1 Thessalonians 1 commentary

As all good comes from God, so no good can be hoped for by sinners, but from God in Christ. And the best good may be expected from God, as our Father, for the sake of Christ. We should pray, not only for ourselves, but for others also; remembering them without ceasing. Wherever there is a true faith, it will work; it will affect both the heart and life. Faith works by love; it shows itself in love to God, and love to our neighbour. And wherever there is a well-grounded hope of eternal life, this will appear by the exercise of patience; and it is a sign of sincerity, when in all we do, we seek to approve ourselves to God. By this we may know our election, if we not only speak of the things of God with out lips, but feel their power in our hearts, mortifying our lusts, weaning us from the world, and raising us up to heavenly things. Unless the Spirit of God comes with the word of God, it will be to us a dead letter. Thus they entertained it by the power of the Holy Ghost. They were fully convinced of the truth of it, so as not to be shaken in mind by objections and doubts; and they were willing to leave all for Christ, and to venture their souls and everlasting condition upon the truth of the gospel revelation.

When careless, ignorant, and immoral persons are turned from their carnal pursuits and connexions, to believe in and obey the Lord Jesus, to live soberly, righteously, and godly, the matter speaks for itself. The believers under the Old Testament waited for the coming of the Messiah, and believers now wait for his second coming. He is yet to come. And God had raised him from the dead, which is a full assurance unto all men that he will come to judgment. He came to purchase salvation, and will, when he comes again, bring salvation with him, full and final deliverance from that wrath which is yet to come. Let all, without delay, flee from the wrath to come, and seek refuge in Christ and his salvation.

The brevity of the inscription clearly shews that Paul’s doctrine had been received with reverence among the Thessalonians, and that without controversy they all rendered to him the honor that he deserved. For when in other Epistles he designates himself an Apostle, he does this for the purpose of claiming for himself authority. Hence the circumstance, that he simply makes use of his own name without any title of honor, is an evidence that those to whom he writes voluntarily acknowledged him to be such as he was. The ministers of Satan, it is true, had endeavored to trouble this Church also, but it is evident that their machinations were fruitless. He associates, however, two others along with himself, as being, in common with himself, the authors of the Epistle. Nothing farther is stated here that has not been explained elsewhere, excepting that he says, “the Church in God the Father, and in Christ;” by which terms (if I mistake not) he intimates, that there is truly among the Thessalonians a Church of God. This mark, therefore, is as it were an approval of a true and lawful Church. We may, however, at the same time infer from it, that a Church is to be sought for only where God presides, and where Christ reigns, and that, in short, there is no Church but what is founded upon God, is gathered under the auspices of Christ, and is united in his name.

1 Thessalonians 1:2-5

2. We give thanks to God always for you all, making mention of you in our prayers;

2. Gratias agimus Deo semper de omnibus vobis, memoriam vestri facientes in precibus nostris,

3. 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;

3. Indesinenter “En nos prieres, sans cesse ayans souuenance; ou, En nos prieres sans cesse, Ayans souuenance;” — “In our prayers, without ceasing having remembrance; or, In our prayers without ceasing, Having remembrance.” memores vestri, propter opus fidei, et laborem caritatis, “De vous pour l’œuure de la foy, et pour le trauail de vostre charite; ou, de l’effect de vostre foy, et du trauail de vostre charite;” — “Of you for the work of faith, or for the labor of your love; or, of the effect of your faith, or of the labor of your love.” et patientiam spei Domini nostri Iesu Christi coram Deo et Patre nostro,

4. Knowing, brethren beloved, your election of God.

4. Scientes, fratres dilecti, “Freres bien—aimez, vostre election estre de Dieu; ou, freres bien—aimez de Dieu, vostre election; ou, vostre election, qui est de Dieu;” — “Brethren beloved, your election to be of God; or, brethren beloved of God, your election; or, your election, which is of God.” a Deo esse electionem vestram.

5. For our gospel 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.

5. Quia Evangelium nostrum non fuit erga vos in sermone solum, sed in potentia, et in Spiritu sancto, et in certitudine multa: quemadmodum nostis quales fuerimus in vobis propter vos.

2 We give thanks to God. He praises, as he is wont, their faith and other virtues, not so much, however, for the purpose of praising them, as to exhort them to perseverance. For it is no small excitement to eagerness of pursuit, when we reflect that God has adorned us with signal endowments, that he may finish what he has begun, and that we have, under his guidance and direction, advanced in the right course, in order that we may reach the goal. For as a vain confidence in those virtues, which mankind foolishly arrogate to themselves, puffs them up with pride, and makes them careless and indolent for the time to come, so a recognition of the gifts of God humbles pious minds, and stirs them up to anxious concern. Hence, instead of congratulations, he makes use of thanksgivings, that he may put them in mind, that everything in them that he declares to be worthy of praise, is a kindness from God. “Est vn benefice procedant de la liberalite de Dieu;” —”Is a kindness proceeding from God’s liberality.” He also turns immediately to the future, in making mention of his prayers. We thus see for what purpose he commends their previous life.

3 Unceasingly remembering you. While the adverb unceasingly might be taken in connection with what goes before, it suits better to connect it in this manner. What follows might also be rendered in this way: Remembering your work of faith and labor of love, etc. Nor is it any objection to this that there is an article interposed between the pronoun ὑμῶν and the noun ἔργου, The words are ὑμῶν τοῦ ἔργου. —Ed for this manner of expression is frequently made use of by Paul. I state this, lest any one should charge the old translator with ignorance, from his rendering it in this manner. The rendering of the Vulgate is as follows: “Sine intermissione memores operis fidei vestrae.” Wiclif (1380) renders as follows: “With outen ceeysynge hauynge mynde of the werk of youre feithe.” Cranmer, (1539,) on the other hand, renders thus: “And call you to remembrance because of the work of your faith—Ed. As, however, it matters little as to the main point “Quant a la substance du propos;” — “As to the substance of the matter.” which you may choose, I have retained the rendering of Erasmus. The rendering of Erasmus is as follows: “Memores vestri propter opus fidei;” — “Mindful of you on account of your work of faith.”

He assigns a reason, however, why he cherishes so strong an affection towards them, and prays diligently in their behalf — because he perceived in them those gifts of God which should stir him up to cherish towards them love and respect. And, unquestionably, the more that any one excels in piety and other excellences, so much the more ought we to hold him in regard and esteem. For what is more worthy of love than God? Hence there is nothing that should tend more to excite our love to individuals, than when the Lord manifests himself in them by the gifts of his Spirit. This is the highest commendation of all among the pious — this the most sacred bond of connection, by which they are more especially bound to each other. I have said, accordingly, that it is of little importance, whether you render it mindful of your faith, or mindful of you on account of your faith.

Work of faith I understand as meaning the effect of it. This effect, however, may be explained in two ways — passively or actively, either as meaning that faith was in itself a signal token of the power and efficacy of the Holy Spirit, inasmuch as he has wrought powerfully in the exciting of it, or as meaning that it afterwards produced outwardly its fruits. I reckon the effect to be in the root of faith rather than in its fruits — “A rare energy of faith has strewn itself powerfully in you.”

He adds labor of love, by which he means that in the cultivation of love they had grudged no trouble or labor. And, assuredly, it is known by experience, how laborious love is. That age, however, more especially afforded to believers a manifold sphere of labor, if they were desirous to discharge the offices of love. The Church was marvelously pressed down by a great multitude of afflictions: “D’afflictions quasi sans nombre;” — “By afflictions, as it were, without number.” many were stripped of their wealth, many were fugitives from their country, many were thrown destitute of counsel, many were tender and weak. “Foibles et debiles en la foy;” — “Weak and feeble in faith.” The condition of almost all was involved. So many cases of distress did not allow love to be inactive.

To hope he assigns patience, as it is always conjoined with it, for what we hope for, we in patience wait for, (Romans 8:24) and the statement should be explained to mean, that Paul remembers their patience in hoping for the coming of Christ. From this we may gather a brief definition of true Christianity — that it is a faith that is lively and full of vigor, so that it spares no labor, when assistance is to be given to one’s neighbors, but, on the contrary, all the pious employ themselves diligently in offices of love, and lay out their efforts in them, so that, intent upon the hope of the manifestation of Christ, they despise everything else, and, armed with patience, they rise superior to the wearisomeness of length of time, as well as to all the temptations of the world.

The clause, before our God and Father, may be viewed as referring to Paul’s remembrance, or to the three things spoken immediately before. I explain it in this way. As he had spoken of his prayers, he declares that as often as he raises his thoughts to the kingdom of God, he, at the same time, recalls to his remembrance the faith, hope, and patience, of the Thessalonians, but as all mere presence must vanish when persons come into the presence of God, this is added, “Ce poinct a nommeement este adiouste par Sainct Paul;” — “This point has been expressly added by St. Paul.” in order that the affirmation may have more weight. Farther, by this declaration of his goodwill towards them he designed to make them more teachable and prepared to listen. “Car ce n’estoit vne petite consideration pour inciter St. Paul et les autres, a auoir les Thessaloniciens pour recommandez, et en faire esteme;” — “For it was no slight motive to induce St. Paul and others to hold the Thessalonians in estimation, and to regard them with esteem.”

4 Knowing, brethren beloved. The participle knowing may apply to Paul as well as to the Thessalonians. Erasmus refers it to the Thessalonians. I prefer to follow Chrysostom, who understands it of Paul and his colleagues, for it is (as it appears to me) a more ample confirmation of the foregoing statement. For it tended in no small degree to recommend them — that God himself had testified by many tokens, that they were acceptable and dear to him.

Election of God. I am not altogether dissatisfied with the interpretation given by Chrysostom — that God had made the Thessalonians illustrious, and had established their excellence. Paul, however, had it in view to express something farther; for he touches upon their calling, and as there had appeared in it no common marks of God’s power, he infers from this that they had been specially called with evidences of a sure election. For the reason is immediately added — that it was not a bare preaching that had been brought to them, but such as was conjoined with the efficacy of the Holy Spirit, that it might obtain entire credit among them.

When he says, in power, and in the Holy Spirit, it is, in my opinion, as if he had said — in the power of the Holy Spirit, so that the latter term is added as explanatory of the former. Assurance, to which he assigned the third place, was either in the thing itself, or in the disposition of the Thessalonians. I am rather inclined to think that the meaning is, that Paul’s gospel had been confirmed by solid proofs, “A l’este comme seellé et ratifié par bons tesmoignages et approbations suffisantes;” — “Had been there, as it were, sealed and ratified by good testimonies and sufficient attestations.” as though God had shewn from heaven that he had ratified their calling. “Et en estoit l’autheur;” — “And was the author of it.” When, however, Paul brings forward the proofs by which he had felt assured that the calling of the Thessalonians was altogether from God, he takes occasion at the same time to recommend his ministry, that they may themselves, also, recognize him and his colleagues as having been raised up by God.

By the term power some understand miracles. I extend it farther, as referring to spiritual energy of doctrine. For, as we had occasion to see in the First Epistle to the Corinthians, Paul places it in contrast with speech See Calvin on the Corinthians, vol. 1, pp. 100, 101. — the voice of God, as it were, living and conjoined with effect, as opposed to an empty and dead eloquence of men. It is to be observed, however, that the election of God, which is in itself hid, is manifested by its marks—when he gathers to himself the lost sheep and joins them to his flock, and holds out his hand to those that were wandering and estranged from him. Hence a knowledge of our election must be sought from this source. As, however, the secret counsel of God is a labyrinth to those who disregard his calling, so those act perversely who, under pretext of faith and calling, darken this first grace, from which faith itself flows. “By faith,” say they, “we obtain salvation: there is, therefore, no eternal predestination of God that distinguishes between us and reprobates.” It is as though they said — “Salvation is of faith: there is, therefore, no grace of God that illuminates us in faith.” Nay rather, as gratuitous election must be conjoined with calling, as with its effect, so it must necessarily, in the mean time, hold the first place. It matters little as to the sense, whether you connect ὑπὸ with the participle beloved or with the term election “Au reste, les mots de ceste sentence sont ainsi couchez au texte Grec de Sainct Paul, Scachans freres bien-aimez de Dieu, vostre election: tellement que ce mot de Dieu, pent estre rapporté a deux endroits, ascauoir Bien-aimez de Dieu, ou vostre election estre de Dieu: mais c’est tout vn comment on le prene quant au sens;” — “Farther, the words of this sentence are thus placed in the Greek text of St. Paul; knowing, brethren beloved of God, your election: in such a way, that this phrase of God may be taken as referring to two things, as meaning beloved of God, or, your election to be of God; but it is all one as to the sense in what way you take it.”

5 As ye know. Paul, as I have said before, has it as his aim, that the Thessalonians, influenced by the same considerations, may entertain no doubt that they were elected by God. For it had been the design of God, in honoring Paul’s ministry, that he might manifest to them their adoption. Accordingly, having said that they know what manner of persons they had been, “Quels auoyent este St. Paul et ses compagnons;” — “What manner of persons St. Paul and his associates had been.” he immediately adds that he was such for their sake, by which he means that all this had been given them, in order that they might be fully persuaded that they were loved by God, and that their election was beyond all controversy.

1 Thessalonians 1:6-8

6. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost:

6. Et vos imitatores nostri facti estis et Domini, dum sermonem amplexi estis in tribulatione multa, cum gaudio Spiritus sancti:

7. So that ye were ensamples to all that believe in Macedonia and Achaia.

7. Ita ut fueritis exemplaria omnibus credentibus in Macedonia et in Achaia.

8. For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing.

8. A vobis enim personuit sermo Domini: nec in Macedonia tantum et in Achaia, sed etiam in omni loco, fides vestra quae in Deum est manavit: ita ut non opus habeamus quicquam loqui.

6 And ye became imitators. With the view of increasing their alacrity, he declares that there is a mutual agreement, and harmony, as it were, between his preaching and their faith. For unless men, on their part, answer to God, no proficiency will follow from the grace that is offered to them — not as though they could do this of themselves, but inasmuch as God, as he begins our salvation by calling us, perfects it also by fashioning our hearts to obedience. The sum, therefore, is this — that an evidence of Divine election shewed itself not only in Paul’s ministry, in so far as it was furnished with the power of the Holy Spirit, but also in the faith of the Thessalonians, so that this conformity is a powerful attestation of it. He says, however, “Ye were imitators of God and of us,” in the same sense in which it is said, that the people believed God and his servant Moses, (Exodus 14:13 This is what the original text reads; however, (Exodus 14:31 would seem to be a more appropriate reference. — fj. ) not as though Paul and Moses had anything different from God, but because he wrought powerfully by them, as his ministers and instruments. See Calvin on the Corinthians, vol. 2, p. 288. While ye embraced. Their readiness in receiving the gospel is called an imitation of God, for this reason, that as God had presented himself to the Thessalonians in a liberal spirit, so they had, on their part, voluntarily come forward to meet him.

