To extract glory from men.

When we might have been burdensome (δυνάμενοι ἐν βάρει εἶναι)

Lit. being able to be in weight. The phrase ἐν βάρει in weight is unique in N.T., and does not occur in lxx. The better rendering here is to be in authority. Paul means that his position as an apostle would have warranted him in asserting authority or standing on his dignity, which he did not do. Βάρος weight, in the sense of influence, is found in late Greek. Paul's Epistles were called weighty (βαρεῖαι), 2 Corinthians 10:10 : others explain as referring to the apostolic right to exact pecuniary support.

This reading is adopted by Tischendorf, Weiss, and the Rev. T. Westcott and Hort read νήπιοι babes. This gives a stronger and bolder image, and one which falls in better with the course of thought, in which Paul is asserting his innocence of guile and flattery, and not of harshness.

Among you (ἐν μέσῳ ὑμῶν)

Better, and more literally, in the midst of you, which implies more intimate intercourse than among you. Comp. Luke 22:27.

Nurse (τροφός)

N.T.o. In Class. sometimes of a mother, and so probably here. See Galatians 4:19.

Cherisheth (θάλπῃ)

Po. Here and Ephesians 5:29. The verb originally means to warm. See lxx, Deuteronomy 22:6.

Her own children

Note the inversion of metaphor. Paul is first the babe, then the nurse or mother. For similar instances see 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Corinthians 3:13-16; Romans 7:1 ff. See Introduction to 2 Corinthians, Vol. 3, p. 19.

N.T.o. Once in lxx, Job 3:21. The figure of the nursing mother is continued. She is not satisfied with nursing the child, but interests herself affectionately in all that concerns it.

We were willing (ηὐδοκοῦμεν)

Better, we were pleased. Imperfect tense: we continued to entertain and manifest our affectionate solicitude. The verb occasionally in later Greek, and often in lxx. In N.T. it is used of God's decrees, as Luke 12:32; 1 Corinthians 1:21; Galatians 1:15; Colossians 1:19; and of the free determination and plans of men, as Romans 15:26; 2 Corinthians 5:8; 1 Thessalonians 3:1.

Souls (ψυχάς)

Better lives. See on Romans 11:3; see on 1 Corinthians 15:45; see on Mark 12:30.

The two words are associated in 2 Corinthians 11:27; 2 Thessalonians 3:8. Μόχθος travail, Po. Frequent in lxx. Κόπος emphasizes fatigue, μόχθος hardship.

Because we would not be chargeable (πρὸς τὸ μὴ ἐπιβαρῆσαι)

Incorrect. Rend. that we might not burden. Put you to expense for our support. Comp. 2 Thessalonians 3:8.

For δικαίως holily, see on Luke 1:75; for δικαίως justly or righteously, see on Romans 1:17; see on Romans 5:7. Ἁμέμπτως unblameably, only in these Epistles. See 1 Thessalonians 3:13; 1 Thessalonians 5:23. For the distinction between ὅσιος and δίκαιος see Plato, Gorg. 507.

The A.V. renders the three participles in this verse as finite verbs, we exhorted, etc. Rev. retains the participial construction. Better than comforted, persuading. Persuasion is the form which the exhortation assumed. Παράκλησις exhortation, and παραμύθιου persuasion, are associated in Philippians 2:1. The verb παραμυθέομαι, to persuade occurs only four times in N.T. See on Philippians 2:1. Neither verb nor noun in lxx.

Charged (μαρτυρόμενοι)

Rev. testifying; but the A.V. is more correct. Rend. charging. The verb means to conjure, or appeal to by something sacred. So Ephesians 4:17. Comp. Acts 20:26; Galatians 5:3, and διαμαρτύρομαι I charge, 1 Timothy 5:21; 2 Timothy 2:14; 2 Timothy 4:1. Comp. Thucyd. vi. 80.

By Paul exclusively in the metaphorical sense of behaving or conducting one's self. Similarly in Hebrews. In the Synoptic Gospels, with one exception (Mark 7:5), of the physical act. Both senses in the Fourth Gospel, but only the metaphorical sense in John's Epistles. Once in the metaphorical sense in Acts, Acts 21:21. In lxx almost exclusively literal; but see 2 Kings 20:23; Proverbs 8:20; Ecclesiastes 11:9. The phrase ἀξίως περιπατεῖν to walk worthily, in Ephesians 4:1; Colossians 1:10.

