Biblical Illustrator Paul, and Silvanus and Timotheus to the Church of the Thessalonians. After the usual superscription in which St. Paul associates with himself his two missionary companions, we have A man cannot be as a house with doors and windows closed against the light, yet standing in the midst of light. A ship may take refuge in a harbour without receiving anyone on board or sending anyone ashore; but a man cannot so deal with God; he cannot take refuge in God without letting God in. The diver goes down into the water to find treasure, but carefully excludes the water; a man cannot so deal with God and the treasures hid in God. In the very act of finding safety and rest in God he must open his soul to God.(J. Leckie, D. D.) 1. The name of Paul stands first because — (1) (2) 2. The connection of Silvanus and Timotheus with Paul and with the Thessalonians is illustrated in the Acts. When Paul set out from Antioch on his second tour, he chose Silas to attend him (Acts 15:34, 40). In the course of their journey they met with Timothy (Acts 15:1-3). The three proceeded to Troas (Acts 16:8, 9), where they crossed the sea and conveyed the gospel to several Macedonian towns. On leaving Philippi, Paul and Silas, if not Timothy, proceeded to Thessalonica (Acts 17:1-9). Silas and Timothy remain behind at Berea (Acts 17:13, 14). Paul proceeded to Athens and Corinth. (Acts 17:15 18:1). Here Silas and Timothy, the latter of whom had been sent from Athens to encourage and confirm the Thessalonians, at length rejoined him, and here Paul wrote the Epistle. 3. These details account for three things in this specification.(1) How natural it was for Paul to address a letter so paternal to a Church he was instrumental in founding.(2) How appropriate that he should associate with himself men who had been active in ministering to the Thessalonians.(3) How fitting that Silas the elder should take precedence of Timothy (2 Corinthians 1:19). II. THE PERSONS TO WHOM THE EPISTLE WAS SENT. 1. Thessalonica was a town of Macedonia. Anciently it bore the names, successively, of Eurathia and Therma. It was restored and enlarged by Cassander, and was called Thessalonica after his spouse, the daughter of King Philip, or, according to another opinion, from a victory which Philip himself achieved. It was a rich commercial city, distinguished for profligacy. It is now called Salonichi, and retains considerable traces of its ancient splendour. 2. There Paul preached on successive occasions in the Jewish synagogue. His doctrine is specified in Acts 17:2, 3, and his success in ver. 4. But idolaters were also converted (1 Thessalonians 1:9). 3. The combined converts formed a Church.(1) The word means "called out," and is used to denote an assembly of persons. The Thessalonian Christians had been set apart by a Divine call in respect of faith, character and profession, and were associated as a religious brotherhood, a commonwealth of saints.(2) This Church was "in God the Father," signifying intimacy of relation. They were protected by His power, guided by His counsel, and cherished by His grace.(3) "In the Lord Jesus Christ" denotes the union between Christ and believers, elsewhere likened to that subsisting between the vine and the branches, the members and the head, etc. III. THE BLESSINGS INVOKED. 1. Grace: the favour of God. 2. Peace. (1) (2) (A. S. Patterson, D. D.)
1. Paul, though the only apostle of the three, did not assume the title or display any superiority. The others had been owned of God equally with himself in Thessalonica and were held in high esteem by the converts. Timothy was only a young man, and it is a significant testimony to his character that he should be associated with men so distinguished. Each had his distinctive individuality, talent, and mode of working; but there was an emphatic unity of purpose in bringing about results. 2. The association also indicated perfect accord in the Divine character of Paul's doctrines. Not that it gave additional value to them. Truth is vaster than the individual, whatever gifts he possesses or lacks. 3. What s suggestive lesson of confidence and unity was taught the Thessalonians by the harmonious example of their teachers. II. RECOGNIZES THE CHURCH'S SUBLIME ORIGIN. 1. The Church is divinely founded. "In" denotes intimate union with God, and is equivalent to John 17:21. 2. The Church is divinely sustained. Founded in God, it is upheld by Him. Thus the Church survives opposition, and the fret and wear of change. But this is withdrawn from apostate churches. III. SUPPLICATES THE HIGHEST BLESSINGS. 1. Grace includes all temporal good and all spiritual benefits. The generosity of God knows no stint. A monarch once threw open his gardens to the public during the summer months. The gardener, finding it troublesome, complained that the visitors plucked the flowers. "What," said the king, "are my people fond of flowers? Then plant some more!" So our Heavenly King scatters on our daily path the flowers of blessing, and as fast as we can gather them, in spite of the grudging world. 2. Peace includes all the happiness resulting from a participation in the Divine favour. (1) (2) (3) 3. The source and medium of all the blessings desired. "From God our Father, and the Lord Jesus Christ." The Jew could only say, "God be gracious unto you, and remember His covenant;" but the Christian "honours the Son, even as he honours the Father." The Father's love and the Son's work are the sole source and cause of every Christian blessing.Learn — 1. The freeness and fulness of the gospel. 2. The spirit we should cultivate towards others: that of genuine Christian benevolence and sympathy. We can supplicate for others no higher good than grace and peace. (G. Barlow.)
1. Their nature. (1) (2) 2. Their connection. (1) (2) II. Their SOURCE. 1. God the Father is the Fountain of all grace. 2. Christ is the Medium of communication. III. Their SUPPLY. 1. Free. 2. Sufficient for all. 3. Constant. 4. Inexhaustible. (J. Lyth, D. D.)
(Bleek.)
(W. L. Bevan, M. A.)
(Prof. Jowett.)
(J. Hutchison, D. D.)
