THE FIRST EPISTLE TO THE THESSALONIANS.
INTRODUCTION.
I.---THE SITUATION OF THESSALONICA.
THESSALONICA was a city and sea-port of Macedonia. It was at the head of
tile bay Thermaicus, or the Gulf of Thessalonica, (see the map prefixed
to the Notes on the Acts of the Apostles,) and was, therefore,
favourably situated for commerce. It was on the great AEgean Way; was
possessed of an excellent harbour, and had great advantages for
commerce through the Hellespont, and with Asia Minor and the adjacent
countries. It was south-west of Philippi and Amphipolis, and a short
distance north-east of Berea. Macedonia was an independent country
until it was subdued by the Romans. The occasion of the wars which led
to its conquest by the Romans was, an alliance which was formed by
Philip II. with Carthage, during the second Punic war. The Romans
delayed their revenge for a season; but Philip having laid siege to
Athens, the Athenians called the Romans to their aid, and they
declared war against the Macedonians. Philip was compelled to sue for
peace, to surrender his vessels, to reduce his army to 500 men, and to
defray the expenses of the war. Perseus, the successor of Philip, took
up arms against the Romans, and was totally defeated at Pydna by Paulus
AEmilius, and the Romans took possession of the country. Indignant at
their oppression, the Macedonian nobility and the whole nation
rebelled under Andriscus; but, after a long struggle, they were
overcome by Quintus Caecilius, surnamed, from his conquest,
Macedonius, and the country became a Roman province, B.C. 148. It was
divided into four districts, and the city of Thessalonica was made
the capital of the second division, and was the station of a Roman
governor and questor. At the time, therefore, that the gospel was
preached there, this whole country was subject to Roman authority.
The city, called, when Paul visited it, Thessalonica, was anciently
called Therme, and by this name was known in the times of Herodotus,
Thucydides, and AEschines. We are informed, by Strabo, that Cassander
changed the name of Therme to Thessalonica, in honour of his wife, who
was a daughter of Philip. Others have said that the name was given to
it by Philip himself, in memory of a victory which he obtained over the
armies of Thessaly. In the time of Brutus and Cassius it was a city of
so much importance that the promise of being permitted to plunder the
city, as the reward of victory, infused new courage into their armies.
The city was inhabited by Greeks, Romans, and Jews. It adored many
gods, but particularly Jupiter, as the father of Hercules, the alleged
founder of its ancient royal family. It had a celebrated amphitheatre,
where gladiatorial shows were exhibited for the amusement of the
citizens, and a circus for public games. The Roman part of the
population was, of course, introduced after the conquest, and it is
impossible now to estimate the relative number of the Greeks and the
Romans in the time when the gospel was preached there. In common with
most of the other cities of Greece, a considerable number of Jews
resided there, who had a synagogue at the time when the city was
visited by Paul, Acts 17:1. Little is known of the morals of the
place, but there is reason to believe that it was somewhat
distinguished for dissoluteness of manners. "The females, particularly,
could claim little credit on the score of modest, retiring demeanour;
for this virtue was in so low estimation in the city, that the place
was selected as the scene of the wanton fancies of the satirist."
(Lucian.) See Hug. Intro.
The name of the place now is Saloniki. It is a Turkish commercial town,
and contains about 70,000 inhabitants. Its situation and appearance
are thus described by Dr. Clarke. "The walls of Salonica give a very
remarkable appearance to the town, and cause it to be seen at a great
distance, being white-washed; and what is still more extraordinary,
they are painted. They extend in a semi-circular manner from the sea,
enclosing the whole of the buildings within a peribolus, whose
circuit is five or six miles; but a great part of the space within the
walls is void. It is one of the few remaining cities which has preserved
the ancient form of its fortifications; the mural turrets yet standing,
and the walls that support them, being entire. The antiquity is, perhaps,
unknown, for, though they have been ascribed to the Greek emperors, it
is very evident they were constructed in two distinct periods of time:
the old Cyclopean masonry remaining in the lower parts of them,
surmounted by an upper structure of brickwork. Like all the ancient and
modern cities of Greece, its wretched aspect within is forcibly
contrasted with the beauty of its external appearance. The houses are
generally built of unburnt bricks, and, for the most part, they are no
better than so many hovels." It is, however, a flourishing commercial
town, from which is exported the corn, cotton, wool, tobacco, bees'-wax,
and silk of Macedonia. It is the seat of a pasha, and has still among
its population a considerable proportion of Jews. Rabbi Benjamin of
Tudela, who visited it in A.D. 1160, describes it, under the name of
Salunki, and says that it was built by Seleucus, one of the four Greek
nobles who arose after Alexander; and that when he visited it, it was
"a large city containing about five hundred Jewish inhabitants." "The
Jews," says he, "are much oppressed in this place, and live by
the exercise of handicrafts." Itinerary, vol. i. 49, 50. Ed. 1840.
He describes it as having, at that time, more Jewish inhabitants than
any other town in Greece, Thebes alone excepted. It is said at present
to contain about 20,000 Jewish inhabitants. Its favourable situation for
commerce is probably the cause of the numerous assemblage of the Jews
there. See Asher's Ed. of Benjamin of Tudela, vol. ii. p. 42.
