For yourselves know, brethren, our entrance in unto you, that it was not in vain:

“"For yourselves, brethren, know our entering in unto you, that it hath not been found vain: but having suffered before, and been shamefully entreated, as ye know, at Philippi, we waxed bold in our God to speak unto you the Gospel of God in much conflict." Great indeed were your actions also, but yet neither did we have recourse to human speech. But what he says above, that also he repeats here, that from both sides is shown what was the nature of the Preaching, from the miracles, and from the resolution of the preachers, and from the zeal and fervor of those who received it. "For yourselves," he says, "know our entering in unto you, that it hath not been found vain," that is, that it was not according to man, nor of any common kind. For being fresh from great dangers, and deaths, and stripes, we immediately fell into dangers. "But," he says, "having suffered before, and been shamefully entreated; as ye know, at Philippi, we waxed bold in our God." Do you see how again he refers the whole to God? "To speak unto you," says he, "the Gospel of God in much conflict." It is not possible to say, that there indeed we were in danger, but here we are not; yourselves also know, how great was the danger, with how much contention we were among you. Which also he says in his Epistle to the Corinthians; "And I was with you in weakness," and in labor, "and in fear, and in much trembling." (1 Cor. ii. 3)”

“I beg you, in all this recall to your mind what I believe you must never forget: "All who would live godly in Christ suffer persecution." And with regard to this I confidently say that you would live less godly if you suffered less persecution. For let us hear what else the same teacher of the Gentiles says to his disciples. "You yourselves know, brothers, how we came to you; we did not come in vain, for we had already suffered and been shamefully treated." My most sweet son, the holy preacher declared that his coming to the Thessalonians would have accomplished nothing if he had not been shamefully treated.… On the basis of Paul's example be even more disciplined in the midst of adverse circumstances. In this way adversity itself may increase significantly your desire for the love of God and your earnestness in good works. Similarly, the seeds planted for a future harvest germinate more fruitfully if they are covered over with frost. Likewise fire is increased by blowing on it that it may grow greater.”

“Above he commended them because they received the word of God in tribulations; here he commends them because they did not withdraw from him on account of tribulations. And concerning this he does three things: first he recalls their tribulations; second he shows what remedy he applied for them, in chapter III, at the words "for which cause"; third, why, at the words "because now we live." But because he had said above, concerning them, that the apostle's entrance toward their conversion was reported by all, therefore he first treats of his own entrance; second, of their conversion, at "therefore we also give thanks." Concerning the first he does three things: first he recalls his own constancy, which he had before he came to them; second, the sincerity of the teaching by which he converted them, at "for our exhortation"; third, the sincerity of his conduct with those converted, at "for you." Again, the first is divided into two: first he sets forth the tribulations which he suffered before he came to them; second, how he did not lose confidence on this account, at "we had confidence." He says therefore: I say that he announces our entrance, which you also know, that it was not vain, etc., that is, light, but difficult, because it was through many tribulations. Or "not vain," that is, empty, but full. Gen. 1:2: the earth was void and empty, etc. Or "not vain," that is, unstable, but firm. Phil. 2:17: I have not run in vain, nor labored in vain. But we suffered bodily sufferings before. Prov. 19:11: the teaching of a man is known through patience. Ps. 91:15: they shall be well enduring, that they may proclaim. Likewise spiritual [sufferings], because on this account he was afflicted with insults in Philippi, where on account of the healing of the pythoness he suffered tribulations. And this city is of Macedonia. Nor yet on account of these things was the confidence of preaching extinguished. Is. 12:2: behold, God is my savior, I will act with confidence, and I will not fear. And this confidence was to preach to you the Gospel of God in much solicitude concerning your conversion. Rom. 12:8: he who is over others, with solicitude. II Cor. 11:28: besides those things that are from without, my daily pressure, the solicitude of all the churches. Then, when he says "exhortation," he shows the sincerity of his preaching. And concerning this he does two things: first he proves the sincerity of his teaching; second he explains certain things he had said, at "not as to men." Concerning the first he does two things: first he excludes the corruption of the teaching; second he sets down the sincerity, at "but as approved." Now teaching is corrupted either on account of the matter which is taught, or on account of the intention of the one teaching. On account of the first, teaching is corrupted in two ways, namely either through error, as one teaching that salvation is through Christ together with the legal observances. II Tim. 3:13: evil men and seducers shall grow worse, erring, and sending others into error. Therefore he says: "for our exhortation is not," as that of some, "of error." Or on account of uncleanness, as those who say that one ought to give oneself over to pleasures, which teaching is from a certain Nicolaus, who permitted promiscuous marriages, sharing his wife with another; therefore he says, "nor of uncleanness." Apoc. 2:20: you