BUT AFTER WE HAD ALREADY
SUFFERED AND BEEN MISTREATED IN PHILIPPI: alla propathontes (AAPMPN) kai
hubristhentes (APPMPN) kathos oidate (2PRAI) en Philippois:
(Acts 5:41 16:12,22 23 24,37; 2Ti 1:12; Heb 11:36,37; 12:2,3; 1Pe 2:14
15 16)
But (235)
(alla) is a strong adversative (expressing opposition or
antithesis - a contrast (see
contrasts) or opposition between two things)
conjunction indicating contrast. In
Greek there is more than one word for but, and this verse begins with
the strongest adverse word at Paul's disposal and thus makes the
greatest possible contrast with the previous section.
More than being not in vain to the contrary, their preaching had
been in boldness
which is all the more dramatic when we recall the context of what had
happened to them just before coming to Thessalonica (see
Acts 16:12-40 Commentary,
then in Thessalonica in
Acts 17 Commentary).
Already suffered (4310)
(propascho from pros = before + pascho = experience
a sensation/suffer pain experience something that falls to one's lot
good or ill to suffer, to be in pain) is used only here in Scripture and
means to undergo
hardship previously or suffer before, to be affected beforehand, to
experience before.
Paul recalls the physical suffering
he and Silas had undergone at Philippi, as recorded by Luke in Acts
16:23-24...
And when they had inflicted many
blows upon them, they threw them into prison, commanding the jailer to
guard them securely; and he, having received such a command, threw them
into the inner prison, and fastened their feet in the stocks.
It should be kept in mind that a
Roman flogging was no light matter and surely was an experience not
easily forgotten.
As the word propascho does not in itself imply that the
sufferings were unjust, the apostle adds, that they were shamefully
mistreated.
Mistreated (5195)
(hubrizo from húbris = injury,
insult, reproach, arrogance, insolence, ill-treatment. Our English word
hubris refers to exaggerated pride or self-confidence) means act
with insolence, wantonness, wicked violence, to treat injuriously. To
act spitefully toward someone, treat shamefully, and
therefore to injure or to abuse. It conveys the idea of treating someone contemptuously in an
insolent and arrogant way.
Hubrizo expresses insulting and
outrageous treatment and especially treatment which is
calculated to publicly insult and openly humiliate the victim.
Thayer writes that
in Greek usage the mental injury and
the wantonness of its infliction being prominent
Milligan notes that in the
present verse hubrizo emphasizes that the missionaries' insolent
treatment was...
More than the bodily suffering it was
the personal indignity that had been offered to him as a Roman citizen
NIDNTT notes that originally
the root word hubris ...
meant excess weight, excess power;
sometimes more concretely, ill-treatment, abuse, insult; sometimes more
abstractly, arrogance, insolence, brutality. (Brown,
Colin, Editor. New International Dictionary of NT Theology. 1986.
Zondervan)
TDNT has an excellent
background discussion on this word family (hubris, hubrizo)...
1. The original sense of this group,
which is of obscure derivation, is that of invading the sphere of
another, with an implication of arrogance. Conveyed is the idea of
trespass with overweening force and the infliction of insult, injury,
etc. There are warnings against hubris, which is a common fault among
the free, but which finally brings destruction to the self or others.
2. Tragedy deals with hubris. It is the scornful right of the mighty.
The gods visit it with retribution and hence it plays a big role in the
Greek sense of sin. It breeds tyrants, plunges into excess, and entails
violation of reverence for the holy. In human relations it means either
scorn and contempt or, more actively, hurt and violence.
3. For the historians hubris is an important factor in the course of
events. In Herodotus the religious basis is plain; the Persian plan of
conquest is in keeping with a fundamental attitude. In Thucydides
affluence leads to hubris and punishment follows. Xenophon finds in the
decay of Sparta and Athens a judgment on hubris.
4. In legal rhetoric hubris denotes the violence of the rich or the
violation of personal rights.
5. Socrates has no sense of arrogance. For Plato hubris is the negative
side of érōs and an essential force. In young people it leads to attacks
on parents and public order. It hits the weakest most severely and
results in injustice and destruction. If education brings victory over
it, the victory can lead to fresh hubris. hubris is a power of fate that
permeates all areas of life.
6. In Aristotle hubris denotes sexual violation but also scorn,
ill-will, arrogance, greed, and offense against the gods. A presumptuous
disposition is a general human complaint which the law cannot punish. It
raises a political problem; only prudence can achieve the peace that is
the goal of politics, but periods of peace also produce transgression.
