Verse-by-Verse Bible Commentary
1 Thessalonians 2:20

Clarke's Commentary

Verse 1 Thessalonians 2:20. For ye are our glory and joy. — Ye are the seal of our apostleship; your conversion and steadiness are a full proof that God hath sent us. Converts to Christ are our ornaments; persevering believers, our joy in the day of judgment.

1. IN the preceding chapter we have the character and marks of a genuine pastor laid down in such a manner as not to be misunderstood. Every man who preaches the Gospel should carefully read this chapter and examine himself by it. Most preachers, on reading it conscientiously, will either give up their place to others, or purpose to do the work of the Lord more fervently for the future. He who expects nothing but the approbation of Christ, will labour for Christ; and he, who has the glory of his Master only in view, will ever have his Master's presence and blessing. Those who enter into this work for human applause or secular emolument, may have their reward; but in that, one smile of approbation from Christ is not included.

2. God, for reasons best known to himself, often permits the most pious and benevolent purposes of his servants to be frustrated for a time. It is well that the good purpose was in the heart; but God knows the fittest time and place to bring it to effect. Satan is ever opposing all that is pure, good, and benevolent and he appears frequently to succeed; but this is not really the case: if at any time he prevents the followers of God from bringing a pious purpose into effect, that was the time in which it could not have been done to secure its full effect. Let the purpose be retained, and the best time and place will be duly provided. As Satan constantly endeavours to oppose every good work, no wonder he is found opposing a good purpose, even at the very time that God sees it improper to bring it to the intended effect. Man proposes, but God disposes.

3. The apostle speaks of the wrath coming upon the Jews: it was about twenty years after this that their city was destroyed, their temple burnt, more than a million of them destroyed, their civil polity utterly subverted, and what remained of this wretched nation scattered to all the winds of heaven; and in this state, without a nation, without a temple, without worship, and apparently without any religion, they continue, to this day, a monument of God's displeasure, and a proof of the Divine inspiration both of the prophets and apostles, who, in the most explicit manner, had predicted all the evils which have since befallen them. Their crimes were great; to these their punishment is proportioned. For what end God has preserved them distinct from all the people of the earth among whom they sojourn, we cannot pretend to say; but it must unquestionably be for an object of the very highest importance. In the meantime, let the Christian world treat them with humanity and mercy.

Bridgeway Bible Commentary

After leaving Thessalonica (2:17-3:13)

Having reminded the Thessalonians of his work and conduct while among them, Paul now outlines his thoughts and feelings for them since he left. In spite of what his opponents are saying, his failure to return does not mean that he has no interest in them. Several times he has tried to return, but each time something has stopped him (17-18). He wants to have joy, not shame, at Christ’s return, and for this reason he is eager to see his converts grow and develop in the faith (19-20).

Paul was faced with a difficulty. He was not able to return to Thessalonica, yet he was not able to rest if he did not return. He therefore did the next best thing and sent his fellow worker Timothy, even though it meant that Paul had to face alone the difficult task of preaching in Athens (3:1-2; cf. Acts 17:16-34). Timothy’s task was to strengthen the Thessalonians’ faith to withstand persecution. Paul did not want the good work already done among them to be destroyed through people turning away from Christ (3-5).

Timothy has now returned and Paul is overjoyed at the news he has brought. The believers in Thessalonica have progressed in their faith and love, and their longing to see Paul is as great as his longing to see them (6-8). He does not know how to thank God for such good news. He desires more than ever to revisit them, so that he can further help their growing faith (9-10). But he will return only if God wants him to. God is the one who guides their progress, and only he can make them strong. In view of Christ’s return they should increase in love and holiness (11-13).

Coffman's Commentaries on the Bible

For what is our hope, or joy, or crown of glorying? Are not even ye, before our Lord Jesus at his coming? For ye are our glory and our joy.

Our Lord Jesus at his coming … The word here rendered "coming" is the first New Testament usage of the important word [@parousia], Raymond C. Kelcy, op. cit., p. 61. which has widely come to be a favorite for the Second Advent.

Although the meaning is brazenly imported, at times, into this text, there is no indication here that Paul expected the Second Advent to happen in a few days. It is true enough that some of the Thessalonians mistakenly assumed that to be the case; but Paul wrote another letter to them for the specific purpose of correcting such false interpretations.

Barnes' Notes on the Whole Bible

For ye are our glory and joy - The meaning is, that the source of happiness to a minister of the gospel in the day of judgment will be the conversion and salvation of souls. The object of the apostle in dwelling on this in a manner so tender and affectionate is, to show them that his leaving them, and his long absence from them, were not caused by any want of affection for them.

Remarks On 1 Thessalonians 2:0

(1) Ministers of the gospel should be entirely sincere, and without guile. They should attempt to carry no measure - not even the conversion of sinners - by trick or management; 1 Thessalonians 2:3-5.

(2) They should not make it a point to please people; 1 Thessalonians 2:4, they do please men; or if their ministry is acceptable to people, they should not regard it, indeed, as proof that they are unfaithful, for they “should have a good report of them that are without;” nor should they make it a point to displease people, or consider it a proof that because people are offended, therefore they are faithful; but it should not be their leading aim or purpose to gratify people. They should preach the truth; and if they do this, God will take care of their reputation, and give them just as much as they ought to have. The same principle should operate with all Christians. They should do right, and leave their reputation with God.

(3) Ministers of the gospel should be gentle, tender, and affectionate. They should be kind in feeling, and courteous in manner - like a father or a mother; 1Th 2:7, 1 Thessalonians 2:11. Nothing is ever gained by a sour, harsh, crabby, dissatisfied manner. Sinners are never scolded either into duty or into heaven. “Flies are not caught with vinegar.” No man is a better or more faithful preacher because he is rough in manner, coarse or harsh in his expressions, or sour in his contact with mankind. Not thus was the Master or Paul. There is no crime in being polite and courteous; none in observing the rules of good breeding, and paying respect to the sensibilities of others; and there is no piety in outraging all the laws which society has found necessary to adopt to promote happy conversation. What is wrong we should indeed oppose - but it should be in the kindest manner toward the persons of those who do wrong; what is true, and right we should maintain and defend - and we shall always do it more effectually if we do it kindly.

(4) Ministers should be willing to labor in any proper calling, if it is necessary for their own support or to do good; 1 Thessalonians 2:9. It is, indeed, the duty of a people to support the gospel, but there may be situations where they are not able to do it, and a minister should be able to earn something, in some other way, and should be willing to do it. Paul made tents; and if he was willing to do that, a minister should not feel himself degraded if he is obliged to make shoes, or to hoe corn, or to plow, or to keep cattle. He had better not do it, if he can avoid it well - for he needs his time for his more important work; but he should feel it no dishonor if he is obliged to do it - and should feel that it is a privilege to preach the gospel even if he is obliged to support himself by making either tents or shoes. It is no dishonor for a minister to work hard; and it is not well for a man to enter the ministry wholly unacquainted with every other way of procuring an honest living.

(5) Every minister should be able to appeal to the people among whom he has labored in proof that he is an honest man, and lives consistently with his profession; 1 Thessalonians 2:1, 1 Thessalonians 2:9-11. The same remark applies to all other Christians. They should so live that they may at once refer to their neighbors in proof of the uprightness of their lives, and their consistent walk, But to be enabled to do this, a man should live as he ought - for the world generally forms a very correct estimate of character.

(6) The joy of a minister in the day of judgment will be measured by the amount of good which he has done, and the number of souls which he has been the means of converting and saving; 1 Thessalonians 2:19. It will not be the honor which he has received from people; the titles which they have conferred on him; the commendation which he has received for eloquence or talent, or the learning which he has acquired, but it will be found in the number of those who have been converted from the error of their ways, and in the evidence of the good which he did on the earth. And will not the same thing be substantily true of all others who bear the Christian name? Will it then be a source of joy to them that they were richer than their neighbors; or that they were advanced to higher honors; or that they had a more splendid mansion, or were able to fare more “sumptuously?” The good that we do will be remembered certainly with pleasure in the day of judgment: of how many other things which now interest us so much can the same thing be said?