permit the woman Jezebel, who calls herself a prophetess, to teach and seduce my servants to fornicate, and to eat of things sacrificed to idols, etc. Job 6:30: you shall not find iniquity in my tongue. Likewise, the exhortation is not in guile as that of some, who, although they speak the truth, nevertheless have a corrupt intention, because they seek not the profit of their hearers nor the honor of God, but their own honor. Against which he says, "nor in guile." Jer. 9:8: their tongue is a wounding arrow, it has spoken guile, etc. His preaching, therefore, is not corrupt, but sincere. Now a thing is sincere which preserves its own nature. But preaching is then sincere, when someone teaches with that same tenor and end with which Christ taught. And therefore he says, "but as approved," that is, we speak in that manner and with that intention with which God chose and approved us to preach the Gospel. Gal. 2:7: the Gospel of the uncircumcision was entrusted to me, as that of the circumcision to Peter. Acts 9:15: this man is a vessel of election to me, to carry my name before the Gentiles, and kings, and the sons of Israel. Then, when he says "not as to men," etc., he shows that his preaching is not in guile. First excluding that on account of which it might seem to be deceitful; second he makes it clear through a sign, at "nor at any time"; third through a cause, at "nor on occasion." On account of the first he says: my preaching is not as pleasing men, namely, finally. Ps. 52:6: the bones of those who please men have been scattered. Gal. 1:10: if I pleased men, I would not be the servant of Christ. Sometimes, however, they ought to wish to please men for the glory of God, that preaching may bear more fruit, as is said I Cor. 10:33: I please all men in all things, etc. But God, etc. Prov. 16:2: all the ways of man are open to his eyes. Now the sign of this is that we did not flatter, speaking to them pleasing things. Is. 30:10: speak to us pleasing things, see for us errors, etc. Prov. 24:28: do not flatter anyone with your lips, etc. And he shows the same thing through a cause. For on account of two things does someone seek to please men, namely either for the sake of benefits, or for the sake of glory. But this he excludes here, and first, the first, saying, "nor were we," etc. Because we avoid not only flattery, but also every occasion of avarice. I Tim. 6:5: supposing gain to be godliness. Jer. 6:15: for from the least even to the greatest, all are devoted to avarice. Second, the second, at "nor seeking glory from you nor from others," concerning the teaching, since we might have gloried and received — rather, to be a burden, because they owed him glory and support; whence he says, "since we could." And he calls it a burden, because those preaching to them perversely sought these things from them beyond measure. Is. 3:14: for you have devoured my vineyard, etc. Then, when he says "but we became," etc., he makes clear these two things: first, that he does not seek human glory; second, that neither [does he seek] occasion for avarice, at "for you remember." Concerning the first he does two things: for first he shows his humility; second, under a likeness, he shows his solicitude, at "as if a nurse." He sets down, therefore, the first, saying that "we became little ones," etc., that is, humble. Ecclus. 32:1: have they made you a ruler? Do not be lifted up, but be among them as one of them. This he shows in a likeness, saying "as if a nurse," who, namely, condescends to an infant, speaking to it with stammering, that the child may learn to speak, and in gestures also condescends to it. I Cor. 9:22: I have become all things to all. I Cor. 3:1: as to little ones in Christ, I gave you milk to drink, not food. Even souls. John 10:11: the good shepherd gives his soul for his sheep, etc. Because most dear, etc. II Cor. 12:15: but I will most gladly spend, and be spent myself, for your souls, etc. Then, when he says "for you remember," he shows, second, what he had said above, namely, likewise, "nor by occasion of avarice," because we took nothing from you, but from labor, because "of labor," etc. And some indeed labor, but with comfort; but we did not, but with toil. Therefore he says "of our labor," not for the exercise of the body, but with fatigue. Whence he says "and of fatigue." Some also labor by day, but we, "night and day." For by this he wished to restrain the false [preachers], who received too much, and on account of the idle among them. I Cor. 4:12: we labor, working with our own hands, etc. Then, when he says "for you are," he sets forth the purity of his conduct, and first, how holy, with regard to life; second, how solicitous, with regard to teaching, at "how each one." He says therefore: you know how holily, that is, purely. Lev. 11:44 and 19:2: be holy, because I am holy. Justly, with regard to one's neighbor. Titus 2:12: let us live soberly, and justly, and piously in this age. Without complaint, to you who have believed, that is, from the time you believed, doing nothing whereby anyone could scandalize each one of you individually. Note that individual preaching sometimes avails much. As a father. I Cor. 4:15: in Christ Jesus, through the Gospel, I have begotten you. Beseeching. Philem. 8: having much confidence in Christ Jesus to command you what pertains to the matter, on account of charity I rather beg. And consoling, through gentle words. Against which it is said, Ezek. 34:4: with austerity you commanded them, with power. Is. 61:2: that I might console all who mourn, and grant consolation to those who mourn in Sion. And what did you preach? That worthily, that is, that your conduct might be such as befits the ministers of Christ. Col. 1:10: that you walk worthily of God, pleasing him in all things. Of God, who, etc. Wis. 6:21: therefore the desire of wisdom leads to the everlasting kingdom.”

