and activity of the evil one (Eph 2:2<\/span>; 2Co 4:4<\/span>; Act 26:18<\/span>; 1Ti 5:15<\/span>; Eph 4:27<\/span>; 2Co 12:7<\/span>). The powers of Satan–<\/p>\n 1. <\/strong>The separation was painful but temporary–Being taken from you literally, being orphaned of you. Their grief was like that of a father bereaved of his children, or children of their parents. They hoped speedily to return, and after a lapse of five years, that hope was realized. Satan acted by means of wicked men (Act 17:5-8<\/span>; Act 17:13<\/span>).<\/p>\n 2. <\/strong>The separation did not lessen their spiritual attachment. In presence, not in heart. Satan may deprive of the opportunity of social intercourse, but not of reciprocal Christian love. Augustine, referring to different kinds of friendship, shows the preeminence of the spiritual, when the link is grace and the Spirit of God. Natural affections, want of presence diminisheth; mundane friendship, where profit makes the union, want of profit unlooseth; but spiritual amity nothing dissolves, no, not that which dissolves all others, lack of society.<\/p>\n 1. <\/strong>Opposition intensified their desire to see their converts. Endeavoured the more abundantly, etc. As lime is inflamed by water, as a stream grows more furious by the obstacles set against it, so genuine affection is increased by that which opposes it.<\/p>\n 2. <\/strong>The opposition succeeded in baffling repeated attempts to carry out that desire. Once and again, but Satan hindered us. The apostle halted at Berea on his way to Athens, and probably attempted then to return to Thessalonica, but was thwarted in his design. Though no express reference is made in the history to the agency of Satan, Paul had unmistakeable evidence of its operation in many wars. Satan hindered us–perhaps by sickness, imprisonment, tempests at sea, or by keeping him so fully occupied with incessant conflicts and ever new tribulations of his own, as to leave him no leisure for carrying out his plan. The verb signifies to cut a trench in the way of a pursuing enemy, so as to hinder his progress.<\/p>\n 1. <\/strong>Success in soul saving is productive of joy. For what is our hope, etc. The merchant rejoices over his gains, the warrior ever his victories, the artist over the achievements of genius; but there is no joy so sweet as that of the successful winner of souls.<\/p>\n 2. <\/strong>The joy of success in soul saving will be among the highest rewards of the future. In the presence of our Lord Jesus Christ at His coming? etc. The return of Christ to heaven, after the judgment, is here compared to the solemnity of a triumph, in which the apostle is to appear crowned in token of victory over the false religions of the world, attended by his converts, and because they are the cause of his being thus crowned, they are, by a beautiful figure of speech, called his crown of rejoicing. Special honour is promised to the successful worker (Dan 12:3<\/span>).<\/p>\n (1)<\/strong> Joy enhanced by the recognitions in the future life. If Paul knows his converts in the heavenly world, shall not we know our loved ones who have gone before?<\/p>\n (2)<\/strong> By the presence and approbation of the Lord Jesus for whom we have laboured. In Thy presence is fulness of joy, etc.<\/p>\n Lessons:<\/p>\n 1. <\/strong>The power of Satan works through many agencies; therefore we have need of watchfulness.<\/p>\n 2. <\/strong>The power of Satan is limited; therefore we need not be discouraged (G. Barlow.<\/em>)<\/p>\n<\/p>\n Pauls absence from the Thessalonians<\/strong><\/p>\n For this he apologizeth.<\/p>\n The discipline of absence<\/strong><\/p>\n A little party of friends had been making a fortnights excursion among the Alps, in high enjoyment and good fellowship. Among them were two lovers in the first happiness of their engagement. The company broke up by degrees, and on the shore of the Lake of Geneva the young man took leave for a while of his betrothed. As the little steamer carried her away, and the twilight fell upon the lake, she sat alone, and her face grew pensive with a loneliness which was new to her. Her friends were walking the deck–a husband and wife, who for many years had walked together, and to whom sweet alike were the deck or the shore, Switzerland or England, if they were side by side. Their glances fell on the girl, and they said to each other, Today she was happy, and now she is sad; but she could not spare the sadness. She will be the fitter for a wifes joy if she learns to love through missing him as well as through having him. So, perhaps, may higher intelligences look upon us in our saddest hours, and say, Now they are learning to love. (Free Methodist.