---
title: "Commentary Critical and Explanatory on the Whole Bible -  1 Thessalonians 2"
description: "CHAPTER 2   :-. HIS MANNER
OF PREACHING, AND
THEIRS OF RECEIVING,
THE GOSPEL; HIS
DESIRE TO HAVE
REVISITED THEM
FRUSTRATED BY SATAN. 1. For—confirming  :-"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/1-thessalonians/2"
---

CHAPTER 2

. HIS MANNER
OF PREACHING, AND
THEIRS OF RECEIVING,
THE GOSPEL; HIS
DESIRE TO HAVE
REVISITED THEM
FRUSTRATED BY SATAN.

**1. For**—confirming . He discusses the manner of his fellow missionaries'
preaching among them ([1 Thessalonians 1:5](../../../kjv/1-thessalonians/1/5),
and former part of [1 Thessalonians 2:9](../../../kjv/1-thessalonians/2/9)) at
[1 Thessalonians 2:1-12](../../../kjv/1-thessalonians/2/1-12); and the
Thessalonians' reception of the word (compare [1 Thessalonians 1:6](../../../kjv/1-thessalonians/1/6);
[1 Thessalonians 1:7](../../../kjv/1-thessalonians/1/7), and latter part of [1 Thessalonians 1:7](../../../kjv/1-thessalonians/1/7)) at [1 Thessalonians 2:13-16](../../../kjv/1-thessalonians/2/13-16).
**yourselves**—Not only do
strangers report it, but *you* know it to be true [ALFORD]
"yourselves."
**not in vain**—*Greek,*
"not vain," that is, it was full of "power" ([1 Thessalonians 2:13-52](../../../kjv/1-thessalonians/2/13-52)). The *Greek* for "was," expresses rather
"hath been and is," implying the *permanent* and
continuing character of his preaching.

**2. even after that we had suffered
before**—at Philippi (): a circumstance which would have deterred mere natural,
unspiritual men from further preaching.
**shamefully
entreated**—ignominiously scourged ([Acts 16:22](../../../kjv/acts/16/22);
[Acts 16:23](../../../kjv/acts/16/23)).
**bold**— ([Acts 4:29](../../../kjv/acts/4/29);
[Ephesians 6:20](../../../kjv/ephesians/6/20)).
**in our God**—The ground
of our boldness in speaking was the realization of God as "OUR
God."
**with much contention**—that
is, literally, as of *competitors in a contest:* striving
earnestness ([Colossians 1:29](../../../kjv/colossians/1/29); [Colossians 2:1](../../../kjv/colossians/2/1)).
But here *outward* conflict with persecutors, rather than *inward*
and mental, was what the missionaries had to endure ([Acts 17:5](../../../kjv/acts/17/5);
[Acts 17:6](../../../kjv/acts/17/6); [Philippians 1:30](../../../kjv/philippians/1/30)).

**3. For**—The ground of his
"boldness" ([1 Thessalonians 2:2](../../../kjv/1-thessalonians/2/2)),
his freedom from all "deceit, uncleanness, and guile";
*guile,* before God, *deceit* (*Greek,* "imposture"),
towards men (compare [2 Corinthians 1:12](../../../kjv/2-corinthians/1/12);
[2 Corinthians 2:17](../../../kjv/2-corinthians/2/17); [Ephesians 4:14](../../../kjv/ephesians/4/14));
*uncleanness,* in relation to one's self (impure motives of
carnal self-gratification in gain, [Ephesians 4:14](../../../kjv/ephesians/4/14)), or lust; such as actuated false teachers of the Gentiles
([Philippians 1:16](../../../kjv/philippians/1/16); [2 Peter 2:10](../../../kjv/2-peter/2/10);
[2 Peter 2:14](../../../kjv/2-peter/2/14); [Judges 1:8](../../../kjv/judges/1/8);
[Revelation 2:14](../../../kjv/revelation/2/14); [Revelation 2:15](../../../kjv/revelation/2/15)).
So Simon Magus and Cerinthus taught [ESTIUS].
**exhortation**—The *Greek*
means "consolation" as well as "exhortation." The
same Gospel which exhorts comforts. Its first lesson to each is that
of peace in believing amidst outward and inward sorrows. It comforts
them that mourn (compare [1 Thessalonians 2:11](../../../kjv/1-thessalonians/2/11);
[Isaiah 61:2](../../../kjv/isaiah/61/2); [Isaiah 61:3](../../../kjv/isaiah/61/3);
[2 Corinthians 1:3](../../../kjv/2-corinthians/1/3); [2 Corinthians 1:4](../../../kjv/2-corinthians/1/4)).
**of**—*springing
from—having its source in*—deceit, &c.

