at Philippi, we were bold 2 through our God to speak to you the gospel of God,3 amidst a great combat. 3 (Tap, 91.) Besides, our exhortation was not (Ex ems) from error, nor ( anadaprias) from impurity, nor (ev dona) with guile. 4 But as we were approved of God, to be entrusted with the gospel, so we speak, not as pleasing men, but God, who trieth our hearts. 5 For neither at any time, came we with flattering speech, as ye know, neither with a cloak oVER covetousness,' God is wit ness. scourged, and put in the stocks, as ye know, we were bold, through the assistance of our God, to preach to you of Thessalonica, the same gospel of God, amidst a great combat with the unbelieving Jews, who raised a violent persecution against us, in your city. Acts xvii. 1.-9. 3 Besides, our preaching did not proceed from an erroneous persuasion groundlessly entertained by us, but from a conviction, founded on the clearest evidence. Neither did it proceed from impure, carnal motives, nor was it contrived with guile, to deceive you. 4 But, as persons approved of God to be entrusted with the preaching of the gospel, so we preach, not as pleasing men, after the manner of impostors, but as pleasing God, who searcheth our hearts. What stronger proof can be desired, of our not preaching with guile? 5 To you we did not speak as impostors do: For neither at any time did we accost you with flattering speeches, as ye yourselves know; neither did we make hypocritical pretensions to piety and disinterestedness, as a cloak to cover covetous designs: of this, God is witness. things they tell are false, never expose themselves to continued sufferings, and to death, for such things. 'Ver. 3.-1. Besides, our exhortation was not from error. In this and what follows, the apostle delineates his own character, and the character of his assistants, as teachers, on purpose to make the Thessalonians sensible, that they had nothing in common with impostors, who are always found to use the mean vicious practices, which the Christian teachers in this passage disclaimed. Ver. 5-1. Neither with a cloak over covetousness. Flattery and covetousness were vices, to which the teachers of philosophy in ancient times, were 6 Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ. 7 But we were gentle among you, even as a nurse cherisheth her children: 8 So, being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. 9 For ye remember, brethren, our labour and tra αφ' 6 Ουτε ζητουντες εξ αν θρωπων δόξαν, ούτε ύμων, ούτε απ' αλλων δυ ναμενοι εν βαρει ειναι, ὡς Χριςου αποςολοι 7 Αλλ' εγενήθημεν ηπιοί εν μεσῳ ὑμων. Ὡς αν τροφος θαλπῃ τα ἑαυτης τεκνα, 8 όντως, ἱμειρομενοι ὑμων, ενδοκούμεν μεταδούναι ὑμιν ου μονον το ευαγγέλιον του Θεού, αλλα και τας ἑαυτων ψυχας, διοτι γεγενησθε. αγαπητοι ἡμιν 9 Μνημονεύετε γαρ, αδελφοι, τον κοπον ἡμων και τον remarkably addicted In truth, these vices, more or less, enter into the character of all impostors, who, as the apostle observes, Rom. xv. 18. By good words, and blessings, deceive the bearts of the simple.-Πλεονεξια, covetousness, has various significations in scripture. See Ephes. iv. 19. note 2. Here it may signify bad design in general. I have supplied the word over, because neither covetousness nor bad design, is ever used as a cloak to cover any thing; but they need a cloak to cover or conceal themselves. The apostle appealed to the Thessalonians, for his not using flattering speeches, because that was an outward matter, of which they could judge; but he appealed to God, for his being free from covetousness, because it was a secret of the heart, which God only knew. Here, therefore, is great propriety of sentiment. Ver. 61. Neither sought we from men, honour. That δόξαν, honour, in this passage, signifies the bonour of obedience and maintenance, as I have explained it in the commentary, I think probable from the context. 2. Neither from you, nor from others. The apostle, while he preached in Thessalonica, received money twice from the Philippians, Philip. iv. 16. But as he demanded neither maintenance nor hire, from them nor from others, what he says in this passage is perfectly just. His usual manner every where was, to work for his own maintenance. And the Philippians seem to have been the only persons, from whom he received any gift for preaching the gospel, Philip. iv. 15. 3. Though we could have used authority. This translation is placed in the margin of our bibles, and is the proper translation of, εν βαζει είναι. Theo phylact, however, explains it by λαμβάνειν και τρέφεσθαι. 6 Neither sought we from men (dev) honour, neither from you, nor from others, though we could have used authority 3 as Christ's messengers. 7 But we were gentle among you. Even as a nurse cherishes her own children; 8 So taking affectionate care of you,' we were well pleased to impart to you, not only the gospel of God, but also our own lives, because ye were become dear to us. 9 (Tap, 91.) Besides, ye remember, brethren, our 6 Instead of acquiring power, or riches, by preaching, we sought not from men honour, neither from you, nor from others, though we could have used authority, as Christ's messengers, for constraining you to obey and maintain us, 1 Cor. ix. 4. 