“Here we have an account of Paul's manner of preaching, and his comfortable reflection upon his entrance in among the Thessalonians. As he had the testimony of his own conscience witnessing to his integrity, so he could appeal to the Thessalonians how faithful he, and Silas, and Timotheus, his helpers in the work of the Lord, had discharged their office: You yourselves, brethren, know our entrance in unto you. Note, It is a great comfort to a minister to have his own conscience and the consciences of others witnessing for him that he set out well, with good designs and from good principles; and that his preaching was not in vain, or, as some read it, was not fain. The apostle here comforts himself either in the success of his ministry, that it was not fruitless or in vain (according to our translation), or as others think, reflecting upon the sincerity of his preaching, that it was not vain and empty, or deceitful and treacherous. The subject-matter of the apostle's preaching was not vain and idle speculations about useless niceties and foolish questions, but sound and solid truth, such as was most likely to profit his hearers. A good example this is, to be imitated by all the ministers of the gospel. Much less was the apostle's preaching vain or deceitful. He could say to these Thessalonians what he told the Corinthians (Co2 4:2): We have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully. He had no sinister or worldly design in his preaching, which he puts them in mind to have been, I. With courage and resolution: We were bold in our God to speak unto you the gospel of God, Th1 2:2. The apostle was inspired with a holy boldness, nor was he discouraged at the afflictions he met with, or the opposition that was made against him. He had met with ill usage at Philippi, as these Thessalonians well knew. There it was that he and Silas were shamefully treated, being put in the stocks; yet no sooner were they set at liberty than they went to Thessalonica, and preached the gospel with as much boldness as ever. Note, Suffering in a good cause should rather sharpen than blunt the edge of holy resolution. The gospel of Christ, at its first setting out in the world, met with much opposition; and those who preached it preached it with contention, with great agony, which denoted either the apostles' striving in their preaching or their striving against the opposition they met with. This was Paul's comfort; he was neither daunted in his work, nor driven from it. II. With great simplicity and godly sincerity: Our exhortation was not of deceit, nor of uncleanness, nor in guile, Th1 2:3. This, no doubt, was matter of the greatest comfort to the apostle - the consciousness of his own sincerity; and was one reason of his success. It was the sincere and uncorrupted gospel that he preached and exhorted them to believe and obey. His design was not to set up a faction, to draw men over to a party, but to promote pure religion and undefiled before God and the Father. The gospel he preached was without deceit, it was true and faithful; it was not fallacious, nor a cunningly-devised fable. Nor was it of uncleanness. His gospel was pure and holy, worthy of its holy author, tending to discountenance all manner of impurity. The word of God is pure. There should be no corrupt mixtures therewith; and, as the matter of the apostle's exhortation was thus true and pure, the manner of his speaking was without guile. He did not pretend one thing and intend another. He believed, and therefore he spoke. He had no sinister and secular aims and views, but was in reality what he seemed to be. The apostle not only asserts his sincerity, but subjoins the reasons and evidences thereof. The reasons are contained, Th1 2:4. 1. They were stewards, put in trust with the gospel: and it is required of a steward that he be faithful. The gospel which Paul preached was not his own, but the gospel of God. Note, Ministers have a great favour shown them, and honour put upon them, and trust committed to them. They must not dare to corrupt the word of God: they must diligently make use of what is entrusted with them, so as God hath allowed and commanded, knowing they shall be called to an account, when they must be no longer stewards. 2. Their design was to please God and not men. God is a God of truth, and requires truth in the inward parts; and, if sincerity be wanting, all that we do cannot please God. The gospel of Christ is not accommodated to the fain fancies and lusts of men, to gratify their appetites and passions; but, on the contrary, it was designed for the mortifying of their corrupt affections, and delivering them from the power of fancy, that they might be brought under the power of faith. If I yet pleased men, I should not be the servant of Christ, Gal 1:10. 