1 Thessalonians 2:15

KJV

Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men:

KJV (with Strong's)

Who both {G2532} killed {G615} the Lord {G2962} Jesus {G2424}, and {G2532} their own {G2398} prophets {G4396}, and {G2532} have persecuted {G1559} us {G2248}; and {G2532} they please {G700} not {G3361} God {G2316}, and {G2532} are contrary {G1727} to all {G3956} men {G444}:

Complete Jewish Bible

both killed the Lord Yeshua and the prophets, and chased us out too. They are displeasing God and opposing all mankind

Berean Standard Bible

who killed both the Lord Jesus and their own prophets, and drove us out as well. They are displeasing to God and hostile to all men,

American Standard Version

who both killed the Lord Jesus and the prophets, and drove out us, and please not God, and are contrary to all men;

Commentary

### SUMMARY
In 1 Thessalonians 2:15, the Apostle Paul delivers a scathing indictment against certain Jewish factions who vehemently opposed the nascent Christian movement. He traces their hostility through a tragic historical pattern of rejecting God's divine messengers, from the Old Testament prophets to the crucifixion of Jesus Himself, culminating in the persecution of Paul and his fellow apostles. This consistent antagonism, Paul asserts, demonstrates their profound displeasure with God and their detrimental opposition to the spiritual well-being of all humanity.

### CONTEXT
* **Literary Context:** This verse is situated within Paul's fervent defense of his apostolic ministry and the integrity of his motives to the Thessalonian believers (1 Thessalonians 2:1-16). Having previously emphasized his selfless conduct, diligent labor, and tender care for them, Paul shifts in 1 Thessalonians 2:14 to highlight the shared experience of persecution. He notes that the Thessalonians suffered at the hands of their own countrymen, mirroring the persecution endured by the churches in Judea from "the Jews." Verse 15 then serves as a direct and forceful identification of these persecutors, detailing their consistent pattern of hostility not only towards the apostles but also towards God's previous messengers and, most significantly, toward the Lord Jesus Himself. This sets the stage for Paul's lament over their spiritual blindness and the impending divine judgment in 1 Thessalonians 2:16.
* **Historical & Cultural Context:** The backdrop for Paul's strong words is the complex and often fraught relationship between early Christianity and certain segments of Judaism in the first century. While Christianity emerged from Judaism, the claim that Jesus was the Messiah, especially a crucified one, was a profound stumbling block for many Jewish leaders and communities. Paul himself, a former Pharisee, understood this opposition intimately, having once been a persecutor of Christians (cf. [Acts 8:1-3](/acts/8-1-3 "Acts 8:1-3 - Saul Persecutes the Church")). The "Jews" Paul refers to are not all Jewish people, but specific groups, often those in positions of religious authority or influence in various cities, who actively resisted the Gospel message and instigated persecution against Christians. This opposition manifested in various ways, from verbal abuse and synagogue expulsions to physical violence and legal charges, as documented throughout [the book of Acts](/acts/1 "The Book of Acts - The Early Church"). Their actions were rooted in a zealous, yet tragically misguided, understanding of their covenantal identity and messianic expectations.
* **Key Themes:** The verse powerfully contributes to several overarching themes in 1 Thessalonians and the broader New Testament. Firstly, it underscores the **Historical Pattern of Rejection** of God's messengers, a tragic motif woven throughout Israel's history, from the prophets (as lamented by Jesus in [Matthew 23:37](/matthew/23-37 "Matthew 23:37 - Jesus' Lament Over Jerusalem")) to the ultimate rejection of the Messiah. Secondly, it highlights the intense **Opposition to the Gospel** faced by early Christian evangelists, demonstrating that proclaiming God's truth often invites hostility, a reality Paul consistently experienced (e.g., [Acts 13:45-50](/acts/13-45-50 "Acts 13:45-50 - Paul and Barnabas in Antioch")). Thirdly, Paul emphasizes that such actions **Displease God**, revealing the profound theological gravity of rejecting His Son and His divine plan of salvation. Finally, the phrase "contrary to all men" introduces the theme of **Antagonism Towards Humanity**, suggesting that by hindering the spread of the life-giving Gospel, these opponents were acting against the ultimate good and spiritual flourishing of all people, effectively obstructing the message of salvation intended for the entire world (cf. [Romans 1:16](/romans/1-16 "Romans 1:16 - The Power of the Gospel")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **killed (Greek, _apokteínō'_):** From ἀπό and (to slay); to kill outright; figuratively, to destroy. Paul uses this strong verb to directly attribute responsibility for the death of Jesus to these Jewish opponents, echoing the early apostolic preaching that laid the charge of Christ's crucifixion at the feet of those who rejected Him (cf. [Acts 2:23](/acts/2-23 "Acts 2:23 - Peter's Sermon at Pentecost")).
* **persecuted (Greek, _ekdiṓkō'_):** From ἐκ and διώκω; to pursue out, i.e. expel or persecute implacably. This word signifies a relentless, hostile pursuit and expulsion, describing the active and severe harassment Paul and his companions endured as they sought to preach the Gospel. It implies a determined effort to drive them out or silence them.
* **contrary (Greek, _enantíos'_):** From ἔναντι; opposite; figuratively, antagonistic. This term vividly portrays the deep-seated opposition and hostility of these individuals. It indicates not merely disagreement, but an active, adversarial stance against God's purposes and the well-being of humanity, as manifested in their resistance to the Gospel.