<\/em>)<\/p>\n Verse 17. Being taken from you for a short time<\/B><\/I>] Through the persecution raised by the Jews, see Acts xvii., he was obliged to leave Thessalonica, and yield to a storm that it would have been useless for him to have withstood.<\/P> <\/P> Being taken from you – in presence, not in heart<\/B><\/I>] The apostle had compared himself to a parent<\/I> or nurse<\/I>, 1Th 2:7<\/span>; 1Th 2:11<\/span>; and the people he considered as his most beloved children; here he represents himself as feeling what an affectionate father must feel when torn from his children<\/I>; for this is the import of the word , bereft of children<\/I>, which we tamely translate being taken from you<\/I>.<\/P> <\/P> Endeavoured the more abundantly<\/B><\/I>] His separation from them did not destroy his parental feelings, and the manner in which he was obliged to leave them increased his desire to visit them as soon as possible.<\/P><\/p>\n The apostle here makes his apology, for his so soon departing from them, and his continued absence. They were under great sufferings for receiving the gospel he had preached, and for him therefore to leave them so soon as he did, (as appears in the story, Act 17:1-34<\/span>), and not presently to return, might discourage their hearts and make them question his love. <\/P> 1. For his leaving them, he tells them it was not voluntary, but forced by the persecution of the Jews, he being sent away in the night by the brethren to Berea, Act 17:10<\/span>; and therefore he calls it a taking away, rather than a going away from them. And (as the Greek word imports) it was: <\/P> 2. A thing grievous to him, as children that are bereft of father and mother, and left orphans, are greatly troubled. And he was afflicted as a father bereft of children; so were these Thessalonians to him, having begotten them to Christ by the gospel. <\/P> 3. It was but <\/P> for a short time, <\/B>for the time of an hour; when he left them, he intended but a short stay from them, only to avoid the present storm: others think he means by the words his sudden leaving them before he took solemn leave of them. <\/P> 4. He left them in presence<\/B>, quoad faciem, <\/I>as to outward sight, not in heart: the proper genius of true lovers, who are present with each other in soul when separated in body. <\/P> 5. He tells them of his endeavours to see their face; and that the more abundantly, because he came away so suddenly from them. And lastly, he did this with great desire, his endeavours herein were acted with great affection. <\/P> <\/p>\n 17. But we<\/B>resumed from 1Th2:13<\/span>; in contrast to the Jews,<\/I> 1Th 2:15<\/span>;1Th 2:16<\/span>. <\/P> taken<\/B>rather as Greek,<\/I>“severed (violently, Ac17:7-10<\/span>) from you,” as parents bereft of their children. So”I will not leave you comfortless,” Greek,<\/I>“orphanized” (Joh14:18<\/span>). <\/P> for a short time<\/B>literally,”for the space of an hour.” “When we had been severedfrom you but a very short time (perhaps alluding to the suddenness ofhis unexpected departure), we the more abundantly (the shorter wasour separation; for the desire of meeting again is the more vivid,the more recent has been the parting) endeavored,” c. (Compare2Ti 1:4<\/span>). He does not hereby, asmany explain, anticipate a short separation from them, which would bea false anticipation for he did not soon revisit them. The Greek<\/I>past participle also forbids their view.<\/P><\/p>\n But we, brethren, being taken from you<\/strong>,…. Here more properly should begin the third chapter, in which the apostle having before observed the manner of his entrance among these people, the nature of his ministry, the reception the word of God met with among them, and the powerful effect it had upon them, insomuch that they patiently and cheerfully bore persecution for the sake of it; he excuses his not having been with them again as yet, which he knew was proper and necessary, as he was their apostle and spiritual father; and expresses an affectionate concern at his parting with them in the manner he did, which was not his own choice and voluntary act, but was obliged to it, being hurried away at once, at an unawares in the night, by reason of the uproar made in the city by the baser sort of people, instigated by the unbelieving Jews; so that he and his fellow ministers had not the opportunity of taking their leave of them, as they would have done: hence he says,<\/p>\n we being taken from you<\/strong>; they were, as it were, passive in it; they were forced away on a sudden, they did not go of themselves; the word used is very uncommon and emphatical, and may be literally rendered, “we being orphanized from you”; which represents this parting to be like the separation made by death, between