7. The usual senses continue in the later period, but while hubris
retains its emotional force, it often takes on much weaker meanings, and
it never becomes a key concept in Greek thinking. (Kittel,
G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New
Testament. Eerdmans)
Bruce comments that...
The outrage lay not so much in their
being subjected, Roman citizens though they were, to treatment from
which Roman citizens were legally exempt, as to their being publicly
stripped and flogged without any inquiry into the charges brought
against them outrageous treatment whether they were Roman citizens or
not. (Bruce,
F F: 1 and 2 Thessalonians. Word Biblical Commentary. Dallas: Word,
Incorporated. 1982 or
Logos)
There are 4 uses of hubrizo in
the
Septuagint (LXX)
(2Sa 19:43; Isa 13:3;
23:12; Jer. 48:29) and 5 in the NT (including the present verse)...
Matt. 22:5 But they paid no
attention and went their way, one to his own farm, another to his
business, 6 and the rest seized his slaves and mistreated them
and killed them.
Luke 11:45 And one of the lawyers said to Him in reply, "Teacher,
when You say this, You insult us too."
Luke 18:32 For He will be delivered to the Gentiles, and will be
mocked and mistreated and spit upon, 33 and after they have
scourged Him, they will kill Him; and the third day He will rise again."
Acts 14:5. And when an attempt was made by both the Gentiles and
the Jews with their rulers, to mistreat and to stone them, 6 they
became aware of it and fled to the cities of Lycaonia, Lystra and Derbe,
and the surrounding region;7 and there they continued to preach the
gospel.
The insult (hubris) was a
theme that was frequently touched upon by ancient moralists. Aristotle,
for example, comments on insults (hubris), saying
For insult (hubris) consists in
causing injury or annoyance whereby the sufferer is disgraced.
Insults were treated so seriously
that the victim could take legal action against the person who caused
the insult, similar to the way we could take a person to court for
defamation of character.
Hiebert adds that for Paul...
the physical suffering was not the
worst part of the treatment received. Paul more strongly resented that
he and his co-workers had been shamefully treated, grievously
"insulted." Gross indignities had been heaped on them in the way they
had been treated—arrested on a false charge, stripped of their clothes
and publicly beaten without a trial, and thrown into the inner prison
with their feet in the stocks as though they were the most dangerous
criminals. They had suffered not only bitter cruelty but public
humiliation. Paul was deeply conscious that his social status as a Roman
citizen had been outraged. The treatment accorded them was contrary to
Roman law. His desire to reverse this mistreatment caused Paul to demand
that the Philippian magistrates come personally to conduct them out of
prison (Acts 16:37). (Hiebert,
D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996)
In Philippi - The account of
Paul's beating and imprisonment there is found in Acts 16:12-40.
Philippi was about one hundred miles or 3-4 days’ journey, northeast of
Thessalonica. Recall that Paul and Silas could sing hymns to God in jail
after the abusive treatment they received (see Acts 16:25) and thus were
not likely to be deterred by physical suffering from further testimony
in Thessalonica.
Paul wrote to Timothy...
For this reason (because if the
gospel for which he had been appointed a preacher and an apostle and a
teacher) I also suffer these things, but I am not ashamed; for I know
whom I have believed and I am convinced that He is able to guard what I
have entrusted to Him until that day. (See note
2 Timothy 1:12)
AS YOU KNOW, WE HAD THE BOLDNESS
IN OUR GOD: eparresiasametha (1PAMI) en to theo hemon: (1Th
1:5; Acts 4:13,20,31; 14:3; 17:2,3; Ep 6:19,20)
Paul appeals to their personal
experiences in Thessalonica which were well known to the saints there.
It is notable that Paul was human
just like you and me and His source of courage and bold speech was not
in self but in God. He reminds us of his humanness in 1Corinthians
writing that he was with them...
in weakness (literally without
strength, in a sate of limited capacity to do something) and in
fear and in much (much in amount) trembling (quaking or
quivering with fear as bespeaks great timidity). (1Cor 2:3)
And in Paul's second epistle
to the Corinthians (writing from Ephesus) he states that...
we were afflicted (present
tense =
continually, verb =
thlibo
= pressed together, hemmed in figuratively referring to sufferings from
pressure of circumstances and/or antagonism of persons) on every side:
conflicts (mache = fightings, controversies, battles, almost assured
over the Gospel) without, fears within. (2Cor 7:5)
Vincent commenting on as
you know notes that this is...