**4. as**—according as; even as.
**allowed**—*Greek,*
"We have been approved on trial," "deemed fit."
This word corresponds to "God which *trieth* our hearts"
below. This approval as to sincerity depends solely on the grace and
mercy of God ([Acts 9:15](../../../kjv/acts/9/15); [1 Corinthians 7:25](../../../kjv/1-corinthians/7/25);
[2 Corinthians 3:5](../../../kjv/2-corinthians/3/5); [1 Timothy 1:11](../../../kjv/1-timothy/1/11);
[1 Timothy 1:12](../../../kjv/1-timothy/1/12)).
**not as pleasing**—not as
persons who seek to please men; characteristic of false teachers ([1 Timothy 1:12](../../../kjv/1-timothy/1/12)).

**5. used we flattering
words**—literally, "become (that is, have we been found) in
(the use of) language of flattery"; the resource of those who
try to "please men."
**as ye know**—"Ye
know" as to whether I *flattered* you; as to
"covetousness," GOD,
the Judge of the heart, alone can be "my witness."
**cloak of**—that is, any
specious guise under which I might cloak "covetousness."

**6.** Literally, "Nor of men
(have we been found, [1 Thessalonians 2:5](../../../kjv/1-thessalonians/2/5))
seeking glory." The "of" here represents a different
*Greek* word from "of" in the clause "*of*
you . . . *of* others." ALFORD
makes the former (*Greek,* "*ex*") express the
*abstract ground* of the glory; the latter (*apo*) the
*concrete object* from which it was to come. The former means
"originating from"; the latter means "on the part of."
Many teach heretical novelties, though not for fain, yet for "glory."
Paul and his associates were free even from this motive [GROTIUS],
([John 5:44](../../../kjv/john/5/44)).
**we might have been
burdensome**—that is, by claiming maintenance ([1 Thessalonians 2:9](../../../kjv/1-thessalonians/2/9);
[2 Corinthians 11:9](../../../kjv/2-corinthians/11/9); [2 Corinthians 12:16](../../../kjv/2-corinthians/12/16);
[2 Thessalonians 3:8](../../../kjv/2-thessalonians/3/8)). As, however, "glory"
precedes, as well as "covetousness," the reference cannot
be *restricted* to the latter, though I think it is not
*excluded.* Translate, "when we might have borne heavily
upon you," by pressing you *with the weight of self-glorifying
authority,* and *with the burden* of our *sustenance.*
Thus the antithesis is appropriate in the words following, "But
we were *gentle* (the opposite of *pressing weightily*)
among you" ([1 Thessalonians 2:7](../../../kjv/1-thessalonians/2/7)). On
*weight* being connected with authority, compare *Note,*
see on [1 Thessalonians 2:7](../../../kjv/1-thessalonians/2/7), "His letters
are weighty" ([1 Corinthians 4:21](../../../kjv/1-corinthians/4/21)).
ALFORD'S translation,
which *excludes* reference to his right of claiming *maintenance*
("when we might have stood on our *dignity*"), seems
to me disproved by [1 Thessalonians 2:9](../../../kjv/1-thessalonians/2/9),
which uses *the same Greek word* unequivocally for "chargeable."
Twice he received supplies from Philippi while at Thessalonica ([1 Thessalonians 2:9](../../../kjv/1-thessalonians/2/9)).
**as the apostles**—that
is, as being apostles.

