←1 Thessalonians 2→BSB

The Greek word translated visit often refers to entry into a city. Ancient orators were known for their grand entrances into a town. Paul’s entrance to Thessalonica should be judged by its credible results rather than its lack of pomp or ceremony.

Despite the dishonor and pain Paul and Silas had suffered in Philippi (Acts 16:19–40), they showed courage by preaching confidently in Thessalonica.

In the ancient world, those entrusted with a public office had to be tested and approved. The Thessalonians (2:3) and God served as two witnesses to the purity of Paul’s motives.

Flattery was a common means of getting financial gain from others. Paul denies that he flattered the Thessalonians in order to be given money. He again calls both the Thessalonians and God as witnesses (cp. 2:10; Deut 19:15; 2 Cor 13:1; 1 Tim 5:19).

we were like children: Some manuscripts read we were gentle. Paul and his associates did not wield their apostolic authority to make demands (cp. Matt 20:25–28).

Paul and his associates engaged in manual labor to support themselves while in the city (cp. Acts 18:1–4; 1 Cor 9:12–18) as an example to the Thessalonians (2 Thes 3:8–9) and to avoid becoming an economic burden to them.

Both God and the Thessalonians were witnesses (see 2:5) that Paul’s conduct was devout and honest, terms used in ancient literature to describe obedience to both divine and human laws.

In the ancient world, the moral instruction of children was a fundamental obligation of fathers. Roman fathers could be harsh, but Plutarch advised Greek fathers to use praise, reason, exhortations, and good counsel when teaching children to avoid vice and embrace virtue. Paul describes himself as this kind of father to the Thessalonians.

What God would consider worthy is a life lived in harmony with the high standards he expects of those called (4:7) to share his Kingdom and glory (Rom 8:17–18; Col 1:27; 2 Thes 2:14).

Paul gives thanks a second time (see 1:2; 3:9) because the Thessalonians accepted the message of the apostles—not just as a human philosophy, but as the very word of God (1:5; 2 Thes 2:14; 2 Cor 5:20).

The evidence that the Thessalonian believers accepted the word of God was that they suffered persecution (1:6). This followed the pattern of the apostles, the churches in Judea (Acts 8:1), and Christ himself.

Paul was not anti-Jewish; out of love for his own people, he prayed for their salvation (Rom 9:1–5; 10:1). But he was aware of the role some of the Jews had in the deaths of God’s messengers, including Jesus (1 Kgs 19:10; Acts 7:52). Now they had persecuted the apostolic messengers in Thessalonica (Acts 17:10; 2 Cor 11:26).

• The mission to the Gentiles was one of the most important issues in the early church (Acts 11:18; 13:46–49; 28:28; Rom 1:16).
• Judgment comes when sins pile up to their complete measure (Gen 15:16; Dan 8:23; cp. Matt 23:31–36).

separated: Paul describes his unplanned departure from Thessalonica (see Acts 17:10) as depriving these new believers of their spiritual parents. However, this absence was not neglect. As evidenced by Paul’s attempts to return to the church, the separation was unintentional (cp. Phil 1:7; Col 2:5).

again and again: Paul made repeated attempts to return to the Thessalonian church. Despite the opposition of Satan (see Rom 16:20; 2 Cor 2:11; Eph 6:10–12), both Timothy (1 Thes 3:2, 5) and Paul (Acts 20:1–3) were eventually able to visit the church again.

In the Greek and Roman world, a crown was given to those who received great civic honor or who were victorious in athletic games.

Paul views the Thessalonian believers—not his own accomplishments—as the source of his pride, or renown, and his joy (3:9).