One of the many characteristic
expressions of these Epistles which indicate community of experience and
sentiment on the part of Paul and his readers. See 1Th 1:5, 8; 2:1, 5,
10, 11; 3:3, 4, 12; 4:1, 2, 6, 11; 5:1, 11; 2Th 2:15; 3:1.
Know (1492) (oida) refers
to having come to a perception or realization of something. Oida
generally means to know intuitively or instinctively. To be acquainted
with. To have information about. Paul is introducing this explanation
with an appeal to his (Silas and Timothy's) personal experiences in
Thessalonica which were well known to them. These things were absolutely
true and they knew it beyond a shadow of a doubt.
Paul gave a similar reminder to the
saints at Philippi writing that...
For to you it has been granted for
Christ's sake, not only to believe in Him, but also to suffer for His
sake, experiencing the same conflict (agon)
which you saw in me, and now hear to be in me. (See notes
Philippians 1:29;
1:30)
Hiebert comments that...
Paul's insertion of the words as
you know within his statement about the sufferings indicates his
vivid feeling and strong desire to carry his readers fully with him in
recalling the facts. His words, quite literally, "even as you know,"
indicate that their memory would recall an exact correspondence between
his assertion and the facts. When the missionaries arrived in
Thessalonica their lacerated backs were still far from fully healed. The
painful movements of the new arrivals soon brought out the story of the
suffering they had undergone at Philippi. It became immediately clear to
their hearers that their work of preaching carried the possibilities of
dangerous consequences. But the missionaries believed they had nothing
to hide. (Ibid)
Robertson (Word
Pictures) comments
that...
The insult in Philippi did not close
Paul’s mouth, but had precisely the opposite effect in our God. It was
not wild fanaticism, but determined courage and confidence in God that
spurred Paul to still greater boldness in Thessalonica... be the
consequences what they might.
Had the boldness in our God -
Their holy boldness was not self-wrought but Spirit empowered.
Their boldness was not self confidence that the world extols, but was
confidence based solely on their God and their trust that He would
sustain them. Paul would later write to the Ephesians charging them (in
light of the reality of spiritual warfare as for example when one shares
the Gospel) to continually (present
imperative)...
be strong
(more literally "be continually strengthened" -
passive voice
= continually depending
upon and allowing the Spirit to strengthen you) in the Lord, and in the
strength of His might. (see note
Ephesians 6:10)
And as Paul wrote to the Corinthians,
he came to understand that the way to power was though weakness...
(After Paul had entreated the Lord
three times unsuccessfully that the thorn in his flesh might depart Paul
wrote that God) has said to me, "My grace is sufficient for you, for
power is perfected in weakness." Most gladly, therefore, I will rather
boast about my weaknesses, that the power of Christ may dwell in me.
Therefore I am well content with weaknesses, with insults, with
distresses, with persecutions, with difficulties, for Christ's sake; for
when I am weak, then I am strong. (2Cor 12:9-10)
The pattern and power for boldness in
the early church and for all believers of all times is recorded by
Luke...in Acts 4 he writes that the Jewish rulers and elders and
scribes (those adamantly opposed to the Gospel of Jesus Christ)
(13)... observed the confidence
{parrhesia - boldness} of Peter and John, and understood that they were
uneducated and untrained men, they were marveling, and began to
recognize them as having been with Jesus.... 29 (After being
released Peter and John joined the fellow believers and prayed) "And
now, Lord, take note of their threats, and grant that Thy bond-servants
may speak Thy word with all confidence {parrhesia - boldness}
30 while Thou dost extend Thy hand to heal, and signs and wonders
take place through the name of Thy holy servant Jesus." 31 And
when they had prayed, the place where they had gathered together was
shaken, and they were all filled (second time filling was mentioned. The first time
was Acts 2:4. This repetition emphasizes the importance of believer's
continual dependence upon the Holy Spirit to live out the supernatural
Christian life, the Christ life), and began to speak the word of God
with boldness. {parrhesia} (Acts 4:13, 29-31) (Comment: Are you allowing the Spirit to fill you
continually? Holy Spirit enabled boldness was a mandatory requirement
for the missionaries to witness and speak forth the gospel in Acts [Acts
9:27, 28, 13:46, 14:3, 18:26, 19:8] and is no less critically important
to all believers today so that we might speak forth the gospel even if
it is in the face of much opposition, which it quite likely will be!)