Worthy of God (ἀξίως θεοῦ)

Better worthily. For ἀξίως comp. lxx, Wisd. 7:15; 16:1; Sir. 14:11. The formula ἀξίως θεοῦ is found among the Pergamum papyri. A priest of Dionysus is described as having performed his sacred duties ἀξίως θεοῦ. A priestess of Athene as having served ἀξίως τῆς θεοῦ καὶ τῆς πατρίδος worthily of the goddess and of her fatherland. A chief herdsman as having conducted the divine mysteries. ἀξίως τοῦ καθηγεμόνος Διονύσου worthily of his chief, Dionysus. The dates of these papyri are from 141 b.c. to the beginning of the first century a.d.

Kingdom and glory

The only instance of this collocation. God's kingdom is here conceived as present - the economy of divine grace to which the readers are called as Christians. Glory is the future consummation of that kingdom. For βασιλεία kingdom, see on Luke 6:20. Δόξα glory is not used in N.T. in its primary, classical sense of opinion or notion. It signifies reputation, John 12:43; Romans 2:7, Romans 2:10 : brightness or splendor, Acts 22:11; Romans 9:4; 1 Corinthians 15:40. Glory of God expresses the sum total of the divine perfections. The idea is prominent in redemptive revelation: see Isaiah 60:1; Romans 5:2; Romans 6:4. It expresses the form in which God reveals himself in the economy of salvation: see Romans 9:23; Ephesians 1:12; 1 Timothy 1:11. It is the means by which the redemptive work is carried on: see 2 Peter 1:3; Romans 6:4; Ephesians 3:16; Colossians 1:11. It is the goal of Christian hope: see Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13.

Also may point to an expression of thanksgiving in a letter from the Thessalonians to Paul. You say "we give thanks to God." We also give thanks. Comp. 1 Thessalonians 1:2.

When ye received the word of God which ye heard of us (παραλαβόντες λόγον ἀκοῆς παρ' ἡμῶν τοῦ θεοῦ)

Rend. when ye received the word of the message (which came) from us, even the word of God. The words the word of the message from us form one conception, governed by παραλαβόντες having received or when ye received; therefore from us is not to be taken as depending on having received, as Rev. when ye received from us the word, etc. Of God (supply the word) is added in order to correct any possible false impression made by from us. Ἁκοή in N.T. means the sense of hearing, as Matthew 13:14; 1 Corinthians 12:17; 2 Peter 2:8 : or the organ of hearing equals ear, as Mark 7:35; Luke 7:1 : or a thing heard, a report, rumor, as John 12:38; Romans 10:16. The phrase λόγος ἀκοῆς or τῆς ἀκοῆς the word of hearing, or word of the message, signifies the word which is heard. Comp. Hebrews 4:2. See on the fame, Luke 4:37.

Effectually worketh (ἐνεργεῖται)

Referring to the word, not to God. Comp. Philippians 2:13. In the middle voice as here, used only by Paul and James, and only of things. See Ephesians 3:20; Colossians 1:29; James 5:16, and footnote on Colossians 1:29. The noun ἐνέργεια, Po. It means power in exercise, and is used only of superhuman power.

Seems to be added to distinguish the Christian churches in Judaea from the synagogues of the Jews, which would claim to be churches of God. Comp. Galatians 1:22, and see on 1 Thessalonians 1:1. In Christ Jesus, in Christ, in Jesus, in the Lord, in him, are common Pauline formulas to denote the most intimate communion with the living Christ. These phrases are not found in the Synoptic Gospels. Ἑν ἐμοί in me (Christ) is frequent in the Fourth Gospel. The conception is that of a sphere or environment in which a Christian or a church lives, as a bird in the air, or the roots of a tree in the soil.

Countrymen (συμφυλετῶν)

N.T.o. olxx. Not in pre-Christian Greek writers. Lit. belonging to the same tribe or clan. The reference is to the Gentile persecutors who were instigated by the Jews.