II. ESTABLISHMENT OF THE CHURCH IN THESSALONICA.
THE gospel was first preached in Thessalonica by Paul and Silas. After
their release from imprisonment at Philippi, they passed through
Amphipolis and Appollonia, and came to Thessalonica. For some cause
they appear not to have paused to preach in either of the first two
places, but went at once to the city of Thessalonica. That was a much
more important place, and they may have been attracted there
particularly because many Jews resided there. It was customary for the
apostle Paul, when he came to a place where there were Jews, to preach
the gospel first to them; and as there was a synagogue in Thessalonica,
he entered it, and, for three Sabbath days, reasoned with the Jews in
regard to the Messiah. The points on which he endeavoured to
convince them were, that, according to the Scriptures, it was necessary
that the Messiah should be put to death, and that he would rise from
the dead, and that all the predictions on these points were completely
fulfilled in Jesus of Nazareth, Acts 17:2,3. A few of the Jews
believed, and a much larger number of the `devout Greeks,' and also a
considerable number of females of the more elevated ranks. From these
converts the church was organized, and the number at the organization
would seem to have been large. It is not quite certain how long Paul
and Silas remained at Thessalonica. It is known only that they preached
in the synagogue for three Sabbaths, and if that were all the time
that they remained there, it could not have been more than about three
weeks. But it is not certain that they did not remain in the city a
longer time. It is possible that they may have been excluded from the
synagogue, but still may have found some other place in which to
preach. This would seem probable from one or two circumstances referred
to in the history and in the Epistle. In the history, Acts 17:5,
it appears that Paul and Silas, for a time at least, made the house of
Jason their home, and that so large numbers attended on their ministry
as to give occasion to great excitement among the Jews. In the
epistle, 1 Thessalonians 2:9, Paul says that when he was among them, he
"laboured night and day, because he would not be chargeable unto any of
them, and preached unto them the gospel of God," 2 Thessalonians 3:8,
which looks as if he had been with them a longer time than the
three Sabbaths, and as if he had laboured at his usual occupation for
support, before he shared the hospitality of Jason. It appears also,
from Philippians 4:16, that he was there long enough to receive repeated
supplies from the church at Philippi. "For even in Thessalonica ye sent
once and again unto my necessity."
Paul and Silas were driven away from Thessalonica by the opposition of
the Jews. A mob was created by them; the house of Jason was assailed;
he and 'certain brethren,' who were supposed to have harboured and
secreted Paul and Silas, were dragged before the magistrates and
accused of receiving those who "had turned the world upside down," and
who were guilty of treason against the Roman emperor, Acts 17:5-7.
So great was the tumult, and such would be the danger of Paul and Silas
if they remained there, that the members of the church judged it best
that they should go to a place of safety, and they were conveyed by
night to the neighbouring city of Berea. There the gospel was received
with more favour, and Paul preached without opposition, until the Jews
from Thessalonica, hearing where he was, came thither and excited the
people against him, Acts 17:13. It became necessary again that he
should be removed to a place of safety, and he was conducted to Athens;
while Silas and Timothy remained at Berea. Timothy, it appears, had
accompanied Paul, and had been with him, as well as Luke, at Philippi
and Thessalonica, though he is not mentioned as present' with them
until the arrival at Berea. When Paul went to Athens, he gave
commandment to those who conducted him, that Silas and Timothy should
come to him as soon as possible; and while he waited for them at
Athens, he delivered the memorable speech on Mars' hill, recorded in
Acts 17. Their actual arrival at Athens is not mentioned by Luke,
Acts 17, but that Timothy came to him there appears from
1 Thessalonians 3:1,2. "Wherefore when we could no longer forbear, we thought it
good to be left at Athens alone, and sent Timotheus our brother, etc.,
to comfort you concerning your faith." Timothy appears, therefore, to
have been with Paul at Athens but a short time, for he sent him back to
Thessalonica, and before his return, Paul had gone to Corinth, whither
Timothy followed him, Acts 18:5.
III.--THE TIME AND PLACE OF WRITING THE EPISTLE.
The subscription at tile close of this epistle affirms that it was
written at Athens. But these subscriptions are of no authority
whatever, (see Notes at the close of I Corinthians;) and in this case,
as in several others, the subscription is false. Paul remained but a
short time at Athens, and there is internal evidence that the epistle
was not written there. In \\1Th 3:1,2\\, Paul says, that such was his
anxiety for them, that he had concluded to remain at Athens alone, and
that he had sent Timothy to them from that place to impart to them
consolation. In the same epistle, 1 Thessalonians 3:6, he speaks of Timothy's
return to him before the epistle was written. But, from Acts 17
and Acts 18:5, it is evident that Timothy did not return to Paul at
Athens, but that he and Silas came to him after he had left Athens and
had gone to Corinth. To that place Paul had gone after his short visit
to Athens, and there he remained a year and a half, Acts 18:1. It
is further evident that the epistle was not written to the
Thessalonians so soon as it would be necessary to suppose, if it were
written-from Athens. In Acts 2:17,18, the author says, "But we,
brethren, being taken from you a short time in presence, not in heart,
endeavoured the more abundantly to see your face with great desire.
Wherefore we would have come unto you, even I Paul, once and again; but
Satan hindered us." From this it is evident that the apostle had
repeatedly endeavoured to visit them, but had been hindered. But it is
not reasonable to suppose that he had attempted this during the short
time that he was in Athens, and so soon after having been driver, away
from Berea. It is more probable that this had occurred during his
residence at Corinth, and it would seem also from this, that the
epistle was written towards the close of his residence there. At the
time of writing the epistle, Silas and Timothy were with the apostle,
1 Thessalonians 1:1, and we know that they were with him when he was at Corinth,
Acts 18:5.
If this epistle were written, at the time supposed, at Corinth, it must
have been about the 13th year of the reign of Claudius, and about A.D.
52. That this was the time in which it was written, is the opinion of
Mill, of Lardner, of Hug, and is, indeed, generally admitted. It was
the first epistle written by the apostle Paul, and, in some respects,
may be allowed to excite a deeper interest on that account than any
others of his. The Second Epistle to the Thessalonians is supposed to
have been written at the same place, and, probably, in the same year.
See Lardner, vol. vi. 4--6. Grotius, indeed, supposes that the
order of the epistles has been inverted, and that that which is now
called the "Second Epistle to the Thessalonians," was, in fact, first
sent. But there is no evidence of this.
IV.---THE CHARACTER OF THE CHURCH AT THESSALONICA,
AND THE DESIGN OF THE EPISTLE.
The church at Thessalonica, at first, was composed of the following
classes of persons:--
(1.) Jews, To them Paul preached first; and though the mass of them
opposed him, and rejected his message, yet some of them believed,
Acts 17:4.
(2.) Greeks who had been proselyted to the Jewish faith, and
who seem to have been in attendance on the synagogue, Acts 17:4.
They are called 'devout Greeks'-- \~sebomenoi ellhnev\~, that is, religious
Greeks, or those who had renounced the worship of idols, and who
attended on the worship of the synagogue. They were probably what the
Jews called 'Proselytes of the Gate;' persons who were admitted to
many privileges, but who were not proselytes in the fullest sense. There
were many such persons usually where a synagogue was established among
the Gentiles.