I. APART. 1. Grace — favour shown to one who has no claim upon it; and so either the kindness existing in God's heart towards us, or as some operation of that kindness. In the one case, we cannot see it — it is a boundless ocean hidden in God's infinite mind; in the other case, if we cannot see it we can enjoy it — it is a stream flowing out of that unseen ocean into our hearts. This grace — (1) (2) (3) (4) (5) (6) 2. Peace, i.e., of mind through reconciliation with God. Naturally we are all strangers to this. We accordingly find men everywhere flying from thought and feeling to pleasure, business, science, and even cares. But quiet is not thus obtained. The soul slumbers but is not at peace. The peace of the text is not absence of thought and feeling, it is tranquillity and comfort while thinking and feeling. It spreads itself over the whole mind.(1) The understanding no longer harassed in its search for truth feels that in the gospel it has found truth to repose upon.(2) The conscience is quieted. Its tormenting fears go when the blood of Jesus cleanseth it from sin.(3) The affections which no natural man can indulge without disquiet, have such objects as satisfy while they exercise them, as regulate while they excite them.(4) The will before quarrelling with God's dealings now acquiesces in them and enters into perfect peace. II. CONJOINED. 1. The connection is very close. Paul mentions them together in all his Epistles except Hebrews, and so does St. Peter. Nearly twenty times are they coupled together and prayed for in the New Testament. So the connection cannot be accidental. 2. They are always mentioned in the same order — nowhere "peace and grace." 3. They are united as cause and effect. Grace is the root of peace, peace the flower of grace. They are not found together like two trees that grow side by side, their roots and branches intertwined. Where grace is, peace is or will be. 4. We may apply this to rectify the errors of(1) The worldling. He cuts them in two. He wants peace without grace, happiness without holiness. But he might as well go round the world and search for a day without a sun.(2) The penitent who looks for grace but despairs of peace. III. THEIR TWOFOLD SOURCE. 1. From the Father, because His free everlasting love is the fountain of them. The work of Christ did not make God love, it was the way God's love was manifested. 2. From the Lord Jesus Christ, as the great Medium through which our prayers for grace and peace ascend, and through whom these blessings flow from God. Man in union with Christ — man's poor, empty, disquieted heart is the cistern into which the streams of grace and peace run. 3. In every instance in which Paul uses this benediction the two names are conjoined — an emphatic witness to the co-equality of Christ with God. IV. THE LIGHT IN WHICH THIS PRAYER PLACES THEM. It represents them as — 1. Exceedingly valuable. If we have but these we need nothing more. 2. Needed by all. (1) (2) (3) 3. Copious — sufficient for all times, etc. (C. Bradley, M. A.)
(Scottish Christian Herald.)
(T. Guthrie, D. D.)
1. Because of their work of faith.(1) Faith itself is a work; it is the laying hold of Christ for salvation. In its exercise man meets with opposition, and it becomes a fight.(2) It is the cause of work — the propelling and sustaining motive in all Christian toil. "Faith without works is dead." 2. Because of their labour of love. Labour tests the strength of love. We show our love to Christ by what we do for Him. Love makes even drudgery an enjoyment. It leads us to attempt what we would once have shrunk from in dismay. 3. Because of their patient hope. It was severely tried, but not quenched. It is hard to hope in the midst of discouragement. It was so with Joseph in prison, with David in the mountains of Judah, with the Jews in Babylon. But the grace of patience gives constancy to hope. 4. Because of their election, not as individuals, this could not he, but as a people. St. Paul here means that from what he saw of the operations of Christian grace in them he knew they were God's elect. As Bengel says, "Election is the judgment of Divine grace, exempting in Christ, from the common destruction of men, those who accept their calling by faith. Every one who is called, is elected from the first moment of his faith; and so long as he continues in his calling and faith, he continues to be elected; if at any time he loses calling and faith, he ceases to be elected." Observe the constancy of this thanksgiving spirit — "We give thanks always for you all." As they remembered without ceasing the genuine evidences of conversion so did they assiduously thank God. II. EVOKES A SPIRIT OF PRACTICAL DEVOTION. "Making mention of you in our prayers." The interest of the successful worker in his converts is keenly aroused; he is especially anxious the work should be permanent, and resorts to prayer as the effectual means. Prayer for others benefits the suppliant. When the Church prayed, not only was Peter liberated from prison, but the faith of the members was emboldened. III. IS RENDERED TO THE GREAT GIVER OF ALL GOOD. "We give thanks to God." God is the author of true success. In vain we labour where His blessing is withheld. (G. Barlow.)
(H. W. Beecher.)
1. Faith is the awakening of the soul to the realities of life. To apprehend the truth is to feel its power, without the consciousness of that power life is a dream. To grasp the truths of the gospel with the hand of faith is to stir up the powers of human nature and load them with responsibilities. 2. Faith is the inspiration to discharge the duties of life. The mere sense of obligation is not enough. It is a man's duty to pay his debts whether he has the means or not. Honesty of purpose and hope of success will encourage the debtor to labour until he is able to discharge his liabilities. The work of faith, although not without its reward, is a present effort to secure future fruits. The good seed is cast into the ground in expectation of a harvest. Work follows belief. II. LABOUR OF LOVE distinguishes between the ordinary work of the Church, and the supreme efforts necessary to maintain the Christian name. The cross was often very heavy. Fiery trials came to overcome faith, but love stood in the breach, and drove back the enemy. Where trust may fail, love never will. 1. It is a labour of love when everything seems to go against us. Peter and his fellow disciples, although they had toiled in vain all night, yet cast the net once more out of love for the Saviour. It does not appear that they believed success would attend the second effort, but they did it in loving obedience to Christ. Apostolic labours were often carried on in the same spirit. Ministers, Sunday school teachers, and Christian workers, when faith falters, should do as the second officer does when immediate danger is apprehended — send for the captain. In heavy seas let love take the command of the vessel. "Charity never faileth." 2. It is a labour of love when we are persecuted by those whom we seek to save. It is a trying ordeal to benefit others while they are injuring us. We have a severe lesson to learn when we must love those who hate us. In this the believer approaches nearer the Saviour. 3. It is a labour of love when we leave all the fruit for others to gather and enjoy. Disinterested love labours not for itself, but for those who follow. This is a grand movement in the Church. III. PATIENCE OF HOPE. This is the climax. Work must bear fruit. The glory of God in what we do may be beyond the ken of faith. The storm may rage furiously, threatening to outdo the wisdom and the courage of love. Hope sees beyond all this to the desired haven. 1. Abide God's time. With the Lord a thousand years are as but one day. Faith may become dispirited because there is a seeming slackness on the part of God to fulfil His promise. Love may be beaten by the storm for a longer time than was expected. Hope brings forward the visions of the future to cheer the one and to strengthen the other. 2. Lay hold on God's arm. Hope feels for the strength of the Lord, and leans upon it. (Weekly Pulpit.)