He says, with the joy of the Holy Spirit, that we may know that it is not by the instigation of the flesh, or by the promptings of their own nature, that men will be ready and eager to obey God, but that this is the work of God’s Spirit. The circumstance, that amidst much tribulation they had embraced the gospel, serves by way of amplification. For we see very many, not otherwise disinclined to the gospel, who, nevertheless, avoid it, from being intimidated through fear of the cross. Those, accordingly, who do not hesitate with intrepidity to embrace along with the gospel the afflictions that threaten them, furnish in this an admirable example of magnanimity. And from this it is so much the more clearly apparent, how necessary it is that the Spirit should aid us in this. For the gospel cannot be properly, or sincerely received, unless it be with a joyful heart. Nothing, however, is more at variance with our natural disposition, than to rejoice in afflictions.

7 So that ye were. Here we have another amplification — that they had stirred up even believers by their example; for it is a great thing to get so decidedly the start of those who had entered upon the course before us, as to furnish assistance to them for prosecuting their course. Typus (the word made use of by Paul) is employed by the Greeks in the same sense as Exemplar is among the Latins, and Patron among the French. He says, then, that the courage of the Thessalonians had been so illustrious, that other believers had borrowed from them a rule of constancy. I preferred, however, to render it patterns, that I might not needlessly make any change upon the Greek phrase made use of by Paul; and farther, because the plural number expresses, in my opinion, something more than if he had said that that Church as a body had been set forward for imitation, for the meaning is, that there were as many patterns as there were individuals.

8 For from you sounded forth. Here we have an elegant metaphor, by which he intimates that their faith was so lively, “Si viue et vertueuse;” — “So lively and virtuous.” that it did, as it were, by its sound, arouse other nations. For he says that the word of God sounded forth from them, inasmuch as their faith was sonorous “Auoit resonné haut et clair;” — “Had resounded loud and clear.” for procuring credit for the gospel. He says that this had not only occurred in neighboring places, but this sound had also extended far and wide, and had been distinctly heard, so that the matter did not require to be published by him. “Tellement que la chose n’ha point besoin d’estre par luy diuulgee et magnifiee d’auantage;” — “So that the matter does not need to be farther published and extolled by him.”

1 Thessalonians 1:9-10

9. For they themselves shew 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;

9. Ipsi enim de vobis annuntiant, qualem habuerimus ingressum ad vos: et quomodo conversi fueritis ad Deum ab idolis, ut serviretis Deo viventi et vero:

10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

10. Et exspectaretis e cælis Filium eius, quem excitavit a mortuis, Iesum qui nos liberat ab ira ventura.

He says that the report of their conversion had obtained great renown everywhere. What he mentions as to his entering in among them, refers to that power of the Spirit, by which God had signalized his gospel. “Par laquelle Dieu auoit orné et magnifiquement authorizé son Euangile;” — “By which God had adorned and magnificently attested his gospel.” He says, however, that both things are freely reported among other nations, as things worthy of being made mention of. In the detail which follows, he shews, first, what the condition of mankind is, before the Lord enlightens them by the doctrine of his gospel; and farther, for what end he would have us instructed, and what is the fruit of the gospel. For although all do not worship idols, all are nevertheless addicted to idolatry, and are immersed in blindness and madness. Hence, it is owing to the kindness of God, that we are exempted from the impostures of the devil, and every kind of superstition. Some, indeed, he converts earlier, others later, but as alienation is common to all, it is necessary that we be converted to God, before we can serve God. From this, also, we gather the essence and nature of true faith, inasmuch as no one gives due credit to God but the man, who renouncing the vanity of his own understanding, embraces and receives the pure worship of God.

9 To the living God. This is the end of genuine conversion. We see, indeed, that many leave off superstitions, who, nevertheless, after taking this step, are so far from making progress in piety, that they fall into what is worse. For having thrown off all regard to God, they give themselves up to a profane and brutal contempt. “De toute religion;” — “Of all religion.” Thus, in ancient times, the superstitions of the vulgar were derided by Epicurus, Diogenes the Cynic, and the like, but in such a way that they mixed up the worship of God so as to make no difference between it and absurd trifles. Hence we must take care, lest the pulling down of errors be followed by the overthrow of the building of faith. Farther, the Apostle, in ascribing to God the epithets true and living, indirectly censures idols as being dead and worthless inventions, and as being falsely called gods. He makes the end of conversion to be what I have noticed — that they might serve God. Hence the doctrine of the gospel tends to this, that it may induce us to serve and obey God. For so long as we are the servants of sin, we are free from righteousness, (Romans 6:20) inasmuch as we sport ourselves, and wander up and down, exempt from any yoke. No one, therefore, is properly converted to God, but the man who has learned to place himself wholly under subjection to him.

As, however, it is a thing that is more than simply difficult, in so great a corruption of our nature, he shews at the same time, what it is that retains and confirms us in the fear of God and obedience to him — waiting for Christ. For unless we are stirred up to the hope of eternal life, the world will quickly draw us to itself. For as it is only confidence in the Divine goodness that induces us to serve God, so it is only the expectation of final redemption that keeps us from giving way. “Que ne nous lassions et perdions courage;” — “That we do not give way and lose heart.” Let every one, therefore, that would persevere in a course of holy life, apply his whole mind to a expectation of Christ’s coming. It is also worthy of notice, that he uses the expression waiting for Christ, instead of the hope of everlasting salvation. For, unquestionably, without Christ we are ruined and thrown into despair, but when Christ shews himself, life and prosperity do at the same time shine forth upon us. “Jettent sur nous leurs rayons;” — “Cast upon us their rays.” Let us bear in mind, however, that this is said to believers exclusively, for as for the wicked, as he will come to be their Judge, so they can do nothing but tremble in looking for him.

This is what he afterwards subjoins — that Christ delivereth us from the wrath to come. For this is felt by none but those who, being reconciled to God by faith, have conscience already pacified; otherwise, “Aux autres;” — “To others.” his name is dreadful. Christ, it is true, delivered us by his death from the anger of God, but the import of that deliverance will become apparent on the last day. “Mais’au dernier iour sera veu a l’oeil le fruit de ceste deliurance, et de quelle importance elle est;” — “But on the last day will be visible to the eye the fruit of that deliverance, and of what importance it is.” This statement, however, consists of two departments. The first is, that the wrath of God and everlasting destruction are impending over the human race, inasmuch as all have sinned, and come short of the glory of God. (Romans 3:23) The second is, that there is no way of escape but through the grace of Christ; for it is not without good grounds that Paul assigns to him this office. It is, however, an inestimable gift, that the pious, whenever mention is made of judgment, know that Christ will come as a Redeemer to them.

In addition to this, he says emphatically, the wrath to come, that he may rouse up pious minds, lest they should fail from looking at the present life. For as faith is a looking at things that do not appear, (Hebrews 11:1) nothing is less befitting than that we should estimate the wrath of God, according as any one is afflicted in the world; as nothing is more absurd than to take hold of the transient blessings which we enjoy, that we may from them form an estimate of God’s favor. While, therefore, on the one hand, the wicked sport themselves at their ease, and we, on the other hand, languish in misery, let us learn to fear the vengeance of God, which is hid from the eyes of flesh, and take our satisfaction in the secret delights of the spiritual life. “En delices et plaisirs de la vie spirituelle, lesquels nous ne voyons point;” — “In the delights and pleasures of the spiritual life which we do not see.”

10 Whom he raised up. He makes mention here of Christ’s resurrection, on which the hope of our resurrection is founded, for death everywhere besets us. Hence, unless we learn to look to Christ, our minds will give way at every turn. By the same consideration, he admonishes them that Christ is to be waited for from heaven, because we will find nothing in the world to bear us up, “Et faire demeurer fermes;” — “And make us remain firm.” while there are innumerable trials to overwhelm us. Another circumstance must be noticed; “A laquelle ceci se rapporte;” — “To what this refers.” for as Christ rose for this end — that he might make us all at length, as being his members, partakers of the same glory with himself, Paul intimates that his resurrection would be vain, unless he again appeared as their Redeemer, and extended to the whole body of the Church the fruit and effect of that power which he manifested in himself. “Laquelle il a vne fois monstree en sa personne;” — “Which he once shewed in his own person.”

CHAPTER 2

1 Thessalonians 2:1-4

1. For yourselves, brethren, know our entrance in unto you, that it was not in vain:

1. Ipsi enim nostis, fratres, quod ingressus noster ad vos non inanis fuerit:

2. But even after that 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.

2. Imo quod persequutionem passi, et probro affecti Philippis (ut scitis) fiduciam sumpsimus in Deo nostro proferendi apud vos evangelium Dei, cum multo certamine.

3. For our exhortation was not of deceit, nor of uncleanness, nor in guile:

3. Nam exhortatio nostra, non ex impostura, neque ex immunditia, neque in dolo:

4. 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.

4. Sed quemadmodum probati fuimus a Deo, ut crederetur nobis evangelium, sic loquimur, non quasi hominibus placentes, sed Deo qui probat corda nostra.

INTRODUCTION

The AUTHENTICITY of this Epistle is attested by Irenæus [Against Heresies, 5.6.1], quoting 1Th 5:23; Clement of Alexandria [The Instructor, 1.88], quoting 1Th 2:7; Tertullian [On the Resurrection of the Flesh, 24], quoting 1Th 5:1; Caius in Eusebius' Ecclesiastical History [6.20]; Origen [Against Celsus, 3].

The OBJECT OF THE EPISTLE.--Thessalonica was at this time capital of the Roman second district of Macedonia [Livy, Histories, 45.29]. It lay on the bay of Therme, and has always been, and still is, under its modern name Saloniki, a place of considerable commerce. After his imprisonment and scourging at Philippi, Paul (1Th 2:2) passed on to Thessalonica; and in company with Silas (Ac 17:1-9) and Timotheus (Ac 16:3; 17:14, compare with 1Th 1:1; 3:1-6; 2Th 1:1) founded the Church there. The Jews, as a body, rejected the Gospel when preached for three successive sabbaths (Ac 17:2); but some few "believed and consorted with Paul and Silas, and of the devout (that is, proselytes to Judaism) Greeks a great multitude, and of the chief women not a few." The believers received the word joyfully, notwithstanding trials and persecutions (1Th 1:6; 2:13) from their own countrymen and from the Jews (1Th 2:14-16). His stay at Thessalonica was doubtless not limited to the three weeks in which were the three sabbaths specified in Ac 17:2; for his laboring there with his hands for his support (1Th 2:9; 2Th 3:8), his receiving supplies there more than once from Philippi (Php 4:16), his making many converts from the Gentiles (1Th 1:9; and as two oldest manuscripts read, Ac 17:4, "of the devout and of the Greeks a great multitude," Ac 17:4), and his appointing ministers--all imply a longer residence. Probably as at Pisidian Antioch (Ac 13:46), at Corinth (Ac 18:6, 7), and at Ephesus (Ac 19:8, 9), having preached the Gospel to the Jews, when they rejected it, he turned to the Gentiles. He probably thenceforth held the Christian meetings in the house of Jason (Ac 17:5), perhaps "the kinsman" of Paul mentioned in Ro 16:21. His great subject of teaching to them seems to have been the coming and kingdom of Christ, as we may infer from 1Th 1:10; 2:12, 19; 3:13; 4:13-18; 5:1-11, 23, 24; and that they should walk worthy of it (1Th 2:12; 4:1). And it is an undesigned coincidence between the two Epistles and Ac 17:5, 9, that the very charge which the assailants of Jason's house brought against him and other brethren was, "These do contrary to the decrees of Cæsar, saying that there is another king, one Jesus." As in the case of the Lord Jesus Himself (Joh 18:33-37; 19:12; compare Mt 26:64), they perverted the doctrine of the coming kingdom of Christ into a ground for the charge of treason against Cæsar. The result was, Paul and Silas were obliged to flee under the cover of night to Berea; Timothy had probably preceded him (Ac 17:10, 14). But the Church had been planted, and ministers appointed; nay, more, they virtually became missionaries themselves for which they possessed facilities in the extensive commerce of their city, and both by word and example were extending the Gospel in Macedonia, Achaia, and elsewhere (1Th 1:7, 8). From Berea, also. Paul, after having planted a Scripture-loving Church, was obliged to flee by the Thessalonian Jews who followed him thither. Timothy (who seems to have come to Berea separately from Paul and Silas, compare Ac 17:10, with Ac 17:14) and Silas remained there still, when Paul proceeded by sea to Athens. While there he more than once longed to visit the Thessalonians again, and see personally their spiritual state, and "perfect that which was lacking in their faith" (1Th 3:10); but (probably using the Thessalonian Jews as his instruments, Joh 13:27) "Satan hindered" him (1Th 2:18; compare Ac 17:13). He therefore sent Timotheus, who seems to have followed him to Athens from Berea (Ac 17:15), immediately on his arrival to Thessalonica (1Th 3:1); glad as he would have been of Timothy's help in the midst of the cavils of Athenian opponents, he felt he must forego that help for the sake of the Thessalonian Church. Silas does not seem to have come to Paul at Athens at all, though Paul had desired him and Timothy to "come to him with all speed" (Ac 17:15); but seems with Timothy (who from Thessalonica called for him at Berea) to have joined Paul at Corinth first; compare Ac 18:1, 5, "When Silas and Timothy were come from Macedonia." The Epistle makes no mention of Silas at Athens, as it does of Timothy (1Th 3:1).

Timothy's account of the Thessalonian Church was highly favorable. They abounded in faith and charity and reciprocated his desire to see them (1Th 3:6-10). Still, as nothing human on earth is perfect, there were some defects. Some had too exclusively dwelt on the doctrine of Christ's coming kingdom, so as to neglect the sober-minded discharge of present duties (1Th 4:11, 12). Some who had lost relatives by death, needed comfort and instruction in their doubts as to whether they who died before Christ's coming would have a share with those found alive in His kingdom then to be revealed. Moreover, also, there had been committed among them sins against chastity and sobriety (1Th 5:5-7), as also against charity (1Th 4:3-10; 5:13, 15). There were, too, symptoms in some of want of respectful love and subordination to their ministers; others treated slightingly the manifestations of the Spirit in those possessing His gifts (1Th 5:19). To give spiritual admonition on these subjects, and at the same time commend what deserved commendation, and to testify his love to them, was the object of the Epistle.