(3.) Females of the more elevated rank and standing in the community,
Acts 17:4. They were women of influence, and were connected with
distinguished families. Possibly they also may have been of the
number of the proselytes.
(4.) Not a few members of the church appear to have been converted from
idolatry by the preaching of the apostle, or had connected themselves
with it after he had left them. Thus, in 1 Thessalonians 1:9, it is said, "For
they themselves show of us what manner of entering in we had unto you,
and how ye turned to God from idols, to serve the living and true
God."
Though the apostle had been much opposed when there, and the gospel had
been rejected by the great body of the inhabitants of Thessalonica, yet
it had been most cordially embraced by these different classes,
1 Thessalonians 2:13, and they were entirely harmonious in the belief of it.
They forgot all their former differences in the cordiality with which
they had embraced the gospel. The characteristics of the church there,
and the circumstances existing, which gave occasion for the two epistles
to the Thessalonians, appear to have been, so far as can be gathered from
the history, Acts 17, and the epistles themselves, the following:---
(1.) The members of the church had very cordially embraced the gospel;
they were the warm friends of the apostle; they greatly desired to
receive his instruction; and these things prompted him to the earnest
wish which he had cherished to visit them, 1 Thessalonians 2:17, and now led
him to write to them: Comp. 1 Thessalonians 1:5,6; 2:8,9,13,19,20. Paul had
for them the strong affection which a nurse has for the children
committed to her charge, 1 Thessalonians 2:7, or a father for his children,
1 Thessalonians 2:11, and hence the interest shown for them by writing these
epistles.
(2.) They were disposed not only to embrace the gospel, but to
spread it abroad, 1 Thessalonians 1:8; and Paul was evidently desirous of
commending them for this, and of exciting them to greater love and zeal
in doing it.
(3.) They had, at first, embraced the gospel amidst scenes of strife,
1 Thessalonians 2:2; they were now opposed, as they had been there,
by the Jews, and by their own countrymen, 1 Thessalonians 2:14, and they appear
to have been called to some peculiar trials, by the loss of some valued
members of the church--friends who were peculiarly dear to their
hearts, 1 Thessalonians 2:3,5; 3:13. To console them in view of these
afflictions, was one design of the first epistle, and in doing it, the
apostle states one of the most interesting views of the resurrection to
be found in the Scriptures, 1 Thessalonians 4:14-18.
(4.) They had been instructed in reference to the future coming of the
Saviour; the day of judgment, and the fact that the appearing of the
"day of the Lord" would be like a thief in the night, 1 Thessalonians 5:2. But
they seem to have inferred that that day was near, and they were
looking for the immediate advent of the Redeemer, and the close of the
world. To this view they seem to have been led by two things. One was,
a misinterpretation of what the apostle says, 1 Thessalonians 4:14-18; 5:2,3,
about the advent of the Redeemer, which they seem to have understood as
if it meant that it would be 'soon;' and the other was, probably,
the fact that certain letters had been forged in the name of Paul,
which maintained this doctrine, 2 Thessalonians 2:2 To correct this view was
one of the leading objects of the second epistle, and, accordingly,
the apostle in that shows them that events must occur preceding the
coming of the Lord Jesus, which would occupy a long time, and that the
end of the world, therefore, could not be near, 2 Thessalonians 2:3-12.
(5.) An error seems also to have prevailed among them in regard to the
resurrection, which was the cause of great uneasiness to those who had
lost Christian friends by death 1 Thessalonians 4:13. They seem to have
supposed, that when the Lord Jesus appeared, they who were alive would
have great advantages over those who were deceased: that the living
would be allowed to behold his glory, and to participate in the
splendours of his personal reign while those who were in their graves
would slumber through these magnificent scenes. To correct these views,
appears to have been one design of the first epistle. The apostle
shows them that at the coming of the Saviour, all the redeemed, whether
living or dead, would participate alike in his glory. They who were alive
would not anticipate those who were in their graves. In fact, he says,
those who were dead would rise before the change would take place in
the living that was to fit them to dwell with the Lord, and then all
would be taken up to be for ever with him 1 Thessalonians 4:15-18.
(6.) It would appear to be not improbable, that, after the departure of
the apostle from Thessalonica, he had been accused by the enemies of the
gospel there, of a want of courage, and that they had urged this as
proof, that he was conscious that the gospel was an imposture. Besides,
his leaving the church there without any instructors, in a time
when they greatly needed them, may have been urged as a proof that he
had no real affection for them, or concern for their welfare. To meet
this charge, the apostle urges several things, vindicating his conduct,
and showing the strength of his attachment for them. He says,
(1.) that, as they knew, so far from being deterred by persecution
from preaching, after a violent persecution at Philippi, he
and his fellow-labourers had at once preached the same gospel at
Thessalonica, and they had done it there amidst the same kind of
opposition, 1 Thessalonians 2:2.
(2.) That they themselves were witnesses that it had been done without
any appearance of fraud or of guile. They had given them all possible
proofs of sincerity, 1 Thessalonians 2:3-5.
(3.) That they had given every proof possible that they did not seek
glory from men, and that their aims were not selfish. They were willing
to have imparted, not the gospel only, but also their own lives; and to
show that they had had no selfish aim while with them, they had
supported themselves by the labour of their own hands, 1 Thessalonians 2:6-9.
(4.) That so far from not feeling any interest in them, he had
repeatedly sought to visit them, but had in every instance been
prevented, 1 Thessalonians 2:17,18 and,
(5.) that, since he was prevented from going to them, he had submitted
to the personal sacrifice of parting with Timothy at Athens, and of
being left alone there, in order that he might go to them and comfort
their hearts, 1 Thessalonians 3:1,2.
(7.) In common with other churches, gathered in part or in whole from
the heathen, they were in danger of falling into the sins to which they
had been addicted before their conversion; and one object of the first
epistle is, to put them on their guard against the leading vices to
which they were exposed, 1 Thessalonians 4:1-7.
(8.) It would seem, also, that there were some in the church who had a
spirit of insubordination towards their religious teachers, and who,
under pretence of edifying others, were guilty of disorder. To correct
this was also one object of the epistle, 1 Thessalonians 5:12-14.