(T. Adams.)
I. AN ACTIVE FAITH. True faith is active: it brings to the Christian's view the Lord Jesus Christ, as having in Him a fulness of all imaginable blessings treasured up for the use of the Church; just as the vine has in its root and trunk that sap of which all the branches partake, and by which they are nourished. Faith, moreover, brings the Christian to Christ for daily supplies of those blessings which his various necessities require. And having received communications of grace according to his necessities, he is stirred up by it to improve them to the glory of his Redeemer's name. In a word, whatever the Christian has to do for God, he does it through the operation of this principle, by which, and by which alone, he overcomes the world, and purifies his heart. This faith St. Paul had seen in his Thessalonian converts; yea, so eminently had it shone forth in them, that they were celebrated for it in almost every Church throughout the Roman empire, and were held forth as patterns and ensamples of it to all the Christian world. II. A LABORIOUS LOVE. Love is that fruit by which, above all, the truth and reality of faith will be discerned. It is by this, above all, that we can assure ourselves, or be known to others, as faithful followers of Christ. If we have it not, all else that we can have is of no value. But love is a laborious grace: it is always seeking for something which it may do either for God or man. It cannot endure to be idle. Whether it can do little or much, it delights to be doing what it can. Nor is it diverted from its pursuit by slight obstacles; no — like the water obstructed by the dam, it will overcome them, and will evince its strength and ardour in proportion to the difficulties that impede its exercise. Love is a self-denying grace; and where it exists in due measure, it will prompt a man not only to sacrifice ease and interest, but even to lay down his life itself for the brethren. This grace was so conspicuous in the Thessalonian converts, that St. Paul judged it quite unnecessary to write to them on the subject: they were so taught by God Himself respecting all its duties and offices, that he could add nothing to them, but only to exhort them to abound more and more in the conduct which they had already pursued. III. A PATIENT HOPE. Hope is the offspring of faith and love, or at least of that faith which worketh by love. St. Paul calls it "hope in our Lord Jesus Christ," because "in Him all the promises of God are yea and amen." It is a patient grace, leading us to expect all that God has promised, however long we may have to wait for it; and to fulfil all that God has required, to the utmost possible extent; and to suffer all that God has ordained us to suffer, in hope of a final recompense; and, finally, to continue in a constant course of well-doing, even to the end. Such was the hope which the Thessalonians had manifested, and in which they had greatly rejoiced even in the midst of all their afflictions. (C. Simeon, M. A.)
1. A full persuasion of the truth of the gospel. 2. Steadfast adherence to it in the midst of trial. 3. The great change which it had already wrought in their life and character. 4. The efforts in which they had engaged to extend the gospel. II. LABORIOUS LOVE implying — 1. Great anxiety for the temporal and spiritual well-being of others. 2. Self-denying exertions to promote that well-being. III. PATIENT HOPE. 1. A conviction that Christ will come. 2. A preparedness for His coming. 3. An expectation of it. 4. An earnest desire for it. (T. Hughes.)
(Prof. Harless.)Faith is childlike, hope is saintlike, but love is Godlike. (Prof. Eadie.)
1. To depend on His guidance — (1) (2) 2. To trust in His help. Without Him we can do nothing. (1) (2) (3) 3. To use His power. (1) (2) 4. To bide His time. As in nature, so in grace, there is seed time and harvest: how often the Christian husbandman confounds the two. 5. To aim at His glory. (1) (2) II. As it regards SELF. 1. To believe that God has qualified us for a certain work in a certain way.(1) God has qualified some mentally. It is for such to believe that God has fitted them for literature, teaching, organization, etc.(2) God has qualified some physically. It is for such to believe that although not gifted intellectually, they can still work for God in visiting the sick, etc.(3) God has qualified some financially: they should believe that their work is beneficence.(4) God has qualified some with only a quiet influence: such should not believe that they can do nothing. God sometimes qualifies by disqualifications. How can the sick work? In many ways. By prayer, the example of Christian resignation, etc. "They also work who only stand and wait." 2. To believe that God intends and will help us each to work in his own way. Do not, then, ape anyone else. That is unbelief in our God-given individuality. Yet it largely obtains. The born preacher thinks he should organize: the visitor that he should teach: but it is misplaced faith and therefore unbelief. Be yourself, and rely on yourself as called and qualified by God. 3. To believe that through God's strength we are sufficient for anything that He calls us to. Unbelief here is the paralysis of Christian effort and the nurse of much sinful indolence. 4. To believe that God will accept and consecrate us as we grapple with our tasks. Faith is the spring of devotion to God. III. As regards our WORK. 1. To believe in the Divine sanction. Unbelief here is ruinous. Any doubt about our Divine call will not be compensated by the most transparent sincerity and the most prodigious effort. All work must fall to pieces without faith in its Divinity. 2. To believe that it is worthy of the best energies that we can devote to it, the best time that we can spend in its preparation and execution, the best appliances we can use in it. We must regard it as the noblest work in which a human spirit can engage: which it really is. 3. To believe in its ultimate success. Who would stand long hours behind a counter unless he believed that his work was going to pay? And who can preach and teach with any power unless he believes that God's word shall not return to Him void. IV. As regards OTHERS, viz., those for whose benefit we work. 1. To believe that they want our service: that the sinful need cleansing, that the degraded need elevating, etc. 2. To believe that our service will meet this need. If we have any lingering doubt that the gospel is not quite effective, and must be abandoned for, e.g., some methods of social reform — farewell to all power and prospect of success. Learn — 1. That Christ is the Author and Finisher of our faith. "It is the gift of God." 2. That faith having secured personal salvation, it henceforth becomes practical. 3. That faith grows and strengthens by exercise, and nowhere so effectually as in Christian work. (J. W. Burn.)