parents and children; when either parents are deprived of their children, or children of their parents, and are left orphans or fatherless; and just in such a destitute and desolate condition were the apostle and his companions in, in their account; nor need it to be wondered at, when they are before compared to a nursing mother and a tender father, as they were to these their spiritual children: and he further observes, that this removal from them, was<\/p>\n for a short time<\/strong>, or “for the time of an hour”; which may either denote the suddenness of it, being as it were at an hour’s warning, having no more notice of it than for the space of an hour; or it may express the great affection he and his fellow ministers had for them, insomuch that they could not bear an absence from them, though but for an hour; or it may be said by way of comfort, that this parting was but for a short time, and that in a little while they might hope to see them again; and if not in this life, yet in the future state, when they should meet and never part more, and which would be but in a short time at longest: moreover, this separation was only<\/p>\n in presence<\/strong>; in person, in face, in sight, in body, it was but a corporeal one: not in heart; the apostle’s heart was with them, as much as if present; they were always in his mind, and remembered by him, at the throne; he had as it were the images of them continually before him, as parents have of their children when at a distance from them; his heart was after them, and his affections moved strongly towards them: and the effect this distance had on him, and those that were with him, was this, that they<\/p>\n endeavoured the more abundantly<\/strong>, he observes,<\/p>\n to see your face with great desire<\/strong>; it made them but the more desirous of seeing them face to face again, and put them upon attempting with more abundant earnestness and diligence to come and see them.<\/p>\n Effects of the Christian Ministry.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> A. D.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 51.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 17 But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire. 18 Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us. 19 For what is<\/I> our hope, or joy, or crown of rejoicing? Are<\/I> not even ye in the presence of our Lord Jesus Christ at his coming? 20 For ye are our glory and joy.<\/P> In these words the apostle apologizes for his absence. Here observe, 1. He tells them they were involuntarily forced from them: We, brethren, were taken from you,<\/I> v.<\/span> 17<\/span><\/U><\/I><\/span>. Such was the rage of his persecutors. He was unwillingly sent away by night to Berea, Acts xvii. 10<\/span>. 2. Though he was absent in body, yet he was present in heart. He had still a remembrance of them, and great care for them. 3. Even his bodily absence was but for a short time, the time of an hour. Time is short, all our time on earth is short and uncertain, whether we are present with our friends or absent from them. This world is not a place where we are always, or long, to be together. It is in heaven that holy souls shall meet, and never part more. 4. He earnestly desired and endeavoured to see them again: We endeavoured more abundantly to see your face with great desire,<\/I> v.<\/span> 17<\/span><\/U><\/I><\/span>. So that the apostle at least intended his absence should be but for a short time. His desire and endeavour were to return again very soon to Thessalonica. But men of business are not masters of their own time. Paul did his endeavour, and he could do no more, v.<\/I><\/span> 18<\/span>. 5. He tells them that Satan hindered his return (v.<\/I><\/span> 18<\/span>), that is, either some enemy or enemies, or the great enemy of mankind, who stirred up opposition to Paul, either in his return to Thessalonica, when he intended to return thither, or stirred up such contentions or dissensions in those places whether he went as made his presence necessary. Note, Satan is a constant enemy to the work of God, and does all he can to obstruct it. 6. He assures them of his affection and high esteem for them, though he was not able, as yet, to be present with them according to his desire. They were his hope, and joy, and crown of rejoicing; his glory and joy.<\/I> These are expressions of great and endeared affection, and high estimation. And it is happy when ministers and people have such mutual affection and esteem of each other, and especially if they shall thus rejoice, if those that sow and those that reap shall rejoice together, in the presence of our Lord Jesus Christ at his coming.