But we, brethren, having been taken away from you for a short while—in person, not in spirit—were all the more eager with great desire to see your face. For we wanted to come to you—I, Paul, more than once—and yet Satan hindered us. For who is our hope or joy or crown of exultation? Is it not even you, in the presence of our Lord Jesus at His coming? For you are our glory and joy. (2:17–20)

Conflict between people persists in spite of all human effort to mitigate it. Some reports estimate that ninety percent of the people who fail in their life’s vocation do so because they cannot get along properly with other people. Ultimately, job failure usually has little connection with ability or even performance. Instead, such failure often stems from an inability to be unselfish and to understand and care about the concerns of others. People may be well trained and highly skilled in a technical or professional field, but they are a liability in the workplace if they are self-centered. Likewise, the most academically well-prepared pastor can be a liability in the church if he does not seek to sacrificially love and serve his people.

The apostle Paul set the standard for pastors in all his ministry and here confirmed the genuineness of his love and concern for the Thessalonians as he answered another accusation from his critics. In addition to their earlier criticisms that he lacked integrity, was greedy, was a deceitful flatterer, and was power hungry, Paul’s foes apparently told the Thessalonians that he really had no affection for them and had willfully and callously deserted them. Thus he concludes 1 Thessalonians 2 by telling his people why he had not been back and how he truly cared for them.

Paul left Thessalonica only because he was forced out (Acts 17:1–10). The unbelieving mob came to the house of a believing resident of Thessalonica, Jason, with the mistaken notion they would find Paul there. The angry crowd relented only when Jason and some others pledged themselves as sureties or guarantors for Paul and his companions. Jason and his friends put up something of their possessions as bonds that promised that Paul would not cause further trouble in the city. Therefore, the apostle did not leave the Thessalonians willingly. His words in 3:1–3, 5 (see chapter 6 of this volume) assert Paul’s true attitude toward them:

Even though he had known the Thessalonians for only a few months and had been away from them just a short while, he struggled to endure the separation from them. In this paragraph, the apostle focuses on how deeply he cared for the Thessalonians by explaining three elements of his relationship to them: his desire to be with them, his understanding of his spiritual enemy, and his anticipation of eternal reward.

PAUL’S LOVE FOR THE THESSALONIANS

But we, brethren, having been taken away from you for a short while—in person, not in spirit—were all the more eager with great desire to see your face. For we wanted to come to you—I, Paul, more than once—(2:17–18a)

The apostle Paul repeatedly wrote of his strong love for fellow believers (Rom. 1:7–12; Eph. 6:21–24; Phil. 1:3–8; 4:1; Col. 1:3–12; 2 Thess. 1:3–5; 2:13–14; 2 Tim. 1:3–5; Titus 1:4; Philem. 1–7). Even though he had to write some especially stern words of rebuke to the church in Corinth, Paul still loved the Corinthians: “For out of much affliction and anguish of heart I wrote to you with many tears; not so that you would be made sorrowful, but that you might know the love which I have especially for you” (2 Cor. 2:4). Even to the Galatians, whom he severely rebuked, he wrote:

Paul also had an unflagging love for the Philippians: “For it is only right for me to feel this way about you all, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel, you all are partakers of grace with me. For God is my witness, how I long for you all with the affection of Christ Jesus” (Phil. 1:7–8). At the conclusion of his letter to the Romans, Paul listed name after name of fellow Christians he loved and worked alongside for the sake of the gospel (16:1–15). He truly loved the Ephesian elders and in return they deeply loved him. The account of Paul’s departure from them clearly illustrates that mutual affection: “When he had said these things, he knelt down and prayed with them all. And they began to weep aloud and embraced Paul, and repeatedly kissed him, grieving especially over the word which he had spoken, that they would not see his face again. And they were accompanying him to the ship” (Acts 20:36–38).