II. THE LABOUR WHICH LOVE DOES. 1. It undergoes any sacrifices. Mark the self-denial of the student, e.g., in his pursuit of learning. Shall the Christian then avoid any discipline that will perfect his character, or is necessary for his equipment for war or service? 2. It succumbs to no fatigue. Of mere task service we soon tire. 3. It spares no energies. When a man begins to pick and choose, it is easy to see that he has no heart in it. Christian love asks not how little can I do and escape condemnation, but how much can I do of this glorious work for this dear Master. III. THE LABOUR WHICH LOVE PERFECTS. Its work must be worthy of itself. So — 1. It is ingenious in contriving to do the best thing in the best way. What pains are taken about mother's birthday present; and shall we be less solicitous for Christ. 2. It adds beauty to ability so that the gratification may be complete. There is a holy extravagance about love which excites the query, "To what purpose is this waste?" IV. THE LABOUR WHICH LOVE REWARDS. 1. The labour of love is its own reward: to have produced a book which has edified thousands is a reward to which the most handsome remuneration is out of all proportion. To have brought a soul to Christ is worth more than the wealth of a Rothschild. 2. The smile of the beloved one recompenses the labour of love. Your work is worth so much — which will you have — twice its value or the warm word of appreciation? The Master's glad "well done" is heaven.Lessons: 1. Learn to love what you do either for its own sake or for the sake of some one. This will make "drudgery divine." 2. Let your love grow with your work and your work under your love. (J. W. Burn.)
(Bishop Reynolds.)
(Christian Advocate.)
(H. W. Beeches.)
1. It begets patience. Where there is no hope there is no patience, but either apathy or recklessness. The man who feels there is no hope of retrieving his ruined fortunes simply folds his hands or drowns his despair in self-indulgence. 2. It fosters patience. While there is a hope of anything, we feel that it is worth while waiting for it. But just in proportion as hope fades does patience relax its hold. 3. It justifies patience. If there is nothing to wait for, why wait? A friend's promise, e.g., is sure to be redeemed. The hope of that warrants the patience of years. Apply these principles —(1) To God's salvation. To despair of this as some have done is to grow careless and indifferent — but what weary days and months have been spent in the hope of the smile of God's countenance. This hope encourages us to wait for salvation in God's time and way, and the object is so great as to justify any amount of patience.(2) To Christian work. The prospect of winning souls calls forth the patient use of means. When we despond, the means are abandoned or only feebly employed. But hope lures the labourer to plod on. The seed is sown in tears; but it is sown; and the harvest will repay patient continuance in well-doing.(3) To family duties. The mother's lot is brightened by hope. Alas! what would it be without it? That troublesome boy may grow up to be a great man. In the hope of this plod on, mother! II. THE RELATION OF PATIENCE TO HOPE. 1. It keeps hope alive. The impatient are most subject to fits of despondency. The patient are often disappointed, but what do they do? Turn their energies into another channel. Bruce and the spider, "Try, try, try again." The man who quietly plods on in spite of discouragement augments his hope. 2. It brings hope nearer its fruition. Every step brings the traveller nearer home. Apply these principles —(1) To the Christian conflict. The more strenuous your efforts to subdue the flesh and to resist temptation, the easier becomes the warfare and the brighter the hope of victory.(2) To the prospects of the Church. Our Lord delayeth His coming! What shall we do? Abandon Missions? No. "Hold the fort, for He is coming," and every day's service brings Him nearer. (J. W. Burn.)
(Family Treasury.)
II. AN ASSURED CONFIDENCE IN THEIR STATE. When the apostle beheld these fruits produced by his Thessalonian converts, he had no doubt of their "election of God;" the graces they exercised were manifestly wrought in them by the power of God, who had wrought thus upon them in consequence of His own purpose, which from all eternity He had purposed in Himself. The same blessed assurance may now be entertained wherever the same ground for it exists. Assurance, so founded, can never be productive of any bad effect. When such fruits as those which the Thessalonian converts produced are visible in any, then may we indulge the pleasing thought respecting them, as they also may respecting themselves, that "God loved them with an everlasting love," and therefore with loving kindness hath He drawn them. Only we may observe — that this assurance is no farther justifiable than it is warranted by the graces which exist in the soul; with the increase of those graces it may justly rise, and with their diminution it must proportionably fall. Any other assurance than this is unscriptural and vain; but this not only may be entertained, but is the privilege and comfort of all who believe in Christ. (C. Simeon, M. A.)
1. Some act with a perpetual self-consciousness. They care for no one's esteem or condemnation. Their one object is to please self — a poor master when best pleased. 2. To act with a perpetual consciousness of others: ever fearful to offend, and offending from very fearfulness; ever over-anxious to please, and failing through very over-anxiousness. 3. The Christian is ever conscious of, "Thou God seest me." (1) (2) (3) (4) (5) (6) II. THE ADVANTAGE OF ACTING AS EVER IN THE SIGHT OF GOD. 1. It would make the whole of life a continued act of religion. Apply this to business, politics, domestic duties. 2. It would give us the comfort of knowing that some one whose appreciation is worth having is cognizant of little acts upon which men set no value. Who regards the widow's mite or the cup of cold water? God is also observant of those little trials in the warehouse or home, the aggregate of which constitute a great trial. He is looking down with sympathy — be brave; He is looking down with justice — beware. 3. It would strengthen against temptation. There is enough in that omniscient Being to gratify every longing. Why, then, try to fill your belly with the husks that the swine do eat? 4. It would make us stedfast in all holy obedience. We should be prepared for all the duties of devotion. The sense of God with us amid all the cares and bustle of the world would help to maintain all the graces in lively exercise. 5. It would prepare for death and eternity. (N. W. Taylor, D. D.)
(Dean Goulburn.)
(De Vere.)
(C. Kingsley, M. A.)