**7. we were**—*Greek,* "we
were *made*" by God's grace.
**gentle**—*Greek,*
"*mild* in bearing with the faults of others"
[TITTMANN]; one, too, who
is gentle (though firm) in reproving the erroneous opinions of others
([2 Timothy 2:24](../../../kjv/2-timothy/2/24)). Some of the oldest
manuscripts read, "we became *little children*"
(compare [Matthew 18:3](../../../kjv/matthew/18/3); [Matthew 18:4](../../../kjv/matthew/18/4)).
Others support the *English Version* reading, which forms a
better antithesis to [1 Thessalonians 2:6](../../../kjv/1-thessalonians/2/6);
[1 Thessalonians 2:7](../../../kjv/1-thessalonians/2/7), and harmonizes better
with what follows; for he would hardly, in the same sentence, compare
himself both to the "infants" or "little children,"
and to "a nurse," or rather, "suckling mother."
*Gentleness* is the fitting characteristic of *a nurse.*
**among you**—*Greek,*
"in the midst of you," that is, in our intercourse with you
being *as one of yourselves.*
**nurse**—a suckling
mother.
**her**—*Greek,* "*her
own* children" (compare [1 Thessalonians 2:7](../../../kjv/1-thessalonians/2/7)). So [Galatians 4:19](../../../kjv/galatians/4/19).

**8. So**—to be joined to "we
were willing"; "*As* a nurse cherisheth . . . *so*
we were willing," c. [ALFORD].
But BENGEL, "So,"
that is, *seeing that we have such affection for you.*
**being affectionately
desirous**—The oldest reading in the *Greek* implies,
literally, *to connect one's self with another* to be closely
*attached* to another.
**willing**—The *Greek*
is stronger, "we were *well content*"; "we would
*gladly* have imparted," c. "even our own *lives*"
(so the *Greek* for "souls" ought to be translated) as
we showed in the sufferings we endured in giving you the Gospel (). As a nursing mother is ready to impart not only her
milk to them, but her life for them, so we not only imparted gladly
the spiritual milk of the word to you, but risked our own lives for
your spiritual nourishment, imitating Him who laid down His life for
His friends, the greatest proof of love ().
**ye were**—*Greek,*
"ye were become," as having become our spiritual children.
**dear**—*Greek,*
"dearly beloved."

**9. labour and travail**—The
*Greek* for "labor" means *hardship in bearing;*
that for "travail," *hardship in doing;* the former,
toil with the utmost solicitude; the latter, the being wearied with
fatigue [GROTIUS].
ZANCHIUS refers the former
to *spiritual* (see [1 Thessalonians 3:5](../../../kjv/1-thessalonians/3/5)),
the latter to *manual* labor. I would translate, "weariness
(so the *Greek* is translated, [1 Thessalonians 3:5](../../../kjv/1-thessalonians/3/5)) and travail" (hard labor, *toil*).
**for**—omitted in the
oldest manuscripts.
**labouring**—*Greek,*
"working," namely, at tent-making ([1 Thessalonians 3:5](../../../kjv/1-thessalonians/3/5)).
**night and day**—The Jews
reckoned the day from sunset to sunset, so that "night" is
put before "day" (compare [1 Thessalonians 3:5](../../../kjv/1-thessalonians/3/5)). Their labors with their hands for a scanty livelihood had
to be engaged in not only by day, but by night also, in the intervals
between spiritual labors.
**because we would not be
chargeable**—*Greek,* "*with a view to* not
*burdening* any of you" ([2 Corinthians 11:9](../../../kjv/2-corinthians/11/9);
[2 Corinthians 11:10](../../../kjv/2-corinthians/11/10)).
**preached unto you**—*Greek,*
"unto and among you." Though but "three Sabbaths"
are mentioned, [Acts 17:2](../../../kjv/acts/17/2), these
refer merely to the time of his preaching *to the Jews in the
synagogue.* When rejected by them as a body, after having
converted a few Jews, he turned to the Gentiles; of these (whom he
preached to in a place distinct from the synagogue) "a great
multitude believed" ([Acts 17:4](../../../kjv/acts/17/4),
where the oldest manuscripts read, "of the devout [proselytes]
and Greeks a great multitude"); then after he had, by labors
continued *among the Gentiles* for some time, gathered in many
converts, the Jews, provoked by his success, assaulted Jason's house,
and drove him away. His receiving "once and again" supplies
from Philippi, implies a longer stay at Thessalonica than three weeks
([Philippians 4:16](../../../kjv/philippians/4/16)).

**10. Ye are witnesses**—as to our
outward conduct.
**God**—as to our inner
motives.
**holily**—towards God.
**justly**—towards men.
**unblamably**—in relation
to ourselves.
**behaved ourselves**—*Greek,*
"were made to be," namely, by God.
**among you that
believe**—rather, "*before* (that is, in the eyes of)
you that believe"; whatever we may have seemed in the eyes of
the unbelieving. As [1 Thessalonians 2:9](../../../kjv/1-thessalonians/2/9)
refers to their outward occupation in the world; so [1 Thessalonians 2:9](../../../kjv/1-thessalonians/2/9), to their character among believers.