From these views, the design of this epistle, and also of the second
epistle to the same church, which seems to have been written soon after
this, will be apparent. They were the effusions of warm attachment
towards a church which the apostle had founded, but from which he had
been soon driven away, and which he had been prevented from revisiting
when he had earnestly desired it. They are filled with expressions of
tender regard; they remind the members of the church of the ardour with
which they had at first embraced the gospel; caution them against the
dangers to which they were exposed; commend them for their fidelity
hitherto, and encourage them in their trials and persecutions. They
present some most interesting views of the nature of the gospel, and
especially contain statements about the resurrection of the saints, which
are not found elsewhere in the New Testament, and views in relation to
the great apostasy, and the "man of sin," which demonstrate that the
writer was inspired, and which are of inestimable importance in guarding
the true church from the power of Antichrist. No one could have drawn
the picture of the Papacy in the second chapter of the second epistle,
who was not under the inspiration of the Holy Ghost; and no true
Christian can be sufficiently grateful that the apostle was thus inspired
to reveal the features of that great apostasy, to put the church on its
guard against the wiles and the power of him, who "exalteth himself
above all that is called God."
THE FIRST EPISTLE TO THE THESSALONIANS
ANALYSIS OF CHAPTER I.
THE first chapter of this epistle embraces the following subjects :--
1. The inscription by Paul, Silas, and Timothy, to the Thessalonians,
and the usual salutations, 1 Thessalonians 1:1.
2. An expression of thanks for their fidelity in the gospel,
1 Thessalonians 1:2-4. The apostle says that he made mention of them continually
in his prayers; that he remembered their faith, and love, and
patience, for by these things they had shown that they were among
the elect of God.
3. He reminds them of the manner in which they received the
gospel when it was first preached to them,1 Thessalonians 1:5,6. The power
of God had been manifested among them in a remarkable manner;
they had embraced the gospel with strong assurance, and though
in the midst of deep afflictions, they had received the word with
joy.
4. The effect of the establishment of the church in Thessalonica
had been felt far abroad, and had been of the most happy character,
1 Thessalonians 1:7-10. They had become examples to all that believed in
Macedonia and Achaia. From them the gospel had been sounded
abroad throughout Greece, and indeed in all places with which
they had connexion by their commercial relations. Those who
dwelt in distant places bore witness to the influence of the gospel
on them, and to the power of that religion which had turned them
from idols to serve the living God. These verses contain a beautiful
illustration of the effect of the gospel in a place favourably
situated for commerce, and having extensive intercourse with other
regions.
Verse 1. Paul, and Silvanus, and Timotheus. On the reasons why
Paul associated other names with his in his epistles,
See Barnes "1 Corinthians 1:1 2Co 1:1". Silvanus, or Silas, and Timothy were
properly united with him on this occasion, because they had been with him
when the church was founded there, Acts 17, and because
Timothy had been sent by the apostle to visit them after he had
himself been driven away, 1 Thessalonians 3:1,2. Silas is first mentioned
in the New Testament as one who was sent by the church at
Jerusalem with Paul to Antioch, See Barnes "Acts 15:22"; and he
afterwards became his travelling companion.
Which is in God the Fathers and in the Lord Jesus Christ. Who are
united to the true God and to the Redeemer; or who sustain an intimate
relation to the Father and the Lord Jesus. This is strong language,
denoting that they were a true church. Comp. 1 John 5:20.
Grace be unto you, etc. See Barnes "Romans 1:7".
{a} "and Timotheus" 1 Peter 5:12
{b} "the Thessalonians" Acts 17:1
{c} "Grace" Ephesians 1:2
Verse 2. We give thanks to God always for you all.
See Barnes "Romans 1:9".
Making mention of you in our prayers.
See Barnes "Ephesians 1:16". It may be observed here,
(1.) that the apostle was in the habit of constant prayer.
(2.) That he was accustomed to extemporary prayer, and not to written
prayer. It is not credible that "forms" of prayer had been framed for
the churches at Thessalonica and Ephesus, and the other churches for
which Paul says he prayed, nor would it have been possible to have
adapted such forms to the varying circumstances attending the
organization of new churches.
Verse 3. Remembering without ceasing. Remembering your faith and
love whenever we pray. This is not to be understood literally,
but it is language such as we use respecting anything that interests
us much. It is constantly in our mind. Such an interest the
apostle had in the churches which he had established.
Your work of faith.That is, your work showing or evincing faith. The
reference is probably to acts of duty, holiness, and benevolence, which
proved that they exercised faith in the Lord Jesus Christ. Works
of faith are those to which faith prompts, and which show that
there is faith in the heart. This does not mean, therefore, a work
of their own producing faith, but a work which showed that they
had faith.
And labour of love. Labour produced by love, or showing that you
are actuated by love. Such would be all their kindness toward the poor,
the oppressed, and the afflicted; and all their acts which showed that
they loved the souls of men.
And patience of hope. Patience in your trials, showing that you have
such a hope of future blessedness as to sustain you in your afflictions.
It was the hope of heaven through the Lord Jesus that gave them
patience. See Barnes "Romans 8:24". "The phrases here are Hebraisms,
meaning active faith, and laborious love, and patient hope, and might
have been so translated." Doddridge.
In our Lord Jesus Christ. That is, your hope is founded only on him.
The only hope that we have of heaven is through the Redeemer.
In the sight of God and our Father. Before God, even our Father.
It is a hope which we have through the merits of the Redeemer,
and which we are permitted to cherish before God; that is, in his
very presence. When we think of God; when we reflect that we
must soon stand before him, we are permitted to cherish this hope.
It is a hope which will be found to be genuine even in the presence
of a holy and heart-searching God. This does not mean that it
had been merely professed before God, but that it was a hope which
they might dare to entertain in the presence of God, and which
would bear the scrutiny of his eye.
{d} "work of faith" John 6:29; 2 Thessalonians 1:11
{e} "labour of love" Hebrews 6:10
{f} "patience" Romans 12:12
Verse 4. Knowing, brethren beloved, your election of God. The margin
here reads, "beloved of God, your election." The difference depends
merely on the pointing, and that which would require the marginal
reading has been adopted by Hahn, Tittman, Bloomfield, and Griesbach.
The sense is not materially varied, and the common version may be
regarded as giving the true meaning. There is no great difference
between "being beloved of God," and "being chosen of God." The
sense then is, "knowing that you are chosen by God unto salvation."