(7). Paul expected evidently to recognize the Thessalonian Christians at the day of judgment, for he said that they would be then his “joy and crown of rejoicin;” 1 Thessalonians 2:19. But this could not be, unless he should be able to know those who had been converted by his instrumentality. If he expected then to recognize them, and to rejoice with them, then we also may hope to know our pious friends in that happy world. Nothing in the Bible forbids this hope, and we can hardly believe that God has created the strong ties which bind us to each other, to endure for the present life only. If Paul hoped to meet those who had been converted by his instrumentality, and to rejoice with them there, then the parent may hope to meet the child over whose loss he mourned; the husband and wife will meet again; the pious children of a family will be re-assembled; and the pastor and his flock will be permitted to rejoice together before the Lord. This hope, which nothing in the Bible forbids us to entertain, should do much to alleviate the sorrow of the parting pang, and may be an important and powerful inducement to draw our own thoughts to a brighter and a better world. Of many of the living it is true that the best and dearest friends which they have are already in heaven - and how should their own hearts pant that they may meet them there!

Smith's Bible Commentary

Chapter 2

FOR yourselves, brethren, know our entrance in unto you, that it was not in vain ( 1 Thessalonians 2:1 ):

Now, Paul evidently had quite an entrance to the city of Thessalonica for he makes reference to it three times here in the first, in the opening part of this letter: but "it was not in vain."

But even after that we had suffered before, and were shamefully entreated, as you know, at Philippi ( 1 Thessalonians 2:2 ),

I mean, they had really suffered. They were no doubt a real beating that was inflicted on these fellows. And having coming directly from Philippi, the marks still quite obvious.

So...

after we had suffered, were shamefully entreated, as you know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention ( 1 Thessalonians 2:2 ).

Because there was a lot of contention raised by the unbelieving Jews there in Thessalonica against Paul. We are told in the book of Acts that they were contentious because they were envious at the great crowds. By the time the third Sabbath came, the whole town had gathered together to listen to the message that Paul was proclaiming, and the Jews became envious, jealous.

And so they then stirred up a group of men who were of the base sort to beat them, to lie against them, to false . . . to give false charges. These men are against Rome. They're rebelling against Rome and all, and perpetrated, of course, the beatings of them and the imprisonment in the dungeon. So as they preached the gospel in Thessalonica, these Jews stirred up contention there and they were so contentious that when they heard that they'd heard that they've gone to Berea, they came down to Berea to stir up trouble down in Berea.

For our exhortation was not of deceit, nor of uncleanness, nor in guile ( 1 Thessalonians 2:3 ):

Paul said, "We were straightforward with you. We exhorted you in a straightforward manner. There was no endeavor to deceive you, there was no kind of hidden meaning, no guile . . . straightforward."

But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which tries our hearts ( 1 Thessalonians 2:4 ).

And so, they had that sense of responsibility before God. And how important that we have that sense of responsibility to God. I think that that's one of the problems today with a lot of people. The fear of God is not in their heart. They are not really honest before God and before the people. A lot of exaggerations, a lot of deception.

Keith Ritter who labored with us here at Calvary for many years and now is laboring for us in his ministry over in China, Japan before coming to Calvary, was attending another church in the area. And a part of Keith's ministry in the other church was to help frame the bulletin and he was given the typed out messages of the pastor six months in advance. And in a message that was to be preached six months down the road, the pastor would be using an illustration. And the illustration would say, "Last week my secretary came in and said this and this and this," you know, and it was a sermon to preached six months from now. Well, that bothered Keith. In fact it bothered him so much he left the church, because there were a lot of illustrations that were not really true, relating of events that really didn't happen, but it made great sermon illustration.

Paul said, " I didn't have any of that. We were straightforward because we know that God tries our hearts; God knows our hearts." That awareness, and thus the honesty before God is so important.

For neither at any time did we use flattering words, as you know, nor a cloak of covetousness; For God is witness ( 1 Thessalonians 2:5 ):

And they were aware of that fact that God was witness. The fear of God was in their hearts and surely that's what we need today; that we have a true fear of God within our hearts.

Nor of men did we seek glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ ( 1 Thessalonians 2:6 ).

We didn't seek your support, though as apostles we could have sought your support, but we didn't.

But we were gentle among you, even as a nurse who cherishes her children: So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because you were dear unto us ( 1 Thessalonians 2:7-8 ).

Now, again, we have a beautiful insight into the heart of the apostle here, and no wonder he was so effective. He was clean; he was honest; he was straightforward. He wasn't there to make a buck for himself; he wasn't there to enrich himself or to get glory for himself. He was there because he loved them earnestly with a Godly love and wanted to bring them the glorious truth of Jesus Christ which had transformed his own life.

And so...

You remember, brethren, that our labour and travail ( 1 Thessalonians 2:9 ):

That word labor again; toiling into the point of weariness and travail.

For laboring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God ( 1 Thessalonians 2:9 ).

So, he worked night and day in order that he might provide for his own needs, in order that he might preach to them the gospel of God, so that no one would actually accuse him of being a mercenary. "Well, you're just in it, Paul, for the money. You know, you come in and ya take a big offering, and then you leave town." No way. He labored with his own hands to provide for the needs of his group that he would not be chargeable to any of them.

You are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe ( 1 Thessalonians 2:10 ):

I mean, they lived straight circumspect lives. They lived holy lives. They lived unblameable kind of lives. God help us. No wonder the witness of the church is so weak and so anemic, because of the lies of many of those who are out running the circuit doing such damage. God help us.

As you know how we exhorted and comforted and charged every one of you, as a father does his children ( 1 Thessalonians 2:11 ),

Paul's ministry, I love it. Here is the insight, really, to the true minister: one who travails and labors among the people, one who is not seeking the glory of the people, one who just is gently with them as a nurse cherishing their children and now as a father, his children . . . teaching, exhorting, comforting.

That you would walk worthy of God, who has called you unto his kingdom and glory ( 1 Thessalonians 2:12 ).

In other words, you are a prince, a princess. You're children of the king. Walk worthy of God's kingdom and God's glory. And this beautiful exhortation to them:

For this cause also thank we God without ceasing, because, when you receive the word of God which you heard of us, you didn't receive it as the word of men, but as it is in truth, the word of God, which effectually works also in you that believe ( 1 Thessalonians 2:13 ).

So they received it as God's word.

For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews ( 1 Thessalonians 2:14 ):

The church was experiencing persecution in Israel, in Judea. They had already had several persecutions that by which the church was scattered. And so here, these in Thessalonica were having problems, even as the church in Jerusalem had had problems.

Suffering of their own countrymen, [Speaking of the church in Jerusalem] and of the Jews: Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and pleased not God, and are contrary to all men ( 1 Thessalonians 2:14-15 ):

Quite an indictment that Paul makes against the Jews here: they killed the Lord Jesus, they killed their own prophets, they persecuted us and they're contrary to all men.

I have, in my mind, been writing a book. I don't know if it will ever get on paper. But I've been writing a book addressed to the Jewish people, and I was thinking of a title: Do You Always Crucify Those Who Love You? Here is a group of people that somehow find it very difficult to receive love without being suspicious, without looking for some ulterior motive, and perhaps for good reason. Because of the treatment that they have received from the world, and so much anti-Semitism and all, that whenever anyone shows a genuine concern or love for them, they seem to get suspicious. But then they begin to almost deliberately cut those persons off.

Just recently I started getting a lot of bad press in Israel, totally false. Accusations being made that are completely spurious. People are writing things about me that I've never done, I've never been, they've never happened and yet, for some reason or another, I've started to get it of late in the press in Israel. And it is interesting because all I've ever had is a tremendous love for Israel and yet, they always look with suspicion. Why do you love us? Why do you give to us? Why do you support us? And they begin then to interpret all kinds of false motives. "Well, you're just trying to get close to us so you can missionize us or convert us. Or you're only doing it, you know, because you're trying to fulfill prophecy and get the Lord to come back or you know . . . " They can't just accept love because, you know, you are God's people and we love you because you're God's people.

