that the miracles of Jesus and his apostles were false. In these things, the Jews behaved as their fathers did to the prophets, who brought the former revelations from God to them; and the punishment which soon fell on them, shewed how much God was displeased with them, for so doing. Objection 2. The second objection was levelled against Paul and Silas in particular; being founded on their behaviour during the tumult at Thessalonica. These men, said the philosophers, though the chief preachers of the new doctrine, did not appear with Jason and the brethren before the magistrates, either to defend it, or to suffer for it. What could this be owing to, but to their consciousness that the whole was a fraud: or, to their timi❤ dity? Either of which was inexcusable in missionaries from God, who boasted in their sufferings, as adding weight to their testimony concerning their master. Something of this sort must have been said against Paul and Silas; otherwise their fleeing, which was advised by the Thessalonians themselves, Acts xvii. 10. needed no apology, at least to the Thessalonians; and far less so Second Argument in Proof of the Divine Original of the Gospel, OLD TRANSLATION. CHAP. II. 1 For yourselves, brethren, know our entrance in unto you, that it was not in vain: 2. But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, GREEK TEXT. 1 Αυτοι γαρ οιδατε, αδελ φοι, την εισοδον ἡμων την προς ύμας, ότι ου κενη γε γονεν 2 Αλλα και προπαθον Tes και υβρισθεντες, καθώς οιδατε, εν Φιλιπποις, επαρ Ver. 1.-1. That it was not false : óti × navn yeyover. Here navn, signifies false for the word is used in that sense, 1 Cor. xv. 14. If Christ bath not been raised, xevov, false, certainly, is our preaching, and navn, false also is your faith. Ver. 15. We are found false witnesses.-Ephes. v. 6. Let no man deceive you, nevois xogos, with false speeches.-The prophet Jeremiah speaking of idols, says, chap. x. 8. The stock is a doctrine of vanities, that is, of falsehoods. See Exod. v. 9-Properly, a signifies an empty person or thing; consequently, a thing destitute of truth. The apostle's meaning is, that his entrance among the Thessalonians, was not the entrance of a deceiver, who with a view to draw money from his hearers, or to acquire power, or to live in pleasure among them, told them stories which he himself knew to be false. To this interpretation, the reason assigned in the earnest an apology, as that which the apostle has offered in this chapter, where he assured the brethren, that when he fled to Berdea, he intended to be absent during the time of an hour, or for a few days only, till the rage of the Jews should subside : and that accordingly, while in Bercea, he had endeavoured with great desire to see them, ver. 17.—and would have come to them once and again, but Satan hindered him, by bringing the Jews from Thessalonica to Beroa, where they stirred up the people against him, and obliged him to flee to Athens, ver 18.-Yet on neither of these occasions, did he flee from a consciousness of fraud,or from the fear of death; but from his wishing to have an opportunity of perfecting the faith of the Thessalonians, and of converting a greater number of the Gentiles. For he assured them, that he considered them, and the rest of his Gentile converts, as his hope, and joy, and crown of glorying, at the day of judgment, ver 19.And to convince them, that he really believed his future happiness would be increased by their perseverance, and by the conversion of the Gentiles, he repeated the same assurance, ver. 20. taken from the Character, Behaviour, and Views of its first Preachers. NEW TRANSLATION. CHAP. II. 1 For yourselves know, brethren, our entrance (re, 293.) among you, that it was not false.1 2 (Aλxx xal, 78. 211.) for although we had before suffered, and were shamefully handled1 as ye know, COMMENTARY. CHAP. II. 1 Your faith in the gospel is well founded, for this second reason: Yourselves know, brethren, our entrance among you; that it was not by telling you false stories, which we ourselves did not believe. We firmly believed all the things we preached. 