Comp. See Barnes "Ephesians 1:4"; See Barnes "Ephesians 1:5";
See Barnes "Ephesians 1:11". The word "knowing," here refers to Paul
himself, and to Silas and Timothy, who united with him in writing the
epistle, and in rendering thanks for the favours shown to the church at
Thessalonica. The meaning is, that they had so strong confidence that
they had been chosen of God as a church unto salvation, that they might
say they knew it. The way in which they knew it seems not to have
been by direct revelation, or by inspiration, but by the evidence
which they had furnished, and which constituted such a proof of piety
as to leave no doubt of the fact. Calvin. What this evidence was,
the apostle states in the following verses. It was shown by the man-
ner in which they embraced the gospel, and by the spirit which they
had evinced under its influence. The meaning here seems to be, not
that all the members of the church at Thessalonica were certainly
chosen of God to salvation--for, as in other churches, there might
have been those there who were false professors; but that the
church, as such, had given evidence that it was a true church--that
it was founded on Christian principles--and that, as a church, it
had furnished evidence of its "election by God." Nor can it mean,
as Clarke and Bloomfield suppose, that God "had chosen and called
the Gentiles to the same privileges to which he chose and called
the Jews; and that as they (the Jews) had rejected the gospel, God
had now elected the Gentiles in their stead;" for a considerable
portion of the church was composed of Jews, Acts 17:4,6;
and it cannot, therefore, mean that the Gentiles had been selected in
the place of the Jews. Besides, the election of the Gentiles, or
any portion of the human family, to the privileges of salvation,
to the neglect or exclusion of any other part, would be attended
with all the difficulties which occur in the doctrine of personal and
individual election. Nothing is gained on this subject in removing
the difficulties, by supposing that God chooses masses of men
instead of individuals. How can the one be more proper than the
other? What difficulty in the doctrine of election is removed by
the supposition? Why is it not as right to choose an individual
as a nation? Why not as proper to reject an individual as a whole
people? If this means that the church at Thessalonica had shown
that it was a true church of Christ, chosen by God, then we may
learn
(1.) that a true church owes what it has to the "election of
God." It is because God has chosen it; has called it out from the
world; and has endowed it in such a manner as to be a true church.
(2.) A church may give evidence that it is chosen of God, and is
a true church. There are things which it may do, which will show
that it is undoubtedly such a church as God has chosen, and such
as he approves. There are just principles on which a church should
be organized; and there is a spirit which may be manifested by a
church which will distinguish it from any other association of men.
(3.) It is not improper to speak with strong confidence of such a
church as undoubtedly chosen of God. There are churches which,
by their zeal, self-denial, and deadness to the world, show beyond
question their "election of God;" and the world may see that they
are founded on other principles, and manifest a different spirit, from
other organizations of men.
(4.) Every church should evince such a spirit, that there may be no
doubt of its "election of God." It should be so dead to the world; so
pure in doctrine and in practice, and so much engaged in spreading the
knowledge of salvation, that the world will see that it is governed by
higher principles than any worldly association, and that nothing could
produce this but the influence of the Holy Spirit of God.
{1} "beloved" "beloved of God, your election"
Verse 5. For our gospel came not unto you. When first preached,
Acts 17:1-3. Paul speaks of it as "our gospel," because it was the
gospel preached by him, and Silas, and Timothy. Comp. 2 Thessalonians 2:14,
2 Timothy 2:8. He did not mean to say that the gospel had been originated
by him, but only that he had delivered the good news of salvation to
them. He is here stating the evidence which had been given that they
were a church "chosen by God." He refers, first, to the manner in
which the gospel was received by them, 1 Thessalonians 1:5-7; and,
secondly, to the spirit which they themselves manifested in sending
it abroad, 1 Thessalonians 1:8-10.
In word only. Was not merely spoken; or was not merely
heard. It produced a powerful effect on the heart and life. It was
not a mere empty sound, that produced no other effect than to entertain
or amuse. Comp. Ezekiel 33:32.
But also in power. That is, in such power as to convert the soul.
The apostle evidently refers not to any miracles that were wrought
there, but to the effect of the gospel on those who heard it. It is
possible that there were miracles wrought there, as there were in other
places; but there is no mention of such a fact, and it is not necessary
to suppose it, in order to see the full meaning of this language. There
was great power manifested in the gospel in its leading them to
break off from their sins, to abandon their idols, and to give their
hearts to God. See this more fully explained See Barnes "1 Corinthians 2:4".
And in the Holy Ghost. Comp. See Barnes "1 Corinthians 2:4". It is there
called the "demonstration of the Spirit."
And in much assurance. That is, with firm conviction, or full
persuasion of its truth. It was not embraced as a doubtful thing, and it
did not produce the effect on the mind which is caused by anything that
is uncertain in its character. Many seem to embrace the gospel as if
they only half believed it, or as if it were a matter of very
doubtful truth and importance; but this was not the case with the
Thessalonians. There was the firmest conviction of its truth, and they
embraced it "heart and soul." Colossians 2:2; Hebrews 6:11. From all
that is said in this verse, it is evident that the power of God was
remarkably manifested in the conversion of the Thessalonians, and
that they embraced the gospel with an uncommonly strong conviction of
its truth and value. This fact will account for the subsequent zeal
which the apostle so much commends in them--for it is usually true that
the character of piety in a church, as it is in an individual, is
determined by the views with which the gospel is first embraced, and the
purposes which are formed at the beginning of the Christian life.
As ye know what manner of men, etc. Paul often appeals to those
among whom he had laboured as competent witnesses with respect to his own
conduct and character. See 1 Thessalonians 2:9,10; Acts 20:33-35. He means here
that he and his fellow-labourers had set them an example, or had shown
what Christianity was by their manner of living, and that the
Thessalonians had become convinced that the religion which they taught
was real. The holy life of a preacher goes far to confirm the truth
of the religion which he preaches, and is among the most efficacious
means of inducing them to embrace the gospel.
