The Divine Lamp

As mentioned in the introductory post 1:1-2:16 has the following concentric structure:

A1) Salutation and thanksgiving for the Thessalonians reception of the word (1:1-10)

B) How the Missionaries acted among them (2:1-12)

A2) Another thanksgiving for the Thessalonians reception of the word (2:13-16)

It is often argued in relation to 1:1-2:16 in general, and 2:1-12 in particular, that Paul’s primary concern is defending himself against false accusations that his teaching is motivated by deceit, misconduct, and self-seeking. While not rejecting this, I think the primary reason is that Paul is seeking to encourage his readers who are themselves being calumniated. He is not so much defending himself as he is setting himself up as an example to be imitated. Imitated, not only as someone who has stood and held his ground in the face of persecution; but also as one who knows how to live and treat others in accordance with the will of God:

1:5-6, “And that our Good News came to you not only in word, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. You became imitators of us…”

Also, compare 1:3, “remembering without ceasing your work of faith and labor of love and patience of hope…” with 2:9, “For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you…” Here we see St Paul opening his letter with a reference to work and labor, associated with faith and love (1:3), then describing his own work and labor under the image of love (note the images of Father and nurses with children in the broader context, e.g., 1:7; 1:9). All of this prepares for the final section of the letter, 4:1-5-28. There St Paul exhorts the readers “as you learned from us how you ought to live and please God…you do so more and more…Concerning love of the brothers you have no need of anyone to write you, for you yourselves have been taught by God to love one another…we exhort you to do so more and more, to aspire to live quietly…and to work with your own hands…’ (see 4:1-12). And again: “Respect those who labor among you…esteem them very highly because of their work…” (see 5:1213).

2:1 For you yourselves know, brothers, our visit to you wasn’t in vain, cb(2,2);2:2 but having suffered before and been shamefully treated, as you know, at Philippi, we grew bold in our God to tell you the Good News of God in much conflict. cb(2,3);2:3 For our exhortation is not of error, nor of uncleanness, nor in deception. (WEB Bible)

Concerning the circumstances leading up to the evangelization of the city you may wish to re-read my introductory post, specifically what is found under the heading “Background.”

2:1 For you yourselves know, brothers, our visit to you wasn’t in vain… The conjunctive “for” links this passage up with the previous one (1:1-10), especially 1:9-10 where St Paul explicitly mentions the welcome he received from the Thessalonians. That their visit wasn’t in vain has already been clearly seen in the fact that the Thessalonians were chosen (1:4); became imitators of the evangelists, and received the word in affliction, with the joy of the Holy Spirit (1:6). They themselves became examples to be imitated by others (1:7-8). The result of St Paul’s visit can, however, be summed up as turning to God from idols, sto serve the living and true God, and to wait for His Son from heaven, whom he raised from the dead-Jesus, who delivers us from the wrath to come (1:9-10).

2:2 But having suffered before and been shamefully treated…we grew bold in our God to tell you the Good News of God in much conflict… An amazing statement! “We grew bold in the face of suffering.” In Philippi, St Paul had healed a slave/servant girl of a demonic spirit which was the source of her ability to make oracular pronouncements. The demonic inspired ability had been a source of revenue to her master who, as a result, started a persecution of Paul and his companions. They were dragged by a mob to the civil authorities, were stripped and beaten with rods by those lawful authorities, then chained and imprisoned (see Acts 16:16-40). Paul was victimized by the paganism but in spite of this opposition he freed the Thessalonians from it. Such is the power of the grace of God.

2:3 For our exhortation is not of error, nor of uncleanness, nor deception. “Error” and “uncleanness” are preceded in the Greek text with the preposition ek, while “deception” is preceded by the preposition en; thus meaning: Our exhortation does not have its source in error, nor does it have its source in uncleanness so as to deceive you.”

2:4 But even as we have been approved by God to be entrusted with the Good News, so we speak; not as pleasing men, but God, who tests our hearts. The Greek translated as “But even as” forms a contrast with the previous verse. The evangelists speak, not on the basis of error or uncleanness, nor to deceive, but because God has approved them and entrusted them with the gospel. The passive Greek verb dokimazo (approved) is, in Greek writing, a standard contrast to the verbal infinitive pisteuo. They were entrusted with the Good News, not because of anything in themselves, of themselves, but because God has approved them. Their ministry is the result of God’s grace.

tests our hearts. The word test is dokimazo, the same word used for approved earlier in the verse. “Search” or “examine” would be a better translation. In this latter instance, dokimazo is a present participle. God not only approves of them, but continues to keep his eye on them, search and examine their hearts to see if they are remaining faithful to their mission.
2:5-6 For neither were we at any time found using words of flattery, as you know, nor a cloak of covetousness (God is witness), cb(2,6nor seeking glory from men (neither from you nor from others), when we might have claimed authority as apostles of Christ. cb(2,7); In the previous verse (4) St Paul insisted that they were not seeking to please men. Here he build upon that denial. The fact that he or his companions had not sought to flatter the Thessalonians is proof of this. Paul condemns flattery of others as cheap self-seeking in Gal 4:17. A true preacher of the Gospel tells men what they need to hear (see 2 Tim 4:1-2), not what they want to hear (See 2 Tim 4:3). Likewise, he was not seeking riches (covetousness). In the ancient world flattery was often employed by preachers, gurus, and prophets of falsehood for their own financial gain. Paul condemns covetousness in Romans 1:29; Eph 5:3; Col 3:5.

God is witness… Paul has repeatedly appealed to the Thessalonians knowledge of his conduct, now he appeals to God as witness, reminding us of what was said in verse 4.

when we might have claimed authority as apostles of Christ Further proof that St Paul and his companions were not covetous. As ministers of the Gospel they had a right to live by the Gospel but didn’t do so (see 1 Cor 9:8-14).
2:7 But we were gentle among you, like a nursing mother cherishes her own children. A contrast with the preceding verses is introduced with the word but. Mothers don’t demand payment from the children they nurse

2:8 Even so, affectionately longing for you, we were well pleased to impart to you, not the Good News of God only, but also our own souls, because you had become very dear to us. The preaching of the Gospel isn’t just a job, it’s an act of love; a family affair, a giving of ones self completely, like a nursing mother. Thus:

2:9 For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the Good News of God. Concerning work and labor see the introductory comments inset above. Labor and travail are maternal images continuing the theme of 2:7. Also continued here is the theme of 2:6-7. With rare exception (Phil 4:15-16), St Paul never accepted financial help for his ministry; rather, he supported himself as a tent maker (see acts 18:1-3 and 20:33-34).

2:10 You are witnesses with God, how holy, righteously, and blamelessly we behaved ourselves toward you who believe. Again St Paul calls on the two-fold witness of God and the Thessalonians.

2:11-12 As you know, we exhorted, comforted, and implored every one of you, as a father does his own children, cb(to the end that you should walk worthily of God, who calls you into his own Kingdom and glory. The opening as you know builds upon the previous verse. To the end shows what it is that motivates Paul’s emphasis on his conduct. As mentioned earlier, St Paul’s primary concern is not defending his actions against false accusations; rather, he wants his converts to imitate him, that they should walk worthily of God, who call them into his own Kingdom and glory. The call of the Thessalonians took place through the preaching of the Gospel, and its mention here reminds us of St Paul’s reference to how they were chosen in 1:4, when the Gospel came to them. The father/children image is an obvious compliment to the nursing mother/Paul in labor and travail theme in verse 7 and 9.

cb(2,11);