2 For notwithstanding we had, before our entrance, suffered, and were shamefully handled at Philippi, being dragged before the magistrates, following verse agrees: his sufferings for the gospel being the strongest proof that he himself believed it; whereas, of his not having preached in vain to the Thessalonians, his sufferings were no proof. Besides, if the apostle had meant to say, that his entrance was not in vain, the expression would have been, as xevov, as in Philip. ii. 16. 1 Thess. iii. 5-The interpretation which Oecumenius gives of this passage is: Non fabulæ, non mendacia, non nugæ fuerunt nostræ predicationes. Ver. 2.-1. Shamefully handled. Scourging with rods was a punishment 3 For our exhortation quas not of deceit, nor of uncleanness, nor in guile : 4 But as we were allow ed of God to be put in trust with the gospel, even so we speak ; not as pleasing men, but God, which trieth our hearts. ρησιασάμεθα εν τῷ Θεῷ 3Ἡ γαρ παρακλησις ήμων ουκ εκ πλανης, ουδε εξ ακαθαρσίας, ουτε εν δολῳ 4 Αλλα καθως δεδοκιμασ μεθα ὑπο του Θεου πιςευθη ναι το ευαγγελιον, έτω λαλουμεν ουχ ὡς ανθρωποις αρεσκοντες, αλλα τῷ Θεῷ τῷ δοκιμαζοντι τας καρδίας ήμων. 5 For neither at any 5 Ουτε γαρ ποτε εν λόγῳ time used we fattering κολακειας εγενήθημεν καθως words, as ye know, nor a οιδατε ούτε εν προφάσει cloak of covetousness; πλεονεξίας Θεος μαρτυς. God is witness: so ignominious, that the Portian law forbade it to be inflicted on any Roman citizen, 2. We were bold through our God. Επαρρησιασάμεθα : This word signifies sometimes to speak plainly, and without ambiguity; sometimes to speak publicly, before multitudes; sometimes to speak boldly, from a full persuasion of the truth of what is spoken, and from a confidence of being supported in it. The word seems to be used in all these senses here: for when the apostle came to Thessalonica, he spake plainly, that the Christ must needs suffer, and rise from the dead, and that Jesus, whom he preached, was the Christ, Acts xvii. 3. He spake these things publicly, in the synagogue of the Jews, three different sabbaths, ver. 2. And though he knew they were extremely offensive to the Jews, he spake them boldly, in the persuasion that they were true, and in the assurance that God would protect him. So that neither the remembrance of his past sufferings, nor the feeling of those which were come upon him, hindered him from speaking plainly, publicly, and boldly, in Thessalonica, the things which concerned the Lord Jesus. 3. The gospel of God. The word God, is elegantly repeated, to insinuate, that the apostle's boldness arose from his certain knowledge, that the gospel which he preached, was the gospel of God. 4. Amidst a great combat. The apostie insists, with particular earnest. ness, on the persecutions which he and his fellow-labourers had suffered for preaching the gospel; because impostors, who are conscious that the 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 1 scourged, and put in the stocks, as you 3 Besides, our preaching did not proceed from an erroneous persuasion λavns) from error, nor (groundlessly entertained by us, but anadaρrias) from impurity, from a conviction, founded on the nor (ev doλw) with guile. clearest evidence. Neither did it proceed from impure, carnal motives, nor was it contrived with guile, to deceive you. 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,1 God is wit ness. 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 à 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 covetous. ness 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 ewn souls, because ye were dear unto us. 9 For ye remember,bre 1 6. Ουτε ζητουντες εξ αν πρωπων δοξαν, ούτε αφ' ύμων, ούτε απ' αλλων δυ ναμενοι εν βάρει είναι, ὡς Χριςου αποςολοι 7 Αλλ' εγενήθημεν ηπιοι εν μεσῳ ὑμων. Ως αν τροφος Σαλπῃ τα ἑαυτης τέκνα, 8 όυτως, ἱμειρομενοι ὑμων, ενδοκούμεν μεταδούναι ὑμιν ου μόνον το ευαγγέλιον του Θεού, αλλά και τας ἑαυτων ψυχας, διοτι αγαπητοι ἡμιν γεγενησθε. 9 Μνημονεύετε γαρ, αδελthren, our labour and tra- φοι, 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 hearts 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. 6 1. Neither sought we from men, honour. That δόξαν, bonour, in this passage, signifies the bonour of obedience and maintenance, as I have ex.plained 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 βάρει είναι. Theo phylact, however, explains it by λαμβάνειν και τρέφεσθαι. |