#### Verse Breakdown
* **"Who both killed the Lord Jesus":** This clause directly accuses the Jewish opponents of culpability in the crucifixion of Jesus Christ. While the Romans carried out the execution, Paul attributes the ultimate responsibility to those Jewish leaders and factions who instigated His death and rejected His messianic claims. This is a profound and weighty charge, highlighting the ultimate act of rejection in their historical pattern of antagonism towards God's messengers.
* **"and their own prophets":** Paul connects the rejection of Jesus to a long-standing historical pattern within Israel. Before rejecting the Messiah, these same groups (or their predecessors) had consistently rejected and persecuted God's Old Testament prophets who spoke His truth to them, often leading to their deaths. This demonstrates a deep-seated, systemic resistance to divine revelation.
* **"and have persecuted us":** The historical pattern continues into the present, as these same factions now persecute Paul and other apostles who proclaim the Gospel of Jesus. This establishes a direct lineage of opposition from the past to the present, emphasizing the consistent nature of their hostility towards God's chosen messengers.
* **"and they please not God":** This is a theological judgment on their actions. Their rejection of the prophets, the Lord Jesus, and His apostles is fundamentally contrary to God's will and purpose. Their actions are not merely a human dispute but a direct offense against the divine, demonstrating that they are not living in a way that honors or is acceptable to God.
* **"and are contrary to all men":** This powerful phrase suggests that their opposition to the Gospel is not just a religious or internal Jewish matter but has universal negative implications. By hindering the spread of salvation, they are effectively working against the ultimate good and spiritual well-being of all people, preventing them from hearing and responding to the life-giving message intended for the entire world. Their actions are thus seen as antithetical to the welfare of humanity.

#### Literary Devices
Paul employs several potent **literary devices** in this verse to underscore his strong condemnation. The repeated use of "and" (Greek: _kai_) at the beginning of successive clauses creates a sense of **anaphora** and **polysyndeton**, emphasizing the cumulative nature of their offenses and building a powerful crescendo of indictment. This repetition highlights the unbroken chain of their hostile actions: killing prophets, killing Jesus, persecuting apostles, displeasing God, and opposing all humanity. The verse also exhibits a form of **climax**, moving from the historical rejection of prophets, to the ultimate act of killing "the Lord Jesus," and then to the contemporary persecution of the apostles, demonstrating an escalating pattern of rebellion against divine truth. Furthermore, the phrase "contrary to all men" can be seen as a form of **hyperbole**, an intentional exaggeration to emphasize the profound and universal negative impact of their actions in obstructing the spread of the Gospel, which is meant for all people. This powerful language serves as a direct **invective** or **indictment**, leaving no doubt about Paul's deep concern and firm judgment regarding their persistent opposition.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The profound theological implication of 1 Thessalonians 2:15 lies in its portrayal of a consistent pattern of human rebellion against divine revelation and God's redemptive plan. The rejection of the prophets, the crucifixion of the Messiah, and the persecution of His apostles all stem from a fundamental unwillingness to submit to God's authority and embrace His truth. This verse underscores the reality that opposition to the Gospel is not merely a human disagreement but a spiritual battle, ultimately rooted in a posture that "pleases not God." It highlights the tragic consequences of spiritual blindness and hardened hearts, which not only resist God's overtures but actively work against the very salvation He offers to humanity. This historical pattern serves as a sober reminder of humanity's capacity for profound spiritual resistance, even in the face of undeniable divine truth.

* [Matthew 23:34-36](/matthew/23-34-36 "Matthew 23:34-36 - Jesus' Woes Against the Scribes and Pharisees")
* [Acts 7:51-53](/acts/7-51-53 "Acts 7:51-53 - Stephen's Accusation Against the Sanhedrin")
* [Romans 10:1-3](/romans/10-1-3 "Romans 10:1-3 - Israel's Zeal Without Knowledge")

### REFLECTION AND APPLICATION
Paul's strong words in 1 Thessalonians 2:15, while historically specific, offer enduring insights for believers today. Firstly, they remind us that opposition to the Gospel is not a new phenomenon but a consistent pattern throughout history. Just as prophets, Jesus, and apostles faced hostility, so too should we expect that proclaiming God's truth may be met with resistance, misunderstanding, or even outright persecution. This should not deter us but rather steel our resolve to faithfully bear witness. Secondly, the verse challenges us to examine our own hearts: are we truly pleasing God in our actions and attitudes, or are we, in any way, "contrary to all men" by hindering the spread of His life-giving message? This might manifest not as active persecution, but as apathy, fear, or a failure to live out the Gospel's transformative power. Our ultimate aim must be to honor God above all else, seeking to align our lives with His will, even when it is unpopular or challenging. Finally, this passage calls us to cultivate compassion and prayer for those who oppose the Gospel, recognizing that their resistance, while grievous, often stems from spiritual blindness and a desperate need for the very salvation they reject.