<\/I><\/P> The apostle here puts the Thessalonians in mind that though he could not come to them as yet, and though he should never be able to come to them, yet our Lord Jesus Christ will come, nothing shall hinder this. And further, when he shall come, all must appear in his presence, or before him. Ministers and people must all appear before him, and faithful people will be the glory and joy of faithful ministers in that great and glorious day.<\/P><\/p>\n Being bereaved of you <\/B> ( ‘ <\/SPAN><\/span>). First aorist passive participle of the rare compound verb (<\/SPAN><\/span>, in Aeschylus, but nowhere else in N.T.). Literally,<\/P> being orphaned from you <\/B> (‘ <\/SPAN><\/span>, ablative case). Paul changes the figure again (<\/SPAN><\/span> or mother nurse in verse 7<\/span>, <\/SPAN><\/span> or babe in verse 7<\/span>, <\/SPAN><\/span> or father in verse 11<\/span>) to<\/P> orphan <\/B> (<\/SPAN><\/span>). He refers to the period of separation from them,<\/P> for a short season <\/B> ( <\/SPAN><\/span>) for a season of an hour. This idiom only here in N.T., but <\/SPAN><\/span> in Lu 8:13<\/span> and <\/SPAN><\/span> in 2Co 7:8<\/span>. But it has seemed long to Paul. Precisely how long he had been gone we do not know, some months at any rate.<\/P> In presence, not in heart <\/B> ( <\/SPAN><\/span>). Locative case. <\/SPAN><\/span>, old word (, <\/SPAN><\/span>, in front of the eye, face) for face, look, person. Literally,<\/P> in face or person <\/B>. His heart was with them, though they no longer saw his face. Heart, originally <\/SPAN><\/span>, is the inner man, the seat of the affections and purposes, not always in contrast with intellect (<\/SPAN><\/span>). “Out of sight, not out of mind” (Rutherford).<\/P> Endeavoured the more exceedingly <\/B> ( <\/SPAN><\/span>). Ingressive aorist active indicative of <\/SPAN><\/span>, old word to hasten (from , <\/SPAN><\/span>).<\/P> We became zealous <\/B>. Comparative adverb <\/SPAN><\/span> from <\/SPAN><\/span>, more abundantly than before being orphaned from you.<\/P> Your face <\/B> ( <\/SPAN><\/span>). Cf. his<\/P> face <\/B> above.<\/P> With great desire <\/B> (Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>Forcing an unwilling separation.<\/p>\n
II. <\/strong>Hindering an earnestly desired visit.<\/p>\n
III. <\/strong>Unable to rob the Christian worker of the joy and reward of success. Great as is the power of Satan, it is not omnipotent. The Christian warrior can successfully withstand it (Eph 6:11-13<\/span>; Rom 16:20<\/span>).<\/p>\n
I. <\/strong>He was rudely forced away from them, such was the rage of his persecutors, who, by certain lewd fellows of the baser sort, stirred all the city of Thessalonica into an uproar, and would have taken summary vengeance upon him and Silas; but their brethren interposed, and ere long they sent them away by night to Berea. The body of Paul was at Berea, but the heart of Paul was at Thessalonica. He could not forget the Thessalonians. Sooner might the stars forget their courses at night time, or the sun forget to shine at noon day.<\/p>\n
II. <\/strong>Even his bodily absence was but for a brief space–the time of an hour, as it were. All time on earth is brief and uncertain, whether we are present with our friends or absent from them. This world is not a place where we are long together. It is in heaven holy souls shall meet and never part more.<\/p>\n
III. <\/strong>He earnestly endeavoured to see them again. How strong and beautiful his words, We endeavoured the more abundantly to see your face with great desire! Who could doubt his affection for his converts after this? He knew they esteemed him very highly in love for his works sake, and was therefore attracted to them by the force of the same holy passion. Love alway begets love, and hearts thereby influenced would never be separated. But even apostles are not masters of their own time. Paul did his best, and angels could do no more.<\/p>\n
IV. <\/strong>But Satan hindered his return to them. The great enemy of mankind is especially opposed to those who would destroy his kingdom of lies by declaring the truth of another kingdom. The child of God can no sooner enterprise that which is really good, but he meets with some impediment; so, whoever be the means or instruments for impeding us in the way of duty, the devil himself, through Gods permission, is the prime author of that woeful work, and all others do but fight under his banner; for, though other means were doubtless accessory to Pauls stay at Berea, yet Satan hindered him from returning at once to Thessalonica. (D. Mayo.<\/em>)<\/p>\n<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/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: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n