{a} "came not unto you" Isaiah 55:11; Mark 16:20
{b} "power" 1 Corinthians 2:4
{c} "in the Holy Ghost" 2 Corinthians 6:6
{d} "as ye know" Hebrews 2:3
Verse 6. And ye became followers of us. "You became imitators--
\~mimhtai\~ of us." This does not mean that they became followers of Paul,
Silas, and Timothy, in the sense that they had set themselves up as
teachers, or as the head of a sect, but that they imitated their manner
of living. See Barnes "1 Corinthians 4:16"; See Barnes "1 Corinthians 11:1".
And of the Lord. The Lord Jesus. You also learned to imitate
him. From this it is evident that the manner in which the Saviour lived
was a prominent topic of their preaching, and also that it was one
of the means of the conversion of the Thessalonians. It is probable
that preaching on the pure and holy life of the Lord Jesus might
be made a much more important means of the conversion of sinners
than it is. Nothing is better adapted to show them the evil of
their own guilty lives than the contrast between their lives and
his; and nothing can be conceived better fitted to win them to
holy living than the contemplation of his pure and holy deportment.
Having retired the word in much affliction. That is, amidst much
opposition from others. See Acts 17:5-8. It was in the midst of these
trials that they had become converted--and they seem to have been all
the better Christians for them. In this they were imitators of the
Saviour, or shared the same lot with him, and thus became his followers.
Their embracing and holding fast the truths of religion amidst all this
opposition, showed that they were controlled by the same principles that
he was, and that they were truly his friends.
With joy of the Holy Ghost. With happiness produced by the Holy
Ghost. Though they were much afflicted and persecuted, yet there was
joy. There was joy in their conversion, in the evidence of pardoned sin,
in the hope of heaven. See Barnes "Acts 8:8". However great may be the
trials and persecutions experienced in receiving the gospel, or however
numerous and long the sufferings of the subsequent life in
consequence of having embraced it, there is a joy in religion that more
than overbalances all, and that makes religion the richest of all
blessings.
{e} "followers of us" 2 Corinthians 8:5
{f} "Holy Ghost" Acts 13:52
Verse 7. So that ye were ensamples to all that believe. Examples in
reference to the firmness with which you embraced the gospel, the
fidelity with which you adhered to it in trials, and the zeal which
you showed in spreading it abroad. These things are specified in
the previous and subsequent verses as characterizing their piety.
The word here rendered ensamples--\~tupouv\~--is that from which the
word type is derived. It properly denotes anything caused or
produced by the means of blows, (from \~tupouv\~,) and hence a mark,
print, or impression, made by a stamp, or die; and then a resemblance,
figure, pattern, exemplar--a model after which anything is made. This is
the meaning here. They became, as it were, a model or pattern after
which the piety of others should be moulded, or showed what the piety of
others ought to be.
In Macedonia. Thessalonica was an important city of Macedonia,
(see the Introduction. Comp. See Barnes "Acts 16:9"; and of course
their influence would be felt on the whole of the surrounding
region. This is a striking instance of the effect which a church in
a city may have on the country. The influence of a city church
may be felt, and will usually be felt afar on the other churches, of
a community; just as, in all other respects, a city has an important
influence on the country at large.
And Achaia. Achaia proper was the part of Greece of which Corinth
was the capital. The word, however, was sometimes so used as to
comprehend the whole of Greece, and in this sense it seems to be
employed here, as there is no reason to suppose that their influence
would be felt particularly in the province of which Corinth was the
centre. Koppe observes that Macedonia and Achaia were the two provinces
into which all Greece was divided when it was brought under the Roman
yoke, the former of which comprehended Macedonia proper, Illyricum,
Epirus, and Thessaly, and the other Greece properly so called. The
meaning here is, therefore, that their influence was felt on all the
parts of Greece; that their piety was spoken of, and the effect of their
conversion had been felt m all those places. Thessalonica was a
commercial city, and a sea-port. It had intercourse with all the other
parts of Macedonia, with Greece, and with Asia Minor. It was partly
owing to the advantages of its situation that its influence was thus
felt. Its own merchants and mariners who went abroad would carry with
them the spirit of the religion of the church there; and those who
visited it from other ports would see the effect of religion there. This
is just an instance, therefore, of the influence which a commercial town
and a sea-port may have in religion on other parts of the world. A
revival of religion in such a place will extend its influence afar to
other places; and appropriate zeal among the friends of the Redeemer
there, may have an important effect on sea-ports, and towns, and lands
far remote. It is impossible to over-estimate the importance of such
places in regard to the spread of the gospel; and Christians who reside
there--be they merchants, mechanics, lawyers, physicians, mariners, or
ministers of the gospel, should feel that on them God has placed the
responsibility of using a vast influence in sending the gospel to other
lands. He that goes forth from a commercial town should be imbued with
the spirit of the gospel; and churches located there should be so under
the influence of religion that they who come among them from abroad
shall bear to their own lands honourable testimony of the power of
religion there.
Verse 8. For from you sounded out the word of the Lord. The truths
of religion were thus spread abroad. The word rendered, "sounded-out,"
\~exhchtai\~ refers to the sounding of a trumpet, (Bloomfield,) and
the idea is, that the gospel was proclaimed like the sonorous voice
of a trumpet echoing from place to place. Comp. Isaiah 58:1; Revelation 1:10.
Their influence had an effect in diffusing the gospel in other places,
as if the sound of a trumpet echoed and re-echoed among the hills and
along the vales of the classic land of Greece. This seems to have been
done
(1.) involuntarily; that is, the necessary result of their
conversion, even without any direct purpose of the kind of their own,
would be to produce this effect. Their central and advantageous
commercial position; the fact that many of them were in the habit of
visiting other places; and the fact that they were visited by strangers
from abroad, would naturally contribute to this result. But
(2.) this does not appear to be all that is intended. The apostle
commends them in such a way as to make it certain that they were
voluntary in the spread of the gospel; that they made decided efforts to
take advantage of their position to send the knowledge of the truth
abroad. If so, this is an interesting instance of one of the first
efforts made by a church to diffuse the gospel, and to send it to those
who were destitute of it. There is no improbability in the supposition
that they sent out members of their church--messengers of salvation--to
other parts of Macedonia and Greece, that they might communicate the
same gospel to others. See Doddridge.
But also in every place. Thessalonica was connected not only with
Macedonia and Greece proper, in its commercial relations, but also with
the ports of Asia Minor, and not improbably with still more remote
regions. The meaning is, that in all the places with which they
trafficked, the effect of their faith was seen and spoken of.