I personally do not have any great burden to evangelize the Jews any more than I do any other race or group of people. I feel that evangelism of the Jews is something that's totally in God's hands. If He's blinded their eyes, only He can take away the blind of the eyes of the Jews. So I leave their evangelism to God. I can't undo what God has done. And if blindness is happened in part to Israel until the fullness of Gentiles become in, then I'm not gonna waste my efforts trying to undo what God has done. Let God undo that. And my ministry is not to the Jews, but to the church, which is comprised of people from all backgrounds, for there is neither Jew nor Greek, Barbarian, Scythian, bond or free, but Christ is all and in all. So evangelism of Israel is not my motive in loving them.

And I am also convinced that as far as prophecy is concerned, it's in God's hands and He's gonna fulfill what He has said He's gonna do without my help. I do not have any grandiose concept of myself as, you know, God has chosen me to fulfill His prophecies in these last days. I don't feel like I'm any special instrument of God any more than anybody else who has committed their life to God. You know, so I don't feel any divine calling to go blow up the Dome of the Rock or anything else, you know, which I've been accused of in the press of late. Supporting the terrorist groups and all, or wanting to blow up the Dome of the Rock and this kind of stuff, and somehow they got my name in with a bunch of other people's names who I don't really know. They got me meeting regularly with them and I didn't even know they met. It'll be interesting to see what comes of it.

But are contrary to all men, those that love them, they have difficulty receiving them.

And so they would forbid Paul to speak to the Gentiles that they might be saved, and they fill up their sins always: for the wrath is come upon them to the uttermost ( 1 Thessalonians 2:16 ).

And so, these people who, through their rejection of Jesus Christ and God's provision for their salvation, have brought such hardships upon themselves.

But we, brethren, being taken from you for a short time in presence, but not in heart, endeavoured the more abundantly to see your face with great desire ( 1 Thessalonians 2:17 ).

So, Paul said, "I had to leave in a hurry." Actually, he got out of there just before the officers came to Jason's house to arrest him. "Though I left my body, my heart's still there. Man, I still, I long to see . . . I really desire to be there and to be with you."

Wherefore we would have come to you, even I Paul, once and again; but Satan hindered us. For 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? ( 1 Thessalonians 2:18-19 )

Isn't this our hope? Isn't this our joy? Isn't this the crown of my ministry? That when the Lord comes, you're gonna be there, and you'll meeting together with Him in His kingdom. That's the purpose, that's the joy, that's the crown of our ministry.

John, in writing his epistle said, "I have no greater joy than to hear that my children walk in truth" ( 1 John 4:0 ). And so for the minister, the real joy, the real hope, the real reward, the crown of the ministry is in the lives of the people who, through the word of God, have been transformed and now have that glorious hope of being in Christ in His kingdom. And our joy and crown will be fulfilled when we sit there together before the throne of the Lamb, worshipping together, and we look around and we see those who God brought into our lives, that we might impact them with His love and with His truth. And there will be all the reward ever necessary for the ministry. So Paul said, "That's my joy, that's my hope, that's the crown of my ministry; you being there in the presence of the Lord that is coming."

For you are our glory and joy ( 1 Thessalonians 2:20 ). "

Contending for the Faith

For ye are our glory and joy.

We know nothing of the quality of Paul’s work as a tent-maker, but his work as a gospel preacher is unexcelled. "Glory" and "joy" crown his labors everywhere.

"Of the two words he uses, glory refers to their giving him cause for honoring them before other people and joy to his own feelings of delight. Outwardly and inwardly the Thessalonian converts crowned his ministry" (Morris 68).

Dr. Constable's Expository Notes

Paul’s plan 2:17-20

"First Thessalonians has been called ’a classic of friendship,’ and here is a passage where Paul’s deep affection for his friends breathes through his words." [Note: Barclay, p. 224.]

Dr. Constable's Expository Notes

Paul’s words for his converts here are especially affectionate. His love for the Thessalonians was unusually strong. Their development was what he hoped for, their glorification was what he rejoiced in, and their ultimate victory would be a crown of glory for him. That is, the Lord’s commendation for Paul’s ministry to the Thessalonians would be as a crown to him that would make him justifiably proud when the Lord returned. Paul was talking like a father again (cf. 1 Thessalonians 2:11). Looking at the end of his ministry Paul said he would take the greatest pride in those believers. They would be his "crowning glory."

"The glory of any teacher lies in his scholars and students; and should the day come when they have left him far behind the glory is still greater. A man’s greatest glory lies in those whom he has set or helped on the path to Christ." [Note: Barclay, p. 225.]

"The future event Paul is looking toward is identical with the appearance of every Christian before the bema (’judgment seat’) of Christ (2 Corinthians 5:10), where the works of every Christian will be evaluated. Because of his converts’ evident spiritual attainments, Paul feels that this will be an occasion of joy and victory." [Note: Thomas, p. 262. Cf. Earl Radmacher, "Believers and the Bema," Grace Evangelical Society News 10:3 (May-June 1995):1, 4; and Joe L. Wall, Going for the Gold, pp. 129, 152-63.]

"Parousia ["coming"] comes from two words: ’to be’ and ’present.’ It may point to the moment of arrival to initiate a visit or it may focus on the stay initiated by the arrival. In the NT the word applies to the return of Jesus Christ. The various facets of this future visit are defined by the contexts in which parousia appears. In this instance it is Jesus’ examination of his servants subsequent to his coming for them (1 Thessalonians 4:15-17) that is in view." [Note: Thomas, p. 262.]

". . . the formerly pagan Thessalonians probably understood the parousia of Christ in terms of the visits of the imperial rulers of Rome. These rulers were increasingly being thought of as the manifestations of deities who required elaborate ceremonies and honors when they visited the various cities of the Empire." [Note: Wanamaker, p. 125.]

Paul at this time evidently expected his ministry to end with the return of Christ rather than by his own death (1 Thessalonians 2:19). This is one of many evidences that Paul and the other early Christians believed in the imminent return of Christ. Nothing had to occur before His return. This perspective strongly suggests that Paul believed in the pretribulational rapture of the church.

How could Christ’s return at the Rapture be imminent in view of the Lord’s statement that Peter would grow old (John 21:18) and His promise to Paul that he would visit Rome (Acts 23:11)? Concerning God’s promise to Peter, "when you grow old" (John 21:18) is a very general description of what lay ahead for Peter. Peter could have undergone confinement and died at any time after Christ’s ascension and one could say he had grown old. About the promise Paul received, the assumed condition of its fulfillment was probably if the Lord did not return before then. This would have been true for what Jesus prophesied concerning Peter’s death as well. We often speak this way today. We say something will happen, but we mean and do not say unless the Lord comes first.

Barclay's Daily Study Bible

Chapter 2

PAUL ON HIS DEFENSE ( 1 Thessalonians 2:1-12 )

2:1-12 You yourselves know, brothers, that our coming among you was not to no effect; but after we had--as you know--already undergone suffering and ill-treatment at Philippi, we were bold in our God to tell you the good news of God, and a sore struggle we had. Our appeal to you did not proceed from any delusion, nor from impure motives, nor was it calculated to deceive; but as we have been deemed worthy by God to be entrusted with the good news, so we speak, not as if we were seeking to please men, but rather as if we were seeking to please God, who tests our hearts. At no time, as you know, did we use flattering words; at no time did we use our message as a pretext for greed; God is our witness at no time did we seek reputation from men, either from you or from others, although we might well have claimed a place of weight, as apostles of Christ. But we showed ourselves gentle among you, treating you as a nurse cherishes her children. Yearning for you like this, we wanted to share with you, not only the good news of God, but even our very lives, because you had become very dear to us. For, brothers, you remember our labour and toil. It was while we were working night and day, so as not to be a burden to any of you, that we proclaimed the good news of God to you. You are our witnesses and so is God. How reverently and righteously and blamelessly we behaved to you who believed. As you know, as a father his children we exhorted and encouraged and solemnly charged each one of you to walk worthily of God who calls you to his Kingdom and his glory.

Beneath the surface of this passage run the slanders which Paul's opponents at Thessalonica attached to him.

(i) 1 Thessalonians 2:2 refers to the imprisonment and abuse that he had received at Philippi ( Acts 16:16-40). There were, no doubt, those in Thessalonica who said that this man Paul had a police record, that he was nothing less than a criminal on the run from justice and that obviously no one should listen to a man like that. A really malignant mind will twist anything into a slander.