II. THE GROUNDS OF THE APOSTLE'S KNOWLEDGE OF THIS ELECTION were — 1. Subjective — on his part.(1) "Our gospel," a phrase implying —(2) Heart possession of it. "I believed, therefore have I spoken." This is the first prerequisite of a faithful ministry. As Melanchthon used to say to his students, "It is the all thy house shall be saved." These words were proclaimed by the apostle's lips. Human instrumentality is employed in what is in the strictest sense God's work. But often it is in "word only." Even from the lips of Christ the message fell ineffectual, and Paul has his share in this. But it was far different here.(3) This gospel came "in power" — not miraculously, but persuasively. It was no cold, formal performance of duty, but in a very exceptional degree heart work.(4) It was therefore "in the Holy Ghost." The presence and energy of the Divine Spirit were recognized by Him. His utterances were more than the struggles of an earnest human spirit; they were the winged words of the Spirit of Truth.(5) Hence it came "in much assurance," i.e., in the firm conviction that his message was from heaven, and that it was not in vain (1 Corinthians 2:1-5). So he knew from within himself that they were "appointed unto salvation." From this we may gather —(a) Every minister feels sometimes powerless, unaided by the Spirit, and oppressed with doubt. In such a case he is bound to search for causes in his own heart. But he is also entitled to look without; to trace the cause of his own feebleness in the apathy of the people. He may even, after the example of Paul, conclude in some cases from this ineffective preaching that they are not the chosen people of God. Pulpit and pew react on each other. "Like people, like priest."(b) The apostle appeals to their knowledge of his bearing and conduct as well as his words. Personal influence is far more direct and effective than official. Truth must be taught by example as well as precept. An infidel once said to Fenelon, with whom he had been residing: "If I stay here any longer I shall become a Christian in spite of myself."(c) This bearing was not self-interested, but for their sakes, as every minister's should be. 2. Objective — the eager joyfulness with which the Thessalonians received Paul's preaching. The two grounds cannot be separated. The first could be no safe evidence without the second. Their having been chosen of God is shown by their having chosen God's gospel (1 Thessalonians 2:13). It became theirs as well as Paul's. They became followers, i.e., imitators, of Paul and Christ. How? Not in their reception of the truth. In this they might be imitators of Paul, but not of Christ, who was the Truth. The point of imitation is the joyful endurance of suffering. Paul preached the gospel "in much affliction with joy of the Holy Ghost," as Christ had wrought it out: "Who for the joy that was set before Him endured the cross." In this sphere of trial, and of spiritual joy in the midst of it, Christ and His apostles and people are at one. Embracing Christ entailed suffering; but sorrow from without could not destroy inward joy. Afflictions come from men, but joy from the Holy Ghost. The gospel cannot be received without joy. Paul, then, would encourage them to greater endurance still, by his grateful recognition of this evidence of their election. (J. Hutchison, D. D.)
1. Does not lie —(1) In the preacher, otherwise men would be the converters of souls.(2) Nor in the preacher s learning, or it would consist in the wisdom of men.(3) Nor in the preacher's adaptation to his work; that is a secondary agency, not the cause.(4) Nor in the pathos the preacher may employ. People may weep at a theatre. No, there is something more wanted. A half-drunken man said to Rowland Hill, "I am one of your converts." "Yes," said he, "I dare say you are one of mine; but if you were one of God's, you would not be in that state." 2. It does lie in the power of the Holy Ghost.(1) Did you ever — never mind where — in listening to the Word, feel a Divine power coming with it? Not an impression — that may be wiped out — but a power convincing of sin, making you tremble under it, and then wooing you to Christ, in whom you believed and then became a changed man?(2) And since that has the Word rebuked you, filled you with God's love and light and joy, and desire after holiness? If not, you lack a proof of your election. Not that it will be so every time, for the preacher is not always in a fit frame. II. RECEIVING THE WORD WITH MUCH ASSURANCE — not full assurance; that comes afterwards. There are some people who play fast and loose with principles; put a hymn book in their pockets when they are going to meeting and a song book when they are going somewhere else. They can hold with the hare and run with the hounds. Such people have never much confidence in their religion: and it is very proper that they should not, for their religion is not worth the time they spend in making a profession of it. But the true Christian, when he gets hold of principles, keeps them. His religion is part of himself. He believes the truth, not because he has been taught it, but because it is true to him; like the servant girl who, when she could not answer her infidel master, said, "Sir, I cannot answer you, but I have a something in here that would, if it could speak." Now, if you have received the gospel with much assurance, you can say, "Christ is mine. I know that Christ is precious, not by 'Paley's Evidences' or 'Butler's Analogy,' but by my heart's inward evidence, the analogy of my soul's experience." If you can say that, whether you believe the doctrine of election or not, you are one of the elect. III. BECOMING FOLLOWERS OF US AND OF THE LORD; by which the apostle does not mean that they said, "I am of Paul, I of Silas, I of Timothy." No, they imitated them so far as they imitated Christ. Are you Christ-like, or do you want to be? Can you forgive your enemy, love him, and do him good? Are you prayerful as Jesus was? If a man follow not Christ, whatever he may say about election he is not the Lord's. IV. ENDURANCE OF AFFLICTION WITH JOY. (C. H. Spurgeon.)
(H. Varley.)
(New Testament Anecdotes.)
(C. H. Spurgeon.)
