Share this page

1 Thessalonians 2:18

“Paul's Longing to See Them”1 Thessalonians 2:17–3:5

King James Version
Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us.

Bible text: King James Version (1769 Blayney text) · Public domain

KJV (with Strong's)
Wherefore G1352 we would G2309 have come G2064 unto G4314 you G5209, even G3303 I G1473 Paul G3972, once G2532 G530 and G2532 again G1364; but G2532 Satan G4567 hindered G1465 us G2248.

Bible text: King James Version with Strong's numbers · Public domain

Berean Standard Bible
For we wanted to come to you—indeed I, Paul, tried again and again—but Satan obstructed us.

Bible text: Berean Standard Bible · Public domain

American Standard Version
because we would fain have come unto you, I Paul once and again; and Satan hindered us.

Bible text: American Standard Version (1901) · Public domain

World English Bible Messianic
because we wanted to come to you—indeed, I, Paul, once and again—but Satan hindered us.

Bible text: World English Bible, Messianic edition · Public domain

Geneva Bible (1599)
Therefore we would haue come vnto you (I Paul, at least once or twise) but Satan hindered vs.

Bible text: Geneva Bible (1599) · Public domain

Young's Literal Translation
wherefore we wished to come unto you, (I indeed Paul,) both once and again, and the Adversary did hinder us;

Bible text: Young's Literal Translation · Public domain

King James Version — Interlinear
17 Greek words
  1. διότιdiotithereforeG1360CONJConjunction
  2. ἠθελήσαμενēthelēsamenwe wantedG2309V-AAI-1PVerb Aorist Active Indicative 1st Plural
  3. ἐλθεῖνeltheinto comeG2064V-2AANVerb 2nd Aorist Active Infinitive
  4. πρὸςprostoG4314PREPPreposition
  5. ὑμᾶςhumasyou —G4771P-2APPersonal pronoun Accusative 2nd Plural
  6. ἐγὼegōI myselfG1473P-1NSPersonal pronoun Nominative 1st Singular
  7. μὲνmenindeedG3303PRTParticle or Disjunctive
  8. ΠαῦλοςPaulosPaulG3972N-NSM-PNoun Nominative Singular Masculine Individual
  9. καὶkaibothG2532CONJConjunction
  10. ἅπαξhapaxonceG530ADVAdverb
  11. καὶkaiandG2532CONJConjunction
  12. δίςdistwice —G1364ADVAdverb
  13. καὶkaiandG2532CONJConjunction
  14. ἐνέκοψενenekopsenhinderedG1465V-AAI-3SVerb Aorist Active Indicative 3rd Singular
  15. ἡμᾶςhēmasusG3165P-1APPersonal pronoun Accusative 1st Plural
  16. ὁho[the]G3588T-NSMDefinite article Nominative Singular Masculine
  17. σατανᾶςsatanasSatanG4567N-NSM-TNoun Nominative Singular Masculine Title
English is a literal word-by-word gloss of the Greek, not the KJV's wording. Why?

This is the original text the KJV's translators worked from — each Greek word with its own literal English meaning in this verse, prepared by scholars at Tyndale House, Cambridge. The KJV translates whole sentences, not word by word, so its wording differs: one Greek word can become several English words, and the KJV may choose “charity” where the gloss reads “love”. Both are faithful — they answer different questions. For the KJV's own rendering, switch to the KJV text.

Words in [ ] are added by the English.

Translation
Details
See on the biblical-era maps
Thessalonians
Thessalonians View full PDF
Epistles Overview
Epistles Overview View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 29,589 of 31,102 · 95.1%

Study this verse

Written with AI assistance. Always check it against Scripture.

This verse

Paul wanted to come back to Thessalonica and tried more than once, but Satan hindered him.

“Wherefore we would have come unto you,”

The longing of verse 17 turned into a settled plan to return.

“even I Paul,”

“I” (egṓ) is emphatic. Paul names himself to vouch for the plan personally.

“once and again;”

More than one attempt.

“but Satan hindered us.”

The adversary cut into the road. Paul names him plainly and leaves the means unsaid.

Passage study1 Thessalonians 2:17–3:5

Paul’s Longing for the Church He Left Behind

2:17But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire. 2:18Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us. 2:19For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? 2:20For ye are our glory and joy. 3:1Wherefore when we could no longer forbear, we thought it good to be left at Athens alone; 3:2And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith: 3:3That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto. 3:4For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know. 3:5For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.