(ii) 1 Thessalonians 2:3 has behind it no fewer than three charges.

(a) It was being said that Paul's preaching came from sheer delusion. A really original man will always run the risk of being called mad. Festus thought that Paul was mad in later days ( Acts 26:24). There was a time when Jesus' friends came and tried to take him home because they thought that he was mad ( Mark 3:21). The Christian standards can be so different from the standards of the world that he who follows them with a single mind and a burning enthusiasm can appear to other men to be off his head.

(b) It was being said that Paul's preaching sprang from impure motives. The word used for impurity (akatharsia, G167) often has to do with sexual impurity. There was one Christian custom which the heathen often and deliberately misinterpreted; that was the kiss of peace ( 1 Thessalonians 5:26). When the Christians spoke of the Love Feast and the kiss of peace, it was not difficult for an evil mind to read into these phrases what was never there. The trouble often is that a mind itself nasty will see nastiness everywhere.

(c) It was being said that Paul's preaching was guilefully aimed at deluding others. The propagandists of Hitler Germany discovered that if a lie is repeated often enough and loudly enough it will in the end be accepted as the truth. That was the charge which was levelled at Paul.

(iii) 1 Thessalonians 2:4 indicates that Paul was accused of seeking to please men rather than to please God. No doubt that rose from the fact that he preached the liberty of the gospel and the freedom of grace as against the slavery of legalism. There are always people who do not think that they are being religious unless they are being unhappy; and any man who preaches a gospel of joy will find his slanderers, which is exactly what happened to Jesus.

(iv) 1 Thessalonians 2:5 and 1 Thessalonians 2:9 both indicate that there were those who said that Paul was in this business of preaching the gospel for what he could get out of it. The word used for flattery (kolakeia, G2850) always describes the flattery whose motive is gain. The trouble in the early Church was that there were people who did attempt to cash in on their Christianity. The first Christian book of order is called The Didache, The Teaching of the Twelve Apostles, and in it there are some illuminating instructions. "Let every apostle that cometh unto you be received as the Lord. And he shall stay one day and, if need be, the next also, but if he stay three days he is a false prophet. And when the apostle goeth forth, let him take nothing save bread, till he reach his lodging. But if he ask money, he is a false prophet." "No prophet that ordereth a table in the Spirit shall eat of it, else he is a false prophet." "If he that cometh is a passer-by, succour him as far as you can. But he shall not abide with you longer than two or three days unless there be necessity. But if he be minded to settle among you and be a craftsman, let him work and eat. But if he has no trade, according to your understanding, provide that he shall not live idle among you, being a Christian. But if he will not do this, he is a Christmonger: of such men beware." (Didache, chapters 11 and 12). The date of The Didache is about A.D. 100. Even the Early Church knew the perennial problem of those who traded on charity.

(v) 1 Thessalonians 2:6 indicates that Paul was accused of seeking personal prestige. It is the preacher's constant danger that he should seek to display himself and not the message. In 1 Thessalonians 1:5 there is a suggestive thing. Paul does not say, "I came to you." He says, "Our gospel came to you." The man was lost in his message.

(vi) 1 Thessalonians 2:7 indicates that Paul was charged with being something of a dictator. His gentleness was that of a wise father. His was the love which knew how to be firm. To him Christian love was no easy sentimental thing; he knew that men needed discipline, not for their punishment but for the good of their souls.

THE SINS OF THE JEWS ( 1 Thessalonians 2:13-16 )

2:13-16 And for this, too, we thank God, that when you received the word of God which you heard from us, you accepted it, not as the word of men, but--as in truth it is--as the word of God, who also works in you who believe. For, brothers, you became imitators of the Churches of God which are in Judaea in Christ Jesus, for you too suffered the same things at the hands of your own fellow-countrymen as they did at the hands of the Jews; for they killed the Lord Jesus and the prophets, and they persecuted us, and they do not please God, and they are up against all men, and they try to stop us speaking to the Gentiles that they may be saved; and all this they keep on doing that they may complete the catalogue of their sins. But wrath to the uttermost has come upon them.

To the Thessalonians the Christian faith had brought not peace but trouble. Their new-found loyalty had involved them in persecution. Paul's method of encouraging them is very interesting. It is in effect to say to them,

"Brothers, we are treading

Where the saints have trod."

Their persecution was a badge of honour which entitled them to rank with the picked regiments of the army of Christ.

But the great interest of this passage is that in 1 Thessalonians 2:15-16 Paul draws up a kind of catalogue of the errors and the sins of the Jews.

(i) They killed the Lord Jesus and the prophets. When God's messengers came to them they eliminated them. One of the grim things about the gospel narrative is the intensity with which the leaders of the Jews sought to get rid of Jesus before he could do any more damage. But no man ever rendered a message inoperative by slaying the messenger who brought it. Someone tells of a missionary who went to a primitive tribe. He had to use primitive methods to get his message across; so he had a chart painted which showed the progress to heaven of the man who accepted Christ and the descent to hell of the man who rejected him. The message disturbed the tribe. They did not want it to be true. So they burned the chart and, having done so, thought all was well! A man may refuse to listen to the message of Jesus Christ but he cannot eliminate it from the structure of the universe.

(ii) They persecuted the Christians. Even although they themselves refused to accept the message of Christ, they ,night have allowed others to listen to it and, if they wished, to accept it. Let a man always remember that there are more ways to heaven than one; and let him keep himself from intolerance.

(iii) They did not try to please God. The Church's trouble has often been that it has clung to a man-made religion instead of a God-given faith. The question men have too often asked is, "What do I think?" instead of, "What does God say?" It is not our puny logic that matters; it is God's revelation.

(iv) They were up against all men. In the ancient world the Jews were, in fact, accused of "hatred of the human race." Their sin was the sin of arrogance. They regarded themselves as the Chosen People, as indeed they were. But they regarded themselves as chosen for privilege and never dreamed that they were chosen for service. Their aim was that some day the world should serve them, not that at all times they should serve the world. The man who thinks only of his own rights and privileges will always be up against other men--and, what is more serious, he will be up against God.

(v) They wished to keep the offer of God's love exclusively to themselves and did not wish the Gentiles to have any share in his grace. Someone has summed up the exclusive attitude in four bitter lines of verse,

"We are God's chosen few;

All others will be dammed.

There is no room in heaven for you;

We can't have heaven crammed."

There is something fundamentally wrong with a religion which shuts a man off from his fellow-men. If a man really loves God that love must run over into love for his fellow-men. So far from wanting to hug his privileges to himself, he will be filled with a passion to share them.

OUR GLORY AND OUR JOY ( 1 Thessalonians 2:17-20 )

2:17-20 But, brothers, when we had been separated from you--in presence but not in heart--for a short time, we were the more exceedingly eager with a great desire to see your face. So we wished to come to you--I Paul longed for it once and again--but Satan blocked our way. For who is our hope or our joy or the crown in which we boast? Is it not even you, in the presence of the Lord Jesus Christ at his coming? For you are our glory and our joy.

First Thessalonians has been called "a classic of friendship," and here is a passage where Paul's deep affection for his friends breathes through his words. Across the centuries we can still feel the throb of love in these sentences.

Paul uses two interesting pictures in this passage.

(i) He speaks of Satan blocking his way when he desired to come to Thessalonica. The word he uses (egkoptein, G1465) is the technical word for putting up a road-block calculated to stop an expedition on the march. It is Satan's work to throw obstacles into the Christian's way--and it is our work to surmount them.

(ii) He speaks of the Thessalonians being his crown. In Greek there are two words for crown. The one is diadema ( G1238) which is used almost exclusively for the royal crown. The other is stephanos ( G4735) which is used almost exclusively for the victor's crown in some contest and especially for the athlete's crown of victory in the games. It is stephanos ( G4735) that Paul uses here. The only prize in life that he really valued was to see his converts living well.

W. M. Macgregor used to quote the saying of John when he was thinking of the students whom he had taught, "No greater joy can I have than this, to hear that my children follow the truth." ( 3 John 1:4). Paul would have said amen to that. The glory of any teacher lies in his students; and should the day come when they have left him far behind the glory is still greater. A man's greatest glory lies in those whom he has set or helped on the path to Christ.