Likewise, Paul loved the Thessalonians. The words but we contrast again that love he, Silas, and Timothy had with the strong hostility the Jews had for the Thessalonians. Contrary to the Jews, who did not want the Thessalonians to know Christ and did not care about their spiritual health, Paul and his colleagues sincerely did care. The apostle called the Thessalonians brethren, a familiar term of endearment that expressed his filial, heartfelt affection for them. It was a sound repudiation of the criticism that he was indifferently refusing to return to Thessalonica.

Even though it was clear from the incident that forced him out that Paul had not wanted to leave Thessalonica, he nevertheless emphasized that he had been taken away from them. The participle translated having been taken away can mean “to be torn away from” in the harsh sense that a parent is bereft of a deceased child or a child is orphaned from its deceased parents. That illustrates how Paul felt about his premature separation from the Thessalonians.

Paul’s lengthier stays with his other churches illustrate that he likely would have stayed much longer at Thessalonica had his unbelieving opponents allowed him to. He lived and ministered in Ephesus for three years, and it is doubtful that the church there equaled the quality of the one at Thessalonica (cf. 1 Tim. 1:3–7; Rev. 2:1–7). He stayed in Corinth eighteen to twenty months and, on a human level, certainly would not have loved the problem-plagued Corinthian church more than the spiritually growing one in Thessalonica. Because he was forced to leave Thessalonica after a relatively short stay, he felt like a parent whose children had been torn away from him (see the parental perspective in 2:7, 11, chapter 3 of this volume), as evidenced by what he wrote to them: “But now that Timothy has come to us from you, and has brought us good news of your faith and love, and that you always think kindly of us, longing to see us just as we also long to see you, for this reason, brethren, in all our distress and affliction we were comforted about you through your faith” (3:6–7; cf. vv. 10–13).

Although the apostle’s separation from them had been only for a short while, he nevertheless had a great longing in his heart to be with the Thessalonians—a longing that did not derive simply from the sentiment of friendship and socialization but from his sense of responsibility for their spiritual welfare. Paul exhibited the same trait for which he commended Epaphras, “For I testify for him that he has a deep concern for you and for those who are in Laodicea and Hierapolis” (Col. 4:13).

Paul’s enemies had taken him away from the Thessalonians in person, but they could not remove him in spirit; they were still in Paul’s thoughts and prayers (1 Thess. 1:2–4; 2:13; 3:9–13; 5:23–24; 2 Thess. 1:3, 11–12; 2:13–16; 3:16). Their spiritual needs burdened his heart, and that kind of burden prompted Paul later to tell the Corinthians, “There is the daily pressure on me of concern for all the churches. Who is weak without my being weak? Who is led into sin without my intense concern?” (2 Cor. 11:28–29).

That continual concern for the various churches he knew and the individual believers he loved is why Paul assured the Thessalonians that he was all the more eager with great desire to see their face. That phrase is loaded with intensity and emotion; it was as though the apostle were short of breath with eagerness and anticipation as he ex pressed his desire to see the Thessalonians. Furthermore, that aspiration was no ordinary wish. Great desire translates pollē epithumia, a general expression for any kind of dominant passion or compelling, controlling desire, and which was most often used in secular Greek to denote sexual passion. Such usage here indicates how dominant and compelling Paul’s desire was to see the collective face of the Thessalonians again soon. In its truest biblical context, “seeing one’s face” means to come into intimate communication with him or her (cf. Gen. 33:10; 48:11; Ex. 10:29; 1 Thess. 3:10; 2 John 12). That is why God did not allow Moses to see His face (Ex. 33:17–23). Seeing God’s face would be the same as seeing the full expression of His glory and holiness, which for Moses or any other mortal would mean death. In Paul’s understanding, seeing one’s face was not at all insignificant.

Thus, contrary to the critics’ charges that they were glad to leave Thessalonica and had no desire to ever return, Paul and his companions wanted to come back, see the faces of their newly beloved Thessalonian brethren, and renew their fellowship with them at the earliest opportunity.