Faith to God-ward. Fidelity toward God. They showed that they had a
true belief in God, and in the truth which he had revealed.
So that we need not to speak anything. That is, wherever we go, we
need say nothing of the fact that you have been turned to the Lord, or
of the character of your piety. These things are sufficiently made known
by those who come from you, by those who visit you, and by your zeal in
spreading the true religion.
{a} "sounded out" Romans 10:18
{b} "place your faith" 2 Thessalonians 1:4
Verse 9. For they themselves. They who have visited you, and they
whom you have sent out: all persons testify of your piety. The
apostle seems to refer to all whom he had met or had heard of
"in all places," who said anything about the Thessalonians. They
were unanimous in bearing testimony to their fidelity and piety.
Show of us what manner of entering in we had unto you. The testimony
which they bear of you is, in fact, testimony of the manner in which we
preached the gospel, and demeaned ourselves when we were with you. It
shows that we were intent on our Master's work, and that we were not
actuated by selfish or sinister motives. The argument is, that such
effects could not have been produced among them if Paul, Silas, and
their fellow-labourers had been impostors. Their sound conversion to
God; their change from idolatry to the true religion, and the zeal which
had been the result of their conversion, was an argument to which Paul
and his fellow-labourers might appeal in proof of their sincerity and
their being sent from God. Paul often makes a similar appeal,
Comp. See Barnes "2 Corinthians 3:2", See Barnes "2 Corinthians 3:3". It is certain
that many of the Jews in Thessalonica, when Paul and his
fellow-labourers were there, regarded them as impostors,
Acts 17:6,8; and there is every reason to suppose that after they
left the city, they would endeavour to keep up this impression among the
people. To meet this, Paul now says that their own undoubted conversion
to life of holiness and zeal under their ministry, was in unanswerable
argument that this was not so. How could impostors and deceivers have
been the means of producing such effects?
And how ye turned to God from idols. That is, under our preaching.
This proves that the church was, to a considerable extent, composed
of those who were converted from idolatry under the preaching of
Paul. Comp. Intro. paragraph 5. The meaning here is, that they who came
from them, or they who had visited them, bore abundant testimony to
the fact that they had turned from idols to the worship of the true
God. Comp. See Barnes "1 Corinthians 12:2 Gal 4:8".
To serve the living and true God. He is called the "living God" in
opposition to idols --who are represented as dead, dumb, deaf, and
blind. Comp. Psalms 135:15-17. See Barnes "Isaiah 44:10" and
following; See Barnes "Matthew 16:16"; See Barnes "John 5:26";
See Barnes "Acts 14:15".
{c} "to God from idols" 1 Corinthians 12:2; Galatians 4:8
Verse 10. And to wait for his Son from heaven, It is clear from this
and from other parts of these two epistles, that the return of the Lord
Jesus to this world was a prominent subject of the preaching of
Paul at Thessalonica. No small part of these epistles is occupied
with stating the true doctrine on this point, (1 Thess. iv., v.,) and
in correcting the errors which prevailed in regard to it after the
departure of Paul. Perhaps we are not to infer, however, that
this doctrine was made more prominent there than others, or that
it had been inculcated there more frequently than it had been elsewhere;
but the apostle adverts to it here particularly because it was a
doctrine so well fitted to impart comfort to them in their trials,
1 Thessalonians 4:13-18, and because, in that connexion, it was so well
calculated to rouse them to vigilance and zeal, 1 Thessalonians 5:1-11.
He makes it prominent in the second epistle, because material
errors prevailed there in reference to it, which needed to be
corrected. In the passage before us, he says that the return of the
Son of God from heaven was an important point which had been
insisted on when he was there, and that their conduct, as borne
witness to by all, had shown with what power it had seized upon
them, and what a practical influence it had exerted in their lives.
They lived as if they were "waiting" for his return. They fully
believed in it; they expected it. They were looking out for it,
not knowing when it might occur, and as if it might occur at any
moment. They were, therefore, dead to the world, and were animated with
an earnest desire to do good. This is one of the instances which
demonstrate that the doctrine that the Lord Jesus will return to our
world, is fitted, when understood in the true sense revealed in the
Scriptures, to exert a powerful influence on the souls of men. It is
eminently adapted to comfort the hearts of true Christians in the
sorrows, bereavements, and sicknesses of life, John 14:1-3;
Acts 1:11; 1 Thessalonians 4:13-18; 2 Peter 3:8,9; to lead us to watchfulness, and to
an earnest inquiry into the question whether we are prepared to meet
him, Matthew 24:37-44; 25:13; to make us dead to the world, and to lead
us to act as becomes the children of light, 1 Thessalonians 5:5-9; to awaken
and arouse impenitent and careless sinners, 1 Thessalonians 5:2,3; 2 Peter 3:3-7;
and to excite Christians to self-denying efforts to spread the gospel in
distant lands, as was the case at Thessalonica. Every doctrine of the
gospel is adapted to produce some happy practical effects on mankind;
but there are few that are more full of elevated and holy influences
than that which teaches that the Lord Jesus will return to the earth,
and which leads the soul to wait for his appearing. Comp.
See Barnes "1 Corinthians 1:7"; See Barnes "Philippians 3:20".
Whom he raised from the dead. See Barnes "Acts 2:24", also
Acts 2:25-32; See Barnes "1 Corinthians 15:4"; also 1 Corinthians 15:5-9. Paul
probably means to intimate here, that this was one of the great truths
which they had received, that the Lord Jesus had been raised from the
dead. We know it was a prominent doctrine wherever the gospel was
preached.
Which delivered us from the wrath to come. Another of the prominent
doctrines of Christianity, which was undoubtedly always inculcated by
the first preachers of religion. The "wrath to come" is the Divine
indignation which will come upon the guilty, Matthew 3:7. From
that Christ delivers us by taking our place, and dying in our stead.
It was the great purpose of his coming to save us from this
approaching wrath. It follows from this
(1.) that there was wrath which man had to dread, since Jesus came to
deliver us from something that was real, and not from what was
imaginary; and
(2.) that the same wrath is to be dreaded now by all who are not united
to Christ, since in this respect they are now just as all were before
he died; that is, they axe exposed to fearful punishment, from
which he alone can deliver. It may be added, that the existence
of this wrath is real, whether men believe it or not; for the fact of
its existence is not affected by our belief or unbelief.