#### Questions for Reflection
* **In what ways might I, or my community, inadvertently "please not God" by hindering the spread of the Gospel, even without active persecution?**
* **How does understanding the historical pattern of rejecting God's messengers prepare me to face contemporary opposition to my faith or the Gospel message?**
* **What does it mean for me to live in a way that is "contrary to all men" versus living in a way that seeks the spiritual good of all people?**
* **How can I cultivate a heart of perseverance and boldness in sharing my faith, even when faced with disinterest or hostility?**

### FAQ
**Who are "they" that Paul is referring to in this verse?**

Answer: Paul is referring to certain Jewish factions, particularly those in positions of religious authority or influence in various cities, who actively opposed the spread of the Christian Gospel. This is evident from the immediate context of [1 Thessalonians 2:14](/1_thessalonians/2-14 "1 Thessalonians 2:14 - Thessalonians Suffer Persecution"), where he mentions the Thessalonians suffering from "their own countrymen, just as the churches in Judea suffered from the Jews." It's crucial to understand that Paul is not condemning all Jewish people, but rather specific groups who were hostile to the message of Christ and actively persecuted believers. Paul himself was Jewish (cf. [Philippians 3:5](/philippians/3-5 "Philippians 3:5 - Paul's Jewish Heritage")) and deeply grieved by the spiritual state of his kinsmen (cf. [Romans 9:1-5](/romans/9-1-5 "Romans 9:1-5 - Paul's Anguish for Israel")).

**What does Paul mean by saying these opponents "are contrary to all men"?**

Answer: This phrase, "contrary to all men," does not necessarily mean that these individuals literally hated every human being. Instead, it signifies that their actions, specifically their opposition to the Gospel, were detrimental to the ultimate good and spiritual well-being of all humanity. By actively hindering the proclamation of salvation through Christ, they were obstructing the message that offers life, hope, and reconciliation to God for all people, both Jew and Gentile. In essence, they were working against the universal purposes of God for humanity's redemption, thus acting in a way that was fundamentally "contrary" to the spiritual welfare of all. This aligns with the New Testament's emphasis on the Gospel as a message for the whole world (cf. [Matthew 28:19](/matthew/28-19 "Matthew 28:19 - The Great Commission")).

### CHRIST-CENTERED FULFILLMENT
1 Thessalonians 2:15, though a stark indictment, finds its ultimate Christ-centered fulfillment not only in the tragic reality of Jesus's rejection and crucifixion but also in His triumph over that very opposition. The verse highlights a consistent pattern of humanity's rebellion against God's messengers, culminating in the ultimate rejection of the Son. Yet, it is precisely through this rejection and the subsequent suffering and death of the [Lord Jesus](/john/1-29 "John 1:29 - Jesus, the Lamb of God") that God's redemptive plan is brought to fruition. The "killing of the Lord Jesus" was not the end but the means by which He became the [Savior of the world](/john/4-42 "John 4:42 - Jesus, the Savior of the World"). His resurrection (cf. [Romans 1:4](/romans/1-4 "Romans 1:4 - Jesus Declared Son of God by Resurrection")) demonstrates God's vindication of His Son, proving that despite human opposition, God's purposes cannot be thwarted. Furthermore, the persecution of the apostles, as described here, mirrors Christ's own suffering (cf. [John 15:20](/john/15-20 "John 15:20 - Persecution of Believers")), allowing believers to share in His sufferings and demonstrate the power of His resurrection (cf. [Philippians 3:10](/phil/3-10 "Philippians 3:10 - Knowing Christ and the Power of His Resurrection")). Thus, even in the face of profound human antagonism, Christ's mission advances, and His kingdom ultimately prevails, transforming the very opposition into a testament to His enduring power and grace.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 5:12

Rejoice, and be exceeding glad: for great [is] your reward in heaven: for so persecuted they the prophets which were before you.

Acts 2:23

Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:

Luke 11:48

Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.

Luke 11:53

And as he said these things unto them, the scribes and the Pharisees began to urge [him] vehemently, and to provoke him to speak of many things:

Acts 7:52

Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:

Luke 13:33

Nevertheless I must walk to day, and to morrow, and the [day] following: for it cannot be that a prophet perish out of Jerusalem.

Luke 13:34

O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen [doth gather] her brood under [her] wings, and ye would not!