First and Second Thessalonians Page 6
Preaching amid Opposition (2:1–2)
1For you yourselves know, brothers, that our reception among you was not without effect. 2Rather, after we had suffered and been insolently treated, as you know, in Philippi, we drew courage through our God to speak to you the gospel of God with much struggle.
NT: Acts 16:11–17:10
[2:1–2]
Paul’s mission to Thessalonica was among his most successful ventures, but it did not begin without difficulties. Before Paul arrived in Thessalonica he suffered and was insolently treated in nearby Philippi. Readers of Acts will think of how the chief magistrates of the city had Paul and Silas stripped, beaten, flogged, and thrown into prison for “advocating customs that are not lawful” (Acts 16:20–24). His difficulties continued in Thessalonica, where he faced much struggle. According to Acts 17:5–10, Paul was accused of treasonous behavior and was forced to flee Thessalonica during the night. In spite of these difficulties, Paul and his companions drew courage through our God and spoke boldly. Paul’s point is not that they were unusually brave but that God was working in them to enable them to speak the gospel despite the difficulties they encountered.
LIVING TRADITION
Gregory the Great on Enduring Conflict
St. Gregory the Great cites 1 Thess 2:1 in a letter to Narses, a man enduring opposition because of his ministry. Gregory believed that Paul’s suffering in Philippi was the reason his ministry bore fruit in Thessalonica.
I beg you during this time to call to mind something I believe you never forget: “That all who desire to live a pious life in Christ suffer persecution” [2 Tim 3:12]. . . . Let’s listen to what the same teacher of the gentiles said to his disciples: “You yourselves know, brothers, that our coming to you was not in vain, but rather we suffered and were treated insolently” [1 Thess 2:1–2]. Look, dear boy, the holy preacher said his entrance would have been empty if he had not been shamefully mistreated. In your charity you wish to say good things, but you avoid enduring evil things. For this reason it is necessary that you prepare yourself more rigorously in the midst of adversities, so that adversity might all the more increase your desire for the love of God and your pursuit of good teaching.a
a. Registrum epistularum 7.27 (my translation).
God was at work in Paul to ensure that his time in Thessalonica was not without effect. The words “without effect” (kenē) could also be translated as “in vain” or “empty.” On a number of occasions Paul speaks of his confidence that he is not laboring or running “in vain” (see especially 1 Cor 15:58; Gal 2:2; Phil 2:16). In 1 Thess 3:5 Paul reveals that he had been worried that the Thessalonians had fallen away and that his work had been “in vain” (eis kenon). This language echoes Isa 65:17–25, where God promises to create a new heavens and new earth, in which God’s chosen “shall not toil in vain.” Paul believed that this new creation had already broken into this world through the death and resurrection of Jesus, and that the efficacy of his preaching was due to the power of Christ. As he told the Corinthians, “Be firm, steadfast, always fully devoted to the work of the Lord, knowing that in the Lord your labor is not in vain” (1 Cor 15:58). His confidence was based not on his own speaking abilities or anything else of his, but on the Holy Spirit (1 Thess 1:5), who was at work.
The Character of Paul’s Ministry (2:3–8)
3Our exhortation was not from delusion or impure motives, nor did it work through deception. 4But as we were judged worthy by God to be entrusted with the gospel, that is how we speak, not as trying to please human beings, but rather God, who judges our hearts. 5Nor, indeed, did we ever appear with flattering speech, as you know, or with a pretext for greed—God is witness— 6nor did we seek praise from human beings, either from you or from others, 7although we were able to impose our weight as apostles of Christ. Rather, we were gentle among you, as a nursing mother cares for her children. 8With such affection for you, we were determined to share with you not only the gospel of God, but our very selves as well, so dearly beloved had you become to us.
NT: Luke 22:24–30
Catechism: ministers are servants of all, 876
Lectionary: 1 Thess 2:2b–8; Memorial of Saint Augustine of Canterbury; Memorial of Saint Pius X
[2:3–4]
Paul denies that he preached out of delusion, impure motives, or deception. The first word of the three, planē, probably refers to a mistaken belief (see Rom 1:27; 2 Thess 2:11). The third word, “deception” (dolos), refers to leading others into a mistaken belief. By combining “delusion” and “deception,” Paul denies that he was deceived and also that he was deceiving. The word translated as “impure motives” is akatharsia, which means “impurity” or “uncleanliness.” This word could refer to impure or immoral behavior in general, but in Paul’s Letters akatharsia usually refers to sexual immorality (Rom 1:24; 2 Cor 12:21), including one instance later in this letter (1 Thess 4:7). Then as now, there were teachers who used their influence to coerce others into sexual relationships. Paul was confident that the Thessalonians would attest that he was not one of those teachers.