Anne Ross Cousin turned into verse the thoughts of Samuel Rutherford as he lay in prison in Aberdeen. In one verse she pictures him thinking of his old congregation in Anwoth:

"Fair Anwoth on the Solway

To me thou still art dear;

Even from the verge of heaven

I drop for thee a tear.

O! if one soul from Anwoth

Shall meet me at God's right hand,

My heaven will be two heavens

In Immanuel's land."

Nothing that we can do can bring us credit in the sight of God; but at the last the stars in a man's crown will be those whom he led nearer to Jesus Christ.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

1 Thessalonians 2:20

Ye -- The Thessalonian brethren.

Verse 19 & 20 indicates recognition of each other in heaven.

Gill's Exposition of the Whole Bible

For ye are our glory and joy. Or "our joy", as the Syriac, Arabic, and Ethiopic versions read; this is a repetition, and a confirmation of what is before said; and signifies that these saints were then the glory of the apostles, being the seals of their ministry; and whom they gloried of and rejoiced in, and hoped and believed they would be such, as would be their joy and crown in time to come, and for ever.

Henry's Complete Commentary on the Bible

      17 But 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.   18 Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us.   19 For 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?   20 For ye are our glory and joy.

      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; 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; 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; 1 Thessalonians 2:18. 5. He tells them that Satan hindered his return (1 Thessalonians 2:18; 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.

Kelly Commentary on Books of the Bible

There is a special interest in examining the epistles to the Thessalonians, more particularly the first, because, in point of fact, it was the earliest of the letters of the apostles; and as the first on the part of Paul, so also to an assembly found in the freshness of its faith, and in the endurance of no small suffering for Jesus' sake. This has given a colour to the character of the epistle. Besides, the very truth which most strongly characterized the assembly there the habitual waiting for the Lord Jesus was that which the enemy perverted into a means of danger. It is always thus. Whatever God has specially given to the church, whatever He has caused to be brought out in any marked manner at any time, is that which we may expect Satan to sap and undermine with all diligence. We might have supposed, à priori, that any characteristic truth would be that in which the children of God would be more earnest, and strong, and united. Undoubtedly it is that for which they are specially responsible; but for this very reason they are the object of the continual and subtle attacks of Satan in respect of it.

Now these epistles (for both in fact show us the same truth, but on different sides, guarding it against a different means used by the enemy to injure the saints) present on their very face, in great fulness of application, the hope of the Christian, and that which surrounds it and flows from it. At the same time, the Spirit of God in no way limits Himself to that one subject in all its parts; but as we receive the truth in its fulness in Christ, so we have the great elements of Christianity, as well as the attractive state of the believers in Thessalonica, formed by the hope which animated them, and by the truth in general seen in its light. The apostle writes to them in a manner to confirm their faith: "Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians, which is in God the Father, and in the Lord Jesus Christ." He does not mean by this to set forth any great advance, any high standing on the part of the believer, as has been sometimes drawn from these words, but rather the contrary. It was the infantine condition of the assembly of the Thessalonians which appears to have suggested this mode of address from the apostle. Just as the babe of the family would be an especial object of a father's concern more particularly if peril surrounded it, so does the apostle cheer the church of the Thessalonians, by speaking of their being in God the Father, and in the Lord Jesus Christ. (Compare John 10:28-29.) It is as children, not merely in the sense of being born of God, but as babes; and the Spirit of God views the assembly of the Thessalonians in this way. As a proof that this is correct, it may be noticed that there does not appear at this time to have been any regular oversight established in their midst. There is no hint of elders appointed here as yet, any more than at Corinth. There was no small vigour; but, at the same time, it had the stamp of youth. The fresh flow of affection filled their hearts, and the beauty of the truth had but just dawned, as it were, on their souls. This, and more of kindred character, may be traced very clearly. And we find here an instructive lesson how to deal with the entrance of error, and the dangers that threaten the children of God, more particularly such as may be comparatively unformed in the common faith.

After his salutation the apostle, as usual, gives thanks to God for them all, making mention of them in his prayers, as he says: "Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father." From the outset we find the eminently practical shape which the truth had taken; as indeed must always be the case where there is the care and activity of the Spirit of God. There is no truth that is not given both to form the heart, and to guide the steps of the saints, so that there may be a living and a fruitful service flowing to God from it. Such was the case with these Thessalonians; their work was the work of faith, and their labour had love for its spring; and more than that, their hope was one which had proved its divine strength by the power of endurance which it had given them in the midst of their afflictions. It was really the hope of Christ Himself, as it is said "patience of hope in our Lord Jesus Christ, in the sight of God and our Father." Thus, we see, all was kept in conscience before God; for this is the meaning of the words "in the sight of God and our Father."

All this brings them before the soul of the apostle in confidence, as being simple-hearted witnesses, not only of the truth, but of Christ the Lord. "For our gospel," he says, "came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake." The apostle could unburden himself, and speak freely. With the Corinthians he could not so open his heart: there was such fleshly vaunting among them that the apostle speaks to them with no small reserve. But here it is otherwise; and as there was fervent love in their hearts and ways, so the apostle could speak out of the very same love; for assuredly love was not less on his part. Hence he could enlarge with joy on that which was before him the manner in which the gospel had come to them; and this is of no small consequence in the ways of God. We should by no means pass by a due consideration of the manner in which God deals either with individual souls, or with saints, in any special place. For all things are of God. The effect of a storm of persecution, accompanying the introduction of the gospel, could not have been without its weight in forming the character of the saints who received the truth; and, yet more, the way in which God had wrought particularly in him who was the bearer of His message at that time would not be without its modifying influence in giving such a direction to it as would be for the Lord's glory and praise. I doubt not, therefore, that the apostle's entrance among them, the notable accompanying circumstances of it, the faith and love that had been then tried of course, habitually there, but, nevertheless, put at that juncture to the proof to a remarkable degree at Thessalonica had all their source in God's good guidance; so that those that were to follow in the wake of the same faith, who would have to stand and suffer in the name of the same Lord Jesus at a later day, were thus strengthened and fitted, as no other way could have done so well, for what was to befall them.

The apostle, therefore, does not hesitate to say, "Ye became followers of us and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: so that ye were ensamples to all that believe in Macedonia and Achaia." And this was so true that the apostle did not need to say anything in proof of it. The very world wondered how the word wrought among these Thessalonians. Men were struck by it; and what impressed even people outside was this that they not only abandoned their idols, but henceforth were serving the one living and true God, and were waiting for His Son from heaven. Such was the testimony, and an uncommonly bright one it is. But, indeed, simplicity is the secret for enjoying the truth, as well as for receiving it; and we shall find always that it is the sure mark of God's power in the soul by His word and Spirit. For there are two things that characterize divine teaching: real simplicity, on the one hand, and, on the other, that definiteness which gives the inward conviction to the Christian that what he has is the truth of God. It might be too much to expect the development, or, at any rate, a large exercise of such precision as this among the Thessalonians as yet; but. one may be sure that if there was true simplicity at first, it would lead into distinctness of judgment ere long. We shall find some features of this kind for our guidance, and I hope to remark upon them as they come before me.

But, first of all, take notice that the first description which is given of them, in relation to the coming of the Lord, is simply awaiting the Son of God from heaven. We do not well to fasten upon this expression more than it was intended to convey. It does not appear to me to mean anything more than the general attitude of the Christian in relation to Him whom he expects from above. It is the simple fact of their looking for the same Saviour who had already come, whom they had known that Jesus who had died for them and was raised again from the dead, their Deliverer from the wrath to come. Thus they were waiting for this mighty and gracious Saviour to come from heaven. How He was coming they knew not; what would be the effects of His coming they knew little. They of course knew nothing about the time, no soul does; it is reserved in the hands of our God and Father; but they were, as became babes, waiting for Him according to His own word. Whether He would take them back into the heavens, or at once enter on the kingdom under the whole heaven, I am persuaded they did not know at this time.