The PLACE OF WRITING IT was doubtless Corinth, where Timothy and Silas rejoined him (Ac 18:5) soon after he arrived there (compare 1Th 2:17) in the autumn of A.D. 52.

The TIME OF WRITING was evidently immediately after having received from Timothy the tidings of their state (1Th 3:6) in the winter of A.D. 52, or early in 53. For it was written not long after the conversion of the Thessalonians (1Th 1:8, 9), while Paul could speak of himself as only taken from them for a short season (1Th 2:17). Thus this Epistle was first in date of all Paul's extant Epistles. The Epistle is written in the joint names of Paul, Silas, and Timothy, the three founders of the Thessalonian Church. The plural first person "we," is used everywhere, except in 1Th 2:18; 3:5; 5:27. "We" is the true reading, 1Th 4:13. The English Version "I," in 1Th 4:9 1Th 5:1, 23, is not supported by the original [Edmunds].

The STYLE is calm and equable, in accordance with the subject matter, which deals only with Christian duties in general, taking for granted the great doctrinal truths which were not as yet disputed. There was no deadly error as yet to call forth his more vehement bursts of feeling and impassioned argument. The earlier Epistles, as we should expect, are moral and practical. It was not until Judaistic and legalizing errors arose at a later period that he wrote those Epistles (for example, Romans and Galatians) which unfold the cardinal doctrines of grace and justification by faith. Still, later the Epistles from his Roman prison confirm the same truths. And last of all, the Pastoral Epistles are suited to the more developed ecclesiastical constitution of the Church, and give directions as to bishops and deacons, and correct abuses and errors of later growth.

The prevalence of the Gentile element in this Church is shown by the fact that these two Epistles are among the very few of Paul's writings in which no quotation occurs from the Old Testament.

CHAPTER 1

1Th 1:1-10. Address: Salutation: His Prayerful Thanksgiving for Their Faith, Hope, and Love. Their First Reception of the Gospel, and Their Good Influence on All Around.

1. Paul--He does not add "an apostle," because in their case, as in that of the Philippians (see on Php 1:1), his apostolic authority needs not any substantiation. He writes familiarly as to faithful friends, not but that his apostleship was recognized among them (1Th 2:6). On the other hand, in writing to the Galatians, among whom some had called in question his apostleship, he strongly asserts it in the superscription. An undesigned propriety in the Epistles, evincing genuineness.

Silvanus--a "chief man among the brethren" (Ac 15:22), and a "prophet" (Ac 15:32), and one of the deputies who carried the decree of the Jerusalem council to Antioch. His age and position cause him to be placed before "Timothy," then a youth (Ac 16:1; 1Ti 4:12). Silvanus (the Gentile expanded form of "Silas") is called in 1Pe 5:12, "a faithful brother" (compare 2Co 1:19). They both aided in planting the Thessalonian Church, and are therefore included in the address. This, the first of Paul's Epistles, as being written before various evils crept into the churches, is without the censures found in other Epistles. So realizing was their Christian faith, that they were able hourly to look for the Lord Jesus.

unto the church--not merely as in the Epistles to Romans, Ephesians, Colossians, Philippians, "to the saints," or "the faithful at Thessalonica." Though as yet they do not seem to have had the final Church organization under permanent "bishops" and deacons, which appears in the later Epistles (See on Php 1:1; 1 and 2 Timothy). Yet he designates them by the honorable term "Church," implying their status as not merely isolated believers, but a corporate body with spiritual rulers (1Th 5:12; 2Co 1:1; Ga 1:2).

in--implying vital union.

God the Father--This marks that they were no longer heathen.

the Lord Jesus Christ--This marks that they were not Jews, but Christians.

Grace be unto you, and peace--that ye may have in God that favor and peace which men withhold [Anselm]. This is the salutation in all the Epistles of Paul, except the three pastoral ones, which have "grace, mercy, and peace." Some of the oldest manuscripts support, others omit the clause following, "from God our Father and the Lord Jesus Christ." It may have crept in from 1Co 1:3; 2Co 1:2.

2. (Ro 1:9; 2Ti 1:3.) The structure of the sentences in this and the following verses, each successive sentence repeating with greater fulness the preceding, characteristically marks Paul's abounding love and thankfulness in respect to his converts, as if he were seeking by words heaped on words to convey some idea of his exuberant feelings towards them.

We--I, Silvanus, and Timotheus. Ro 1:9 supports Alford in translating, "making mention of you in our prayers without ceasing" (1Th 1:3). Thus, "without ceasing," in the second clause, answers in parallelism to "always," in the first.

3. work of faith--the working reality of your faith; its alacrity in receiving the truth, and in evincing itself by its fruits. Not an otiose assent; but a realizing, working faith; not "in word only," but in one continuous chain of "work" (singular, not plural, works), 1Th 1:5-10; Jas 2:22. So "the work of faith" in 2Th 1:11 implies its perfect development (compare Jas 1:4). The other governing substantives similarly mark respectively the characteristic manifestation of the grace which follows each in the genitive. Faith, love, and hope, are the three great Christian graces (1Th 5:8; 1Co 13:13).

labour of love--The Greek implies toil, or troublesome labor, which we are stimulated by love to bear (1Th 2:9; Re 2:2). For instances of self-denying labors of love, see Ac 20:35; Ro 16:12. Not here ministerial labors. Those who shun trouble for others, love little (compare He 6:10).

patience--Translate, "endurance of hope"; the persevering endurance of trials which flows from "hope." Ro 15:4 shows that "patience" also nourishes "hope."

hope in our Lord Jesus--literally, "hope of our Lord Jesus," namely, of His coming (1Th 1:10): a hope that looked forward beyond all present things for the manifestation of Christ.

in the sight of God and our Father--Your "faith, hope, and love" were not merely such as would pass for genuine before men, but "in the sight of God," the Searcher of hearts [Gomarus]. Things are really what they are before God. Bengel takes this clause with "remembering." Whenever we pray, we remember before God your faith, hope, and love. But its separation from "remembering" in the order, and its connection with "your ... faith," &c., make me to prefer the former view.

and, &c.--The Greek implies, "in the sight of Him who is [at once] God and our Father."

4. Knowing--Forasmuch as we know.

your election of God--The Greek is rather, "beloved by God"; so Ro 1:7; 2Th 2:13. "Your election" means that God has elected you as individual believers to eternal life (Ro 11:5, 7; Col 3:12; 2Th 2:13).

5. our gospel--namely, the Gospel which we preached.

came--Greek, "was made," namely, by God, its Author and Sender. God's having made our preaching among you to be attended with such "power," is the proof that you are "elect of God" (1Th 1:4).

in power--in the efficacy of the Holy Spirit clothing us with power (see end of verse; Ac 1:8; 4:33; 6:5, 8) in preaching the Gospel, and making it in you the power of God unto salvation (Ro 1:16). As "power" produces faith; so "the Holy Ghost," love; and "much assurance" (Col 2:2, full persuasion), hope (He 6:11), resting on faith (He 10:22). So faith, love, and hope (1Th 1:3).

as ye know--answering to the "knowing," that is, as WE know (1Th 1:4) your character as the elect of God, so YE know ours as preachers.

for your sake--The purpose herein indicated is not so much that of the apostles, as that of God. "You know what God enabled us to be ... how mighty in preaching the word ... for your sakes ... thereby proving that He had chosen (1Th 1:4) you for His own" [Alford]. I think, from 1Th 2:10-12, that, in "what manner of men we were among you," besides the power in preaching, there is included also Paul's and his fellow missionaries' whole conduct which confirmed their preaching; and in this sense, the "for your sake" will mean "in order to win you." This, though not the sole, yet would be a strong, motive to holy circumspection, namely, so as to win those without (Col 4:5; compare 1Co 9:19-23).

6. And ye--answering to "For our Gospel," 1Th 1:5.

followers--Greek, "imitators." The Thessalonians in their turn became "ensamples" (1Th 1:7) for others to imitate.

of the Lord--who was the apostle of the Father, and taught the word, which He brought from heaven, under adversities [Bengel]. This was the point in which they imitated Him and His apostles, joyful witness for the word in much affliction: the second proof of their election of God (1Th 1:4); 1Th 1:5 is the first (see on 1Th 1:5).

received the word in much affliction--(1Th 2:14; 3:2-5; Ac 17:5-10).

joy of--that is, wrought by "the Holy Ghost." "The oil of gladness" wherewith the Son of God was "anointed above His fellows" (Psa 45:7), is the same oil with which He, by the Spirit, anoints His fellows too (Is 61:1, 3; Ro 14:17; 1Jo 2:20, 27).

7. ensamples--So some of the oldest manuscripts read. Others, "ensample" (singular), the whole Church being regarded as one. The Macedonian Church of Philippi was the only one in Europe converted before the Thessalonians. Therefore he means their past conduct is an ensample to all believers now; of whom he specifies those "in Macedonia" because he had been there since the conversion of the Thessalonians, and had left Silvanus and Timotheus there; and those in "Achaia," because he was now at Corinth in Achaia.

8. from you sounded ... the word of the Lord--not that they actually became missionaries: but they, by the report which spread abroad of their "faith" (compare Ro 1:8), and by Christian merchants of Thessalonica who travelled in various directions, bearing "the word of the Lord" with them, were virtually missionaries, recommending the Gospel to all within reach of their influence by word and by example (1Th 1:7). In "sounded," the image is that of a trumpet filling with its clear-sounding echo all the surrounding places.

to God-ward--no longer directed to idols.

so that we need not to speak any thing--to them in praise of your faith; "for (1Th 1:9) they themselves" (the people in Macedonia, Achaia, and in every place) know it already.

9. Strictly there should follow, "For they themselves show of you," &c.; but, instead, he substitutes that which was the instrumental cause of the Thessalonians' conversion and faith, "for they themselves show of us what manner of entering in we had unto you"; compare 1Th 1:5, which corresponds to this former clause, as 1Th 1:6 corresponds to the latter clause. "And how ye turned from idols to serve the living ... God," &c. Instead of our having "to speak any thing" to them (in Macedonia and Achaia) in your praise (1Th 1:8), "they themselves (have the start of us in speaking of you, and) announce concerning (so the Greek of 'show of' means) us, what manner of (how effectual an) entrance we had unto you" (1Th 1:5; 2:1).

the living and true God--as opposed to the dead and false gods from which they had "turned." In the English Version reading, Ac 17:4, "of the devout Greeks a great multitude," no mention is made, as here, of the conversion of idolatrous Gentiles at Thessalonica; but the reading of some of the oldest manuscripts and Vulgate singularly coincides with the statement here: "Of the devout AND of Greeks (namely, idolaters) a great multitude"; so in Ac 17:17, "the devout persons," that is, Gentile proselytes to Judaism, form a separate class. Paley and Lachmann, by distinct lines of argument, support the "AND."

10. This verse distinguishes them from the Jews, as 1Th 1:9 from the idolatrous Gentiles. To wait for the Lord's coming is a sure characteristic of a true believer, and was prominent amidst the graces of the Thessalonians (1Co 1:7, 8). His coming is seldom called his return (Joh 14:3); because the two advents are regarded as different phases of the same coming; and the second coming shall have features altogether new connected with it, so that it will not be a mere repetition of the first, or a mere coming back again.

his Son ... raised from the dead--the grand proof of His divine Sonship (Ro 1:4).

delivered--rather as Greek, "who delivereth us." Christ has once for all redeemed us; He is our Deliverer ALWAYS.

wrath to come--(1Th 5:9; Col 3:6).

Paul, and: Silvanus, and Timotheus - Though St. Paul himself dictated this letter, yet he joins the names of Silas and Timothy, because they had been with him at Thessalonica, and were well known there. See Act 17:4, Act 17:14.

And Silvanus - This was certainly the same as Silas, who was St. Paul's companion in all his journeys through Asia Minor and Greece; see Act 15:22; Act 16:19; Act 17:4, Act 17:10. Him and Timothy, the apostle took with him into Macedonia, and they continued at Berea when the apostle went from thence to Athens; from this place St. Paul sent for them to come to him speedily, and, though it is not said that they came while he was at Athens, yet it is most probable that they did; after which, having sent them to Thessalonica, he proceeded to Corinth, where they afterwards rejoined him, and from whence he wrote this epistle. See the preface.

We give thanks - See Phi 1:3, Phi 1:4, and Col 1:3; where the same forms of speech are used.

Your work of faith - This verse contains a very high character of the believers at Thessalonica. They had Faith, not speculative and indolent, but true, sound, and operative; their faith worked. They had Love, not that gazed at and became enamoured of the perfections of God, but such a love as labored with faith to fulfill the whole will of God. Faith worked; but love, because it can do more, did more, and therefore labored - worked energetically, to promote the glory of God and the salvation of men. They had Hope; not an idle, cold, heartless expectation of future good, from which they felt no excitement, and for which they could give no reason, but such a hope as produced a satisfying expectation of a future life and state of blessedness, the reality of which faith had descried, and love anticipated; a hope, not hasty and impatient to get out of the trials of life and possess the heavenly inheritance, but one that was as willing to endure hardships as to enjoy glory itself, when God might be most honored by this patient endurance. Faith worked, Love labored, and Hope endured patiently.

It is not a mark of much grace to be longing to get to heaven because of the troubles and difficulties of the present life; they who love Christ are ever willing to suffer with him; and he may be as much glorified by patient suffering, as by the most active faith or laborious love. There are times in which, through affliction or other hinderances, we cannot do the will of God, but we can suffer it; and in such cases he seeks a heart that bears submissively, suffers patiently, and endures, as seeing him who is invisible, without repining or murmuring. This is as full a proof of Christian perfection as the most intense and ardent love. Meekness, gentleness, and long-suffering, are in our present state of more use to ourselves and others, and of more consequence in the sight of God, than all the ecstasies of the spirits of just men made perfect, and than all the raptures of an archangel. That Church or Christian society, the members of which manifest the work of faith, labor of love, and patience of hope, is most nearly allied to heaven, and is on the suburbs of glory.