1. In word.(1) In the word written. It is of no use without this. The preacher's voice cannot reach where it can go.(2) In the word preached — stated in naked and clear propositions. Religion is no dark, unintelligible impulse of the mind. A trumpet must give a certain sound, or who will prepare himself for the battle. A herald's business is to make himself understood.(3) In the word apprehended. For the want of effort in this direction many are living in the grossest presumption, supposing themselves to be saints whereas they are in the utmost danger; on the other, there are many embarrassed with doubts and fears who ought to be enjoying the gospel. 2. In power.(1) Doubtless in miraculous power, but this is subordinate. The importance of a document lies in its contents, not in the seal.(2) Certainly in moral power — the intrinsic energy and efficacy of the truth. "Is not my word a hammer," etc. "The word of God is quick and powerful." This was seen in the case of Felix and Agrippa. When the truth is emphatically announced, there is a majesty, authority and force in it which are not found in moral, philosophical, or scientific disquisitions and harangues. Let me testify that you are a sinful man, a dying creature, that eternity is about to open, etc., and there is a power in those truths to strike upon the conscience and cause alarm, and if rejected it is in defiance of the dictates of the understanding and heart. 3. In the Holy Ghost, who —(1) Convinces of sin, righteousness and judgment, creating a sense of the need of the Saviour and preparing for the reception of the message of mercy.(2) Applies the gospel salvation to the heart and sheds abroad the love of God in it, and renovates the whole nature. 4. In much assurance. The image is that of a vessel richly freighted with all its sails spread, and wind and tide directly in its favour, going gallantly into port hailed by the acclamations of the people on the beach.(1) The gospel came on our part with full knowledge, invariable conviction, and certainty.(2) It was received by you like a vessel richly freighted, commissioned by Providence, sent of God, and the treasure, by appropriation, at once fully became your own. This implies, of course, that they saw the evidence, and felt the power of the word, so that no room was left for doubt. The primitive believers were not entangled as we are by metaphysical subtleties and difficulties respecting faith. They knew at once, with the simplicity of children, that a cordial reception of Christ was salvation.(3) It is the privilege of every believer to rejoice in the fulness and felicity of his justification. This full assurance is nothing else than a simple and perfect belief.(4) With joy of the Holy Ghost amidst much affliction. The design of the gospel is to produce joy where nothing else can produce it. Animal spirits, the delights of science or of sense, where are they in affliction? But Christian joy flourishes and sings in trials, "Though the fig tree shall not blossom," etc. II. THE EFFECTS WHICH THE GOSPEL IS TO PRODUCE WHEN IT HAS SO COME. 1. They turned from idols. Is there no idolatry amongst us which the gospel ought to dethrone? What about the worship of mammon, of the world, of self? 2. They turned to serve the living and true God.(1) Who has the right to our service which no one else has.(2) Who will reward us for our service as no one else will. 3. To wait for Jesus.(1) He delivered us from the wrath to come — hence there is nothing in the future to fear.(2) Jesus comes at the Judgment; at death. 4. They became imitators of Christ. He is our supreme example. His followers are to be imitated only as they truly follow Him. "Take My yoke upon you," etc. 5. They became examples to others. There was light upon the candlesticks at Philippi, Berea, etc., but none so brilliant as here. A Christian is not required to set an example of learning, wealth, etc., but of goodness. III. THE REPORT WHICH MAY GO ABROAD. It was just the same as when a modern people renounces idols and wickedness. The rumour gets abroad and is substantiate by changed lives. It is the same when a revival of true religion breaks out anywhere. (J. Stratten.)
(C. White.)
1. Our gospel, not by way of revelation, but dispensation. They had it in trust for the advantage of others. And so sure were they that it came from God that they said, "If we or an angel from heaven preach any other," etc. 2. What is this gospel Good tidings; but the goodness of the news must regard the state of the receiver. The proclamation of deliverance will be acceptable only to captives. To offer pardon to the innocent or alms to the wealthy would be an insult. The gospel finds every man a sinner, and the relief it gives is adapted to his condition. Is he lost? Here is a Saviour. Is he unholy? Here is renewing grace. 3. This gospel came to them; they did not go to it or send for it. Nor did our heathen forefathers; nor did we. "I am found of them that sought me not." II. THE MANNER OF IT EXPLAINED. It came — 1. In word — by the translated scriptures and the preached word to you. Thus it must come to be received at all. But a mere theoretic knowledge —(1) Cannot answer the design of the gospel. God has not inspired men to write His word and then magnified it to amuse your minds or furnish you with materials for controversy. "All scripture...is profitable," etc.(2) Will aggravate your sin and increase your condemnation. It is a medicine which will either kill or cure: it will prove either the savour of life or death. "See that ye refuse not Him that speaketh." 2. In power. When this is the case —(1) It produces conviction of sin. The word at Pentecost was quick and powerful. It pricked men to the heart, etc. It is the same now. But it works conviction only for saving purposes. Believe on the Lord Jesus Christ, and the word will come with power.(2) It gives comfort — and the comfort increases with the tribulation. "Ah," said Bolingbroke, "I find my philosophy fail me now in this affliction." Does the gospel fail? "Although the fig tree shall not blossom," etc.(3) It sanctifies. It calls us to be and makes us saints. Plato often complained that he could not bring the inhabitants of a single village to live according to his rules. But did the fishermen of Galilee complain in a similar way? We have seen the profligate become moral, the covetous liberal, the implacable ready to forgive. 3. In the Holy Ghost. This marks the nature and source of the power. The apostle does not refer to miraculous power — for that ceased with the early age, and miracles failed over and over again when they were worked to secure belief. This power is common to every age, and when exerted never fails. "Not by might nor by power." Melanchthon, in his zeal for God, hoped that all he addressed on the love of Christ would embrace Him as a Saviour; but he soon found that old Adam was too strong for young Melanchthon. 4. In much assurance — (1) (2) (3) (W. Jay.)
1. Not man's gospel (Galatians 1:6; 2 Corinthians 11:4). 2. But God's gospel (Acts 20:24). 3. To some a hidden gospel (2 Corinthians 4:3, 4). 4. But to others a revealed one (Matthew 11:25). II. THE POWER OF THE GOSPEL. 1. It reveals the Saviour (1 Corinthians 1:24). 2. It quickens the dead (1 Corinthians 4:15). 3. It enlightens the mind (1 Peter 2:9). 4. It reveals wrath (Mark 16:16). III. THE SPIRIT OF THE GOSPEL. 1. It expounds the nature of truth (1 Corinthians 2:10). 2. It gives the knowledge of freedom (Romans 8:2). 3. Helps the soul against its infirmities (Romans 8:26). 4. And gives us the seal of glory (Ephesians 1:13). IV. THE ASSURANCE OF THE GOSPEL. 1. The assurance of pardon (Psalm 103:12, 13). 2. Assurance of righteousness (Isaiah 32:17). 3. Assurance of hope (Hebrews 6:18-20). 4. Assurance of love (Colossians 2:2). (T. B. Baker.)