Summary

Paul, Silvanus and Timothy had been driven out of Thessalonica after only a few weeks, and in these verses Paul writes like a man torn from his own children. He tried more than once to come back, and Satan hindered him. The believers there are his hope, his joy and his crown, and he looks forward to rejoicing over them in the presence of the Lord Jesus at his coming. When he could bear the silence no longer, he stayed on alone in Athens and sent Timothy to strengthen and encourage them, reminding them that affliction is the road believers are set on, just as he had told them while he was with them. Under all of it lies one fear, that the tempter had shaken their faith and left the apostles’ labour empty.

Torn away from a young church

The church at Thessalonica was very young when Paul had to leave it. Acts tells how he reasoned in the synagogue there for three sabbaths, and Jews, devout Greeks and chief women believed (Acts 17:1–10). Jealous Jews then stirred up a mob and accused the missionaries of saying “that there is another king, one Jesus”, and Paul and Silas were sent away by night. In a city of the Roman Empire a charge of proclaiming another king was dangerous, and the new believers faced that hostility with their teachers gone.

Paul has spent most of this chapter (1 Thessalonians 2) recalling how he lived among them. He was gentle with them as a nursing mother and urged them on as a father (1 Thessalonians 2:1–12), and they received his preaching as the word of God and suffered for it as the churches in Judea had (1 Thessalonians 2:13–16). With “But we, brethren,” he turns to what happened after he left, and the language of a parent carries straight on.

Bereaved of them

The KJV’s “being taken from you” stands for one Greek word, aporphanízō, which means to bereave wholly, to be separated as by a bereavement. It comes from the word for an orphan, and it pictures the grief of a child who loses its parents, or of parents who lose their children. Paul has just called himself their mother and father, and now he describes the parting as a bereavement. It was forced on him, and it hurt.

The separation had lasted only “a short time”, and the words behind the phrase, hṓra and kairós, speak of an hour and a season. It was a separation “in presence”, and the same Greek word, prósōpon, stands behind “your face” at the end of the verse. In heart (kardía), the seat of thought and feeling, Paul had never left them. Distance and persecution could part their bodies, and the bond they shared in Christ held firm. Paul speaks elsewhere of the church as one body with one Spirit (Ephesians 4:4), and here that unity holds between a pastor and his people far apart.

Effort and longing

Paul answered the separation with effort. “Endeavoured” is spoudázō, to make haste, to be earnest and diligent, and “the more abundantly” (perissotérōs) makes the effort greater still. “To see your face” means to be with them in person. “With great desire” joins polýs, much, to epithymía, a longing. That word often names lust for what is forbidden, because its sense comes from what it longs for. Here the object is the faces of his brothers and sisters in Christ, and the longing is strong and pure.

He had two reasons to be eager. His time with them had been cut short, leaving a young church with much still to learn, and he wanted to make up what was lacking in their faith (1 Thessalonians 3:10–13). And he loved them as his own children. He wrote the same way to other churches. He called God to witness how greatly he longed for the Philippians (Philippians 1:8), he told the Romans how he longed to see them and to impart some spiritual gift to establish them, and how often he had meant to come (Romans 1:11–13), and he told the Corinthians of his anxiety at Troas (2 Corinthians 2:13) and of the comfort God later gave him concerning them (2 Corinthians 7:5–7).

Satan hindered us

“Wherefore” (dió) draws the consequence: because Paul longed for them, he set out to come. “We would have come” joins thélō, to will or determine, to érchomai, to come, so this was a firm purpose. Paul then steps out from the “we” with “even I Paul” (Paûlos), to make plain that he himself meant it. “Once and again” is hápax and dís, once and twice, so he tried more than once.

“But Satan hindered us.” The verb enkóptō means to cut into, and so to impede or hinder. Paul uses the same verb in Romans 15:22–23 of what had hindered him from coming to Rome. The name Satanâs came into Greek from Aramaic, and it means the accuser, the devil. Paul lays the blame on a personal enemy of God and his people who opposes the work of the gospel.

Did Satan really block Paul’s way?

Paul names Satan as the one who stopped him, and he means a real adversary at work, though he leaves the means unsaid. Satan may have worked through circumstances, through people such as the opponents who kept up their hostility, or through discouragement, and whatever the means, the cause Paul names is Satan himself. Scripture shows the same enemy at work elsewhere. Jesus says that the enemy who sowed the tares is the devil (Matthew 13:39), and he told Peter that Satan desired to sift him (Luke 22:31). Paul teaches that our struggle is against spiritual powers, and calls believers to put on the whole armour of God (Ephesians 6:10–18), naming those powers in verse 12.