Knowing your election of God - Being assured, from the doctrine which I have delivered to you, and which God has confirmed by various miracles, and gifts of the Holy Spirit, that he has chosen and called the Gentiles to the same privileges to which he chose and called the Jews; and that, as they have rejected the offers of the Gospel, God has now elected the Gentiles in their stead. This is the election which the Thessalonians knew; and of which the apostle treats at large in his Epistle to the Romans, and also in his Epistles to the Galatians and Ephesians. No irrespective, unconditional, eternal, and personal election to everlasting glory, is meant by the apostle. As God had chosen the Jews, whom, because of their obstinate unbelief, he had now rejected; so he had now chosen or elected the Gentiles. And in neither case was there any thing absolute; all was most specifically conditional, as far as their final salvation was concerned; without any merit on their side, they were chosen and called to those blessings which, if rightly used, would lead them to eternal glory. That these blessings could be abused - become finally useless and forfeited, they had an ample proof in the case of the Jews, who, after having been the elect of God for more than 2000 years, were now become reprobates.

For our Gospel - That is, the glad tidings of salvation by Jesus Christ, and of your being elected to enjoy all the privileges to which the Jews were called, without being obliged to submit to circumcision, or fulfill the rites and ceremonies of the Mosaic law.

Came not unto you in word only - It was not by simple teaching or mere reasoning that the doctrines which we preached recommended themselves to you, we did not insist on your using this or the other religious institution; we insisted on a change of heart and life, and we held out the energy which was able to effect it.

But also in power - Εν δυναμει· With miraculous manifestations, to your eyes and to your hearts, which induced you to acknowledge that this Gospel was the power of God unto salvation.

And in the Holy Ghost - By his influence upon your hearts, in changing and renewing them; and by the testimony which ye received from him, that you were accepted through the Beloved, and become the adopted children of God.

And in much assurance - Εν πληροφοριᾳ πολλῃ. The Holy Spirit which was given you left no doubt on your mind, either with respect to the general truth of the doctrine, or the safety of your own state. Ye had the fullest assurance that the Gospel was true, and the fullest assurance that ye had received the remission of sins through that Gospel; the Spirit himself bearing witness with your spirit, that you are the sons and daughters of God Almighty.

What manner of men we were - How we preached, and how we lived; our doctrines and our practices ever corresponding. And for your sakes we sustained difficulties, endured hardships, and were incessant in our labors.

Ye became followers of us - Ye became imitators, μιμηται, of us-ye believed the same truths, walked in the same way, and minded the same thing; knowing that our doctrine was of the Lord, and that the way in which we walked was prescribed by himself, and that he also suffered the contradictions of ungodly men.

Having received the word in much affliction - That they received the doctrine of the Gospel in the midst of much persecution we may learn from the history in general, and from Act 17:5, Act 17:6.

With joy of the Holy Ghost - The consolations which they received, in consequence of believing in Christ, more than counterbalanced all the afflictions which they suffered from their persecutors.

Ye were ensamples - Τοπους· Types, models, or patterns; according to which all the Churches in Macedonia and Achaia formed both their creed and their conduct.

From you sounded out - As Thessalonica vas very conveniently situated for traffic, many merchants from thence traded through Macedonia, Achaia, and different parts of Greece. By these, the fame of the Thessalonians having received the doctrine of the Gospel was doubtless carried far and wide. And it appears that they had walked so conscientiously before God and man, that their friends could speak of them without a blush, and their adversaries could say nothing to their disgrace.

How ye turned to God from idols - This could not be spoken either of the Jews or of the devout persons, but of the heathen Greeks, and of such it appears that the majority of the Church was formed. See what is said on this subject in the preface to this epistle.

To serve the living and true God - The living God; in opposition to the idols, which were either inanimate stocks or stones, or the representations of dead men.

The true God - In opposition to the whole system of idolatry, which was false in the objects of its adoration, false in its pretensions, false in its promises, and false in all its prospects.

And to wait for his Son from heaven - To expect a future state of glory, and resurrection of the body, according to the Gospel doctrine, after the example of Jesus Christ, who was raised from the dead, and ascended unto heaven, ever to appear in the presence of God for us.

Delivered us from the wrath to come - From all the punishment due to us for our sins, and from the destruction which is about to come on the unbelieving and impenitent Jews.

This was the news, the sounding out, that went abroad concerning the converted Thessalonians. Every where it was said: They have believed the Gospel; they have renounced idolatry; they worship the living and true God; they have received the gifts and graces of the Holy Spirit; they are happy in their souls, unspotted in their lives, and full of joy; expecting an eternal glory through that Christ who had died for and purged their sins, and who shall fashion their degraded bodies and make them like to his glorious body, and give them an eternal residence with himself in a state of blessedness.

These were glorious news; and, wherever they were told, prepared the way of the Gospel among the heathen. The mere preaching of the Gospel has done much to convince and convert sinners, but the lives of the sincere followers of Christ, as illustrative of the truth of these doctrines, have done much more: Truth represented in action seems to assume a body, and thus renders itself palpable. In heathen countries, which are under the dominion of Christian powers, the Gospel, though established there, does little good, because of the profane and irreligious lives of those who profess it. Why has not the whole peninsula of India been long since evangelized? The Gospel has been preached there; but the lives of the Europeans professing Christianity there have been, in general, profligate, sordid, and base. From them sounded out no good report of the Gospel; and therefore the Mohammedans continue to prefer their Koran, and the Hindoos their Vedas and Shasters, to the Bible. It should now ever be acknowledged, to the glory of God, that of late years a few apostolic men in that country are turning the tide in favor of the Gospel; and several eminent Europeans have warmly espoused the doctrine of Christ, and are labouring to circulate the word of God through the whole of British India.

Paul - In this epistle St. Paul neither uses the title of an apostle, nor any other, as writing to pious and simple - hearted men, with the utmost familiarity. There is a peculiar sweetness in this epistle, unmixed with any sharpness or reproof: those evils which the apostles afterward reproved having not yet crept into the church.

Remembering in the sight of God - That is, praising him for it. Your work of faith - Your active, ever - working faith. And labour of love - Love continually labouring for the bodies or souls of men. They who do not thus labour, do not love. Faith works, love labours, hope patiently suffers all things.

Knowing your election - Which is through faith, by these plain proofs.

With power - Piercing the very heart with a sense of sin and deeply convincing you of your want of a Saviour from guilt, misery, and eternal ruin. With the Holy Ghost - Bearing an outward testimony, by miracles, to the truth of what we preached, and you felt: also by his descent through laying on of hands. With much assurance - Literally, with full assurance, and much of it: the Spirit bearing witness by shedding the love of God abroad in your hearts, which is the highest testimony that can be given. And these signs, if not the miraculous gifts, always attend the preaching of the gospel, unless it be in vain: neither are the extraordinary operations of the Holy Ghost ever wholly withheld, where the gospel is preached with power, and men are alive to God. For your sake - Seeking your advantage, not our own.

Though in much affliction, yet with much joy.

For from you the word sounded forth - (Thessalonica being a city of great commerce.) Being echoed, as it were, from you. And your conversion was divulged far beyond Macedonia and Achaia. So that we need not speak anything - Concerning it.

For they themselves - The people wherever we come.

Whom he hath raised from the dead - In proof of his future coming to judgment. Who delivereth us - He redeemed us once; he delivers us continually; and will deliver all that believe from the wrath, the eternal vengeance, which will then come upon the ungodly.

1 PAul and Silvanus and Timotheus unto the church of the Thessalonians , which is in God the father , and in the LORD Jesus Christ : Grace be to you, and peace from God our Father, and the LORD Jesus Christ.

Why not Paul the Apostle as in some other Epistles? Because his Apostleship was not doubted of by them, they had such an eminent seal of it upon their hearts; and there were no false Apostles among them no question or deny it. And he joyns Silvanus with him; whom Peter calls a faithful brother, 1 Pet. 5. 12. and was a Minister of the Gospel joyning with himself in that work among the Corinthians, 2 Cor. 1.19. As also among these Thessalonians, as appears Acts 17.4. Though there called by contraction of his name, or by another name, Silas, who is also mentioned Acts 15.22. as one chief among the brethren, and sent by the Church of Ierusalem to accompany Paul and Barnabas to Antioch. And stiled a Prophet, ver. 32. and chosen by Paul to accompany him rather than Mark, Acts ▪ [illegible: 1 letter]5.40. And being an instrument with himself in converting these Th[illegible: 1 letter]ssalonians, and being also in their love and esteem, he joyns his name with his own in the Epistle.

His name is Greek, for his father was a Greek ▪ but his Mother a Iewess, Acts 16.1. whose name was Eunice, 2 Tim. 1.5. He was brought up in the Iewish Religion, instructed from a child by his Parents in the Holy Scriptures of the old Testament, but instructed by Paul in the Faith of Christ, whom therefore he calls his Son in the Faith, 1 Tim. 1.2. well reported of by the brethren, Acts 16.2. whom Paul laid hands upon with other elders to separate him to the work of the Ministry, and the office of an Evangelist, and thereby had a gift of God bestowed upon him, 2 Tim. 1.6. called by Paul his [non-Latin text not transcribed], or fellow-worker, Rom. 16.21. And particularly in the Conversion of these Thessalonians, together with Silvanus; as appears Acts 17.14. He abode with them when Paul was persecuted from them, as there we find; and was sent to them from Athens afterwards by Paul to know their state, and strengthen their Faith, chap. 3.1, 2. And thereupon, that his Epistle might obtain the greater respect, he joyns his name also in it; as he doth also in his second Epistle to the Corinthians, in his Epistle to the Philippians and the Colossians. He being Pauls companion in his Ministry among the Gentiles in their first Conversion, and a man of great name in the Churches, he therefore so frequently joyns his name with his own. And also that he might shew their consent in the Truth they delivered to the Churches, which might the more confirm their Faith in theirs.

The Church inhabiting Thessalonica; which was a chief City in Macedonia, a Metropolis, famous for Antiquity, largeness, pleasant Situation, and commerce, Plin. lib. 4.10. First called Thessalia, and being conquer'd by King Philip was called Thessalonica. Philippi was also another great city of Macedonia, where was planted another Church, to whom the Apostle writes; whereby we may see that God had a great work for Paul here, when he called him in a Vision to go to Macedonia.

Not as the Son of God is in the Father, to be one substance and essence with him; nor as the humane Nature is in the Divine Nature of Christ to be one person with the father, but it imports either their forsaking false gods and joyning themselves to the Worship of the true God as in the 9th. verse of this Chapter, you turned from dumb Idols to serve the living and true God; called therefore in a distinction from them, God the Father: Or else their worshipping God according to the revelation made of him in the Gospel, where he is called father. But in a sence differing from what Plato or Homer, and other Heathens understood, when they call'd the chief God, Father; either with respect to their inferior deities of whom they stiled him father, or the works of creation proceeding from him as his Offspring. And their being in him may yet imply more than this; which is their being joyned to God in Covenant, as their God, and father; and so believing in him, establish'd upon him as their Foundation, and as their Centre resting in him. It may also further imply their Union and Communion with God through the Spirit, whereby the Saints are said to abide in God, and to dwell in him, and he in them, 1 Iob. 2.27, 28. yea, to be, in him who is the true God, 1 Ioh. 5.20.

These two are put together because there is no access to God the Father, no true worship of him, no Union, or Communion with him, and so no Being in him, but through Jesus Christ. And by both they might see the blessed state they were now brought to by the Gospel. Being before strangers to God the Father and Jesus Christ, but now in them. And though being in God the Father is first mentioned, yet in the order of Nature we are first in Christ, and through him, in God the Father. And the Apostle the rather asserts this of them, because the Gospel came to them not in word only, but in power. And whereby he gives them the Character of a true Church of Christ; what it is, at least what it ought to be. For to be in God the Father, and in the Lord Jesus Christ import more than Literal Knowledge, Dogmatical Faith, or outward Profession.

This the Apostle calls his salutation with his own hand, which is my token, saith he, in every Epistle, so I write, 2 Thes. 3.17. Read 1 Cor. 1.3. 2 Cor. 1.2. &c. and under the Old Testament the Iewes usual salutation was, Peace be to you; under the New, it is Grace and Peace. Peace comprehends all blessings; and Grace or favour the spring out of which they flow. The Grace of God is now said to have appeared and to shine forth, Tit. 2.11. and the Church of God to be blest with all spiritual Blessings, Eph. 1.3. so that now the Apostle Paul salutes the Churches with Grace and Peace; and the Apostle Peter adds, Grace and Peace be multiplied to you, 2 Pet. 1.2. Iude 2. Mercy unto you, and peace and love be multiplied. Or if we take Grace, for Grace inherent in us, as sometimes it is taken; and Peace for the inward Tranquillity of Mind, Heart and Conscience, the Text may bear it. Yet the former rather meant To you, To you that are in God the father, and in Jesus Christ: not to Infidels out of the Church, Grace to you and Peace.

Wherein are shewed Grace and Peace in their original, from God; and not from God absolutely considered, but as our Father; as a Father he conveighs the blessings of Grace and Peace to his Children. But yet not immediately; but through Jesus Christ, as merited by his Blood, and procured by his Intercession. The Holy Ghost is not mentioned, though he must be understood, but he is rather considered as the actual conveyer of these blessings, then the original or procurer of them. And the three persons work in the same or[illegible: 1 letter]er in the work of Redemption as of creation, though more distinctly.

2 We give thinks to God always for you all , making mention of you in our prayers .

After his salutation he adds his Thanksgiving and Prayer for them. He saw in them an eminent seal of his Apostleship, and effect of his Ministry, and advantage to the Gospel in their example, and so gives thanks. And his thanks is to God, because the success of the Gospel was more from hi[illegible: 1 letter] blessing, then his own Ministry.

[non-Latin text not transcribed], that is, in a constant course; or affectu, though not actu, by a grateful sense he had of it continually upon his heart.

For he had a good report of them all from Timothy, chap. 3.6. and we find not one reproof in this First Epistle to any one, as in the Second.

He adds also his prayer for them, wherein he made mention of them by name, as some understand the words, [non-Latin text not transcribed], Prayer and Thanksgiving ought to go together, especially in the Ministers of the Gospel, and in the work of their Ministery. And thus the Apostle practised towards other Churches also, as Rom. 1.8. Phil. 1.3. &c.

Marginal references: Eph. 1. Philem. 4.; Or, remembrance.

3 Remembring 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 .

The occasion of his constant Thanksgivings was his constant remembring of that grace of God, that did so abound and work powerfully in them, not as if he had always an actual remembrance of it, but he did not forget it, the habitual sense of it was continually in his mind, and was often actually in his thoughts, especially in his approaches to God, and that is all which is meant in the original word▪ [non-Latin text not transcribed], while the Apostle was with them he saw this in them, but being now absent he remembred it: and with such a practical remembrance as stirred up his heart to Thanksgiving. That is a good memory where is treasured up matter of Prayer and Thanksgiving.