In his letter to the saints at
Ephesus, Paul requested specifically to...
pray on my behalf, that utterance may
be given to me in the opening of my mouth, to make known with boldness
the mystery of the gospel for which I am an ambassador in chains; that
in proclaiming it I may speak boldly, as I ought to speak. (see notes
Ephesians 6:19;
20)
Had the
boldness (3955)
(parrhesiazomai
from parrhesia = freedom or frankness in
speaking or confident in spirit and demeanor <> pas = all +
rhesis = speech) means literally speaking out of every word and conveys the idea idea of freedom to say all and
thus means to speak freely, openly, boldly, fearlessly,
without constraint. The Greeks used this word for speaking in a
democratic assembly.
This verb is always used in the NT of
speaking. It means to be bold and courageous in one's speech
reflecting an attitude of openness that comes from freedom and
lack of fear.
Paul uses the
aorist tense
which conveys the sense
that "we took courage" or "we became bold."
As Morris has written parrhesiazomai...
denotes the state of mind when the
words flow freely, the attitude of feeling quite at home with no sense
of stress or strain. This attitude includes both boldness and
confidence.
Parrhesia is the opposite of kolakeia
which is flattery and literally conveys the idea of freedom to say all
or of unreservedness in speech. It can also convey the ideas of
plainness or outspokenness. Parrhesia is speaking in a way conceals
nothing and passes over nothing. It can describe state of boldness and
confidence mixed with courage and fearlessness, especially in the
presence of persons of high rank or in the face of possible danger. It
is that attitude of openness that stems from freedom and lack of fear
("shaking" fear whereas godly, reverential fear is always appropriate).
Greeks used parrhesia of those with the right to speak openly in
the assembly.
Parrhesiazomai describes both a lack of fear and
a full confidence in the message itself, two additional indicators of
authentic evangelism.
This verb was used in classical Greek
to signify freedom of speech or expression often with a political
connotation.
Boldness in our God or on account of our fellowship with God.
This boldness was their own natural courage but was that inspired
by God's Spirit Who
enabled them in the midst of the opposition even in
light of the memories they had of the recent sufferings at Philippi!
Furthermore, their boldness in face of the awareness that it could
happen again in Thessalonica, was sure proof that their ministry was not
a self-seeking, mercenary endeavor, for if it had been so motivated they
would surely have shrunk back.
They had confidence in God,
Luke recording that as the opponents...
observed the confidence
(parrhesia) of Peter and John, and understood that they were uneducated
and untrained men, they were marveling, and began to recognize them as
having been with Jesus. (Acts 4:13)
Richison writes that...
True ministry withstands the blast of
criticism and persecution. Out of the crucible of Philippi came
the pure gold of Thessalonica. The gospel team was clearly not in
ministry for selfish purposes. The Devil tried to cut Paul’s ministry
off, but Paul did not stop communicating the gospel. His trials only
became a platform for further ministry. (Ref)
Calvin notes that...
We know that indignity and
persecution weaken and indeed completely break men’s minds. It was,
therefore, a work of God that, although Paul had suffered various
misfortunes and indignity, he appeared unaffected, and did not hesitate
to launch an assault on a large and wealthy city for the purpose of
leading its people captive to Christ.
Hiebert comments that the fact
that their boldness was in our God means that...
It was imparted to them by their
union with Him. In Him their suffering was metabolized into strength and
courage in His service. Boldness arose with their consciousness that
their life had its sphere of existence in Him and all that happened to
them was under His control. "Christian courage springs from the belief
that 'this God is our God.' (Ibid)
Luke also speaks of the ultimate Source of bold speech...
Acts 4:31 And when they had prayed,
the place where they had gathered together was shaken, and they were all
filled with the Holy Spirit, and began to speak the word of God with
boldness. (parrhesia from pas = all + rhesis = speech - literally conveys
the idea of freedom to say all or of unreservedness in speech.) (Comment:
See also See Acts 4:29 where they prayed for boldness ["confidence"].
Are you timid and fearful to speak
forth the gospel? Most of us are beloved. But have you ever ask your
Father in heaven to give you a supernatural boldness {not a brusqueness
but a boldness!} that come from the empowering presence of His Spirit
Who dwells in you? Try it this week and stand and see the salvation of
the LORD, cf 2Chr 20:17,
see note
2 Timothy 1:7)
In a surprising request Paul ask
others to pray for his boldness! This demonstrates Paul's
continual dependence on the Holy Spirit's enablement coupled in a
supernatural way with the prayers of the saints. This is surely a
mysterious equation!...