Instead of speaking deceitfully or with ulterior motives, they preached in a manner appropriate for those judged worthy by God to be entrusted with the gospel. One might compare this description to an employer who first tests a potential employee to see if she or he has what it takes to do the job and then continues to watch the new hire to ensure that good work is done. God has tested Paul and his companions and found them worthy of being “entrusted” with the gospel. Though they have received this trust, Paul is keenly aware that God continues to test his work. St. Basil the Great cites this verse along with Matt 6:1–2 to argue that Christians should do their work as if they were standing before God: “We should not wish to put ourselves on display . . . but should instead act as if we are speaking for the glory of God in his presence.”5
LIVING TRADITION
The Second Vatican Council on How the Apostles Preached the Gospel
In its declaration on religious freedom, Dignitatis Humanae (Declaration on Human Freedom), the Council cited 1 Thess 2 as an example of how the apostles relied on the power of the word of God rather than using coercion or other methods that do not respect the dignity of human beings.
Taught by the word and example of Christ, the Apostles followed the same way. From the very origins of the Church the disciples of Christ strove to convert men to faith in Christ as the Lord; not, however, by the use of coercion or of devices unworthy of the Gospel, but by the power, above all, of the word of God. (Cf. 1 Cor. 2:3–5; 1 Thess. 2:3–5.) (11)
[2:5–6]
Paul denies that he used flattering speech. Aristotle defined a flatterer as someone who pleases others for the sake of self-advantage.6 In Paul’s own time, Dio Chrysostom complained about the abundance of flatterers among those who purported to be teachers (see sidebar, “Dio Chrysostom,” p. 53). A pretext for greed goes hand in hand with flattery. The word “pretext” (prophasis) refers to an excuse for bad behavior, such as a preacher who pretends to have the listeners’ best interests at heart, while really “preaching for money,” as Theodoret of Cyrus puts it while commenting on this verse.7 Paul denies that he was after their money, a claim that he can back up on the fact that he supported himself through manual labor. Similarly, Paul did not seek praise from people, either from the Thessalonians or from others. The word translated as “praise” (doxa) can refer to complimentary words, gifts, or special honors bestowed on someone important. St. John Chrysostom argues that apostles deserved “praise” beyond that of royal emissaries because they were sent by God, yet they thought it better to remain humble.8
In 2:5 Paul says that God is witness to his upright behavior in Thessalonica. In 2:10 he refers to both the Thessalonians and God as “witnesses.” The word “witness” (martys) was common in legal or contractual settings referring to those who could testify to something, such as the requirement in Deut 19:15 that two or three witnesses are necessary to convict someone of a crim
e. In 1 Sam 12 the prophet Samuel looks back on his career leading Israel and calls God to witness to the fact that he was honest and upright as a leader. Samuel says, “The Lord is witness [martys] among you . . . that you have found nothing stolen in my hand” (LXX 1 Sam 12:5 [my translation]).9 Similarly, Paul is confident that God will testify to his upright behavior with the Thessalonians. How can God be a witness? Did Paul expect God to testify on his behalf? Other references to God as witness in Scripture provide hints as to what Paul means. Naming God as a witness expresses the belief that God knows our actions and thoughts. As Wis 1:6 puts it, evil words will be punished because “God is the witness [martys] of the inmost self / and the sure observer of the heart / and the listener to the tongue” (see also LXX Mal 3:5; Jer 36:23 [ET 29:23]; 49:5 [ET 42:5]). By calling God as witness, then, one expresses confidence that God knows the truth, even if others do not.10
BIBLICAL BACKGROUND
Dio Chrysostom
The writings of the Greek rhetorician and philosopher Dio Chrysostom (AD 40–115) provide striking parallels to 1 Thess 2:3–8.a In this passage, he contrasts the reliable teacher to those who seek their own gain. The italicized words correspond to identical or related Greek words in Paul’s self-description.
To find a man who speaks courageously with purity and guilelessness, who does not pretend for the sake of praise or money, but out of goodwill and concern for others is ready, if necessary, to be mocked and to bear the disorder and confusion of the multitude—[to find such a man] is not easy but rather the good fortune of a city, so great is the scarcity of noble and free men, and such the abundance of flatterers, charlatans, and sophists. For my part, I seem not to have chosen this for myself, but by the will of some deity.b
There are many other similar examples in Dio Chrysostom’s writings.c Like Paul, Dio is explaining how a teacher ought to behave, not defending himself from an attack.
a. Dio Chrysostom is not to be confused with St. John Chrysostom, the Christian orator who also was known as “golden mouth” (i.e., chrysostom).
b. Orations 32.11–12 (my translation).
c. See Malherbe, “‘Gentle as a Nurse,’” 35–48.
[2:7–8]
As apostles of Christ, Paul and his companions had authority given to them by Jesus himself (1 Cor 9:1; 15:1–11). As bearers of this authority, Paul says that they were able to impose our weight, or, as we might put it, they could have “thrown their weight around,” but they thought it better to be humble. In the Greek this phrase is connected to the preceding verse, where Paul denies that he sought glory from human beings. Then as now, authority figures often wore their power on their sleeves by seeking praise and by reminding those around them of their special status. Paul may also be referring to the way he, Silvanus, and Timothy worked hard so as not to place financial burdens on the Thessalonians. The word translated as “weight” is baros. Paul uses a related word a few verses later when he recalls how they worked “not to burden [epibareō] any of you” (1 Thess 2:9 [see also 2:5; 2 Thess 3:8]). Apostles had the right to expect financial assistance from the churches, a right that was based on a command of Jesus (see 1 Cor 9:1–18, especially v. 14). Paul, however, frequently chose not to accept financial assistance because, as he puts it in 1 Cor 9:12, “We endure all things rather than give hindrance to the gospel of Christ” (my translation). He gave up his right to payment in order to “offer the gospel free of charge” (1 Cor 9:18).
