The Divine Lamp

As I noted in my introduction and outline to First Thessalonians the entire letter has a three-fold concentric structure, including part two of the letter which we begin looking at today.

Outline Part 2 (2:17-3:13)

A1) The missionaries wish to see their converts “face to face” (2:17-20)
B) Timothy is sent to Thessalonica (3:1-8)
A2) The missionaries pray that they might see their converts “face to face” (3:9-13)

Text: 2:17-20

17. But we, brethren, being bereaved of you for a short season, in face (i.e., in person) not in heart, endeavored the more exceedingly to see your face with great desire:
18. Because we would have fain (i.e., happily) come unto you, I Paul once and again; but Satan hindered us.
19. For what is our hope, or joy, or crown of glory? are not even ye (i.e., is it not you) before our Lord Jesus at his coming?
20. For ye are our glory and our joy.

Notes:
17. But we, brethren, being bereaved of you for a short season. The Greek words hemeis de (literally “we but”, however in English translation: “but we”) is used in the New Testament to provide a linking contrast between two groups. Earl Richards, who, as I pointed out in my notes on 1 Thessalonians 2:13-16 contends that verses 14-16 of that passage are an interpolation, insists that the phrase provides a contrast with the Thessalonian Christians mentioned in verse 13. It must be noted however, that merely changing focus from one group to another does not constitute a contrast, and that is precisely what hemeis de is meant to do. Richards would reconstruct the passage thus:

• 13. For this cause also we thank God without ceasing, because, when ye received the word of God which ye heard from us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. 17. But we, brethren, being bereaved of you for a short season, in face (i.e., in person) endeavored the more exceedingly to see your face with great desire: 18. Because we would have fain (i.e., happily) come unto you, I paul once and again; but Satan hindered us. 19. For what is our hope, or joy, or crown of glory? are not even ye (i.e., is it not you) before our Lord Jesus at his coming?

Where exactly is the contrast here? Isn’t the real contrast here between those Jews and Gentiles mentioned if verses 14-16 who opposed the preaching of the Gospel and the missionaries? This fits in well with the reference to Satan hindering the missionaries return; for Paul would certainly see opposition to the Gospel as Satanic (see 1 Thess 3:5). It’s obvious that the desire of the missionaries to return, and their eventual sending of Timothy back to Thessalonica, was motivated by the opposition the church is receiving there (see 1 Thessalonians 3:1-5). The contrast is between the missionaries who desire to strengthen the faith of the Thessalonian Christians, and those who are trying to destroy it.

17. cont. Bereaved of you. The Greek word aporphanizo originally referred to an orphan, but the word came to also came to be applied to a parent who had lost a child. In light of 1 Thess 1:11-12 it is probably this second sense that is meant.
17 cont. in face not in heart, (we) endeavored the more exceedingly to see your face with great desire. “In face” is a translation of the Greek prosopon. To be present to someone is to see their face, for this reason the word came to denote personal presence.

18. Because we would have fain (i.e., happily) come unto you, I Paul once and again; but Satan hindered us. In light of 1 Thess 2:14-16, and 1 Thess 3:5, it seems likely that what hindered the missionaries was satanic opposition to the Gospel.

19-20. For what is our hope, or joy, or crown of glory? are not even ye (i.e., is it not you) before our Lord Jesus at his coming? 20. For ye are our glory and our joy. The word before is a translation of the Greek emprosthen, which means “presence.” The word is virtually synonymous with prosopon (face) used in verse 17. Paul’s reward at the second coming (presence) of Christ will be based upon how he has fulfilled his ministry (see Luke 12:42-48). His desire to see the “face” of the Thessalonians is motivated by his parent-like care and concern for them, but also by his hope of Salvation and eternal glory which will be given when Christ manifests his end-time presence (see 2 Timothy 4:6-8).