It seems therefore a mistake to press this text, as if it necessarily taught Christ's coming in order to translate saints into heaven. It leaves the aim, mode, and result an entirely open matter. We may find ourselves sometimes forcing scripture in this way; but be assured, it is true wisdom to draw from scripture no more than it distinctly undertakes to convey. It is much better, if with fewer texts, to have them more to the purpose. We shall find ere long the importance of not multiplying proof-texts for any particular aim, but of seeking rather from God the definite use of each scripture. Now all that the apostle has here in view is to remind the Thessalonian saints that they were waiting for that same Deliverer, who was dead and risen, to come from heaven. It is likely that as His coming is presented in the character of Son of God, it may suggest more to the spiritual mind, and probably did suggest more to them at a later day. I am only speaking of what is important to bear in mind at their first conversion. It was the simple truth that the divine person, who loved them and died for them, was coming back from heaven. What would be the manner and the consequences they had yet to learn. They were waiting for Him who had proved His love for them deeper than death or judgment; and He was coming: how could they but love Him and wait for Him?

The second chapter pursues the subject of the apostle's ministry in connection with their conversion. He had not left them when they had been brought to the knowledge of Christ. He had laboured among them. "For yourselves, brethren, know our entrance in unto you, that it was not in vain: but even after we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention." The apostle had gone on in persevering faith, undisturbed by that which had followed. He was not to be turned aside from the gospel. It had brought trouble on him, but he persevered. "For our exhortation," he says, "was not of deceit, nor of uncleanness, nor in guile: but as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts. For neither at any time used we flattering words, as ye know, nor a cloke of covetousness, God is witness: nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ."

Here we see how entirely his ministry had been above the ordinary motives of men. There was no self-seeking It was not a question of exalting himself, or of earthly personal gain; nor, on the other hand, was there the indulging of the passions, either gross or refined None of these things had a place in his heart, as he could appeal to God solemnly. Their own consciences were witnesses of it. But, more than that, love and tenderness of care had wrought toward them. "We were gentle among you, even as a nurse cherisheth her children: so being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us." What a picture of gracious interest in souls, and of this, not in Him who has the full expression of divine love, but in a man of like passions with ourselves! For if we must ever look for the perfection of it in Christ alone, it is good for us to see the life and love of Christ in one who had to contend with the very same evils which we have in our nature.

Here, then, we have the lovely picture of the grace of the apostle in watching over these young Christians; and this he presents in a two-fold form. First, when in the most infantine condition, as a nurse he cherished them; but when they grew a little, he pursued his course, "labouring night and day, because we would not be chargeable unto any of you, preaching unto you the gospel of God. As ye know how we exhorted and comforted and charged every one of you, as a father doth his children." As they advanced spiritually, so the character of ministering to their need was changed; but it was the very same love in exhorting them as a father, which had cared for them as a nurse. This may be the beau idéal of a true pastor; but it is the picture of a real apostle of Christ, of Paul among the Thessalonians, whose one desire was that they should walk worthy of God, who had called them to His kingdom and glory. "For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe."

Then follows a sketch of that suffering which faith entails, as sooner or later it must come; and as he had charged them to walk worthy of God, who had cheered them with the prospect of the unseen and eternal things so he would have them to prove by their constancy and endurance that it was God's word which so powerfully wrought in them, spite of all man could do. "For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: who both killed the Lord Jesus, and their own prophets" not exactly their own prophets, but the prophets "and have persecuted us; and they please not God, and are contrary to all men: forbidding us to speak to the Gentiles." What a contrast with the grace of God! The people who had the prestige of religion could not endure that the gospel should go to the despised Gentiles, their enemies. Yet why should they have been so careful of it, since they did not believe in it themselves? How came to pass this their sudden interest in the spiritual welfare of the heathen? Whence originated this unwearied zeal to deprive others of the gospel they themselves scorned? If the gospel were such an irrational and immoral and trumpery matter as they professed to consider it, how was it that they spared no pains to prejudice men against it, and to persecute its preachers? Men do not usually feel thus do not set themselves so bitterly and continuously against that which does not prick their consciences. One can understand it where there is the sense of a good of which they are not prepared to avail themselves: the rebellious heart vents itself then in implacable hatred at seeing it go to others, who peradventure would receive it gladly. It is man always the enemy, the persistent antagonist of God, and more particularly of His grace. But it is religions man, as the Jew was, here and everywhere man with a measure of traditional truth, who feels thus sore at the operations of God in His mighty grace.

But the apostle as he had shown us men the objects of the gospel, and the constant interest of grace in Christians, contrasted with those who hindered because they hated the grace of God, so he also lets them know the affectionate desire that was not weakened by absence from it, but rather the contrary. "But 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." There is nothing so real upon earth as the love of Christ reproduced by the Spirit in the Christian. "Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us." There is a reality for evil in Satan, the great personal enemy, as much in a certain sense as there is in Christ for good. Let us not forget it.

On the other hand, what is the encouragement to suffering love and toil along the road? "What is our hope, or joy, or crown of rejoicing?" It matters little what the circumstances maybe in regard to true ministry in the grace of Christ. Trial shows how superior it is to circumstances. Bodily presence or absence only tests it. Afflictions only prove its strength. Distance only gives room to its expression to those who are absent. The unfailing and only adequate comfort is the certain re-union of those who minister, and those who are ministered to, in the day when all opposition will vanish, and around the board where all the fruits of true ministry, whether of a nurse or of a father that exhorts those who are growing up in the truth, will be tasted in the joy of our Lord. The apostles and their companions in labour were content to wait for the reward of loving oversight exercised among the saints of God.

But this did not in the slightest degree hinder the apostle's tender sympathy with those who were pressed down by any special sufferings. For Christianity is not dreamy or sentimental, but most real in its power of adapting itself to every need. It is the true deliverance from all that is fictitious, whether on the side of reason or of imagination in the things of God. Superstition has its perils; but quite as much has the dogmatism of mere intellect. Scripture raises the believer above both; yet the apostle shows what anxiety of feeling was his about the Thessalonians. He did not doubt the Lord's watchful eye. Nevertheless all his heart was in movement about them. He had sent Timotheus when he could not go himself; and he was rejoiced to hear the good account which he thus gleaned through him, for he dreaded lest they might be shaken by the great wave of trouble that was sweeping over them. No doubt they had been prepared for this in a measure; for he had told them, when with them, that they were appointed thereunto.

But now, how cheered was his spirit to find that the tempter had been foiled! Timotheus had come with good tidings of their faith and love. Spite of all, they had "good remembrance of us always, desiring greatly to see us, as we also to see you." Love was still fervent, as in him so in them. "Therefore, brethren, we were comforted over you in all our affliction and distress by your faith: for now we live, if ye stand fast in the Lord." But in the midst of thanksgiving he prays for them.

We may notice two prayers particularly in this. epistle. The first occurs at the end of 1 Thessalonians 3:1-13, and the second at the end of the last chapter. The first is more particularly a review of the entrance of the gospel among the Thessalonian saints and of his own ministry, which was no doubt meant to be suggestive to them of the true character and method of serving the Lord in dealing with all men. He winds it up with prayer to the effect: "Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you. And the Lord make you to increase and abound one toward another, and toward all men, even as we do toward you: to the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints."

Here at once we come to very distinct guidance for our thoughts; and this in more ways than one. He prays not that they may be established in holiness, in order that they might love one another, but that they might abound in love, in order that they might be established in holiness. Love always precedes holiness. It is true from conversion from the beginning of the work in the soul and it is also true to the last. What first raises the heart to God is some faint sense of His love in Christ. I do not say anything at all like the love of God shed abroad in the heart by the Holy Spirit given us. There may then be no power to rest on divine love; there can be no abounding in love in such a state. But, for all that, there is a hope of love if it be the feeblest thought; if it be only that "there is bread enough and to spare" for the merest prodigal that betakes himself to the father's house. If we look at God and Christ, and at the grace that suits the Father's counsels and the Son's work, I admit all this is a scanty measure a poor thing on their part, to give a servant's portion in such a house. But it was no small prize for the heart of a sinner, darkened and narrowed by selfishness, and the indulgence of lust and passion. And what is sin in every form but selfishness? We know how this shuts up the heart, and how it destroys every expectation of goodness in others. The grace of God, contrariwise, works and kindles, it may be, a very little spark at first, but still a beginning of what is truly great, good, and eternal. Accordingly, as we read, the prodigal starts from the far country, and cannot rest though there was incomparably more earnestness on the part of the father to meet him, as well we know; for it was not the prodigal that ran to the father, but the father to the prodigal. And thus it is always. The same true working of love, however at first dimly seen, that wakes the sinner from his wretched bed of sin for rest it cannot be called this rouses him from the guilty dreams of death. On the other hand, it is the fulness of love which gives the heart to enter into the riches of grace towards us, shedding abroad, not an earnest of it, but itself in the heart. And this holiness, not in desire only, but real and deep, keeps pace with love.