3. They acted under the consideration of God's omniscience, as in the sight of him who tries our hearts. This is indeed the great motive to sincerity, to consider that God not only seeth all that we do, but knoweth our thoughts afar off, and searcheth the heart. He is well acquainted with all our aims and designs, as well as our actions. And it is from this God who trieth our hearts that we must receive our reward. The evidences of the apostle's sincerity follow; and they are these: - (1.) He avoided flattery: Neither at any time used we flattering words, as you know, Th1 2:5. He and his fellow-labourers preached Christ and him crucified, and did not aim to gain an interest in men's affections for themselves, by glorying, and fawning and wheedling them. No, he was far from this; nor did he flatter men in their sins; nor tell them, if they would be of his party, they might live as they listed. He did not flatter them with fain hopes, nor indulge them in any evil work or way, promising them life, and so daubing with untempered mortar. (2.) He avoided covetousness. He did not make the ministry a cloak, or a covering, for covetousness, as God was witness, Th1 2:5. His design was not to enrich himself by preaching the gospel; so far from this, he did not stipulate with them for bread. He was not like the false apostles, who, through covetousness, with feigned words made merchandise of the people, Pe2 2:3. (3.) He avoided ambition and vain-glory: Nor of men sought we glory, neither of you nor yet of others, Th1 2:6. They expected neither people's purses nor their caps, neither to be enriched by them nor caressed, and adored, and called Rabbi by them. This apostle exhorts the Galatians (Gal 5:26) not to be desirous of vain glory; his ambition was to obtain that honour which comes from God, Joh 5:44. He tells them that they might have used greater authority as apostles, and expected greater esteem, and demanded maintenance, which is meant by the phrase of being burdensome, because perhaps some would have thought this too great a burden for them to bear.”

“For yourselves, brethren, know our entrance in unto you,.... The apostle having observed in Th1 1:9 that those persons to whom the report of the Gospel being preached at Thessalonica, and the success of it there was made, showed everywhere both what manner of entrance he and his fellow ministers had in that place, and the conversion of many souls there; he enlarges upon the latter, and here reassumes the former, and appeals to the Thessalonians themselves, who must know full well, and better than others, what an entrance it was; and which is to be understood not merely of a corporeal entrance into their city and synagogue, but of their coming among them, by the preaching of the Gospel, as the ministers of the word and ambassadors of Christ: that it was not in vain; it was not a vain show with outward pomp and splendour, as the public entrances of ambassadors into cities usually are; but with great meanness, poverty, reproach, and persecution, having been lately beaten and ill used at Philippi; nor was it with great swelling words of vanity, with the enticing words of man's wisdom, to tickle the ear, please the fancy, and work upon the passions of natural men, in which manner the false teachers came: but the apostle came not with deceit and guile, with flattering words or a cloak of covetousness, or with a view to vain glory and worldly advantage; nor was the message they came with, from the King of kings, a vain, light, empty, and trifling one; but solid and substantial, and of the greatest importance; the doctrine they taught was not comparable to chaff and wind; it was not corrupt philosophy and vain deceit, the traditions and commandments of men, but sound doctrine, the wholesome words of our Lord Jesus Christ: nor was it fruitless and without effect; the word did not return void and empty; but was powerful and efficacious to the conversion of many souls. Christ was with them both to assist them in their ministry, and to bless it to the salvation of men; nor was their coming to Thessalonica an human scheme, a rash enterprise, engaged in on their own heads, on a slight and empty foundation; but upon good and solid grounds, by divine direction and counsel; see Act 16:9.”

“Vain. Our entrance among you was not in vain fables, or lies; our preaching was not in trifles: (Œcumenius) or rather was not without fruit. Others have spoken of it every where; but why refer you to others when yourselves know that it was every where followed by abundance of good works, faith, patience? &c. (Estius)”