{d} "wait for his Son" Philippians 3:20
{e} "wrath to come" Matthew 3:7; Romans 5:9
REMARKS
This chapter teaches,
(1.) That it is right to commend those who do well, 1 Thessalonians 1:3. Paul
was never afraid of injuring any one by commending him when he deserved
it; nor was he ever afraid to rebuke when censure was due.
(2.) Christians are chosen to salvation, 1 Thessalonians 1:4. Their hope of
heaven depends on the "election of God."
(3.) It is possible for a people to know that they are chosen of
God, and to give such evidence of it that others shall know it also,
1 Thessalonians 1:4. It is possible for a church to evince such a spirit of
piety, self-denial, love, and holiness, and such a desire to spread the
gospel, as to show that they are "chosen of God," or that they
are a true church. This question is not to be determined by their
adherence to certain rites and forms; by their holding to the
sentiments of an orthodox creed; or by their zeal in defence of the
"apostolic succession," but by their bringing forth "the fruits of
good living." In determining that the church at Thessalonica was
"chosen of God," Paul does not refer to its external organization,
or to the fact that it was founded by apostolic hands, or that it had
a true ministry and valid ordinances, but to the fact that it evinced
the true spirit of Christian piety; and, particularly, that they had
been zealous in sending the gospel to others. There were three
things to which he referred:
1. That the gospel had power over themselves, inducing them to abandon
their sins;
2. that it had such influence on their lives that others recognised in
them the evidence of true religion; and,
3. that it made them benevolent, and excited them to make efforts to
diffuse its blessings abroad.
(4.) If a church may know that it is chosen or elected of God,
it is true of an individual also that he may know it. It is not by
any direct revelation from heaven; not by an infallible communication of
the Holy Spirit; not by any voice or vision; but it is in the same way
in which this may be evinced by a church. The conversion of an
individual, or his "election of God," may be certainly known by himself,
if,
1. the gospel is received as "the word of God," and induces him to
abandon his sins;
2. if it leads him to pursue such a life that others shall see that he
is actuated by Christian principles; and,
3. if he makes it his great aim in life to do good and to diffuse
abroad, as far as he can, that religion which he professes to love. He
who finds in his own heart and life evidence of these things, need not
doubt that he is among the "chosen of God."
(5.) The character of piety in the life of an individual Christian,
and in a church, is often determined by the manner in which the
gospel is embraced at first, and by the spirit with which the Christian
life is entered on. See Barnes "1 Thessalonians 1:5"; See Barnes "1 Thessalonians 1:6".
If so, then this fact is of immense importance in the question about
organizing a church, and about making a profession of religion. If a
church is so organized as to have it understood that it shall be to a
considerable extent the patron of worldly amusements--a" half-way house"
between the world and religion--that purpose will determine all its
subsequent character, unless it shall be counteracted by the grace
of God. If it be organized so as to look with a benignant and
tolerant eye on gayety, vanity, self-indulgence, ease, and what are
called the amusements and pleasures of life, it is not difficult to
see what will be its character and influence. How can such a church
diffuse far and near the conviction that it is "chosen of God," as the
church at Thessalonica did? And so of an individual. Commonly, the whole
character of the religious life will be determined by the views with
which the profession of religion is made. If there be a propose to enjoy
religion and the world too; to be the patron of fashion as well as a
professed follower of Christ; to seek the flattery or the plaudits of
man as well as the approbation of God, that purpose will render the
whole religious life useless, vacillating, inconsistent, miserable.
The individual will live without the enjoyment of religion, and will die
leaving little evidence to his friends that he has gone to be with God.
If, on the other hand, there be singleness of purpose, and entire
dedication to God at the commencement of the Christian life, the
religious career will be one of usefulness, respectability, and peace.
The most important period in a man's life, then, is that when he is
pondering the question whether he shall make a profession of religion.
(6.) A church in a city should cause its influence to be felt afar,
1 Thessalonians 1:7,9. This is true, indeed, of all other churches, but it is
especially so of a church in a large town. Cities will be centres
of influence in fashion, science, literature, religion, and morals.
A thousand ties of interest bind them to other parts of a land; and
thought in fact, there may be, as there often is, much more
intelligence in a country neighbourhood than among the same number
of inhabitants taken promiscuously from a city; and though there
may be, as there often is, far more good sense and capability to
appreciate religious truth in a country congregation than in a
congregation in a city, yet it is true that the city will be the
radiating point of influence. This, of course, increases the
responsibility of Christians in a city, and makes it important that,
like those of Thessalonica, they should be models of self-denial, and of
efforts to spread the gospel.
(7.) A church in a commercial town should make use of its peculiar
influence to spread the gospel abroad, 1 Thessalonians 1:7-9. Such a place is
connected with remote lands, and those who, for commercial purposes,
visit distant ports from that place, should bear with them the spirit of
the gospel. Such, too, should be the character of piety in the churches
in such a city, that all who visit it for any purpose, should see the
reality of religion, and be led to bear the honourable report of it
again to their own land.
(8.) Such, too, should be the piety of any church. The church at
Thessalonica evinced the true spirit of religion, 1 Thessalonians 1:7-9. Its
light shone afar. It sent out those who went to spread the gospel.
Its members, when they went abroad, showed that they were influenced by
higher and purer principles than those which actuated them before
conversion, and than were evinced by the heathen world. Those who
visited them, also, saw that there was a reality in religion, and bore
an honourable report of it again to their own lands. Let any church
evince this spirit, and it will show that it is "chosen of God," or a
true church; and wherever there is a church formed after the primitive
model, these traits will always be seen.
(9.) It is our duty and privilege to "wait for the Son of God to
return from heaven." We know not when his appearing, either
to remove us by death, or to judge the world, will be; and we
should therefore watch and be ready. The hope of his return to
our world to raise the dead, and to convey his ransomed to heaven,
is the brightest and most cheering prospect that dawns on man;
and we should be ready, whenever it occurs, to hail him as our
returning Lord, and to rush to his arms as our glorious Redeemer.
It should be always the characteristic of our piety, as it was that
of John, to say, "Even so, come, Lord Jesus," Revelation 22:20.
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