Pray on my behalf, that utterance may be given to me in the
opening of my mouth, to make known with boldness the mystery of the
gospel, for which I am an ambassador in chains; that in proclaiming
it I may speak boldly, as I ought to speak. (See notes
Ephesians 6:19;
6:20)
Vine adds an interesting note
on the historical context writing that...
shortly before writing these words,
at Corinth (Ed note: Recall Paul wrote the epistle to the Thessalonians
from Corinth), the apostle had been “in weakness, and in fear, and in
much trembling,” 1Corinthians 2:3, a state of mind probably due in some
measure, at least, to the absence of his fellow workers, for it seems to
have passed with the arrival of Silas and Timothy from Macedonia, Acts
18:5. In the overruling providence of God, the wrath of the Jews,
notwithstanding the conversion of the ruler of their synagogue, was at
Corinth restrained, and the inevitable outbreak deferred for a year and
a half whereas at Philippi, Acts 16:19, and at Thessalonica, Acts 17:5,
and at Berea, Acts 17:13, persecution began very shortly. It was about
the time, too, of the writing of this epistle, that God encouraged His
servant by a vision and reassuring words in the night, Acts 18:9. Thus
graciously did the Lord consider the frailty of the earthen vessel to
which He had committed the treasure of His gospel, 2Corinthians 4:7,
and in the apostle’s human weakness displayed His own divine power, 2Corinthians 12:9, 10; see also at 2Cor 3:7. Hence it is clear that the
characteristic boldness of the apostle was not mere natural courage,
though he was not devoid of that, but the calm fearlessness that comes
of consciousness of the presence of God, cp.
1 Peter 2:19 (note),
(Vine,
W. Collected writings of W. E. Vine. Nashville: Thomas Nelson
or
Logos)
F F Bruce comments
that...
They do not say, Having been ill-treated at
Philippi, we were more circumspect in Thessalonica but rather: we were
emboldened in God to preach the gospel there too. In Greek democratic
parlance meant freedom of speech and something of this sense attaches to
it and its derivative verb as used in the NT, together with the sense of courage.
Here the writers imply, We took courage (ingressive aorist)
and declared the gospel of God to you frankly and fearlessly (NEB).
Undoubtedly Paul is reacting here against all sorts of religious
propagandists of his day. His preaching does not aim at pleasing men,
not even himself, but pleasing God: his gospel is not according to man
(Gal 1:11) and therefore provokes opposition; but he has not adulterated
the gospel.
The word freedom of speech has here its place in the
missionary-practice of the apostle: it comprises both the full truth of
the gospel and full freedom towards the judgment of men (van Unnik,
Freedom of Speech, 473). (Bruce,
F F: 1 and 2 Thessalonians. Word Biblical Commentary. Dallas: Word,
Incorporated. 1982 or
Logos)
(Italics and bolding added)
Parrhesiazomai occurs 4 times in the Lxx (Job 22:26 Psalm 12:5
Psalm 94:1 Proverbs 20:9)
Here are the 9 uses of parrhesiazomai in the NT. Note the
concentration in Acts in Luke's description of Spirit filled men
proclaiming the gospel.
Acts 9:27 But Barnabas took hold of
him and brought him to the apostles and described to them how he had
seen the Lord on the road, and that He had talked to him, and how at
Damascus he had spoken out boldly in the name of Jesus.
28 And he was with them moving about freely in Jerusalem, speaking out
boldly in the name of the Lord.
Acts 13:46 And Paul and Barnabas spoke out boldly and said, "It was
necessary that the word of God should be spoken to you first; since you
repudiate it, and judge yourselves unworthy of eternal life, behold, we
are turning to the Gentiles.
Acts 14:3 Therefore they spent a long time there speaking boldly with
reliance upon the Lord, who was bearing witness to the word of His
grace, granting that signs and wonders be done by their hands.
Acts 18:26 and he (Apollos) began to speak out boldly in the synagogue. But when
Priscilla and Aquila heard him, they took him aside and explained to him
the way of God more accurately.
Acts 19:8 And he entered the synagogue and continued speaking out boldly
for three months, reasoning and persuading them about the kingdom of
God.
Acts 26:26 "For the king knows about these matters, and I
(Paul) speak to him
also with confidence, since I am persuaded that none of these things
escape his notice; for this has not been done in a corner.
Ephesians 6:20 (see note)
(pray on my behalf, that utterance may be given to me in the opening of
my mouth, to make known with boldness the mystery of the gospel) for which I am an ambassador in chains; that in
proclaiming it I may speak boldly, as I ought to speak. (Comment:
Always a good prayer request).