Rev. more literally and correctly, drave out. The word only here, though it occurs as an alternative reading, Luke 11:49. Probably with special reference to his own expulsion from Thessalonica. Acts 17:5-10.

Contrary to all men

Tacitus (Hist. v. 5) describes the Jews as stubborn in their faith, prompt in kindly offices to each other, but bitterly hostile toward everybody else: Juvenal (Sat. xiv. 102 f.) says that they observe and respect whatever Moses has taught in his mystical volume; not to show the way except to one who practices the same rites, and to show the well only to the circumcised.

Not, to speak to the Gentiles in order that they might be saved, but to tell the Gentiles that they might be saved. Comp. 1 Corinthians 10:33.

To fill up (ἀναπληρῶσαι)

The verb means the making up of what is lacking to perfect fulness; the filling of a partial void. Comp. Philippians 2:30. Once in lxx of filling up of sins, Genesis 15:16. Always blind and stubborn, the Jews filled up the measure of their sins by their treatment of Christ and his apostles.

Alway (πάντοτε)

Emphatically placed at the end of the sentence. At all times - before Christ, in Christ's time, now - the Jews by their resistance to the divine word fill up their sins.

Is come (ἔφθασεν)

The verb not frequent in N.T. and used mostly by Paul. See on 2 Corinthians 10:14, and comp. Romans 9:31; Philippians 3:16.

To the uttermost (εἰς τέλος)

This is not the meaning of the phrase in N.T. It is to the end: see Matthew 10:22; Matthew 24:13; Luke 18:5; John 13:1. The wrath of God had not come upon them to the uttermost. The meaning is that the divine wrath had reached the point where it passed into judgment.

N.T.o. olxx. Rev. better, being bereaved of you. From ὀρφανός bereft. See Mark 12:40, John 14:18; James 1:27. The word suggests the intimate personal fellowship of the writer with his readers. The separation was like that between parents and children. Comp. 1 Thessalonians 2:7, 1 Thessalonians 2:8.

For a short time (πρὸς καιρὸν ὥρας)

N.T.o. Lit. for the season of an hour. Comp. Lat. horae momentum. Stronger than the usual phrase πρὸς ὥραν for an hour: see 2 Corinthians 7:8; Galatians 2:5; Plm 1:15. Comp. πρὸς καιρὸν for a season, Luke 8:13; 1 Corinthians 7:5.

The more abundantly (περισσοτέρως)

Rev. the more exceedingly. Paul uses this adverb very freely, and outside of his letters it appears only Hebrews 2:1; Hebrews 13:19. He is much given to the use of comparatives, and sometimes heaps them together: see Romans 8:37; 2 Corinthians 7:13; 2 Corinthians 4:17; Ephesians 3:20; Philippians 1:23.

Implying more than a mere inclination or desire. It was our will to come. See on Matthew 1:19.

IPaul

Not implying any less desire on the part of his associates, but emphasizing his own. See on the use of the epistolary plural, 1 Thessalonians 1:2.

Satan (Σατανᾶς)

From the Aramaic Satana, adversary. In the canonical lxx the name appears only three times, 1 Kings 11:14, 1 Kings 11:23, 1 Kings 11:25, and in each case is applied to a man. In lxx διάβολος is used, almost without exception, as the translation of the Hebrew Satan. Of 22 instances of διάβολος only 9 are outside of the book of Job. From the more general conception of an adversary, there is, in the O.T., a gradual development toward that of an evil personality. For instance, in 2 Samuel 24:1, the numbering of the people is ascribed to the anger of the Lord. The later historian, in 1 Chronicles 21:1, ascribes the act to Satan. See also Job, Wisd. 2:24; Zechariah 3:1. The specialising of the conception was due, in part, to the contact of the Jews with the religions of Babylon and Persia. In N.T. Satan appears as the personal spirit of evil - the same who is called the devil, the wicked one, the prince of the power of the air, the prince of this world, the serpent, the God of this world, the tempter. He tempts to evil, opposes God's work, inspires evil dispositions, torments God's people. The word Satan occurs only once in the Fourth Gospel, not in the Epistles, but often in Revelation. Mark never uses διάβολος, Matthew never Satan. Paul seldom διάβολος, often Satan. Satan alone in Pastorals. Luke uses both. It is clear that Paul here as elsewhere employs the word in a personal sense; but any attempt to base the doctrine of a personal devil on this and similar passages is unsafe.