Or the work of the Faith of you, that is, their Faith and the work of it, whereby he intimates their Faith was true, and real. A Faith unfeigned, 2 Tim. 1.5. The Faith of Gods Elect, Tit. 1.1. and so distinguisht from a dead Faith, Iames 2.26. They received the work in much affliction, with joy of the Holy Ghost, they turned from Idols to the service of the true God, they waited for the coming of Christ, &c. here was the work of Faith.

A labour to weariness as the word imports. Laborious love. True Faith hath its work, but love hath its labour; and when Faith worketh by love it will work laboriously. Whereby the Apostle declares the reality of their love, as well as their Faith; it was unsained love, yea fervent love, the labour of it went forth towards that true God whom they now worshipt: That Jesus Christ on whom they now believed, and to the Saints that were now their fellow Brethren, 1 Thess. 4.10. and particularly to the Apostle himself as in other ways so particularly in the pains and labour that some of them took to conduct and travel along with him from Thessalonica to Athens, Acts 17.15.

The Apostle had mentioned before, their Faith and Love, and now their Hope; which are called the three cardinal or Theological graces; all mentioned together by him, 1 Cor. 13. last. And by which we have all over communion with God on Earth. And as their Faith had its work, and love its labour, so their hope had its patience as the fruit and product of it. There is a patience with respect to an expected good, and with respect to an imcumbent evil; and both produced by hope. The former is more properly called [non-Latin text not transcribed] ▪ or length of mind, consisting in writing for, and expectation of some desired good, the latter is [non-Latin text not transcribed], consisting in patient suffering, or abiding under some present evil, their former patience is mentioned in the 10th. verse of this chapter, They waited for his Son from heaven. The latter in the second chapter 14th. verse, Ye likewise have suffered like things from your own Countreymen as they, (i. e. The Churches of Iudea) did from the Iews. This latter is here specially meant in the Text. And for which he gives God thanks, 2 Thess. 1.4. And hope produceth the former patience as it looks upon the expected good, as that which will come at last, and the latter patience, as it looks upon the suffered evil, as that which will not always continue. And when with respect to both these the mind of man is kept sedate and quiet, this is the patience of hope.

Or, of our Lord Jesus Christ, as the efficient and author of this hope, and of their Faith and its work; and love, and its labour; or in our Lord Iesus Christ, as here rendred; and so he is the object of his hope, 1 Corinth. 15.19. 1 Timothy 1.1. And by this the Christians hope is distinguished from all other, All hope worketh patience, The Husbandmans hope to receive the former and latter rain, maketh him wait for it with patience, Iames 5.7. The hope of the Merchant for the return of his Adventure, the hope of the Heir for his Inheritance; but the Christians hope worketh patience as fixed upon Christ; other hope resteth upon the things of this lower visible World, but this is as an anchor sure and stedfast, entring within the vail, where Christ is entred as a fore-runner, &c. Heb. 6. [illegible: 1 word]. Faith and Love, both have Christ for their object; but considered as present, but the patience of hope in Christ respecteth something future, some revelation of him, and salvation by him which is yet to come. If we hope for that we see not, then do we with patience wait for it. Rom. 8.25.

These words are not in the Syriack or Arabick Version. And they respect either the Apostles Thanksgiving and Prayer for them, and his remembring the Grace of God in them when he solemnly approached God's presence: For in all Duties of Worship we come before God, and present our selves in his sight, and their Graces he before mentioned, he remembred them to God, and presented them to his view: Or they respect the Omniscience of God, that their work of Faith, labour of love, &c. were all in God's sight, and he was a delightful Spectator of them. Or Lastly, They may respect the sincerity of their hearts in all the actings of their Faith, Love, and Hope; they did all as in the sight of God. As the Apostle asserts his sincerity in his Ministry by this, We speak as in the sight of God, 2 Cor. 2.17. And thus the Apostle mentions their Graces, not as the Heathen Orators, who made great Encomiums of Vertue to the praise of men, but to the Honour and praise of God.

Marginal references: Or, before [illegible: 1 word]

4 Knowing brethren beloved, your election of God .

Another ground of his thanksgiving for them. By the manner of their receiving the Gospel, and the evident operation of the Graces of God's Spirit, the Apostle knew their Election of God We cannot know Election as in God's secret Decree, but as made manifest in the Fruits and Effects of it. As there is a knowledge of things a priori, when we argue from the Cause to the Effect, so a posteriori, when we argue from the Effects to the Cause. And thus the Apostle came to know their Election. Not we hope it, or conjecture it, but we know it, and not by extraordinary Revelation, but by evident outward Tokens. And if the Apostle knew this, why should we think they themselves might not know it also; And the words may be read, Ye knowing your Election of God. And Election imports the choosing of some out of others; for Election cannot comprehend all. Some deny all Eternal Election of particular persons; and make it a Temporal separation of persons to God in their conversion; but is not this Separation from a prae-existing Decree? God doing all things according to the counsel of his own will, Eph. 1.11. Or, they will yield an Eternal Election of persons, but only conditional. One condition whereof is perseverance to the end. But the Apostle asserts their Election at present before he saw their perseverance.

Marginal references: [illegible: 1 word] 2.13.; Or▪ [illegible: 1 span]

5 For our gospel 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 yoar sake .

The former part of the verse asserts the Reasons on which the Apostle built the knowledge of their Election, which is the manner of the Gospels coming to them,

because preached by him, and others to them; or intrusted with them [non-Latin text not transcribed].

Confirmed by Miracles, and had powerful Operation upon your hearts. The Power of God went along with our Ministry, which did not with the false Teachers, 1 Cor. 4.19. And the Kingdom of God is not Word, but Power, ver. 20.

Either in gifts of the Holy Ghost which ye received, or that Power which ye felt from the Gospel upon your hearts, was through the Holy Ghost. That they might not think it was their Ministry, or the World alone that had this Power upon them.

Ye giving full assent to the Truth of the Gospel without doubting on your parts, or preached to you with much confidence and assurance on our part. The former sense is best. And there is an allusion in the word to a ship riding upon the Sea with a full Gale, and not turned out of its course by a contrary Wind. Your Faith Triumpht over the Waves of all Objections, Disputes, or hesitations of mind. For doubtings of mind do much hinder the Power of the Word upon the heart. And this assurance they had from the holy Ghost.

We did not carry our selves among you like ordinary men, but by our laboriousness, and zeal in preaching, our patient suffering for the Gospel we preached, by our Holy Conversation, by our denyal of our selves in labouring with our hands amongst you, and by our great tenderness and affection to you, you might perceive that we were men sent of God, and our Ministry was from Heaven, and that We sought not yours, but you; whereby you had an advantage to entertain the Gospel preached by us with greater assurance. And in all these things we had respect to your Salvation. And for the Truth of all this, he appeals to their own knowledge, and that mighty presence and assistance of God in their Ministry among them, as they could not but perceive it, so it was all for their sake.

Marginal references: [illegible: 1 word]. [illegible: 1 letter].20.; [illegible: 1 paragraph]; [illegible: 1 word]. 6.6.; [illegible: 1 word]. 2.1.

6 And ye became followers of us , and of the LORD , having received the word in much affliction , with joy of the holy Ghost .

As you received our Gospel in the Power of it into your hearts, so you shew'd it forth in your Conversation, becoming followers or imitaters of us in our patient and cheerful sufferings, and our Holy, and Self-denying Carriage. The Doctrine of the Gospel which we taught you, we practised it before your eyes, and you followed us therein; though before you walked according to the course of the World- and were followers of the Religion and manners of the Heathen. The Examples of Ministers ought to be teaching as well as their Doctrine.

We have followed the Example of Christ, and ye followed us. So that as you believed on Christ as your Saviour, so you followed his Commands and Examples as your Lord and Master. As he exhorts the Corinthians, 1 Cor. 11.1. Be ye followers of me as I also am of Chri[illegible: 1 letter]t.

Though Affliction and Persecution attended the word, yet you received it; and this receiving was not only into your heads by knowledge of it, and into your hearts by an effectual believing it, but into your practice by a walking according to it. For receiving the word, in the Scripture phrase comprehends all this in it.

Tho' attended you, they did not deject your Spirits, but you had afflictions joy in your hearts by the Holy Ghost. Who usually doth give forth his joy most to the Saints when under suffering, which is one instance of the Gospels coming to them not in word only, but in the Holy Ghost, as was said before. The glad tydings of the Gospel did more comfort them, than all their sufferings did cast them down.

Marginal references: [illegible: 1 word]. 3.17.; [illegible: 1 word] 3.9 [illegible: 1 word] 5.41. [illegible: 1 word] 1[illegible: 1 letter].34.

7 So that ye were examples to all that believe in Macedonia and Achaia.

As ye followed our Example and of the Lord, so ye were examples your selves, and such great examples that influenced all the believers both of Macedonia, and Achaia. Your example reached beyond the confines of Thessalonica, unto the believers of all Macedonia, yea farther, to the [illegible: 1 letter]elievers of all Achaia. And though the Philippians of Macedonia received the Gospel before you, as appears in the story, Acts 16. yet ye exceeded them, and became examples to them in your Faith and Patience, &c.

Marginal references: Or, stamps to make impression.

8 For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad g, so that we need not to speak any thing .

How could they be examples to persons so remote, amongst whom they had no converse? The Apostle here resolves it. It was by way of report. Things that are eminent, and done in eminent places, such as Thessalonica was, easily spread abroad, either by Merchants, Travellers, or correspondency by Letters. And this report is compared to a sound that is heard afar off, that made an eccho, as the word implies. And that which sounded out from you was the word of the Lord. The word is said to sound by the voice of the Preacher, 1 Cor. 14. 8, 9. Gal. 6.6. and by the practice of the hearers. The mighty Power and Efficacy of it was made known abroad, not only in Macedonia and Achaia, but in every place, not strictly every where, but here and there, up and down in the world. As its said of the Apostles Ministry, Their sound went into all the Earth, and their words to the end of the World, Rom. 10.18. The report of the Gospel went further than the Preachers of it, and their receiving the Gospel sounded abroad far and near. And not only the word, but your faith to Godward is spread abroad, [non-Latin text not transcribed]. Your Faith being so eminent, it was spoken of far and near. That ye believed so soon at our first entrance, as ver. 9. And though we had been shamefully entreated at Philippi a little before our coming to you, and Persecution followed us and the Gospel we preached to you, yet ye believed, and your Faith was eminent in the Fruits and Operations of it also, as was mentioned before, and was afterwards in the Epistle. And it was Faith God-ward. It rested not upon men, no nor only the Man Christ Jesus whom we preached to you, but upon God himself, though through Christ ye became Worshippers of the true God, and believed on him with an exemplary Faith.

Either of the manner of our preaching the Gospel, and of your manner of receiving it. Where mens deeds speak and commend men, words may be silent. And the Apostle might have thought it needful to have divulged these things abroad for the advantage of the Gospel, and the examples of others if he had not been prevented by the report already spread abroad. The good examples of the people may ease their Ministers of some labour in spreading the Gospel.

Marginal references: Rom. 1.8.; Or, went out.

9 For they themselves shew of us, what manner of entring in we had unto you , and how ye turned to God from idols , to serve the living and true God .

The Believers of Macedonia and Achaia do speak of these things [non-Latin text not transcribed] openly whereby it is evident the word of the Lord sounded forth to them from you, and they without any information from us▪ declare the great entertainment you gave us and our Gospel at our first entrance among you.

Particularly your forsaking your former Idolatry, when you Worshipt Idols that were either the Images or Shapes of the true God formed by men or, men whom they Deifi'd, and set up as Gods, and Worshipt them and their Images: Or, inanimate Creatures, as Sun, Moon, and Stars, or whatever Creature they sou[illegible: 1 letter]d benef[illegible: 1 letter]cial to them▪ the Heathens made Idols of them. These ye t[illegible: 2 letters]ned from: Though it was by the power of God and the Gospel upon your hearts, yet it was an Act of your own. And though it was the Worship of these Idols you had been trained up in, and was generally practised, yet you turned from it. And as to the manner of it, How ye turned from these Idols, as in the Text; that is, how readily, how sincerely, how speedily, with an holy indignation of them: Or, [non-Latin text not transcribed] How, that is, by what means; meaning by our entrance amongst you, and the Power of our Gospel upon your hearts, according to that Prophecy, Isa. 2.20, 21. which refers to Gospel times.

To serve with Religious Worship proper to God; though the Papish would confine the Greek word [non-Latin text not transcribed] to some lower Worship they give to Saints or Angels, or it may signifie the whole service of God. And here the Apostle speaks of their Religion in the positive part, the former being negative. The living God, so called in opposition to Idols, which were either Images without Life, or inanimate Creatures, or men that were dead whom they Worshipt, or living; because God is so eminently, being life essentially, originally, eternally, immutably, and derivatively to all things that live. As I live, saith the Lord, and as if none had life but himself, Isa. 49.18, &c. And call'd the true God in opposition to false Gods. The Heathen Gods had no Deity but what men gave them by Worshipping them. They were not Gods by Nature, Gal. 4.8. and so not true. And as these things are spoke to shew the power of the Gospel, so in a way of commendation, that they did not only turn from Idols, but did serve the true God; many profess the true God, but serve him not. As also they denote their privilege that they served a God that could save them, which their Idols could not.

Marginal references: Or, openly declare.

10 And to wait for his son from heaven , whom he raised from the dead , even Jesus , who delivered us from the wrath to come .

This is added to shew the further power of the Gospel upon them, they had not only Faith to God-ward as was said before, but to Christ-ward. They did not only turn to the true God in opposition to the Heathen, but to the Son of God as the true Christ in opposition to the unbelieving Jews. For though he was the Son of David after the flesh, yet he was the Son of God also, and not by Creation, as the Angels are call'd the Sons of God, nor by Adoption as the Saints are, but by Eternal Generation, though the Man Christ Jesus by his personal Union is the Son of God. And their Faith respecting the Son of God, was their waiting for him from Heaven; not that their Faith consisted only in this, but it suited their present state of Affliction to wait for Christ's coming as a Deliverer and Rewarder, therefore here mentioned by the Apostle, and their Faith, Hope, Love, Patience may all be included in it. They believed that he was gone to Heaven, and would come again. which are two great articles of the Christian Faith. And though there was nothing in sense or reason, or any tradition to perswade them of it, yet they believed it upon the Apostles preaching it. And though the time of his coming was unknown to them▪ yet their Faith presently put them upon waiting for it. And the certain time of his coming is kept secret, that the Saints in every age may wait for it. Though he will not come till the end of the World, yet the Saints ought to be influenced with the expectation of it in all Generations that do precede it. It is to their advantage to wait for it, though they live not to see him come. And here the Apostle concludes his account of the glorious Effects of the Gospel upon these Thessalonians; that which follows in the Chapter is by way of Doctrine concerning the Son of God.