7 Instead of oppressing you, we behaved with gentleness among you: Even as a nursing mother cherishes her own sucking children, warming them in her bosom, and feeding them with her milk. 8 So taking affectionate care of you, instead of making a prey of you, we were well pleased to impart to you, without any reward, not only the gospel of God, but also our own lives, if it could have been of service to you, because ye were become dear to us, on account of your faith. 9 Instead of making gain of the gospel, Ye remember, brethren, our Ver. 7.-1. As a nurse. Chandler observes, that rgopos here, denotes a mother who suckles her own children. 2. Cherishes, λ. Scapula says of the word Jaw, Sunt qui propriè dici putent de gallina fovente ova, quum illis incubat; "that it signi"fies the action of a hen who warms her eggs by brooding over them.” Ver. 8.-1. So taking affectionate care of you. Iμsigouevos, as Blackwall (Sacr. Class. vol. i. p. 241.) observes, is a beautiful poetical word, which expresses the most warm and passionate desire. He adds, Well might the primitive persecutors, from this passage, and from the corresponding practice of the first and best professors of our religion, cry out, in admiration, O bow these Christians love one another! 2. But also our own lives. Chandler observes, that the apostle here considers the Thessalonians as in the infancy of their conversion; bimself as the tender mother who nursed them; the gospel as the milk with which he fed them: and his very soul, or life, as what he was willing to part with for their preservation. Could the fondest mother carry her affection for her helpless infant farther? He adds, Nothing can exceed the elegance, the strength, and the moving affection, of this description! a man must have no bowels, who does not find them moved by so fine, so lively, and warm a scene. vail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. 10 Ye are witnesses, and God, also, how holily, and justly, and unblameably, we behaved ourselves among you that believe: 11 Asye know, how we exhorted and comforted, and charged every one of you, (as a father doth his children,) 12 That ye would walk worthy of God, who hath called you unto his kingdom and glory. 13 For this cause also μοχθον νυκτος γαρ και ἡμε λιον του Θεου. 10 Ὑμεις μαρτυρες και ὁ Θεος, ὡς ὁσίως και δικαίως και αμέμπτως ὑμῖν τοις παρ Γευουσιν εγενηθημεν. 11 Καθαπερ οιδατε, ὡς ἕνα ἑκαςον ὑμῶν, ὡς πατηρ τεκ να ἑαυτου, παρακαλουντες μας και παραμυθούμενοι, 12 Και μαρτυρουμενοι, εις το περιπατησαι ύμας αξίως του Θεου, του καλουντος μας εις την ἑαυτου βασιλειαν και δόξαν. 13 Δια τουτο και ήμεις thank we God without ευχαριςουμεν τῷ Θεῷ αδια Ver. 91. Night and day we wrought, in order not to overload. Επιβαρη aal. The apostle often appealed to this proof of his disinterestedness, in preaching the gospel; see Acts xx. 34. 1 Cor. iv. 12. 2 Thess. iii. 8. Besides, we have his working with his own hands, while he preached in Corinth, recorded, Acts xviii. 3. In preaching the gospel, St. Paul had no view, but to promote the glory of God, and the salvation of men. Ver. 11.-1. Even as a father his own children. The apostle, ver. 7. had compared the gentleness with which he behaved towards the Thessalonians, to the tenderness of a nursing mother towards her sucking children. Here he compares the affection and earnestness, with which he recommended holiness to them, to the affection and earnestness of a pious father, who exhorts his own children. Ver. 12. 1. Who hath called you into his own kingdom and glory. This is an Hebraism, for glorious kingdom, Ess. iv. 19. consequently, the apostle speaks simply of the admission of the Thessalonians into the gospel dispen sation. See 2 Thess. i. 5. note 2. The glory of the ancient kingdom of God, the Mosaic dispensation, was all outward and visible; consisting in the magnificence of the temple and temple worship, and in the visible symbol of the divine presence, which resided between the cherubim in the most bodily labour and toil, when with you; for night and day we wrought for our own maintenance, in order not to overload any of you, while we preached to you the gospel of God; so that our preaching to you did not proceed from any corrupt motive. 10 Next, our preaching was not the effect of error, adopted from vicious inclinations; for ye are witmesses, and God also, how chastely, and righteously, and unblameably, we lived with you who believe. Whereas persons deceived through corrupt affections, always shew it by some bad practice. 11 As also, our preaching did not proceed from error occasioned by enthusiasm; for ye know how we addressed every one of you, as a father his own children, exhorting and comforting you, under the persecutions ye were suffering. 12 And testifying, that ye should behave, suitably to the character, not of the gods whom ye formerly worshipped, but of the God whom ye now serve, who hath called you into his own glorious kingdom on earth. 13 These things, concerning ourselves, and concerning our views, being well known to you, fully convinced you of our mission from God: wherefore, on this account also, we holy place, and gave responses, when consulted, concerning affairs of state. But the glory of the gospel kingdom is wholly inward, consisting in the spiritual gifts shed down abundantly on believers, and in the graces of faith, hope, charity, temperance, humility, &c. produced in them by the operation of the Spirit.-Others explain, kingdom and glory, disjunctively by kingdom, understanding the heavenly country, and by glory, the happiness of that country. |