**11. exhorted and
comforted**—*Exhortation* leads one to do a thing willingly;
*consolation,* to do it joyfully [BENGEL],
([1 Thessalonians 5:14](../../../kjv/1-thessalonians/5/14)). Even in the former
term, "exhorted," the *Greek* includes the additional
idea of *comforting* and *advocating* one's cause:
"encouragingly exhorted." Appropriate in this case, as the
Thessalonians were in sorrow, both through persecutions, and also
through deaths of friends ([1 Thessalonians 5:14](../../../kjv/1-thessalonians/5/14)).
**charged**—"conjured
solemnly," literally, "testifying"; *appealing
solemnly* to you before God.
**every one of you**—in
private ([Acts 20:20](../../../kjv/acts/20/20)), as well as
publicly. The minister, if he would be useful, must not deal merely
in generalities, but must individualize and particularize.
**as a father**—with mild
gravity. The *Greek* is, "*his own* children."

**12. worthy of God**—"worthy
*of the Lord*" (); "worthily *of the saints*" (, *Greek*): ". . . *of the Gospel*" () ". . . *of the vocation* wherewith ye are called"
([Ephesians 4:1](../../../kjv/ephesians/4/1)). Inconsistency would
cause God's name to be "blasphemed among the Gentiles" ([Ephesians 4:1](../../../kjv/ephesians/4/1)). The *Greek* article is emphatical, "Worthy of
THE God who is calling
you."
**hath called**—So one of
the oldest manuscripts and *Vulgate.* Other oldest manuscripts,
"Who *calleth* us."
**his kingdom**—to be set
up at the Lord's coming.
**glory**—that ye may share
His glory ([John 17:22](../../../kjv/john/17/22); [Colossians 3:4](../../../kjv/colossians/3/4)).

**13. For this cause**—Seeing ye
have had such teachers () [BENGEL], "we
also (as well as 'all that believe' in Macedonia and Achaia) thank
God without ceasing ('always' . . . 'in our prayers,' ), that when ye received the word of God which ye heard from
us (literally, 'God's word of hearing from us,' [Romans 10:16](../../../kjv/romans/10/16);
[Romans 10:17](../../../kjv/romans/10/17)), ye accepted it not as
the word of men, but, even as it is truly, the word of God."
ALFORD omits the "as"
of *English Version.* But the "as" is required by the
clause, "even as it is truly." "Ye accepted it, not
(*as*) the word of men (which it might have been *supposed*
to be), but (as) the word of God, *even as it really is.*"
The *Greek* for the first "received," implies simply
the hearing of it; the *Greek* of the second is "accepted,"
or "welcomed" it. The proper object of faith, it hence
appears, is *the word of God,* at first oral, then for security
against error, written ([John 20:30](../../../kjv/john/20/30);
[John 20:31](../../../kjv/john/20/31); [Romans 15:4](../../../kjv/romans/15/4);
[Galatians 4:30](../../../kjv/galatians/4/30)). Also, that faith is
*the work of divine grace,* is implied by Paul's *thanksgiving.*
**effectually worketh also in
you that believe**—"Also," besides your accepting it
with your hearts, it evidences itself in your lives. It shows its
*energy* in its practical effects on you; for instance, working
in you patient endurance in trial ([Galatians 4:30](../../../kjv/galatians/4/30); compare [Galatians 3:5](../../../kjv/galatians/3/5);
[Galatians 5:6](../../../kjv/galatians/5/6)).