He mentions his Resurrection from the Dead after his Sonship; for he was there declared to be the Son of God with Power, Rom. 1.4. And, Thou art my Son, this day have I begotten thee, applyed to Christ's Resurrection, Acts 13.33. Or the Apostle mentions it to confirm their hope of his coming again. Had they heard of his Death, and not of his rising again, they could not have expected his coming from Heaven. It is used as an argument by Paul to the Athenians, that Christ will come again to judge the World by Gods raising him from the Dead. Acts 17.31. And these Believers also might comfortably expect their own Resurrection seeing that he himself is already risen at his coming, and so be supported under their present sufferings, though they should reach to the killing of the body.

He that was before called the Son of God, is here called Jesus, or Saviour: A name that might more endear him to them, than by calling him the Son of God. And he mentions a great act of his Salvation in the next words, and therefore here properly called Saviour, and when he comes, he will come to his peoples Salvation, Heb. 9. ult.

If we read the word as our Translation hath it, delivered, it looks to what Christ hath already done and suffered for our deliverance. If in the present Tence as the Greek now hath it, it implies a continued act: He is delivering us from the wrath to come, either by his Intercession, or by supplies of his Grace delivering us from the Power of Sin and Temptations, and so preserving us in a state of Salvation; or if we read the word in the Future Tense who will deliver us, as we often find the present Tense both in the Hebrew and Greek to have a future signification, it refers to his last coming; and therefore the Saints need not be afraid of the errour of that day, but wait for it: For though the Wrath to come is greater than ever yet brake forth in the World, Rom. 2.5. yet a drop of it shall not fall upon them. Though they may meet with Temporal afflictions and chastisements at present, and may be assaulted by the Wrath of men, yet shall be free from the Wrath to come. And this will be done by a powerful rescue of Christ, as the word imports, [non-Latin text not transcribed], notwithstanding all the danger and difficulty that may attend it.

Marginal references: Rom. 1.7. Phil. 3.10.; Matth. 3.7. Rom. 5 9.

First Thessalonians

Thessalonica was formerly the metropolis of Macedonia; it is now called Salonichi, and is the best peopled, and one of the best towns for commerce, in the Levant. The apostle Paul, being diverted from his design of going into the provinces of Asia, properly so called, and directed after an extraordinary manner to preach the gospel in Macedonia (Acts xvi. 9, 10), in obedience to the call of God went from Troas to Samothracia, thence to Neapolis, and thence to Philippi, where he had good success in his ministry, but met with hard usage, being cast into prison with Silas his companion in travel and labour, from which being wonderfully delivered, they comforted the brethren there, and departed. Passing through Amphipolis and Apollonia, they came to Thessalonica, where the apostle planted a church that consisted of some believing Jews and many converted Gentiles, Acts xvii. 1-4. But a tumult being raised in the city by the unbelieving Jews, and the lewd and baser sort of the inhabitants, Paul and Silas, for their safety, were sent away by night unto Berea, and afterwards Paul was conducted to Athens, leaving Silas and Timotheus behind him, but sent directions that they should come to him with all speed. When they came, Timotheus was sent to Thessalonica, to enquire after their welfare and to establish them in the faith (1 Thess. iii. 2), and, returning to Paul while he tarried at Athens, was sent again, together with Silas, to visit the churches in Macedonia. So that Paul, being left at Athens alone (1 Thess. iii. 1), departed thence to Corinth, where he continued a year and a half, in which time Silas and Timotheus returned to him from Macedonia (Acts xviii. 5), and then he wrote this epistle to the church of Christ at Thessalonica, which, though it is placed after the other epistles of this apostle, is supposed to be first in time of all Paul's epistles, and to be written about A.D. 51. The main scope of it is to express the thankfulness of this apostle for the good success his preaching had among them, to establish them in the faith, and persuade them to a holy conversation.

After the introduction (ver. 1) the apostle begins with a thanksgiving to God for the saving benefits bestowed on them, ver. 2-5. And then mentions the sure evidences of the good success of the gospel among them, which was notorious and famous in several other places, ver. 6-10.

Inscription and Apostolical Salutation. (a. d. 51.)

1 Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.

In this introduction we have,

I. The inscription, where we have, 1. The persons from whom this epistle came, or by whom it was written. Paul was the inspired apostle and writer of this epistle, though he makes no mention of his apostleship, which was not doubted of by the Thessalonians, nor opposed by any false apostle among them. He joins Silvanus (or Silas) and Timotheus with himself (who had now come to him with an account of the prosperity of the churches in Macedonia), which shows this great apostle's humility, and how desirous he was to put honour upon the ministers of Christ who were of an inferior rank and standing. A good example this is to such ministers as are of greater abilities and reputation in the church than some others. 2. The persons to whom this epistle is written, namely, the church of the Thessalonians, the converted Jews and Gentiles in Thessalonica; and it is observable that this church is said to be in God the Father and in the Lord Jesus Christ; they had fellowship with the Father, and his Son Jesus Christ, 1 John i. 3. They were a Christian church, because they believed in God the Father and in the Lord Jesus Christ. They believed the principles both of natural and revealed religion. The Gentiles among them were turned to God from idols, and the Jews among them believed Jesus to be the promised Messias. All of them were devoted and dedicated to God the Father and the Lord Jesus Christ: to God as their chief good and highest end, to Jesus Christ as their Lord and Mediator between God and man. God the Father is the original centre of all natural religion; and Jesus Christ is the author and centre of all revealed religion. You believe in God, says our Saviour, believe also in me. John xiv. 1.

II. The salutation or apostolical benediction: Grace be with you, and peace from God our Father and the Lord Jesus Christ. This is the same for substance as in the other epistles. Grace and peace are well joined together; for the free grace or favour of God is the spring or fountain of all the peace and prosperity we do or can enjoy; and where there are gracious dispositions in us we may hope for peaceful thoughts in our own breasts; both grace and peace, and all spiritual blessings, come to us from God the Father and the Lord Jesus Christ; from God the original of all good, and from the Lord Jesus the purchaser of all good for us; from God in Christ, and so our Father in covenant, because he is the God and Father of our Lord Jesus Christ. Note, As all good comes from God, so no good can be hoped for by sinners but from God in Christ. And the best good may be expected from God as our Father for the sake of Christ.

Thanksgiving to God. (a. d. 51.)

2 We give thanks to God always for you all, making mention of you in our prayers; 3 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; 4 Knowing, brethren beloved, your election of God. 5 For our gospel 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.

I. The apostle begins with thanksgiving to God. Being about to mention the things that were matter of joy to him, and highly praiseworthy in them, and greatly for their advantage, he chooses to do this by way of thanksgiving to God, who is the author of all that good that comes to us, or is done by us, at any time. God is the object of all religious worship, of prayer and praise. And thanksgiving to God is a great duty, to be performed always or constantly; even when we do not actually give thanks to God by our words, we should have a grateful sense of God's goodness upon our minds. Thanksgiving should be often repeated; and not only should we be thankful for the favours we ourselves receive, but for the benefits bestowed on others also, upon our fellow-creatures and fellow-christians. The apostle gave thanks not only for those who were his most intimate friends, or most eminently favoured of God, but for them all.

II. He joined prayer with his praise or thanksgiving. When we in every thing by prayer and supplication make our requests known to God, we should join thanksgiving therewith, Phil. iv. 6. So when we give thanks for any benefit we receive we should join prayer. We should pray always and without ceasing, and should pray not only for ourselves, but for others also, for our friends, and should make mention of them in our prayers. We may sometimes mention their names, and should make mention of their case and condition; at least, we should have their persons and circumstances in our minds, remembering them without ceasing. Note, As there is much that we ought to be thankful for on the behalf of ourselves and our friends, so there is much occasion of constant prayer for further supplies of good.

III. He mentions the particulars for which he was so thankful to God; namely,

1. The saving benefits bestowed on them. These were the grounds and reasons of his thanksgiving. (1.) Their faith and their work of faith. Their faith he tells them (v. 8) was very famous, and spread abroad. This is the radical grace; and their faith was a true and living faith, because a working faith. Note, Wherever there is a true faith, it will work: it will have an influence upon heart and life; it will put us upon working for God and for our own salvation. We have comfort in our own faith and the faith of others when we perceive the work of faith. Show me thy faith by thy works, Jam. ii. 18. (2.) Their love and labour of love. Love is one of the cardinal graces; it is of great use to us in this life and will remain and be perfected in the life to come. Faith works by love; it shows itself in the exercise of love to God and love to our neighbour; as love will show itself by labour, it will put us upon taking pains in religion. (3.) Their hope and the patience of hope. We are saved by hope. This grace is compared to the soldier's helmet and sailor's anchor, and is of great use in times of danger. Wherever there is a well-grounded hope of eternal life, it will appear by the exercise of patience; in a patient bearing of the calamities of the present time and a patient waiting for the glory to be revealed. For, if we hope for that we see not, then do we with patience wait for it, Rom. viii. 25.

2. The apostle not only mentions these three cardinal graces, faith, hope and love, but also takes notice, (1.) Of the object and efficient cause of these graces, namely, our Lord Jesus Christ. (2.) Of the sincerity of them: being in the sight of God even our Father. The great motive to sincerity is the apprehension of God's eye as always upon us; and it is a sign of sincerity when in all we do we endeavour to approve ourselves to God, and that is right which is so in the sight of God. Then is the work of faith, or labour of love, or patience of hope, sincere, when it is done under the eye of God. (3.) He mentions the fountain whence these graces flow, namely, God's electing love: Knowing, brethren beloved, your election of God, v. 4. Thus he runs up these streams to the fountain, and that was God's eternal election. Some by their election of God would understand only the temporary separation of the Thessalonians from the unbelieving Jews and Gentiles in their conversion; but this was according to the eternal purpose of him who worketh all things according to the counsel of his own will, Eph. i. 11. Speaking of their election, he calls them, brethren beloved; for the original of the brotherhood that is between Christians and the relation wherein they stand one to another is election. And it is a good reason why we should love one another, because we are all beloved of God, and were beloved of him in his counsels when there was not any thing in us to merit his love. The election of these Thessalonians was known to the apostles, and therefore might be known to themselves, and that by the fruits and effects thereof—their sincere faith, and hope, and love, by the successful preaching of the gospel among them. Observe, [1.] All those who in the fulness of time are effectually called and sanctified were from eternity elected and chosen to salvation. [2.] The election of God is of his own good pleasure and mere grace, not for the sake of any merit in those who are chosen. [3.] The election of God may be known by the fruits thereof. [4.] Whenever we are giving thanks to God for his grace either to ourselves or others, we should run up the streams to the fountain, and give thanks to God for his electing love, by which we are made to differ.

3. Another ground or reason of the apostle's thanksgiving is the success of his ministry among them. He was thankful on his own account as well as theirs, that he had not laboured in vain. He had the seal and evidence of his apostleship hereby, and great encouragement in his labours and sufferings. Their ready acceptance and entertainment of the gospel he preached to them were an evidence of their being elected and beloved of God. It was in this way that he knew their election. It is true he had been in the third heavens; but he had not searched the records of eternity, and found their election there, but knew this by the success of the gospel among them (v. 5), and he takes notice with thankfulness, (1.) That the gospel came to them also not in word only, but in power; they not only heard the sound of it, but submitted to the power of it. It did not merely tickle the ear and please the fancy, not merely fill their heads with notions and amuse their minds for awhile, but it affected their hearts: a divine power went along with it for convincing their consciences and amending their lives. Note, By this we may know our election, if we not only speak of the things of God by rote as parrots, but feel the influence of these things in our hearts, mortifying our lusts, weaning us from the world, and raising us up to heavenly things. (2.) It came in the Holy Ghost, that is, with the powerful energy of the divine Spirit. Note, Wherever the gospel comes in power, it is to be attributed to the operation of the Holy Ghost; and unless the Spirit of God accompany the word of God, to render it effectual by his power, it will be to us but as a dead letter; and the letter killeth, it is the Spirit that giveth life. (3.) The gospel came to them in much assurance. Thus did they entertain it by the power of the Holy Ghost. They were fully convinced of the truth of it, so as not to be easily shaken in mind by objections and doubts; they were willing to leave all for Christ, and to venture their souls and everlasting condition upon the verity of the gospel revelation. The word was not to them, like the sentiments of some philosophers about matters of opinion and doubtful speculation, but the object of their faith and assurance. Their faith was the evidence of things not seen; and the Thessalonians thus knew what manner of men the apostle and his fellow-labourers were among them, and what they did for their sake, and with what good success.

Evidence of the Apostle's Success. (a. d. 51.)

6 And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: 7 So that ye were ensamples to all that believe in Macedonia and Achaia. 8 For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing. 9 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; 10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

In these words we have the evidence of the apostle's success among the Thessalonians, which was notorious and famous in several places. For,

I. They were careful in their holy conversation to imitate the good examples of the apostles and ministers of Christ, v. 6. As the apostle took care to demean himself well, not only for his own credit's sake, but for the benefit of others, by a conversation suitable to his doctrine, that he might not pull down with one hand what he built up with the other, so the Thessalonians, who observed what manner of men they were among them, how their preaching and living were all of a piece, showed a conscientious care to be followers of them, or to imitate their good example. Herein they became also followers of the Lord, who is the perfect example we must strive to imitate; and we should be followers of others no further than they are followers of Christ, 1 Co. xi. 1. The Thessalonians acted thus, notwithstanding their affliction, that much affliction which the apostles and themselves also were exposed to. They were willing to share in the sufferings that attended the embracing and professing of Christianity. They entertained the gospel, notwithstanding the troubles and hardships which attended the preachers and professors of it too. Perhaps this made the word more precious, being dear—bought; and the examples of the apostles shone very bright under their afflictions; so that the Thessalonians embraced the word cheerfully, and followed the example of the suffering apostles joyfully, with joy in the Holy Ghost—such solid and spiritual and lasting joy as the Holy Ghost is the author of, who, when our afflictions abound, makes our consolations much more to abound.