Satan’s reach in this verse goes as far as a journey. God’s purpose for the church at Thessalonica went on: Paul sent Timothy, and he wrote this letter. The Son of God came to destroy the works of the devil (1 John 3:8), and through his death and resurrection he spoiled principalities and powers and triumphed over them (Colossians 2:15). The gospel Satan tried to hold back is the power of God unto salvation (Romans 1:16), and it kept doing its work in Thessalonica while Paul was kept away.

You are our hope, joy and crown

“For” (gár) gives the reason for all this longing. Paul asks what his hope, joy and crown of rejoicing will be, and answers with another question: “Are not even ye...?” The “ye” (hymeîs) is emphatic, and the Thessalonians themselves are the answer.

Hope, elpís, is expectation, a looking forward with confidence. Joy, chará, is gladness, and the word also covers what causes joy, which is how Paul uses it: these people are his joy. The crown is stéphanos, a wreath or chaplet, given as a badge of royalty, as a prize in the public games or as a mark of honour, and more elaborate than the simple band called diádēma. The Thessalonians knew such wreaths from athletic games and from the honours their city gave. “Of rejoicing” is kaúchēsis, boasting, which can be good or bad. Here it is the glad boast Paul will make before the Lord over what God has done in them.

“At his coming” is parousía, a being near, a presence or arrival. Here it is the return of the Lord Jesus, the hope that runs through this letter and gives its comfort to those who grieve (1 Thessalonians 4:13–18). “In the presence of our Lord Jesus Christ” places Paul’s joy on the day when every man’s work will be made manifest (1 Corinthians 3:10–15). So Paul’s reward is kept for that day, and it consists of people. He called the Philippians “my joy and crown” (Philippians 4:1), he told the Corinthians that they and he would be each other’s rejoicing in the day of the Lord Jesus (2 Corinthians 1:14), and Daniel speaks of the shining of those who turn many to righteousness (Daniel 12:3).

Why the Thessalonians are Paul’s glory

Verse 20 gives the answer outright: “For ye are our glory and joy.” Glory, dóxa, is glory as something plainly seen, and here it means honour. Among the Greeks glory often meant public fame won by achievement. Paul’s honour is the faith of his converts, who became followers of the Lord in much affliction (1 Thessalonians 1:6–7) and whose faith was spoken of everywhere (1 Thessalonians 1:8–9). Their changed lives showed that the gospel Paul preached was true and that God was at work in it, so this glory goes back to God. “Joy” here is the same word, chará, as in verse 19, and “are” is present: they are his glory now, as well as at Christ’s coming. John says the same of his own spiritual children: “I have no greater joy than to hear that my children walk in truth” (3 John 1:4), and Proverbs says, “he that winneth souls is wise” (Proverbs 11:30).

Left at Athens alone, Timothy sent

“Wherefore” (dió) again ties what follows to Paul’s longing. “When we could no longer forbear” joins mēkéti, no longer, to stégō, which means to roof over, and so to cover in silence or bear patiently. Paul and his companions had held in their anxiety for as long as they could, and it came to the point where they had to act. “We thought it good” is eudokéō, to think well of, to approve. It was a considered decision, and they made it gladly, hard as it was.

After Thessalonica the missionaries went to Berea, where opposition followed them, and Paul went on to Athens while Silas and Timothy remained behind for a time (Acts 17:10–15). The “we” of this verse takes in his companions, and the decision meant that Paul would be “left” (kataleípō, left behind) in Athens “alone” (mónos). Travel was dangerous and news was slow, and the apostles usually travelled together for support, safety and the work itself. Athens was famous for its philosophy and its idols, a hard place to be by oneself. Paul gave up the companion he needed so that the church could have the help it needed more. He tells believers to look on the things of others (Philippians 2:4) and to bear one another’s burdens (Galatians 6:2), and he speaks of the care of all the churches that came on him daily (2 Corinthians 11:28).

Timothy’s titles

Paul “sent” (pémpō) Timótheos, whose name means dear to God. He calls him “our brother”, adelphós, the same word as “brethren” in 2:17. He is a “minister of God”, diákonos, an attendant or servant, the word for one who waits at table, which Strong’s derives probably from a verb meaning to run on errands. He is “our fellowlabourer”, synergós, a co-worker and partner in the labour, “in the gospel of Christ”, the euangélion or good message. Sending such a man showed how much the church mattered to Paul, and Timothy’s going showed his faithfulness. Paul later praised him for caring sincerely for the churches’ welfare (Philippians 2:19–22).