II. The gospel is not the mere word of a creed or ritual, but THE POWER OF A LIFE. What Christ most of all desires for us is that every true affection should be strengthened within us; that every noble aspiration should rise up to attainment; that every generous impulse should lead you to help and bless your fellows; that you should abhor the evil and love the good. III. CHRISTIAN ASSURANCE WILL COME TO HIM WHO LIVES BY THE POWER OF THE HOLY GHOST. Prove Christ's words by personal experiment, venture all on His sayings, surrender yourself to Him wholly, follow His counsel; and there will grow up within you such invincible conviction of His truth that neither death nor life shall shake His power over you. (Prof. James Legge.)
(C. H. Spurgeon.)
I. HUMAN. "Our." It is human — 1. In its instrumentality. It was revealed to man, its blessings are enjoyed by man; it is preached and propagated by man (Romans 10:14, 15). 2. When not crowned with success. "In word only." Apart from the unction from above, the gospel is a dead letter, a savour of death unto death — the good seed falls by the wayside, among thorns, on stony places. The impressions are superficial and defective. II. DIVINE. "In the Holy Ghost." It is Divine — 1. In its origin. It is God's plan of salvation. It could not have been originated by man, because the idea is beyond the limit of his thoughts. Man can never give existence to what is Divine. "That which is born of the flesh is flesh." The gospel bears the image of the heavenly. It is God's scheme. 2. In its revelation. None could disclose God's secrets but Himself. Salvation is one of God's deep things. That which was not originated with man could not be revealed by Him. The gospel salvation was revealed early, unexpectedly, gradually, completely. 3. In its efficacy. The three clauses show the blessed and saving influence of the gospel.(1) In the emancipation of sinners from the slavery of sin and Satan. The gospel is truth, and the truth makes free and destroys the stronghold of Satan.(2) In establishing the kingdom of God in the heart. The gospel produces faith, hope, love; it enlightens the understanding, spiritualizes the affections, and purifies the heart. (J. Jenkins.)
I. THE GOSPEL IN WORD. "Our gospel came unto you in word." In the history (Acts 17) we learn the leading themes of apostolic preaching. It is worthy of note that the inspired apostle grounded his discourse on the Scriptures. Even he did not feel himself free from their sacred bonds. He taught — 1. That the promised Messiah was to be a suffering Messiah. The Jewish mind was so dazzled with the prophecies of the regal magnificence and dominion of Jesus, that they overlooked the painful steps by which He was to climb to this imperial greatness. Out of their own scriptures he proved that the only Messiah announced was to be "a man of sorrows." 2. That the Messiah who was thus to suffer and die, was to rise again. This declared the Divine dignity of His person and was the pledge of the success and stability of His work. 3. That the Jesus who thus suffered and died and rose was the very Messiah promised in their scriptures. The grand topic of apostolic preaching must be the staple theme of the pulpit today. II. THE GOSPEL IN POWER. 1. In the exercise of miraculous power. The apostles were invested with this, and used it in substantiating the facts of the gospel. 2. In the Holy Ghost — not only in His miraculous manifestations, which were necessary in that age; but in the ordinary exercise of His power, as continued down to the present day — enlightening, convincing, renewing. 3. With much assurance. Literally, "with full assurance, and much of it." "Plerophorla" is from a word that means to fill up, and is used to denote the hurrying a ship on her career, with all her sails spread and filled with the wind. So the soul, filled with the full conviction of truth, is urged to a course of conduct in harmony with that conviction. 4. An assurance enforced by high integrity of character. "As ye know what manner," etc. Their earnest labours and upright lives showed they were men moved by profound conviction — a blending of evidence that is not less potent in these days. (G. Barlow.)
II. THE GOSPEL OF CHRIST IS FULL OF POWER. Christianity is not merely a specific religious system ranking with the Egyptian, Indian, Grecian, etc. Nor is it only a better system in dignity, purity, etc. It is more than the noblest solution of the riddle of the universe. Its striking peculiarity is that it is alive, while other systems are dead. There is much truth in the Vedastic ideas of God, in the Zoroastrian teaching about sin, in the Egyptian eschatology, in the Greek dramatists' views of moral government, in the Greek philosophers' thoughts concerning the chief good. But all these lack power to change the heart. Christianity does this. Christ struck the keynote when He wrought miracles — "mighty signs" of His spiritual work. The "might" of them was an indication of His power. He was "moved with compassion"; but His sympathy showed itself in energetic deeds of charity. He promised that His exaltation on the cross should draw all men unto Him. Thus Paul writes of the Cross as "the power of God" (1 Corinthians 1:18). When the apostles were "endued with power from on high" their preaching was effectual. The power of the gospel is seen by its effects in the great apostolic missions, in the regeneration of the Roman world and the creation of Christendom, in Christian law, literature, society, home life, and individual character, in missionary victories of modern times. III. CHRIST IS THE SOURCE OF THE POWER OF THE GOSPEL. 1. He is the Truth (John 14:6). Errors are never lastingly powerful. When a false religion wins its way it is because of the truth mixed up with its errors. Mohammedanism, e.g., was a grand protest of Monotheism against idolatry. If Christianity were false it must ultimately have failed. The truth of Christ is the first secret of His power; and the power of the gospel is a proof of its truth. Mere external success may not go for much, but success in spiritual regeneration cannot be begotten of a lie. Christianity is not merely powerful: it is powerful for good, and therefore cannot have been cradled in a delusion. 2. Christ is seen in self-sacrificing love. He wins by the attractions of His Person and character. The great secret of His power is His Cross. A Christless gospel must ever be a futile one, and Christ without His Cross will be shorn of His strength. Without this, Christian ethics and theology are weak. 3. Christ sends His Spirit with His gospel. Conclusion:The power of the gospel may be frustrated — 1. If the gospel is untruly, unfaithfully, unspiritually preached. 2. If the help of the Divine Spirit is rejected or neglected. 3. If the hearer wilfully rejects its influence. (W. F. Adeney, M. A.)