This is the earliest occurrence of the word “apostle” (apostolos) in a Christian text, and the only occurrence in the Thessalonian correspondence. Does the plural “apostles of Christ” indicate that Silvanus and Timothy were also considered apostles? The answer to this question depends in part on whether one thinks that the letter is from all three men or only from Paul. As noted in the commentary on 1 Thess 1:1, there is good reason to suppose that the Thessalonians would have read the letter as if it were from all three men, with Paul as the principal voice. Nevertheless, it is highly unlikely that Timothy was considered an apostle. In later letters of Paul, Timothy is not given the title “apostle” in the opening address (see 2 Cor 1:1). It is harder to judge in the case of Silvanus. At the conclusion of 1 Thessalonians Paul alone solemnly commands his audience to read the letter to “all the brothers” (5:27), which could indicate that they recognized that Paul had a unique authority.
Verse 7 contains a famous †textual variant. Some ancient manuscripts have “we were infants among you” rather than we were gentle among you. In Greek the difference between “we were infants” (egenēthēmennēpioi) and “we were gentle” (egenēthēmenēpioi) is only one letter, so it would have been easy for scribes to change one into the other unintentionally. Scholars are divided on the question of which of these is more likely to have been written by Paul. This may seem like a technical question of relevance only to scholars, but this one letter makes an enormous difference for how one reads the entire passage.
BIBLICAL BACKGROUND
“Apostle” in the New Testament
The word “apostle” is used in a number of different ways in early Christian literature. The word comes from the Greek verb apostellō (“send”) and can refer to anyone who is sent (John 13:16).a On other occasions the term is restricted to a group of twelve disciples (Matt 10:2; Mark 3:14; Rev 21:14) who were chosen by Jesus from among the larger group of disciples (Luke 6:13) and who became witnesses to Jesus’s earthly ministry and resurrection (Acts 1:21–22). On still other occasions the term is applied to a wider group who were called by the risen Jesus to preach the gospel (Acts 14:4, 14). It is this last definition that applies to Paul. Paul’s apostleship was disputed by some (1 Cor 9:1–2), perhaps in part because he apparently did not recognize the Twelve as having authority superior to his (Gal 1:1–2:10). It was important to Paul that his apostleship came not from human beings but rather, as he states to the Galatian churches, directly “through Jesus Christ and God the Father who raised him from the dead” (Gal 1:1).
a. Heb 3:1 refers to Jesus as an apostle in this sense.
The most reliable ancient manuscripts tend to support “infants.” Despite this evidence, some find it hard to believe that Paul would have said, “We were infants among you, as a nursing mother cares for her children.” That would be an abrupt shift of imagery, even by Paul’s standards.11 Those who think that Paul wrote “infants” respond by arguing that the NABRE and other translations have incorrectly punctuated this passage. Verses 2:1–8 feature a series of “not X but Y” contrasts.12 Following this pattern, verses 5–8 should be punctuated like this:
Sentence 1: Nor, indeed, did we ever appear with flattering speech, as you know, or with a pretext for greed (God is witness), nor did we seek praise from human beings, either from you or from others (though we were able to impose our weight as apostles of Christ), but we became infants among you.
Sentence 2: Just as a nurse cares for her own children, so, in our deep longing for you, we were pleased to share with you not only the gospel of God but also our very selves, because you have become beloved to us. (my translation)
Paul doesn’t say “we were infants like a nurse.” Rather, the phrase “we became infants among you” completes the thought that began in verse 5. Then, in the second half of verse 7, Paul picks up a new image: the apostles were like a nurse cherishing her children. The shift from “infants” to nursing mother is somewhat abrupt, but this is not unusual for Paul (see Gal 4:19).
Figure 7. First Thessalonians 2:7 in Codex Vaticanus, which says (in highlight), “We became infants.” [Image used by permission from the Center for the Study of New Testament Manuscripts (www.csntm.org).]
If Paul wrote “gentle,” he would be explaining that he did not throw his weight around as an apostle, preferring instead to be kind to the Thessalonians. If, as I suggest, Paul wrote “infants,” his point would be that he was humble and innocent.13 Rather than making his weight felt in Thessalonica, Paul humbled himself and became like a child. The Church Father Orig
en saw a link between this verse and Jesus’s teaching that those who want to be great must become like children. After discussing Matt 18:1–6 and Luke 9:48 (“For the one who is least among all of you is the one who is the greatest”), Origen writes, “He who humbles himself and ‘becomes an infant in the midst’ of all the faithful, though he be an apostle or bishop . . . is the ‘little one’ pointed out by Jesus.”14 In other words, by making himself small, Paul shows the path to greatness for all who would follow the crucified Messiah.