It is not, of course, my present task to unfold the wonderful way in which that love has been proved to us. It does not come before me now, nor is it for me to leave my theme even to speak of its display in Christ, by whom God commends His own love to us, in that, while yet sinners, we were reconciled to God by the death of His Son, till we can joy in Himself through our Lord Jesus Christ. But I affirm that all practical holiness is the fruit of the love to which the heart has surrendered, and which it receives simply and enjoys fully. This, then, is true of the soul that is only seeking to know the grace of God.

But here he earnestly desires their growth in holiness, and prays for them that they might "increase and abound in love one toward another, and toward all men, even as we do toward you: to the end he may stablish your hearts unblameable in holiness." And the manner in which this is connected with the coming of Christ here is very noticeable. He supposes it to be flowing out of love, and going on in holiness, proceeding unbroken, until the saint finds himself at last in the display of glory; not when Christ comes to take us up, but when God brings us with Him. Why (let me ask) is there not presented His coming to receive the saints in this chapter, as in the next? Because our walking in love and holiness is the question in the hand of the Holy Spirit; and this has the most intimate connection with Christ's appearing, when we come with Him. And for this there is a simple reason. Where the walk comes in, we have clearly responsibility before the saints. Now the appearing of the Lord Jesus is that which will manifest us in the results of responsibility. Then we shall each see, when self-love can no longer darken our judgment of ourselves, or our estimate of others, when nothing but the truth shall remain and be displayed of all that his been wrought in us, or done by us. For the Lord will assuredly come to translate us to His presence; but He will also cause us, to appear with Him in glory, when He appears; and when this moment arrives, it will be made manifest how far we have been faithful, and how far faithless. All will be turned to His own glory. Accordingly then here in1 Thessalonians 3:1-13; 1 Thessalonians 3:1-13 we see the reason why, as it appears to. me, the Spirit directs attention to His coming with all His saints, not for them.

The next portion, or second half of the epistle, opens with practical exhortation. The early part insists on purity; then follow a few words on love. It might seem strange that it should be needful to guard these saints, walking as we have seen so simply and delightfully, against unclean offences even in the closest relations of life that Christian men should be warned against fornication and adultery; but we know that so desperate is the evil of the flesh, that no circumstances nor position can secure, yea, even the joy of the blessing of God's grace, without * exercise of conscience and self-judgment; and hence these solemn admonitions from the Lord. It was particularly needed at that time and in Greece, because such sins were rather sanctioned than judged in the heathen world. Even mankind in later days have profited enormously by the change. They can now no doubt enrich themselves with truth, and talk largely about holiness; but how little they knew of either before they borrowed from Scripture! it is all stolen goods, every bit of real value. The men of whom they are the successors were unclean to the last degree. The Aristotles and Platos were really not fit for decent company. I admit our Grecians would scowl at such an estimate, or scorn it; but they lack the elements for forming an adequate moral appraisal, or they do not look the facts in the face, plain enough as they are. If knowingly they endorse or make light of such morals as Plato counted desirable for his republic, it cannot be doubted where they themselves are. Undoubtedly there were some fine speculations, but nothing more; for men thought that talking about morality would do as well as the thing itself. It is Christ, and Christ alone, that has brought in the very truth of God in word and deed. It was unknown to man before: still more the ultimate proof in the cross that He is love. Christ first displayed absolute purity in the very nature which had revelled in lust and passion heretofore.

But the Thessalonians in general might not mated its importance fully, being young in the truth. There was doubtless good reason why the apostle in writing to them had to lay great stress on moral purity. The fact is, that it was a matter of course then for men to live just as they listed. There was no restriction, except so far as mere human vengeance or punishments of the law might deter them. Men indulged themselves in anything they could do safely. And so indeed it is to this day, except so far as Christianity or the profession of it prevents them.

After speaking of purity, the apostle treats of loving one another, and adds that there was no need to say much about it. They themselves were taught of God; they knew what they were called to in brotherly love. But he does exhort them to be quiet and to mind their own business, working with their own hands, as he not only commanded them when in their midst, but exemplified it from day to day himself. He had it deeply at heart that they should walk reputably toward those without, and have need of no one or thing.

But we come in the next place to a main topic of the epistle. They had fallen into a serious mistake as to some of the brethren that had fallen asleep. They feared that these departed saints would miss much at the coming of the Lord in fact, that they would lose their part in the joyful meeting between the Lord Jesus and His saints. This at once shows us that we must not estimate the Thessalonian believers according to that standard which these mistakes helped to elicit from the Holy Ghost. We have the advantage of the entire development of the truth, much of which was the inspired correction of evils and errors. The New Testament, you must remember, was not then written; a very small part one gospel, or at most perhaps two, and not one of the epistles. Thus, except the teaching that they had received from the apostle during his comparatively short stay in Thessalonica, they had little, or no means of further instruction in the truth, and we know how easily that which is only heard passes away. We may learn from this the invaluable blessing we have, not merely in the word, but in the written word of God scripture. However, at this time, for the most part, the New Testament books were not yet written. It was that part of scripture which most of all concerned these saints. We must not, therefore, wonder that they were ignorant of what had regard to their brethren who had fallen asleep. On the other hand, it is not meant that they entertained any fears of their being lost. This could not arise in the minds of souls grounded in what the apostle calls our gospel; and no charge is so much as hinted of any failure in this respect. Still a delay might have been conceived before they entered into full blessedness. One can understand their perplexity for want of light on what the Lord would do with them. They did not know whether they would then enter the kingdom, or how, or when. These were questions unsolved.

The Holy Ghost meets their difficulties now, and tells them to this effect: "I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him." Clearly we hear again of the Lord coming, and bringing these saints with Him. It is not the Lord, however, receiving them to Himself, but bringing them with Him. That is, we have once more the Lord coining in glory with His saints already glorified. When that moment comes, at any rate, they will be with Him. Such is the first statement of the apostle. But this very truth, which made part of their old difficulty, raises another difficulty. How could the saints that had fallen asleep come with Him now? How could all the saints appear in glory with Christ? They seem to have understood that when the Lord came, there would be saints here below waiting for Christ; and that these would somehow be with Him in glory. But they were utterly perplexed as to the saints that had fallen asleep. They did not know what to make of the interim if indeed they suspected an interim. They did not know the process by which the Lord would deal with those that had died; and it is now explained.

"For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent [shall in no wise anticipate] them which are asleep." If they had remained alive, no difficulty had been felt in the case. Some in our day seem to feel a good deal surprised at such a difficulty as this; but the truth is that the sorrow of the Thessalonians arose from the simplicity of their faith, and men's feeling no difficulty now is partly owing to their lack of any genuine faith in it. Had they more faith, they might have their perplexities too, not at the end, but, as usual, at the beginning. It was certainly so with the Thessalonians at this time. It is always the effect of faith at first. Newly-entered light gives occasion to the perception of much which we cannot solve at once. But God comes in to the aid of the believer, and in His own grace and time solves one difficulty after another. Then the apostle clears it up thus: "We which are alive and remain unto the coming [or presence] of the Lord," etc. The word "coming" means the fact of being present in contrast with absence. "We which are alive and remain unto the presence of the Lord shall not precede them which are asleep." I take the liberty of changing the word "prevent," which is old English, into a phrase which gives the same meaning as "prevent" when the translation was made.

We "shall not precede them which are asleep." Thus, suppose we are waiting for Christ to come, and that He comes, we shall not be before those saints that have departed previously. How can this be? It is answered in the next verse. "For the Lord himself," says he, "shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together. with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord." Thus it is evident that, if there be a moment of difference, it is in favour of the sleepers, and not of those which remain alive. Those that are asleep are first wakened up. Bear in mind, sleep is for the body; the soul is never said or supposed in scripture to be asleep. But those who are asleep in their graves will be wakened up by the shout ( κέλευσμα ) of the Lord Jesus; for the word means the call of a commander to his men that follow, or of an admiral to his sailors. It is from one who has a relation to others under his authority; it is not a vague call to those that may not own his command, but to his own people.