To establish and to comfort

Timothy went “to establish you”, stērízō, to set fast, to make firm and strong, so that the young believers would stand. He went “to comfort you”, parakaléō, to call alongside, which covers beseeching, urging and consoling. Both concern “your faith” (pístis), their trust in God and conviction of his truth. They needed grounding in the truth and encouragement under trial, and the rest of the letter gives both (1 Thessalonians 4–5), down to Paul’s closing prayer that God would keep them blameless (1 Thessalonians 5:23). Paul prays for the same strength elsewhere: that believers be rooted and built up in Christ and stablished in the faith (Colossians 2:6–7), and that God himself would comfort their hearts and stablish them (2 Thessalonians 2:16–17). Christ is the foundation they stand on (1 Corinthians 3:11), God is the God of all comfort (2 Corinthians 1:3), the Spirit is the Comforter Jesus promised (John 14:16–18), and he who began a good work in them will finish it (Philippians 1:6). Timothy brought the Thessalonians what God gives his people through his faithful servants.

Appointed to afflictions

Timothy went “that no man should be moved by these afflictions”. “No man” is mēdeís, no one, not even one. “Moved” is saínō, which means to wag, as a dog wags its tail, and so to shake or disturb. Paul wanted none of them shaken loose from the faith by thlîpsis, pressure, the word for affliction, trouble and persecution. Many of these believers had turned to God from idols, and their neighbours made them pay for it in shunning, lost livelihood and violence.

“For yourselves know” (gár, eídō) points back to what Paul had taught them in person. “We are appointed thereunto” uses keîmai, to lie, to be laid or set, with eis toûto, unto this. Believers are set for affliction, the apostles among them, and trouble for Christ’s sake belongs to the road. Jesus told his disciples so: “If they have persecuted me, they will also persecute you” (John 15:20). Paul wrote, “Yea, and all that will live godly in Christ Jesus shall suffer persecution” (2 Timothy 3:12), and he told the Philippians that it is given to believers to suffer for Christ’s sake (Philippians 1:29). The disciple is in the same place as his master (Matthew 10:24–25), and tribulation bears fruit: “we glory in tribulations also: knowing that tribulation worketh patience” (Romans 5:3–5).

Warned in advance

Verse 4 opens with “For verily” (gár and kaí). “When we were with you, we told you before”: prolégō means to say beforehand, to forewarn. “That we should suffer tribulation” joins méllō, to be about to, to thlíbō, to crowd or press. Paul told them they were going to be pressed hard, “even as it came to pass” (kathṓs, just as, with gínomai, it happened), “and ye know”, because they had seen it with their own eyes.

So when trouble came, it came as foretold, and it was a sign of the road they were on. Paul preached the cost of following Christ from the beginning, and that honesty made his word trustworthy now. Jesus had spoken the same way: “In the world ye shall have tribulation: but be of good cheer; I have overcome the world” (John 16:33).

Does God send affliction on his people?

Paul says believers are set for affliction, and he means that trouble is the expected path for those who follow Christ in a world hostile to God. Much of it, like the persecution at Thessalonica, comes from people who oppose the gospel, and God takes it into his plan for his people. He uses it to refine their faith (1 Peter 1:6–7), and he works all things together for good to conform his children to the image of his Son (Romans 8:28–29). He takes no delight in our suffering for its own sake.

Christ walked this road first and left us an example (1 Peter 2:21). He was “a man of sorrows, and acquainted with grief” (Isaiah 53:3), the Lamb of God who takes away the sin of the world (John 1:29), and it pleased God to make “the captain of their salvation perfect through sufferings” (Hebrews 2:10). Our afflictions are a fellowship in his sufferings (Philippians 3:10). If we suffer with him we shall be glorified with him (Romans 8:17–18), and our light affliction works for us an eternal weight of glory (2 Corinthians 4:17).

Afraid the tempter had undone the work

Verse 5 gathers the passage up. “For this cause” (toûto, diá) means because of these afflictions. “When I could no longer forbear” repeats stégō and mēkéti from verse 1, but now Paul speaks for himself, “I” (kagṓ, I also). “I sent” is pémpō, the same verb as in verse 2. “To know your faith” is ginṓskō, to know or come to know: Paul wanted to find out how their faith was holding.