1 Thessalonians 2:2 but after we had already suffered and been
mistreated in Philippi, as you know, we had the boldness in our God to
speak to you the gospel of God amid much opposition.
Barnes summarizes this section
writing that their boldness was a result of...
humble dependence on the support of
our God. It was only his powerful aid that could have enabled them to
persevere with ardour and zeal in such a work after such treatment. The
meaning here is, that they were not deterred from preaching the gospel
by the treatment which they had received, but at the very next important
town, and on the first opportunity, they proclaimed the same truth,
though there was no security that they might not meet with the same
persecution there. Paul evidently appeals to this in order to show them
that they were not impostors, and that they were not influenced by the
hope of ease or of selfish gains. Men who were not sincere and earnest
in their purposes would have been deterred by such treatment as they had
received at Philippi. (Albert Barnes. Barnes NT Commentary)
TO SPEAK TO YOU THE GOSPEL OF
GOD AMID MUCH OPPOSITION:
lalesai (AAN) pros
humas to euaggelion tou theou en pollo agoni: (Acts 6:9,10;
15:1,2; 17:2-9,17; 19:8; Php 1:27 28 29 30; Col 2:1; Jude 1:3)
John MacArthur who himself has
experienced much opposition reminds us that...
In the ministry, there is always
pressure to mitigate the message, to be inoffensive to sinners, to make
the gospel acceptable to them. But such a compromise had no place in
Paul’s strategy. Instead, he had full confidence in God’s power to
overcome all opposition and achieve His redemptive purpose. The servant
of God preaches the true, unmitigated message God has laid out in His
Word, not some other message. He does so for the sake of truth, not for
personal popularity. And when opposition comes, he trusts in the
power of God and stays obedient to his calling. All that was true of
Paul and his companions. As with all dedicated preachers of the gospel,
they counted the cost of faithfully confronting sinners with the truth
and rested boldly in the sovereign, supreme power of God. (MacArthur,
John: 1 & 2 Thessalonians. Moody Press
or
Logos)
To speak to you the gospel -
Most of us shy away from this out of fear of men's ridicule and
rejection. What we need is boldness in God to speak forth on such
a "hypersensitive" hot button topic as the Gospel. We need to remember
that the Gospel is good news but it first must prick the heart of the
hearer with the bad news that they are sinners in danger of experiencing
separation from God and His eternal wrath! This is really bad news! Thus
it should come as no surprise that the Gospel offends people, because it
strips them of the defenses found in the trappings of religion in
contrast to the security found in a relationship with Christ. The Gospel
strips them bare and shows them what they are and what they deserve
before a holy God. Hebrews 4 pictures this dynamic exhorting the
readers...
Let us therefore be diligent to enter
that rest, lest anyone fall through following the same example of
disobedience (they did not enter God's rest, in this life or the
one to come). For the word of God is living and active and sharper than
any two-edged sword, and piercing as far as the division of soul and
spirit, of both joints and marrow, and able to judge the thoughts and
intentions of the heart. And there is no creature hidden from His sight
(God's microscope lays bare the smallest microbe of sin), but all things
are open (literally "stark naked"!) and laid bare (describes the bending
back and exposing of the neck of an animal to be slaughtered as an
offering! This verb was also used of a wrestler taking his opponent by
the throat creating a position in which the two men were unavoidably
face to face. Finally it was used in regard to a criminal trial. A sharp
dagger would be bound to the neck of the accused, with the point just
below his chin, so that he could not bow his head, but had to face the
court!) to the eyes of Him with Whom we have to do (or as NIV renders it
"to Whom we must give account") (See notes
Hebrews 4:11;
12;
13)
Richison rightly reminds us
that...
No one likes to communicate that, but
this is part of the Gospel message. That is why most Christians,
including preachers want to remain in the safe cloister of the church.
Everyone likes to be liked. If we love the Lord, we must set forth the
unvarnished facts of the gospel. That means we have to reveal human
nature in its stark reality...Suffering for the gospel sharpens our
boldness, if all things are spiritually equal...No one can daunt people
in ministry who have confidence in God. Nothing can drive them from
telling about Christ and His gospel. They are far from the current
consumer Christianity that seeks self–interest above all else. As the
saying goes, “No pain, no gain.”...Most of us concern ourselves with
self–protection, but the successful Christian life is no rosy bed of
ease. Do you declare the
gospel in spite of opposition, or do you fold up and silently steal
away? (Ref)
Paul declared that he was a
man just like all of us (weak, fearful, tremulous) but then explained
how he could boldly speak the Gospel writing that...