It is evident, therefore, that the notion entertained by some, that this shout must be heard by men in general, is refuted by these words, as well as other facts. Men in general have no such relation to the Lord. It is a shout that is heard by those to whom it appertains. Not a word, therefore, includes but, rather the contrary, shuts out those to whom Christ stands in no such connection. In other words, it is the Lord's call to His own, and accordingly the dead in Christ rise first, as the immediate fruit of it. "Then we, the living that remain, shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord." This at once dispels the difficulty as to those who were asleep. So far from missing the moment of meeting between the Lord and His own, they rise first; we immediately join them; and thus both together are caught up to meet the Lord in the air, and so shall we ever be with Him.

Then the apostle, having left with the Thessalonians the comfort of this about their brethren, turns to the day of the Lord, or His appearing. "But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night." "The day of the Lord" is invariably in Scripture that period when the Lord will come in manifest and awful judgment of sinful men. It is never applied to any dealing with the Christian as on the earth. We find a very particular application of it, which seems connected with the saints. This is not exactly called the day of the Lord, but "the day of Christ." Confessedly there is a connection between the two. The day of Christ means that aspect of the day of the Lord, in which those who are in Christ will have their special place in the kingdom assigned. Consequently, where it is a question of the fruit of labour in the service of Christ, reward of faithfulness, or anything of the kind, "the day of Christ" is mentioned.

But "the day of the Lord," as such, is invariably the day of the Lord's dealing in judgment with man as such on the earth. Of that day, then, the apostle felt no need to write. It was already known perfectly that the day of the Lord is coming as a thief in the night. This was a matter of Old Testament statement and phraseology. All the prophets speak of it. If you search from Isaiah to Malachi, you will find that the day of Jehovah is that moment of divine intervention when man is no longer allowed to pursue his own path, when the Lord God will deal with the world's system in all its parts, when the idols of the nations all perish together with their benighted votaries. But the Lord Himself shall be exalted in that day, and His people shall be brought into their true place, and the Gentiles shall accept theirs. This will be the time of displayed divine government. Jehovah will take Zion as the central seat of His earthly throne, and all peoples shall submit to His authority in the person of Christ.

Hence, therefore, the apostle, when he speaks of the day of the Lord, alludes to it as already too notorious to need fresh words about it. The Thessalonians did not require to be instructed as to that. But this makes most plain the distinction of the manner in which the saints and mankind will be dealt with. When he treats of the Lord's coming, they require to be instructed; where he speaks about the day of Jehovah, they do not. The day of Jehovah was matter of common knowledge from the Old Testament. To a scribe instructed thus, there was no doubt about its bearing. Not even a Jew disputed about it, and of course a Christian would be subject to the testimony of God in the Old Testament. But a Christian might not know that which most of all it was desirable for him to understand, the manner in which his own proper hopes would link themselves with the day of Jehovah.

It is exactly there many make such utter confusion; for they do not distinguish between the hope of the Christian and "the day" for the world. And this lets out a great secret the heart's desire to think of the two things together. We can all understand that people would like to have the best of both. But it cannot be done. Hence in speaking of the day of the Lord (and I draw your attention to it, because we shall find its importance in the next epistle) he says, "When they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child." He does not say "you," but "they." Why this difference? When he is speaking about the presence of the Lord, he says "you," "we;" but when treating of the day of Jehovah, he says "they."

Indeed, the apostle excludes the believer; for he says, "Ye, brethren, are not in darkness, that that day should overtake you as a thief." Besides, he gives a moral reason, "Ye are children of light, and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep sleep in the night; and they that be drunken are drunken in the night. But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ." Salvation here means complete deliverance not yet come the redemption of the 'body and not that of the soul alone. For Christ "died for us, that whether we wake or sleep, we should live together with him."

Carefully remember that waking or sleeping here has reference to the body; it has no reference at all to anything of moral state. It is impossible that the Spirit of God should say that, whether in a right state or wrong we should live together with Him. The Holy Spirit never makes light of the condition of sin. Nor is there anything more foreign to the tone of scripture, than that the Spirit of God should treat with indifference the question whether a saint was in a good or a bad state. He had no doubt just used the words "wake or sleep" in another sense; but he seems to me to assume the impossibility of a saint applying them in a moral sense when he pursues the subject farther. In verse 6, for instance, the sleeping and watching are moral states; but when we come down to verse 10, they refer to the question of life or death in the body, and not to the saints' ways. In fact this manner of taking up words, and applying them in another sense, will be found to be one of the characteristics of the abrupt, animated, and forcible style of the apostle.

I should not make the remark if I had not known excellent men sometimes in considerable danger from overlooking this, and taking scripture in a narrow and pseudo-literal sense. But this is not the way to understand the Bible. It is one of the great misuses to which a concordance exposes those who are caught by verbal analogies, instead of entering into the scope of thought real meaning.

We shall live with Him then. "Wherefore," he says, comfort yourselves to ether, and edify one another." Then he gives them certain instructions; and I add this observation, which is one of practical importance. He calls upon these young believers to know those who laboured among them, and were over them, or took the lead in the Lord, and admonished them. They were to esteem them very highly in love for their work, being at peace at the same time among themselves.

This exhortation, always right, has, to my own mind, great wisdom and worth for us now; for the simple reason that, so far, we stand in a measure, as to circumstances though not from the same cause with these Thessalonian saints. Assuredly they were in a comparatively infantine condition, quite as much or more than those I am now addressing. Yet if saints, no matter how informed, then had among them those that laboured and were over them in the Lord, surely the same Lord gives still the same helps and governments. He raises up and sends His workmen in the world, and those who bring in that moral power and wisdom which enable some to take the lead. Hence it is beyond just controversy from the case of the Thessalonians (and it is not alone) that for some to be over others in the Lord did not depend on apostolical appointment. It is a defective and even mistaken idea to restrict it to this, though it is admitted that the apostles used to appoint such elders. But the essence , of what we find here is, that in that appointment spiritual power and might did show itself in this way; and that the greatest of the apostles exhorts the saints to acknowledge those who were thus and only thus over them in the Lord, altogether independently of any apostolic act. No doubt the due external appointment was desirable and important in its place. But what of places (and I would add, what of times) where it could not be had?

These are our circumstances now; for no matter how much we might welcome and value such outward appointment, we cannot have it. Without the proper scriptural authority, who is to appoint? Any body unquestionably, and leaders especially, might imitate Paul and Barnabas, or Titus. But, assuredly, mere imitation is nothing, or worse; and those that take the lead, or are qualified to do so, are the persons to be appointed not to appoint, if we really bow to the Lord. More than this direct authority from the Lord for the purpose was needed. Where is it now? The moment you make an appointing power of your own, it is evident that its authority cannot rise above its source. If it is only a humanly given authority, it can exercise no more than a human power. But the apostle or rather the prescient Spirit of God meets various contingencies in the exhortation, and shows that a company of believers, even though not long gathered, might have more than one in their midst qualified to lead the rest, and entitled to respect and love on the score of their work, as thus labouring. If there be such now, (and who will deny it?) are the saints not called on to know them? Are there none who labour among them none that take the lead among them in the Lord? It is evident that there ought to be no flinching from such a truth as this. For the present and long-existing confusion of Christendom in no way neutralizes it, but rather creates a fresh reason for adhering to it, as to all scripture. No doubt it may not be always pleasant to high-minded men; but be assured, it is a thing of no small moment in its place.

Again, under the circumstances of Thessalonica, as there must have been danger of headiness, the apostle calls on the brethren to watch against unruly ways. The two things would be likely to go together: peace promotes love and respect. Disorderly folk are apt to know nobody over them in the Lord. Hence he calls on all to admonish them, to comfort the fainthearted, to support the weak, to be patient toward all. Then follows a cluster of other exhortations on which I need not dwell now. My object is not so much to insist on the exhortatory part of the epistle, as to present the general thread of design that runs though each, so as to give a comprehensive view of its structure.