“Lest by some means” (mḗpōs with -pṓs, lest somehow) introduces the fear. “The tempter” and “have tempted” both translate peirázō, to test, try or tempt, and “the tempter”, ho peirazōn, is a title for Satan, the one who tries people and entices them away from God. Matthew uses the same English title when the tempter came to Jesus in the wilderness (Matthew 4:1–11). Paul feared that Satan had used the pressure of persecution to pull them from the faith. Peter warns of the same adversary and tells believers to resist him steadfast in the faith (1 Peter 5:8–9), and James speaks of the trying of our faith that works patience (James 1:2–4).

“And our labour be in vain.” Kópos is a cut, and so toil that wears down the strength. It covers the preaching, teaching and persecution the missionaries had borne for this church. Kenós means empty. If their faith failed under pressure, all that toil would be empty. The fear was answered: Timothy came back with good news of their faith and love, and Paul was comforted (1 Thessalonians 3:6–10).

How the passage points to Christ

Paul’s joy in the Thessalonians reflects the greater joy of Christ, “who for the joy that was set before him endured the cross, despising the shame” (Hebrews 12:2). Paul hopes to present his converts at the Lord’s coming, and Christ gave himself for the church to present it to himself “a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish” (Ephesians 5:25–27). He will come to be glorified in his saints (2 Thessalonians 1:10), and then “we shall be like him; for we shall see him as he is” (1 John 3:2).

Paul longed to see his people’s faces. Christ promised to be with his disciples to the end of the age (Matthew 28:20), he prayed that those the Father gave him would be with him where he is (John 17), and at his coming we shall ever be with the Lord (1 Thessalonians 4:17) and see his face (Revelation 22:4). Paul laid aside his own comfort for the church, and Christ, being in the form of God, “made himself of no reputation, and took upon him the form of a servant” (Philippians 2:5–7).

Paul feared the tempter, and Christ met the tempter and overcame him without sin, so he is a high priest touched with the feeling of our weakness (Hebrews 4:15). He is the good shepherd who lays down his life for the sheep (John 10:11), no one can pluck them from his hand (John 10:28), and he lives to make intercession for them (Romans 8:34, Hebrews 7:25). That is why Paul can tell the Corinthians that their labour in the Lord is not in vain (1 Corinthians 15:58).

A shepherd’s heart and a faithful God

These verses open the heart of a pastor. Paul felt the loss of his people like a bereavement, called them his crown, and gave up his only companion so they would be strengthened. That love came from Christ, and it shows us how the Lord himself cares for his church, longs for his people, sends help to them and will rejoice over them at his coming.

They also tell us plainly what to expect. Affliction for Christ’s sake is the road we are set on, and it was foretold, so its coming is a reason for steadiness. Satan is real and he hinders and tempts, yet in this very passage his hindering ended in Timothy’s visit, a letter and a church standing firm. When trouble presses on us, we have what the Thessalonians had: brothers and sisters God sends to establish and comfort us, the word that warned us beforehand, and a Lord whose coming will turn every faithful labour into joy.

Last revised

Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry wrote on whole passages, and this entry covers 1 Thessalonians 2:17–20.

1662–1714 · 4 verses
Passage under comment1 Thessalonians 2:17–20

In these words the apostle apologizes for his absence. Here observe, 1. He tells them they were involuntarily forced from them: We, brethren, were taken from you, 1 Thessalonians 2:17. Such was the rage of his persecutors. He was unwillingly sent away by night to Berea, Acts 17:10. 2. Though he was absent in body, yet he was present in heart. He had still a remembrance of them, and great care for them. 3. Even his bodily absence was but for a short time, the time of an hour. Time is short, all our time on earth is short and uncertain, whether we are present with our friends or absent from them. This world is not a place where we are always, or long, to be together. It is in heaven that holy souls shall meet, and never part more. 4. He earnestly desired and endeavoured to see them again: We endeavoured more abundantly to see your face with great desire, 1 Thessalonians 2:17. So that the apostle at least intended his absence should be but for a short time. His desire and endeavour were to return again very soon to Thessalonica. But men of business are not masters of their own time. Paul did his endeavour, and he could do no more, 1 Thessalonians 2:18. 5. He tells them that Satan hindered his return (1 Thessalonians 2:18), that is, either some enemy or enemies, or the great enemy of mankind, who stirred up opposition to Paul, either in his return to Thessalonica, when he intended to return thither, or stirred up such contentions or dissensions in those places whether he went as made his presence necessary. Note, Satan is a constant enemy to the work of God, and does all he can to obstruct it. 6. He assures them of his affection and high esteem for them, though he was not able, as yet, to be present with them according to his desire. They were his hope, and joy, and crown of rejoicing; his glory and joy. These are expressions of great and endeared affection, and high estimation. And it is happy when ministers and people have such mutual affection and esteem of each other, and especially if they shall thus rejoice, if those that sow and those that reap shall rejoice together, in the presence of our Lord Jesus Christ at his coming.

