1 Thessalonians 2:18Meaning & Commentary from the Church Fathers

But it is one thing to delay for the sake of arranging something, and that voluntarily. It is another thing to delay because of obstacles. There the Apostle says, “But now, having no more place in these regions” (Rom 15:23), and, “To spare you, I have not yet come to Corinth” (2 Cor 1:23). Here he says nothing of the kind. What, then? “Satan hindered.”

“I, Paul,” he says, “once and again.” See what ambition he reveals, and how he praises himself, when he wishes to show that he loved them more than all. He says, “I, Paul,” instead of saying, “I am not like others. Others only desired to come to you, but I even resolved to do so.”

“In this whole chapter the Apostle applies to himself the strongest family feelings: mother (verses 7–8), father (verse 11), and here orphan. By this he shows his longing. As soon as he left Thessalonica, he became as an orphan. Not having managed to speak enough or to impart everything, he desired with all the greater zeal to visit the Thessalonians again.

In Bithynia the Spirit forbade him to go (Acts 16:6), but here a dark power did so by intrigues. Thus, according to the Apostle, Satan has influence on the course of affairs, certainly by God’s permission,” says Bishop Theophan.

“Satan cannot hinder what consists in the soul’s intention and judgment,” says Saint Basil the Great. “But as for what is brought into effect with the help of bodily activity, God often permits some obstacles to be made.”

In the present case all the interpreters limit themselves to indicating obstacles, sorrows, and temptations for the Apostle. One of them says, “From Berea the Apostle surely would have returned to Thessalonica, had it not been for the intrigues of enemies. And from Athens the Apostle surely was eager to spend time in Thessalonica, but prudence compelled him first to learn about the state of affairs there, for which reason Saint Timothy was sent,” says Bishop Theophan.

Having in view this Jewish influence upon the Thessalonians, the Apostle points out with special insistence that the Jews are a people satisfied with nothing. They killed the Messiah and even their own (τούς ίδιους) prophets. If they now explain their struggle against the Apostle of the Gentiles as zeal for the glory of God, they must in no way be believed. They are not pleasing to God and arouse aversion in men by their pride and their dreadful national egoism. But they will soon be punished. The wrath of God against them has already come to the end, that is, it is ready to break forth over the sinful people.

In the words once and twice, some see an indefinite number, meaning: more than once we attempted it. Others see a definite number, namely twice. We had a constant concern to see you, and once and twice we attempted to come. The Apostle wants to say that the concern to see them was not momentary, but constant, causing him more than once to prepare to visit them.

And Satan hindered us. The Apostle had earlier been prevented from going to the Romans by the obligations of his apostleship (Rom 15:23). At one point he did not go to the Corinthians because he judged that this was better for them (2 Cor 1:15, 23). The Spirit forbade him to go into Bithynia (Acts 16:6). Here Satan is indicated as the one hindering.

Having senses trained to discern good and evil, the Apostle knew how to distinguish accurately the causes and powers acting in events. There God acts through providential ordering of the course of affairs. There the Spirit acts by inspirations. Here the dark power acts by snares.

Thus, according to the Apostle, Satan has influence on the course of events, of course by God's permission, for all is from God. Yet some things are directly arranged by God, while others are only permitted by Him. God permits Satan to act because of the freedom given to men. Men freely incline toward Satan's suggestions and, becoming his instruments, carry out his plans.

These actions of Satan and the evil spirits are mentioned throughout Scripture. In the present case, coming or not coming to Thessalonica seems no great matter. Yet through it the kingdom of Christ was to be strengthened, and in proportion to that the realm of darkness diminished. Therefore Satan raised obstacles to the Apostle's visiting the newly converted believers, not personally himself, but through the executors of his will, men obedient to him.

The Apostle saw the one himself who was acting from behind men. Although he believed that God was the nearest helper of the preaching, he nevertheless did not consider it fitting to go against the obstacle, lest he tempt God. God-enlightened prudence inspired him to yield for a time to the raised impediments.

He fulfilled what he considered necessary for the Thessalonians in another way. He sent Timothy and then wrote the epistle. It is not evident exactly what this satanic hindrance was. Saint Chrysostom says that these were "sudden and violent temptations." Theodoret says that the Apostle's zeal was hindered by continual temptations, which the common enemy customarily raises.

Damascene says that afflictions and calamities caused by the preaching hindered the Apostle from going to Thessalonica. These are from Satan, for he stirred up the unbelievers against the Apostle. Ambrosiaster writes: "Satan placed obstacles before the Apostles, so that they would not spread the light of truth among men.

He stirred up unbelievers to hinder the Apostles with beatings and bonds, so that they might not speak the word of God. Thus the elders of the Jews said to the Apostles: 'Did we not strictly forbid you to teach in this name?' Acts 5:28".

Thus all confine themselves to indicating obstacles, afflictions, and temptations in general, without defining them. One may surmise that the Apostle was restrained by the evil intentions of the unbelieving Thessalonian Jews. It is very likely, and in keeping with the spirit of the Jews, that they had already attempted his life and were plotting against him.

Their pursuit of Saint Paul even in Berea reveals intense irritation against him. Perhaps in Berea they, in their rage, made known what they sought. Those close to the Apostle heard this and told him. From Berea the Apostle surely would have returned to Thessalonica, if not for the snares of these enemies. They forced him to flee farther to Athens.

From Athens the Apostle surely again was eager to visit Thessalonica. But prudence compelled him first to learn about the state of affairs there, for which reason Saint Timothy was sent. For the practical application of the present passage of Scripture, we cite the words of Saint Basil the Great about these satanic hindrances.

"Can Satan," he asks, "hinder the intention of a saint, since it is written: I, Paul, once and twice wished to come to you, and Satan hindered us?" He answers: "Of what we do in the Lord. Some things are done by the intention and judgment of the soul, while others are produced with the help of the body, either by effort or by endurance.

Satan cannot hinder what consists in the intention and judgment of the soul. But as for what is carried out with the help of bodily activity, God often permits certain obstacles to be placed before it. This is for the testing and exposure of the one who meets the obstacle.

It may expose one who changes a good intention, like those sown on the rock, who for a short time received the word with joy, but when sorrow came, soon fell away (Lk 8:13; Mt 13:21). Or it may show one abiding in the good, whether zealous for good works, such as the Apostle himself.

He intended many times to go to the Romans and was hindered, as he himself admitted, yet did not abandon this desire until he fulfilled what he had purposed. Or it may show one patient, such as Job, who suffered so much from the devil. The devil was compelling him either to say something blasphemous or to appear ungrateful before God.

Yet even in the utmost calamities Job did not depart from pious judgment and sound thoughts about God. For it is written of him: In all these things Job did not sin with his lips before God, nor did he attribute folly to God (Job 1:22)."