And I was with you in weakness
and in fear and in much trembling. And my message
and my preaching were not in persuasive words of wisdom, but in
demonstration of the Spirit and of power, that your faith should not
rest on the wisdom of men, but on the power of God. (1Cor 2:3 4 5)
Speak (2980)
(laleo)
is the Greek verb meaning to make a sound and then to utter words and
this gives added emphasis to the oral nature of their boldness in
Thessalonica.
To you (pros humas) is
literally before you or fact to face, emphasizing the need for divinely
given boldness.Vincent says that laleo
is
used of speaking, in contrast with or
as a breaking of silence, voluntary or imposed. Thus the dumb man, after
he was healed, spake (Mt
9:33 "And after the demon was cast out, the dumb man spoke;
and the multitudes marveled, saying (lego), "Nothing like this was ever
seen in Israel.") and Zacharias, when his tongue was loosed, began to
speak (Lk
1:64 "And at once his mouth was opened and his tongue loosed,
and he began to speak in praise of God") The use of the word
laleo ...contemplates the fact rather than the substance of speech.
Hence it is used of God (Heb
1:1), the point being, not what God said, but the fact that
he spake to men. On the contrary, lego refers to the matter of
speech. The verb originally means to pick out, and hence to use words
selected as appropriate expressions of thought, and to put such words
together in orderly discourse." (Vincent, M. R. Word studies in the New
Testament).
Kenneth Wuest adds that
Laleo (was) used originally
just of sounds like the chatter of birds, the prattling of children,
(but was also used) of the most serious kind of speech. It takes note of
the sound and the manner of speaking. One thinks of the words in the
song In the Garden; “He speaks, and the sound of His voice is so sweet,
the birds hush their singing.” (Wuest,
K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans)
Gospel (2098)(euaggelion
from eú = good + aggéllo = proclaim, tell) originally referred to a reward for
good news and later became the good news itself. The word euaggelion
was in just as common use in the first century as our words good news
today. “Have you any good news for me today?” would have been a common
question. In this secular use euaggelion described good news
of any kind and prior to the writing of the New Testament, had no
definite religious connotation in the ancient world until it was taken
over by the "Cult of Caesar" which was the state religion and in which
the emperor was worshipped as a god (see more discussion of this use
below). The writers of the New Testament adapted the term as God's
message of salvation for lost sinners.
This phrase Gospel of God
occurs 8 times in the NT...
Mark 1:14 And after John had been
taken into custody, Jesus came into Galilee, preaching the gospel of
God, (Jesus began His ministry with the Gospel of God)
Romans 1:1
(note) Paul, a bond-servant of Christ Jesus, called as an apostle, set
apart for the gospel of God,
Romans 15:16
(note) to be a minister of Christ Jesus to the Gentiles, ministering
as a priest the gospel of God, that my offering of the Gentiles might
become acceptable, sanctified by the Holy Spirit.
2 Cor 11:7 Or did I commit a sin in humbling myself that you might be
exalted, because I preached the gospel of God to you without charge?
1 Th 2:2 but after we had already suffered and been mistreated in
Philippi, as you know, we had the boldness in our God to speak to you
the gospel of God amid much opposition.
1Thessalonians 2:8 Having thus a fond affection for you, we were well-pleased to
impart to you not only the gospel of God but also our own lives, because
you had become very dear to us.
1Thessalonians 2:9 For you recall, brethren, our labor and hardship, how working
night and day so as not to be a burden to any of you, we proclaimed to
you the gospel of God.
1 Peter 4:17
(note) For it is time for judgment to begin with the household of
God; and if it begins with us first, what will be the outcome for those
who do not obey the gospel of God?
The writers of the New Testament
adapted the term as God's message of salvation for lost sinners.
Euaggelion is found in several combination phrases, each describing
the gospel like a multifaceted jewel in various terms from a different
viewpoint (from the NASB, 1977).
It is the Gospel...
•
of God
(see list above)
because it originates with God not man and has the authority of God
• of God...concerning His
Son - Ro 1:1; 1:2; 1:3
(notes)
• of His Son -
Ro 1:9
(note)
• of Jesus Christ, the Son of God,
Mk 1:1
because it centers in Christ
• of our Lord Jesus -
2Th 1:8
• of Christ - Ro 15:19
(note), 1Co 9:12, 2Co 2:12, 9:13, 10:14, Gal 1:7,
Php 1:27
(note), 1Th 3:2
(note)
• of the glory of Christ
- 2Co 4:4
• of the grace of God -
Acts 20:24
• of the glory of the blessed God
-
1Ti 1:11
• of your salvation - Ep
1:13
(note)
• of peace - Eph 6:15
(note)
• of the Kingdom - Mt
4:23; 9:35 24:14
• of the Kingdom of God
-
Lk 16:16
• an eternal gospel -
Rev 14:6
(note) (Some such as C I Scofield
interpret this as a "different gospel" than the other "gospels"
mentioned above but I
think such a distinction is incorrect and is poorly substantiated).