Hindered (ἐνέκοψεν)

See on 1 Peter 3:7.

Used of the object of hope, as Colossians 1:5; 1 Timothy 1:1; Hebrews 6:18.

Joy - crown (χαρὰ - στέφανος)

Comp. Philippians 4:1. The phrase crown of rejoicing or boasting, in Proverbs 16:31; Ezekiel 16:12; Ezekiel 23:42. Comp. Isaiah 62:3, στέφανος κάλλους crown of beauty, and Soph. Aj. 465, στέφ εὐκλείας crown of renown. The Thessalonians were "a chaplet of victory of which Paul might justly make his boast in the day of the Lord" (Ellicott). For στέφανος see on Revelation 4:4.

Coming (παρουσίᾳ)

See on Matthew 24:8, and see on ἐπιφάνεια appearing, 1 Timothy 6:14 and see on 2 Thessalonians 2:8.

Lit. no longer forbearing. See on 1 Corinthians 9:12 : lxx, Sir. 8:17. For Class. parall. Soph. O. C. 15; Elec. 1118; Eurip. Hippol. 844; Ion 1412. He means that his longing for some personal communication from the Thessalonians became intolerable.

To be left - alone (καταλειφθῆναι - μόνοι)

Implying, as we sent (1 Thessalonians 3:2) and I sent (1 Thessalonians 3:5), the previous presence of Timothy with him at Athens.

Comp. 2 Corinthians 1:1; Colossians 1:1; Plm 1:1; Romans 16:23; 1 Corinthians 1:1; 1 Corinthians 16:12.

Minister (διάκονον)

See on Matthew 20:26; see on Mark 9:35. Not in the official sense of deacon which occurs only in the Pastorals. Διάκονος minister and διακονία ministry or service are common expressions of service to Christ or to men. Paul habitually uses them in this way. See Acts 1:25; Acts 6:4. Διάκονοι is used of ministers of Satan, 2 Corinthians 11:15, and διάκονος of the civil magistrate, Romans 13:4. See Introduction to the Pastoral Epistles.

Fellow laborer

Omit from text.

To establish (στηρίξαι)

See on Luke 22:32; Introd. to Catholic Epistles, Vol. 1, p. 625; see on 1 Peter 5:10; see on 2 Peter 1:12.

N.T.o olxx. In Class., as early as Homer, of dogs; to wag the tail, fawn (Hom. Od. x. 217; xvi. 6). Hence of persons, to fawn or cringe. The word is apparently used here in the original sense, to be shaken.

We are appointed (κείμεθα)

As Luke 2:34 (see note); Philippians 1:17. Comp. Acts 14:22, in which occur four of the words used here. For the thought, see Matthew 5:10; Matthew 10:17; Matthew 16:24; 1 Peter 2:21 ff.; 1 Peter 4:12; 2 Timothy 3:12.

Only here and Matthew 4:3. lxx. See on Matthew 6:13.

In vain (εἰς κενον)

The phrase only in Paul. See 2 Corinthians 6:1; Galatians 2:2; Philippians 2:16. The force of the preposition is fairly represented by to in the phrase to no purpose. lxx has εἰς κενὸν, εἰς τὸ κενὸν, and εἰς κενὰ.

See on John 13:33. Const. with we were comforted (1 Thessalonians 3:7), not with came.

Good remembrance (μνείαν ἀγαθὴν)

Better kindly remembrance. Comp. Romans 5:7 (see note); Romans 7:12; Titus 2:6; 1 Peter 2:18. See on 1 Thessalonians 1:3.

Rev. distress. The derivation from ἄγξειν to press tightly, to choke (Lightfoot, Ellicott) is doubtful. In the sense of urgency, distress, seldom in Class. See 1 Corinthians 7:26; 2 Corinthians 6:4; 2 Corinthians 12:10; Luke 21:23.