II. Their zeal prevailed to such a degree that they were themselves examples to all about them, v. 7, 8. Observe here,

1. Their example was very effectual to make good impressions upon many others. They were typoi—stamps, or instruments to make impression with. They had themselves received good impressions from the preaching and conversation of the apostles, and they made good impressions, and their conversation had an influence upon others. Note, Christians should be so good as by their example to influence others.

2. It was very extensive, and reached beyond the confines of Thessalonica, even to the believers of all Macedonia, and further, in Achaia; the Philippians, and others who received the gospel before the Thessalonians, were edified by their example. Note, Some who were last hired into the vineyard may sometimes outstrip those who come in before them, and become examples to them.

3. It was very famous. The word of the Lord, or its wonderful effects upon the Thessalonians, sounded, or was famous and well known, in the regions round about that city, and in every place; not strictly every where, but here and there, up and down in the world: so that, from the good success of the gospel among them, many others were encouraged to entertain it, and to be willing, when called, to suffer for it. Their faith was spread abroad. (1.) The readiness of their faith was famed abroad. These Thessalonians embraced the gospel as soon as it was preached to them; so that every body took notice what manner of entering in among them the apostles had, that there were no such delays as at Philippi, where it was a great while before much good was done. (2.) The effects of their faith were famous. [1.] They quitted their idolatry; they turned from their idols, and abandoned all the false worship they had been educated in. [2.] They gave themselves up to God, to the living and true God, and devoted themselves to his service. [3.] They set themselves to wait for the Son of God from heaven, v. 10. And this is one of the peculiarities of our holy religion, to wait for Christ's second coming, as those who believe he will come and hope he will come to our joy. The believers under the Old Testament waited for the coming of the Messiah, and believers now wait for his second coming; he is yet to come. And there is good reason to believe he will come, because God has raised him from the dead, which is full assurance unto all men that he will come to judgment, Acts xvii. 31. And there is good reason to hope and wait for his coming, because he has delivered us from the wrath to come. He came to purchase salvation, and will, when he comes again, bring salvation with him, full and final deliverance from sin, and death, and hell, from that wrath which is yet to come upon unbelievers, and which, when it has once come, will be yet to come, because it is everlasting fire prepared for the devil and his angels, Mt. xxv. 41.

CHAP. I. Verſe 1. Paul and Silvanus]

OTherwiſe called Silas, Act. 15.40. as Iehoſhuah the high-Prieſt is called Ieſhua, Ezra 3.2. and 5.2. it is not therefore unlawfull to abbreviate names.

Unto the Church of the Theſſalonians] Theſsalonica, the chief City of Macedonia, is now known by the name of Saloniks, and is under the Turk. For the plantation of a Church here, ſee Act. 17.1, 2, 3, &c. Breer. Enquir. P 68. together with the Notes there. There are 30 Churches of Chriſtians in it at this day, and but three of Mahometans.

Verſe 2. We give thanks to God] Thus he beginneth moſt of his Epiſtles with thankſgiving: This being held to be the firſt that ever he wrote to any of the Churches, The beginning of his ſtrength (as Reuben Jacobs firſt-borne) and the excellency of dignity, Geneſis 49.3.

Verſe 3. Remembring without ceaſing] A good memory is required to aſſiduity in praier. All the faculties are exerciſed, and the whole man hard wrought.

Your work of faith] We believe not without much conflict, When faith goes about to lay hold on Chriſt, the devil raps her on the ſingers, and would beat her oft. Hence the believer hath ſuch ado to believe.

And labour of love] Every mans love is as his labour is, Heb. 6.10. Therefore alſo love and labour are of one root in latin, becauſe love is diligent and laborious,

And patience of hope] To wait the accompliſhment of Gods promiſes. Thus every Chriſtian vertue hath it's proper diſtinctive character, to difference it from that which is counterfeit.

In the ſight of God] True grace will ſtand to Gods triall, which falſe grace cannot abide: as Alchy my gold cannot paſſe the ſeventh ſire: nor doth it comfort the heart, as true gold doth.

Verſe 4. Knowing, brethren, beloved of God] Knowing it by the judgement of charity, not of infallibility. He that believeth hath the witneſſe in himſelf, 1 Job. 5.10. But the white ſtone, the new name, and the hid man of the heart are not certainly known to any, but to ſuch as have them. Howbeit, holy men in ſome degree are known one to another, to make the communion of Saints the ſweeter. Strong confidence one may have of anothers ſalvation: but no certainty either of ſenſe or of ſcience, much leſſe of faith, or immediate revelation.

Verſe 5. For our Gospel came not] Hence he collects their election according to Act. 13.48. The Miniſtery ſent to a place is an argument of ſome elect there. A husbandman would not ſend his ſervant with his ſickle to reap thiſtles and nettles only.

As ye know what manner] The Church is endued with the ſpirit of diſcerning: and Miniſters ſhould approve themſelves ſpirituall in word and converſation.1 Cor. 2[illegible: 1 letter], 10.

Verſe 6. Followers of us, and of the Lord] The Apoſtles walked in Chriſt, Col. 2.6. as Chriſt, 1 Job. 2.6. their lives were a Commentary upon his life, 1 Pet. 2.9.

Received the word in much affliction] Oppoſition is (as Calvin wrote to the French King) Evangely genius, the black Angel that dogs the Goſpel at the heels. To preach (ſaith Luther) is nothing elſe, but to get the ill will of the world.

With joy of the boly Ghost] Which bore them up above all perſecutions, as blowne bladders beare a man up aloft all waters.

Verſe 7. So that ye were enſamples] Gr. Types, moulds, paterns of piety to thoſe that were in Chriſt long before them. [non-Latin text not transcribed]. A brave commendation, and not every mans happineſſe. Affliction to ſome is like a growing ague, or as a warm rain to garden-herbs, that maketh them ſhoot up ſenſibly in one night.

Verſe 8. For from you ſounded out] A vobis diſſ[illegible: 1 letter]matus eſt ſermo. Remigius commenting upon this place, telleth us that the Apoſtle here ſpeaketh ſome what improperly, by ſaying Diffamatus for Divulgatus. This man knew not (belike) that S. Paul wrote in Greek, and not in Latine: So great was the ignorance of that ninth age, The Greek word importeth that from the Theſſalonians the word of the Lord ſounded out as a trumpet, [non-Latin text not transcribed]. and reſounded as an Eccho. A vobis ebuccinatus eſt ſer[illegible: 2 letters] Domini: So Vatablus rendereth it.

So that we need not to ſpeak] A good people may eaſe their Paſtour of a great deal of pains.

Verſe 9. What manner of entring in, &c.] The Paſtour hath his part and ſhare in the peoples commendation. If they grow famous, he cannot lie obſcured.

Ye turned to God from idols] They gave not the half turn only from Eaſt to South, but the whole turn from the Eaſt to Weſt, from idols to God. Ephraim ſhall ſay,Hoſ. 6.4. What have I to do any more with idols, Hoſ. 148? Thoſe Balaam blocks, thoſe mawmets and monuments of idolatry, thoſe images of jealouſie? Ephraim is now no longer as a cake half baked, as a ſpeckled bird, Jet. 12.9. &c. Better be a Papiſt then an Atheiſt, a groſſe idolater then a profligate profeſſour, a carnall Goſpeller.

Verſe 10. And to wait for his Son] This is pinned as a badge to the ſleeve of every true believer, that he looketh and longeth for Chriſt his coming to judgement. The old character of Gods people was, they waited for the conſolation of Iſrael, Chriſts firſt coming: So is it now, the earneſt expectation of his ſecond coming.

Which delivered us from the wrath to come] This is the [illegible: 3 letters] mon, the notation of his name Jeſus, a Saviour. Salvation properly betokeneth the privative part of mans happineſſe, but includeth the poſitive too. King Alphonſus, when he ſaw a poor man pulling of his beaſt out of a ditch, he put to his hand to help him. Is it not more that Chriſt ſhould ſtoop ſo low as to help us (who were in worſe condition then the beaſts that periſh) out of the ditch of deſtruction? The devil is ſaid to be [non-Latin text not transcribed], a roaring Lion: but our comfort is, That the Lion of the Tribe of Judah is [non-Latin text not transcribed], h[illegible: 1 letter] that delivereth us from the wrath to come.

The wrath to come] There is a preſent wrath that men ſuffer; and who knoweth the power of this wrath? Even according to a mans ſear, ſo is Gods wrath, Pſal 90.11. Let a man fear never ſo much, he ſhall be ſure to feel more, when Gods wrath fals upon him. A timorous man can fancy vaſt and terrible fears; fire, ſword, racks, ſcalding lead, boiling pitch, running b[illegible: 1 letter]ll-mettle. Yet all this is but as a painted fire to the wrath to come, that eternity of extremity, which graceleſſe perſons ſhall never be able to avoid, or to abide.

Paul, and Silvanus, and Timotheus. On the reasons why Paul associated other names with his in his epistles, 1Cor 1:1, 2Cor 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, 1Thes 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, 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. 1Jn 5:20.

Grace be unto you, etc. Rom 1:7.

(a) "and Timotheus" 1Pet 5:12 (b) "the Thessalonians" Acts 17:1 (c) "Grace" Eph 1:2

We give thanks to God always for you all. Rom 1:9.

Making mention of you in our prayers. Eph 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.

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. Rom 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" Jn 6:29, 2Thes 1:11 (e) "labour of love" Heb 6:10 (f) "patience" Rom 12:12

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. Eph 1:4; Eph 1:5; Eph 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"

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. 2Thes 2:14, 2Ti 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, 1Thes 1:5-7; and, secondly, to the spirit which they themselves manifested in sending it abroad, 1Thes 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. Eze 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 1Cor 2:4.

And in the Holy Ghost. Comp. 1Cor 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." Col 2:2, Heb 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 1Thes 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" Isa 55:11, Mk 16:20 (b) "power" 1Cor 2:4 (c) "in the Holy Ghost" 2Cor 6:6 (d) "as ye know" Heb 2:3

And ye became followers of us. "You became imitators-- μιμηται 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. 1Cor 4:16; 1Cor 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. 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" 2Cor 8:5 (f) "Holy Ghost" Acts 13:52

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--τυπους--is that from which the word type is derived. It properly denotes anything caused or produced by the means of blows, (from τυπους,) 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. 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.

For from you sounded out the word of the Lord. The truths of religion were thus spread abroad. The word rendered, "sounded-out," εξηχηται 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. Isa 58:1, Rev 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" Romm 10:18 (b) "place your faith" 2Thes 1:4

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. 2Cor 3:2, 2Cor 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. 1Cor 12:2, Gall 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. Ps 135:15-17. Isa 44:10 and following; Mt 16:16; Jn 5:26; Acts 14:15.

(c) "to God from idols" 1Cor 12:2, Gall 4:8

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, 1Thes 4:13-18, and because, in that connexion, it was so well calculated to rouse them to vigilance and zeal, 1Thes 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, Jn 14:1-3; Acts 1:11, 1Thes 4:13-18, 2Pet 3:8,9; to lead us to watchfulness, and to an earnest inquiry into the question whether we are prepared to meet him, Mt 24:37-44, 25:13; to make us dead to the world, and to lead us to act as becomes the children of light, 1Thes 5:5-9; to awaken and arouse impenitent and careless sinners, 1Thes 5:2,3, 2Pet 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. 1Cor 1:7; Php 3:20.

Whom he raised from the dead. Acts 2:24, also Acts 2:25-32; 1Cor 15:4; also 1Cor 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, Mt 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" Php 3:20 (e) "wrath to come" Mt 3:7, Rom 5:9

REMARKS

This chapter teaches,

(1.) That it is right to commend those who do well, 1Thes 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, 1Thes 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, 1Thes 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. 1Thes 1:5; 1Thes 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, 1Thes 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, 1Thes 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, 1Thes 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," Rev 22:20.

St. Paul begins this epistle, as he does the rest, with a very kind and gracious salutation; in which we have observable, the persons saluting, the parties saluted, and the salutation itself.

Note, 1. The persons saluting, Paul, Silvanus and Timotheus: Paul only was the inspired writer of this epistle, the other two were his associates and assistants, instruments with him in converting the Thessalonians to Christianity, and whom they had a deservedly great affection for: he joins them therefore with himself, as asserters and approvers of the truth contained in this his epistle, that so he might procure the greater respect to the doctrines it contained; he therefore names them with himself, Paul, Silvanus, or Silas, as he is called, Acts 17, and Timotheus:

But why not Paul an apostle, or Paul a servant of Jesus Christ, as in other epistles, but bare Paul only?

Ans. Because his apostleship was not at all questioned by them; the Thessalonians had a seal of it in their hearts; and there were no false apostles among them to deny his apostleship, as the Galatians and other churches had.

The prudent and faithful ministers of Christ know both how and when to use those titles of honour and respect which God hath given them, and also when it is convenient to forbear the assuming of them.

Note, 2. The persons saluted, The church of the Thessalonians. Thessalonica was the metropolis, or mother city of Macedonia, where a Christian church was planted by the ministry of St. Paul and Silas, but with great opposition from the Jews, who forced Paul to fly to Berea for his own safety, Acts 17, and Jason, with others that entertained him, had like to have been sacrificed in their own houses; yet there, in despite of the devil's rage, and persecutor's malice, doth God erect a glorious church, a Christian church, in honour of his son, who purchased it with his blood.

Learn hence, that when and where God will gather to himself a church, no opposition, either of men or devils, shall be sufficient to hinder it; as Rome itself, nay, in the court of Nero, under the very nose of that bloody tyrant, was a church collected, Phil 4:22. No wonder the devil struggles, when his kingdom totters; it follows, which (church) is in God the Father, and in the Lord Jesus Christ, that is, established in the knowledge, faith, worship, and obedience of God the Father; they were Gentiles, called off from their dumb idols, to serve the living and true God, and were distinguished from all other societies and communions whatsoever; they were in God the Father, and in the Lord Jesus Christ, that is, they enjoyed a blessed union with Jesus Christ by faith, and a sweet communion and fellowship both with Father and Son, by the bond of the Spirit.

Behold the high dignity and glorious privilege of the Christian church, to be thus knit and united both to the Father and the Son, by the agency of the Holy Spirit! To the church of the Thessalonians, which is in God the Father, and the Lord Jesus Christ.

Note, 3. The salutation itself, Grace be unto you, and peace from God our Father, and from the Lord Jesus Christ.

Where observe, 1. The option signifies, first, the gracious favour of God towards us; and, next, all the gifts of grace, all benefits and blessings issuing forth and flowing from thence: peace, usually signifies in the scripture language, all manner of outward prosperity and happiness.