The apostle here puts the Thessalonians in mind that though he could not come to them as yet, and though he should never be able to come to them, yet our Lord Jesus Christ will come, nothing shall hinder this. And further, when he shall come, all must appear in his presence, or before him. Ministers and people must all appear before him, and faithful people will be the glory and joy of faithful ministers in that great and glorious day.

Historical interpretation

Historical reception

3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.

3 quotes · AD 407–420
Post-Nicene
400

Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.

d. AD 407John ChrysostomPost-NiceneSourceHomily on 1 Thessalonians 3
"Wherefore we would fain have come unto you, I Paul once and again, and Satan hindered us."

Which is the part of love; yet here he mentions no other necessity but "that we might see you."

What sayest thou? does Satan hinder? Yes, truly, for this was not the work of God. For in the Epistle to the Romans, he says this, that God hindered him (from Rom. xv. 22); and elsewhere Luke says, that "the Spirit" hindered them from going into Asia. (Acts xvi. 7) And in the Epistle to the Corinthians he says, that it is the work of the Spirit, but here only of Satan. But what hindrance of Satan is he speaking of? Some unexpected and violent temptations: for a plot, it says, being formed against him by the Jews, he was detained three months in Greece. But it is another thing to remain for the sake of the dispensation, and willingly. For there he says, "Wherefore having no more place in these parts" (Rom. xv. 23), and, "To spare you I forbare to come unto Corinth." (2 Cor. i. 23) But here nothing of this sort. But what? That "Satan hindered" him. "Even I Paul," he says, "both once and again." Observe, how ambitious he is, and what a display he makes, in his willingness to show that he loved them most of all. "I Paul," he says, instead of Although no others. For they indeed were only willing, but I even attempted it.
d. AD 407John ChrysostomPost-NiceneSourceHOMILIES ON THE STATUES 1.30
You, too, when you are about to perform any duty for God, expect manifold dangers, punishments, deaths. Don’t be surprised or disturbed if such things happen. For it is said, “My Son, if you come to serve the Lord, prepare your soul for temptation.” For surely no one choosing to fight, expects to carry off the crown without wounds! And you, therefore, who have decided to wage full combat with the devil, don’t think to pursue such a life without danger, expecting luxury instead! God has not pledged to you his recompense and promise for this life. These splendid things await you in the future life! Be glad and rejoice then, if when you have yourself done any good action, you receive evil in return … inasmuch as your suffering is the source of a higher recompense!… We see Paul in prison, yes, even in chains, instructing and initiating. He does the very same in a court of justice, in shipwreck, in tempest and in a thousand dangers. You also imitate these saints, and as long as you are able continue in your good works. Although you see the devil thwarting you ten thousand times, never fall back! Perhaps you have lost your wealth in a shipwreck. Remember Paul, carrying God’s word, a message far more precious than all material wealth, was traveling to Rome and was wrecked, and sustained innumerable hardships. And this principle he himself signified when he said, “Many times we desired to come to you, but Satan hindered us.” And God permitted it, thus revealing more abundantly his power.
d. AD 420JeromePost-NiceneSourceAgainst Jovinian 2.3
Paul, the chosen vessel, chastised his body and brought it into subjection, lest after preaching to others he himself should be found a reprobate. He relates that there was given to him “a thorn in the flesh, a messenger of Satan to buffet him.” And to the Corinthians he writes: “But I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from a sincere and pure devotion to Christ.” And elsewhere he says, “Any one whom you forgive, I also forgive. What I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ, to keep Satan from gaining the advantage over us, for we are not ignorant of his designs.” And again, “No temptation has overtaken you that is not common to man, but God is faithful, and he will not let you be tempted beyond your strength; but with the temptation will also provide the way of escape, that you may be able to endure it.” And “Let anyone who thinks that he stands take heed lest he fall.” And to the Galatians, “You were running well; who hindered you from obeying the truth?” And elsewhere: “We greatly desired to have come unto you, I Paul once and again; and Satan hindered us.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

Continue studying 1 Thessalonians 2:18 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.

Related study articles8