• my Gospel - Ro 16:25,
26 (see
note) Paul called
it “my Gospel” indicating the special emphasis he gave the gospel in his
ministry.
Much opposition (much agony) - compare
much tribulation (1Th 1:6-note),
suffered and been mistreated (1Th 2:2-note),
sufferings (1Th 2:14-note,
cf 1Th 2:15 16-note),
thwarted (1Th 2:18-note),
afflictions (1Th 3:3--note),
affliction (1Th 3:4-note),
distress and affliction (1Th 3:7-note).
Observe that Paul's record of suffering and affliction is discussed in
the first segment (Chapters 1-3) which looks back (reminding and
encouraging), and not mentioned in the second segment (Chapter 4-5)
which looks forward (emphasizing requests and instructions).
Much (4183)
(polus) is much in number, quantity or amount, probably all three
nuances being applicable in the present context - from many opponents,
great in intensity and on numerous occasions. Paul could have written
opposition but he wants to emphasize it was not just token opposition.
And we ill face the same hostility when we seek to share the gospel with
others who don't know God.
Westerners read NT verses like these
that describe tribulation, suffering, opposition, etc, and have a
difficult time identifying with Paul's experience. But not in other
parts of the world, as evidenced by a report I received of a Feb 4, 2007
beating of 4 women missionaries and two of their supervising pastors in
India (Gospel for Asia missionaries), the report noting "that one of
the leaders of the (anti-Christian Hindu fundamentalist) group,
who is also a local police officer, used his police night stick to beat
the missionaries during the assault". The report goes on to say that
this area "is one of India's least evangelized Christian states, and
the four women have faced fierce opposition [cf our verse in
Thessalonians] since they began ministering to the people there more
than a year ago" and despite this opposition they asked for prayer
as they "continue to share the Gospel" in this hostile
environment. And they also sought "prayer for the fundamentalists who
carried out the beating, that they would come to know Jesus as their
Savior"! (cf 1Th 5:15-note).
It has been some 2000 years since Paul penned the epistle to the
Thessalonians but the hearts of men and their inherent hostility against
the Gospel have not changed, even though we don't witness it quite as
dramatically in the Western World. Beloved, the next time you suffer for
the gospel, take heart that you are not alone, but are a member of an
elite core of bold soldiers of Christ!
Amid much opposition -
Literally in much conflict, agony or contention, as in an athletic contest.
Paul declared that even after they had experienced such bad treatment in
Philippi they continued to preach the gospel in Thessalonica, where they
were falsely accused of treason (Acts 17:7) and unfairly assaulted by a
mob (Acts 17:5-6). True ministry is not necessarily "fun" nor "fair".
MacArthur comments that...
Paul’s statement here makes it clear
that confident, bold, biblical preaching does not lead to popularity.
Rather, it leads to conflict that requires courage and renewed boldness.
(MacArthur,
John: 1 & 2 Thessalonians. Moody Press
or
Logos)
Opposition (73)
(agon noun; verb
=
agonizomai) originally
referred to a contest in the arena picturing the intense struggle for victory
between athletes (as in the Olympic and Pythian games) and came to be
used of any struggle, outward or inward.
Agon
refers to strife (bitter sometimes violent conflict. Exertion or
contention for superiority), contention (a
violent effort to obtain something; to strive or vie in contest or
rivalry or against difficulties), a competition, a contest, a race, a
struggle against opposition. Inward and outward conflict cannot be
sharply divided one from the other.
Vine adds that agon can
also describe
the inward conflict of the soul, this
inward conflict often the result of or the accompaniment of outward
conflict... and implying a contest against spiritual foes, as well as
human adversaries. (Vine,
W. Collected writings of W. E. Vine. Nashville: Thomas Nelson
or
Logos)
In secular Greek
agon was used generally, any struggle, trial, or danger, as for
example a "struggle for life and death." Other secular meanings include
"a battle" and "an action at law, trial" (Liddell, H. Abridged from
Liddell and Scott's Greek-English Lexicon)