As if to underscore his strong feelings, Paul abruptly shifts from the plural we to the emphatic singular I, Paul. Leon Morris comments, “Throughout these two [Thessalonian] Epistles … the plural is used more than in most of Paul’s letters. This makes the singular the more significant when it does occur. Here the intense personal feeling breaks through, and we have the emphatic singular reinforced by the personal name” (The First and Second Epistles to the Thessalonians, The New International Commentary on the New Testament [Grand Rapids: Eerdmans, 1989], 94–95). The apostle asserts that he personally more than once (“repeatedly”) desired to be with the Thessalonians again. But there had been a formidable obstacle preventing his return, and he clearly identified that barrier in the next phrase.

PAUL’S UNDERSTANDING OF HIS ENEMY

and yet Satan hindered us. (2:18b)

A second reality that Paul understood well in his ministry and relationship with the Thessalonians was that he faced satanic opposition. He had the spiritual discernment and understanding to realize that God has allowed Satan to oppose the kingdom of God in a variety of ways. Scripture mentions many of them: the devil tempted Christ (Matt. 4:3–10); he opposes the gospel (Matt. 13:19; 2 Cor. 4:4); he performs counterfeit miracles (Ex. 7:11; Acts 8:9–24; 13:8; cf. 2 Thess. 2:9; Rev. 16:14); he seeks to deceive believers (2 Cor. 11:3, 14; Eph. 6:11); he perpetrates lies and murders (1 Kings 22:22; John 8:44); he attacks individual churches (Acts 5:1–11; Rev. 2:9, 13, 24; 3:9); and he especially attacks spiritual leaders (Job 1:6–2:8; Luke 22:31–32; 2 Cor. 12:7–9; 1 Tim. 3:7). The New Testament reports that he was present at the churches of Jerusalem (Acts 5:1–10), Corinth (2 Cor. 2:1–11), Ephesus (1 Tim. 3:6–7), Smyrna (Rev. 2:9–10), Pergamum (2:13), Thyatira (2:24), and Philadelphia (3:9).

Satan wants to thwart the progress of God’s kingdom much as an army seeks to disrupt the advance of an opposing army. The word translated hindered is a military term referring to digging a trench or breaking up a road. One of the countermeasures an ancient army would take against the opposition was to dig a massive trench that would prevent enemy troops from reaching its men. Another way to frustrate the enemy’s progress would be to tear up a brick or stone road so that he could not traverse it. Thus Paul depicted the powerful devil as supernaturally obstructing the apostle’s strong desire to revisit Thessalonica. Paul did not state specifically how Satan thwarted his desire, but the hindrance could refer to the trouble at Jason’s house and the pledge that Jason made (Acts 17:9).

Other New Testament writers portray Satan as a roaring lion who seeks victims to devour (1 Peter 5:8), and as one whom Christians must resist so he will flee from them (James 4:7; 1 Peter 5:9). However, the devil is not omnipresent, and against believers he can do nothing that is outside God’s overruling providence (cf. Job 1:12; 2:6). In this regard, commentator R. C. H. Lenski wrote:

PAUL’S ANTICIPATION OF CHRIST’S RETURN

For who is our hope or joy or crown of exultation? Is it not even you, in the presence of our Lord Jesus at His coming? For you are our glory and joy. (2:19–20)

The apostle Paul always lived and taught others to live in the light of Jesus Christ’s return (Rom. 13:12; Phil. 3:20; 2 Tim. 2:12; 4:8, 18; cf. 1 Cor. 1:7–8; Phil. 4:5; Titus 2:13), and he plainly stated to the Thessalonians that the glory to come to believers when Christ returned was powerful motivation for ministering. That anticipation of the future perfection of believers is the third reality in Paul’s relationship with the Thessalonians. To emphasize this point, he asked a threefold question and answered it. First he asked them who was the object of his hope in the promised future reward and eternal blessing (cf. Rom. 5:2; Col. 1:5, 27; 1 Thess. 1:3; Titus 1:2; 2:13; 3:7; Heb. 3:6; 6:11; 1 Peter 1:13). Then he asked who was the source of his joy, or eternal happiness and satisfaction (cf. Matt. 25:21, 23; Phil. 4:1; Jude 24). Finally he inquired concerning the identity of his crown of exultation. The crown (cf. Prov. 1:9; 1 Cor. 9:25; 2 Tim. 4:8; James 1:12; 1 Peter 5:4; Rev. 2:10; 3:11; 6:2) is the festive wreath or victor’s crown, awarded for athletic triumph, and exultation denotes the exuberant expression of joyful feelings, and sometimes is translated “boasting,” in the righteous sense. From the Greek, one can literally render this phrase, “the crown which is rejoicing.” Similarly, “the crown of life” (James 1:12) is “the crown which is life,” and “the crown of righteousness” (2 Tim. 4:8) is “the crown which is righteousness.” The “incorruptible” crown (1 Cor. 9:25 KJV) is the reality of salvation’s triumph over believers’ corruption. The crown or wreath denotes the overwhelming victory God gives His own over sin, suffering, death, and judgment (cf. 1 Peter 5:4).