2. The author and fountain from whence these blessings flow.

1. From God the Father:

2. From the Mediator, the Lord Jesus Christ; intimating, that whatever spiritual grace or temporal blessing we now receive from God, is from him, not barely as a Creator, but as a Father, a gracious Father in Christ, in whom he pours out the immensity of his love upon us, and through whom he conveys all kinds of blessings unto us.

Note here, 1. The holy wisdom of our apostle, who being about to magnify and extol the graces of the Spirit wrought in the Thessalonians, particularly their faith, their love, their patience and hope, instead of commending them for these graces, he breaks forth into thanksgiving unto God for them; We give thanks to God always for your work of faith and labour of love, and patience of hope: His business was not to celebrate and commend them, but to admire the special grace of God conferred upon them, and conspicuous in them.

Learn hence, that it is our duty, and will be our great wisdom, so to speak of the grace of God, which we see and observe in others, as that they may not be puffed up with any conceit of their own excellencies, but see matter of praise and thanksgiving due unto God, only, and nothing to themselves.

Note, 2. The special and particular graces which St. Paul observed in the Thessalonians, their faith, their love, their hope, together with the evidence of the sincerity of those graces, their faith was a working faith, that is, fruitful in good works; their love was a laborious love, promoting the good of all the saints; and their hope in the Lord Jesus, rendered them patient in and under all tribulations for his sake. There is no such way to judge of the truth of the inward habits of grace in the heart, as by observing the effects and fruits of that grace in the life; The apostle concluded they had true faith, because a fruitful faith; true love, because a laborious love; a good hope in Christ, because accompanied with patience under the cross of Christ.

Note, 3. St. Paul's offices and acts of love performed on the Thessalonians behalf, namely, thanksgiving and prayer.

1. Thanksgiving, We give thanks unto God always for you all.

But why, O blessed apostle, art thou so thankful for the graces of God's holy Spirit wrought in these Thessalonians?

For thy own sake, no doubt, as well as theirs; he saw in them an eminent seal of his apostleship, the happy fruit and blessed effect of his ministry among them.

This, O! This it was that drew forth his very soul in thanksgivings to God. Learn, that the faithful ministers of Christ rejoice greatly at the sight and appearance of the grace of God in any person, but when they see it in their own people, as the seal of their ministry, and the blessed fruit of their own painful endeavours amongst them, this carries them out into transports of thankfulness; verily, the joy of their hearts is too big to come out at their mouths, they give thanks for such a mercy without ceasing.

Yet, 2. He subjoins prayers with his praises, adds, supplications to his thanksgivings, making mention of you always in my prayers; to let them know that there was still much grace wanting in them to keep them humble, as well as great grace in them to make him thankful: Our prayers for grace, must be thankful prayers, or accompanied with thanksgiving; when we pray to God for more grace, we must ever be thankful for what we have received; and when we return thanks for grace received, we must be earnest and instant with God for further and fresh supplies of grace wanted.

Note, 4. The frequency, yea, contancy of our apostle, in performing these duties of prayer and thanksgiving on the behalf of these Thessalonians, We give thanks to God always for you, remembering you without ceasing in the sight of God, and our Father: that is, as often as we appear before God our Father, we incessantly pray for you, and constantly praise God on your behalf.

Where observe, the comfortable relation in which the saints of God do approach and draw near unto God in prayer, they come to him as a Father, yea, as their Father; in the sight of God our Father. The Holy Spirit of God vouchsafed to believers under the gospel, enables them to come before him in prayer, with a full assurance of his fatherly affection towards them, as being the sons of God, through faith in Christ Jesus, and it enables them to cry, Abba, Father; and they are very careful to improve this their relation to God, and interest in him as a Father, in prayer, on behalf of themselves, and all their fellow brethren and members in Christ. Thus St. Paul here, We give thanks for you, and remember you without ceasing, in the sight of God and our Father.

Observe here, 1. One special ground and reason assigned, why the apostle's heart was thus extraordinarily carried out in praise and thanksgivings unto God, on the Thessalonians' behalf, and that was the knowledge of their election, knowing your election of God; that is, knowing cerainly and infallibly, by your proficiency in the forementioned Christian graces of faith, love, and hope, that God had certainly chosen you out of the Gentile world, to be a church and people to himself, and that it was the good pleasure of God to gather a Christian church at Thessalonica; and also he did know and believe, with a judgement of charity, that Almighty God had chosen them to eternal life also, to be a part of his church truimphant in heaven, as well as of his church militant upon earth; the preaching of the gospel having met with such visible success amongst them. It is our unquestionable duty, and we learn it from St. Paul's example, in charity to number them amongst God's chosen, in whom we see, as much as man may see, the fruits and signs of God's election.

Observe, 2. The ground which St. Paul had to build his confidence upon, that the Thessalonians were a people chosen of God, and that was rational evidence, knowing your election of God; for our gospel came to you not in word only, but in power.

Where note, the piety and prudence of St. Paul's charity, it was not weakly grounded or credulous, but guided by reasonable evidence; Charity hopeth all things, that is, all things that it hath good ground to hope, but nothing more than what probable evidence may induce it to hope. St. Paul, when he saw the apostasy of Hymenaeus and Alexander into error and vice, without censoriousness and uncharitableness, pronounces that they had made shipwreck of the faith, 1Tim 1:2. For he had sufficient reason to believe, there could be no faith where there was no holiness. There are a generation of men amongst us, who brand the ministers of God with censoriousness, and rash judging the present state of men, though they judge by their lives and actions; they would have us hope well concerning them, against hope, and judge quite contrary to rational evidence; we must believe them to have faith, when they have no knowledge; that they are right penitents, and sorrowful for their sins, when they make a sport of sin; that their hearts are chaste, when their mouths foam out nothing but filthiness; but let them know, we dare not bring a curse upon ourselves, by calling good evil, and evil good; our charity though not causelessly susupicious, yet neither is it foolishly blind.

Observe, 3. The particular and special evidence which the apostle had of the Thessalonians election, and that was the great and gracious success of this ministry amongst them. Our gospel came - But how our gospel? Not as if he were the author of it, but the dispenser only; not our gospel by original revelation, but by ministerial despensation only.

But how did the gospel come amongst the Thessalonians?

Not in word only, sounding in the ear, or to gaze upon; but in power, that is, accompanied then with the power of miracles, now with a convincing, terrifying, humbling, renewing, and reforming power.

It follows, and in the Holy Ghost; that is, the preaching of the word was at that time attended, as with a mighty power of miracles, so with an extraordinary effusion and pouring out the Holy Ghost upon them that heard it, prevailing upon them to embrace it, and to submit themselves unto it. With this miraculous power of the Holy Ghost was the preaching of the word accompanied then, with an enlightening, quickening, regenerating, and sanctifying power now; the ministry of the word is the great instrument in the hand of the Spirit, for the conversion of sinners, for the edification of saints, and for the salvation of both.

Again, the apostle's ministration came unto them in much assurance, that is, with a full conviction of the truth of his doctrine; and to him, it was a full persuasion, yea, a firm assurance, that God had chosen them to be a church and special people to himself.

And lastly, as to his own conduct and conversation amongst them, he appeals to them, and to their own knowledge, whether it was not answerable to the doctrine delivered by him; Ye know what manner of men we were amongst you for your sake.

Happy is it when the pious and prudent conversation of a minister amongst his people, is, and has been such, that upon a fit occasion, he can and dare appeal to God and them as witnesses and observers of it; Ye know what we were among you: ye are witnesses, and God also, how holily, and justly, and unblameably we behaved ourselves among you, 1Thess 2:10.

An heterodox conversation will carry an orthodox preacher to hell; there is a preaching life, as well as a preaching doctrine; if religion be taught by the first, and irreligion by the latter, we sadly disappoint the end of what is spoken; though, like a cracked bell, we may be instrumental to ring others to heaven, yet for ourselves there is no remedy, but to the fire we must go, either for our refining, or for our condemnation. The throne and the pulpit, above all places, call for holiness; the prince and the preacher, above all persons, are most accountable to God for their example; Ye know what manner of men we were among you.

In these words, our apostle gives us another probable evidence, that the Thessalonians were undoubtedly chosen of God, namely, because they were active and operative Christians; they did in their life and practice conform themselves to that excellent pattern and example held forth unto them by their preachers, Ye became followers of us.

Where note, that there ought to be something worthy of imitation in the lives of ministers, something which their people may safely follow; and it is the people's duty, not only to lend an ear to their doctrine, but an eye to their pious conversation. It is added, Followers of us, and of the Lord: Followers of Christ, absolutely, as an unerring pattern; of his ministers conditionally, so far as they followed Christ: But followers of the Lord here, seems to import their following of him in his sufferings and afflictions, as appears by the next words, Having received the word with much affliction. Such as are sincere and serious Christians, are followers of Christ in his sufferings, as well as in his example: they follow him in the sharp and thorny path of affliction, in which he went before them; they are willing to bear his cross, as well as to wear his crown; to suffer for them, as well as to be glorified with him.

Observe next, the particular instance wherein the Thessalonians became followers of the apostles; it was this, that they preached the word to them with great desire, delight, and joy, though at the same time they endured a great sight of afflictions, contending with the opposition both of men and devils, in preaching the word unto them: In like manner did they receive the word with much affliction, and adhere to it in the midst of persecution; and all this accompanied with such inward joy, as none but the Holy Ghost could be the author of in them: Ye received the word with much affliction, with joy of the Holy Ghost.

Learn hence, that upon preaching of the word, to have a heart open to receive it, to receive it with affliction, with much affliciton, and yet with joy and rejoicing, with a cheerful spirit, and such a joy as the holy Spirit of God is the author and producer of, is a good evidence, that a person is chosen of God, and has a title to the everlasting inheritance.

Observe farther, Our apostle, in a just and deserved commendation of these Thessalonians, tells them to their great and singular honour, that as they were followers of them (the apostles) in sufferings, in patience, and cheerfulness; so they were themselves living patterns, and lively ensamples of courage and constancy under their sufferings, to all the neighbouring churches in Macedonia and Achaia. Then is the grace of God received by us, a mark and evidence of our election of God, when we have advanced to such a considerable proficiency and growth in it, as to become patterns and examples of piety to all that are round about us. Thus the Thessalonians here, Ye are become ensamples to all that believe in Macedonia and Achaia.

Still our apostle proceeds in a copious commendation of these Thessalonians, or rather in a thankful admiration of the grace of God shining in them; he tells them, and that without flattery, that the fame and report of their graces was spread abroad far and near, insomuch that the foreign churches, amongst whom he conversed, were able to give him a perfect account how the aposles' entrance amongst them at Thessalonica was; though not pompous, yet very prosperous, strangely succeeded, and singularly blessed, to the turning of them from dead idols, to serve the living and true God.

Learn, that where true grace is rooted in the heart, though it be not immediately seen, yet it cannot long be hid, but it will discover itself in the genuine fruits and vital effects of it, to the deserved admiration, and wished for imitation of all beholders whatsoever: From you sounded forth the word of the Lord &c.

And how you turned from idols, that is, how readily and speedily, how sincerely and heartily you turned from idolatry, your former idolatry, in which you had been educated and brought up; yet upon the preaching of our gospel, ye left it, and turned with indignation from it, to serve God, the living God, so called in opposition to their dead and dumb idols; and the true God, in opposition to their false gods.

These words of the apostle teach us how to expound those words of our Saviour, This is life eternal, to know thee the only true God: Joh 17:3.

Teaching us, that the Father is called the only true God, not in opposition to Jesus Christ, as the Socinians would insinuate, but in opposition to idols and false gods only.

Now from this effect, which the gospel had upon the Thessalonians, to turn them from idols to serve the living God, we learn, that as every man naturally bears an idol in his heart, that is, sets up something there in God's stead, which attracts and draws off the chief of his affections from God; so wherever the gospel is heartily received and entertained, there will be an abandoning of, and turning from whatsoever did usurp God's throne in the soul, and the person hereafter, will only love and serve the living and true God: Ye turned from idols to serve the living and true God.

Here the apostle produces a further evidence of these Thessalonians' conversion, namely, that they did not only turn from idols to serve God the Father, but did also believe in Jesus Christ his only Son: this act of faith is expressed by waiting, they waited for his Son from heaven, that is, by faith, they expected that Christ, whom the apostle had preached to them, and was gone to heaven, would certainly come again from thence, to deliver his redeemed ones from the wrath to come, that is from the punishment and vengeance eternally due unto them for sin. And the ground of this their expectation was Christ's resurrection from the dead; to wait for his Son from heaven, whom he raised from the dead.

Note here, 1. A description, a heart-affecting, yea, a soul- affecting description of that wrath which doth await every wicked and impenitent sinner; it is a wrath to come; after thousands, yea millions of years, that sinners have lain under it; still it is a wrath to come; and they are as far from being delivered from it, as the first hour they fell under it.

Note, 2. That Jesus Christ delivered up himself to death, that he might be a Saviour and deliverer of his people from this wrath; let it break forth when it will, not a drop of it shall ever fall upon any one of them.

Note, 3. That believers may warrantably expect deliverance by Christ from this wrath, seeing God has raised him from the dead.

Note, 4. Therefore, may and ought they to wait and wish, to look and long, for his coming from heaven, when deliverance from wrath will be perfected and completed.

Here the apostle produces a further evidence of these Thessalonians' conversion, namely, that they did not only turn from idols to serve God the Father, but did also believe in Jesus Christ his only Son: this act of faith is expressed by waiting, they waited for his Son from heaven, that is, by faith, they expected that Christ, whom the apostle had preached to them, and was gone to heaven, would certainly come again from thence, to deliver his redeemed ones from the wrath to come, that is from the punishment and vengeance eternally due unto them for sin. And the ground of this their expectation was Christ's resurrection from the dead; to wait for his Son from heaven, whom he raised from the dead. Note here, 1. A description, a heart-affecting, yea, a soul-affecting description of that wrath which doth await every wicked and impenitent sinner; it is a wrath to come; after thousands, yea millions of years, that sinners have lain under it; still it is a wrath to come; and they are as far from being delivered from it, as the first hour they fell under it. Note, 2. That Jesus Christ delivered up himself to death, that he might be a Saviour and deliverer of his people from this wrath; let it break forth when it will, not a drop of it shall ever fall upon any one of them. Note, 3. That believers may warrantably expect deliverance by Christ from this wrath, seeing God has raised him from the dead. Note, 4. Therefore, may and ought they to wait and wish, to look and long, for his coming from heaven, when deliverance from wrath will be perfected and completed.