**14. followers**—*Greek,*
"imitators." Divine *working* is most of all seen and
felt in affliction.
**in Judea**—The churches
of Judea were naturally the patterns to other churches, as having
been the first founded, and that on the very scene of Christ's own
ministry. Reference to them is specially appropriate here, as the
Thessalonians, with Paul and Silas, had experienced from Jews in
their city persecutions () similar to those which "the churches in Judea"
experienced from Jews in that country.
**in Christ Jesus**—not
merely "in God"; for the synagogues of the Jews (one of
which the Thessalonians were familiar with, ) were also *in God.* But the Christian churches alone
were not only *in God,* as the Jews in contrast to the
Thessalonian idolaters were, but also *in Christ,* which the
Jews were not.
**of your own
countrymen**—including primarily the Jews settled at
Thessalonica, from whom the persecution originated, and also the
Gentiles there, instigated by the Jews; thus, "fellow
countrymen" (the *Greek* term, according to Herodian,
implies, not the *enduring* relation of fellow citizenship, but
sameness of country *for the time being*), including naturalized
Jews and native Thessalonians, stand in contrast to the pure "Jews"
in Judea ([Matthew 10:36](../../../kjv/matthew/10/36)). It is an
undesigned coincidence, that Paul at this time was suffering
persecutions of the Jews at Corinth, whence he writes ([Acts 18:5](../../../kjv/acts/18/5);
[Acts 18:6](../../../kjv/acts/18/6); [Acts 18:12](../../../kjv/acts/18/12));
naturally his letter would the more vividly dwell on Jewish
bitterness against Christians.
**even as they**— ([Acts 18:12](../../../kjv/acts/18/12)). There was a *likeness* in respect to *the
nation* from which both suffered, namely, Jews, and those *their
own countrymen;* in the *cause* for which, and in the *evils*
which, they suffered, and also in the steadfast *manner* in
which they suffered them. Such sameness of fruits, afflictions, and
experimental characteristics of believers, in all places and at all
times, is a subsidiary evidence of the truth of the Gospel.

**15. the Lord Jesus**—rather as
*Greek,* "Jesus THE
LORD." This enhances
the glaring enormity of their sin, that in killing Jesus they killed
the LORD (Compare [Acts 3:14](../../../kjv/acts/3/14);
[Acts 3:15](../../../kjv/acts/3/15)).
**their own**—omitted in
the oldest manuscripts.
**prophets**— ([Matthew 21:33-41](../../../kjv/matthew/21/33-41);
[Matthew 23:31-37](../../../kjv/matthew/23/31-37); [Luke 13:33](../../../kjv/luke/13/33)).
**persecuted us**—rather as
*Greek* (see *Margin*), "By persecution drove us out"
([Luke 11:49](../../../kjv/luke/11/49)).
**please not God**—that is,
they do not *make it their aim* to please God. He implies that
with all their boast of being God's peculiar people, they all the
while are "no pleasers of God," as certainly as, by the
universal voice of the world, which even they themselves cannot
contradict, they are declared to be perversely "contrary to all
men." JOSEPHUS
[*Against Apion,* 2.14], represents one calling them "Atheists
and Misanthropes, the dullest of barbarians"; and TACITUS
[*Histories,* 5.5], "They have a hostile hatred of all
other men." However, the *contrariety to all men* here
meant is, *in that they* "forbid us to speak to the
Gentiles that they may be saved" ([Luke 11:49](../../../kjv/luke/11/49)).

**16. Forbidding**—*Greek,*
"Hindering us from speaking," c.
**to fill up their sins
alway**—Tending thus "to the filling up (the full measure
of, [Genesis 15:16](../../../kjv/genesis/15/16) [Daniel 8:23](../../../kjv/daniel/8/23);
[Matthew 23:32](../../../kjv/matthew/23/32)) their sins at all
times," that is, *now as at all former times.* Their
hindrance of the Gospel preaching to the Gentiles was the last
measure added to their continually accumulating iniquity, which made
them fully ripe for vengeance.
**for**—*Greek,*
"but." "But," they shall proceed no further, for
([2 Timothy 3:8](../../../kjv/2-timothy/3/8)) "the" divine
"wrath *has* (so the *Greek*) come upon (overtaken
unexpectedly; the past tense expressing the speedy certainty of the
divinely destined stroke) them to the uttermost"; not merely
partial wrath, but wrath to its full extent, "even to the
finishing stroke" [EDMUNDS].
The past tense implies that the fullest visitation of wrath was
already begun. Already in A.D.
48, a tumult had occurred at the Passover in Jerusalem, when about
thirty thousand (according to some) were slain; a foretaste of the
whole vengeance which speedily followed ([Luke 19:43](../../../kjv/luke/19/43);
[Luke 19:44](../../../kjv/luke/19/44); [Luke 21:24](../../../kjv/luke/21/24)).