Paul immediately answered the question of what brought him joy with a rhetorical question that is somewhat surprising. One might think the answer should be the Lord Jesus Christ. But the apostle said, Is it not even you, in the presence of our Lord Jesus at His coming? Paul’s anticipation for the future was the assurance that he would be in the presence of his Savior (cf. 1:10; 1 Cor. 1:7; Rom. 8:19–20; Phil. 3:20; Titus 2:13), but a crucial element of the joy of that experience is that at His coming he would see all the believers to whom he had ministered, including the Thessalonians (cf. 2 Cor. 1:14; Phil. 2:16).

Paul understood that when believers reach heaven, they do not receive literal crowns to place on their glorified heads. Instead, the Lord will crown all believers with life, righteousness, glory, perfection, and joy. A great part of heaven’s bliss for the redeemed will be the joyful presence of those whom they have been used to reach. The believer’s hope of such reward is in part what Jesus in His parable of the unjust steward alluded to: “Make friends for yourselves by means of the wealth of unrighteousness, so that when it fails, they will receive you into the eternal dwellings” (Luke 16:9). Even as the unbelieving steward or manager used his master’s resources to purchase earthly friends, Christ said believers should use the resources their Master provides to bring people to salvation. Whether or not believers know those people now as friends, they will know them in glory as friends forever and as sources of eternal joy.

The time to receive in full the promised joys is still in the future, at Christ’s return. He has promised, “Behold, I am coming quickly, and My reward is with Me, to render to every man according to what he has done” (Rev. 22:12). The Lord will officially render that reward individually to every believer at the judgment seat (bēmd) of Christ (Rom. 14:10; 1 Cor. 3:12–15; 2 Cor. 5:10; cf. Matt. 12:36; 2 Cor. 9:6; Gal. 6:7, 9; Eph. 6:8; Col. 3:24–25). God will seal it at the marriage supper of the Lamb (Rev. 19:6–9; cf. Matt. 25:1–13; Rom. 8:16–17; Gal. 3:29; Col. 1:12; 1 Peter 1:4).

Coming is the important New Testament word parousia, “presence,” which in the majority of its occurrences has an eschatological meaning (1 Cor. 15:23; 1 Thess. 3:13; 4:15; 5:23; 2 Thess. 2:1, 8–9; James 5:7–8; 2 Peter 3:4, 12; 1 John 2:28). Sometimes it refers to the time after the Tribulation when Christ returns to establish His millennial kingdom (Matt. 24:3, 27, 37, 39). However, in 1 Thessalonians parousia refers more specifically to the Rapture because Paul was writing to believers whom he knew were already waiting for Jesus to return from heaven (1 Thess. 1:10). In addition to the present verse, this epistle uses parousia three other times to denote the Rapture (3:13; 4:15; 5:23).

So Paul encouraged the Thessalonians with the truth that he did love them, evidenced by his desire to see them, the supernatural opposition it took to keep him away, and his view of heaven in which they would be central to his eternal joy. They also were his glory, which is the true honor bestowed on him by God, who used him to reach them. The pronoun you is in the emphatic position so as to remove any doubt that Paul was identifying his Thessalonian brethren as the source of both his eternal honor and happiness.