**17. But we**—resumed from ; in contrast to *the Jews,* [1 Thessalonians 2:15](../../../kjv/1-thessalonians/2/15);
[1 Thessalonians 2:16](../../../kjv/1-thessalonians/2/16).
**taken**—rather as *Greek,*
"severed (violently, [1 Thessalonians 2:16](../../../kjv/1-thessalonians/2/16)) from you," as parents bereft of their children. So
"I will not leave you comfortless," *Greek,*
"orphanized" ([1 Thessalonians 2:16](../../../kjv/1-thessalonians/2/16)).
**for a short time**—literally,
"for the space of an hour." "When we had been severed
from you but a very short time (perhaps alluding to the suddenness of
his unexpected departure), we the more abundantly (the shorter was
our separation; for the desire of meeting again is the more vivid,
the more recent has been the parting) endeavored," c. (Compare
[2 Timothy 1:4](../../../kjv/2-timothy/1/4)). He does not hereby, as
many explain, anticipate a short separation from them, which would be
a false anticipation for he did not soon revisit them. The *Greek*
past participle also forbids their view.

**18. Wherefore**—The oldest
manuscripts read, "Because," or "Inasmuch as."
**we would**—*Greek,*
"*we wished* to come"; we intended to come.
**even I Paul**—My fellow
missionaries as well as myself wished to come; I can answer for
*myself* that I intended it more than once. His slightly
distinguishing himself here from his fellow missionaries, whom
throughout this Epistle he associates with himself in the plural,
accords with the fact that Silvanus and Timothy stayed at Berea when
Paul went on to Athens; where subsequently Timothy joined him, and
was thence sent *by Paul alone* to Thessalonica ().
**Satan hindered us**—On a
different occasion "the Holy Ghost, the Spirit *of Jesus*"
(so the oldest manuscripts read), [Acts 16:6](../../../kjv/acts/16/6);
[Acts 16:7](../../../kjv/acts/16/7), forbad or hindered them
in a missionary design; here it is *Satan,* acting perhaps by
wicked men, some of whom had already driven him out of Thessalonica
([Acts 17:13](../../../kjv/acts/17/13); [Acts 17:14](../../../kjv/acts/17/14);
compare [John 13:27](../../../kjv/john/13/27)), or else by
some more direct "messenger of Satan—a thorn in the flesh"
([2 Corinthians 12:7](../../../kjv/2-corinthians/12/7); compare [2 Corinthians 12:7](../../../kjv/2-corinthians/12/7)). In any event, the Holy Ghost and the providence of God
overruled Satan's opposition to further His own purpose. *We*
cannot, in each case, define whence hindrances in good undertakings
arise; *Paul* in this case, by inspiration, was enabled to say;
the hindrance was from Satan. GROTIUS
thinks Satan's mode of hindering Paul's journey to Thessalonica was
by instigating the Stoic and Epicurean philosophers to cavil, which
entailed on Paul the necessity of replying, and so detained him; but
he seems to have left Athens leisurely ([Acts 17:33](../../../kjv/acts/17/33);
[Acts 17:34](../../../kjv/acts/17/34); [Acts 18:1](../../../kjv/acts/18/1)).
The *Greek* for "hindered" is literally, "to cut
a trench between one's self and an advancing foe, to prevent his
progress"; so Satan opposing the progress of the missionaries.

**19. For**—giving the reason for
his earnest desire to see them.
**Are not even ye in the
presence of . . . Christ**—"Christ" is omitted in the
oldest manuscripts. Are not even ye (namely, among others; the "even"
or "also," implies that not *they alone* will be his
crown) our hope, joy, and crown of rejoicing before Jesus, when He
shall come ([2 Corinthians 1:14](../../../kjv/2-corinthians/1/14); [Philippians 2:16](../../../kjv/philippians/2/16);
[Philippians 4:1](../../../kjv/philippians/4/1))? The "hope"
here meant is his hope (in a lower sense), that these his converts
might be found in Christ at His advent ([Philippians 4:1](../../../kjv/philippians/4/1)). Paul's *chief* "hope" was JESUS
CHRIST ([Philippians 4:1](../../../kjv/philippians/4/1)).

**20.** Emphatical repetition with
increased force. Who but ye and our other converts are our *hope,*
&c., *hereafter,* at Christ's coming? For it is *ye who*
ARE now *our glory and
joy.*

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