(D. Chamberlain.)
(W. Antliff, D. D.)
(C. H. Spurgeon.)
(J. Macgowan of Amoy.)
1. He could call the gospel "our gospel." We must be saved before we can preach salvation. Ezekiel had to eat the roll of his prophecy. As well think of steering the Great Eastern across the ocean without knowing the first principles of navigation; as well think of setting up as ambassador without your country's authority, as of preaching before the gospel is your own. No amount of education will suffice if you lack a personal interest in salvation by Christ. 2. He was able to point to "his manner of life." And so must we. We must show in our lives what we preach with our lips. Woe to the minister when he is compelled to say, "Do as I say, not as I do." We shall use the text — I. For DISCRIMINATION. The gospel comes to all who hear it; to the unregenerate as to the regenerate. But some preachers give one gospel to one class and another to another. Unlike the old sowers who sowed indiscriminately, they want to find the good ground before they sow. Instead of going out into the highways and hedges they want to know who are appointed to come, and then they will give the unnecessary invitation. But the apostles delivered the same gospel to non-elect and elect. The point of distinction is not in the gospel, but in its being applied by the Spirit or left to be rejected of men. 1. To some the gospel comes only in word. Even here there are gradations.(1) Some scarcely know what it is all about. They go to a place of worship and sit out an hour and a half of penance, and when done think they have done the proper thing, but are stolid, unthinking worshippers of an unknown God.(2) Others understand it in theory, and are pleased with it if preached in a manner to suit their tastes; but the gospel remains in them as drugs in an apothecary's drawer: they are there, but produce no effect. It is an unloaded canon or barrel of gunpowder; it has no force because the fire of God's Spirit is absent.(3) Others are really affected by it. They weep, resolve to amend, are alarmed, but the morning cloud is not more fleeting than their emotions. But these are produced by words, not by the Spirit. But men weep at a theatre. I am afraid that much of the holy water which is spilt from eyes in our places of worship is of no more value than the holy water at Catholic chapels. It is not heart sorrow. At this point let me ask, "Do you know the gospel only in word?" There is a class who are professional sermon hearers. They go one Sunday to hear Mr. A., another to hear Mr. B., and appraise, criticise, etc. They are no better than spiritual vagabonds, neither getting nor doing good. 2. There are those to whom the gospel comes with three accompaniments.(1) There is sometimes an effect produced by the gospel which may be called "power," but it is not the power that saves.(a) It comes with power on the understanding. You have heard, weighed, judged, and received it as being Divine — you assent to its propositions.(b) To the conscience. It has convinced you of sin. Like Felix, you tremble.(c) On the feelings. Your desires have been awakened. You have said, "Oh, that I were saved!" and even advanced as far as Balaam, "Let me die the death of the righteous."(d) On the life. The gospel has done you much good, although it has not saved you; though, alas! there are others to whom it has only for a time been as bit and bridle.(2) We come now to a nobler elevation, and speak to those to whom the Word has come "in the Holy Ghost." This is a great secret and cannot be expounded, but many of you know it experimentally. The Spirit has come —(a) A quickening power. You have now different feelings, joys, sorrows, to what you had before, because while you listened to the letter which killeth, the Sprat came with it and made you live.(b) As an illuminating power. He showed you your sins and your Saviour.(c) As a comforting power. Your burdens were removed as He opened up to you the promises.(d) An inflaming power. He has rested on you when you have heard the Word as a Spirit of burning.(e) A rejoicing power.(3) The highest point in the text is "much assurance."(a) They were fully persuaded of the truth of the gospel, and had no staggering or blinding doubts.(b) They had the fullest conviction of their interest in that truth. They were saved, and they knew it. II. For INSTRUCTION. It is not enough to preach the gospel; something more is wanted for conversion than even that. We must have the energy of the Holy Ghost. Then — 1. It becomes more and more imperatively necessary that we should be much in prayer to God for that blessing. Luther said, "I have so much business today that I cannot get through it with less than three hours' prayer." Most people say, "I have so much business that I must only have three minutes' prayer." 2. Let us learn our own indebtedness to distinguishing grace, and bless God that the Word has come to us with power. 3. Inasmuch as there are degrees of attainment, let us seek for the highest degree. The "rest-and-be-thankful" policy is not much approved in politics, and in religion it will never answer. 4. A privilege may become a curse. If you have received the gospel in word only, it will aggravate the condemnation of those who might have received it with the Holy Ghost but would not. (C. H. Spurgeon.)
I. NOT IN WORD ONLY. Words are symbols of thought, and idea, and sentiment; and it has pleased God the Holy Spirit to honour words, and He has been pleased to sanctify and dignify words through the medium of which to make known His thoughts and sentiments, His designs and dealings in reference to us men and our salvation. He, therefore, inspired holy prophets, and they announced the great things which belong to the salvation of the soul; and then they were directed to record this; and we read the words which God the Holy Ghost taught — the word of this salvation — how "that Christ died for our sins, and rose again the third day, according to the Scriptures; and they state the doctrines found on these facts, the privileges connected with them, the practical tendency of the whole, and the ordinances and institutions of the gospel: and thus in language they announced the good news, the glad tidings to the people. And still whenever the gospel comes, it must come "in word"; words must be employed, and the minister of the sanctuary must still employ "the words of this life." But then the great danger is lest it come in word only: then the great design of the gospel is defeated; all the high and important particulars relating to our salvation are not realized wherever the gospel comes only in word. We can suppose the case of a minister of Christ, possessing talents — talents of no common order, with a highly cultivated intellect, a very fertile imagination, and a genius which leads him to employ figures of poetry, and to suggest thoughts that captivate the attention and strike the minds of those who listen to his discourses from time to time; there are multitudes who throng to hear him wherever he goes; and, to use the words of the prophet, he is to them "as a very lovely song of one that hath a pleasant voice, and can play well on an instrument." And oh, how well attended are his ministrations! But where, amidst all this, is the instance of the poor sinner pierced to the heart by the two-edged sword of the Spirit and feeling the pungent smart of conviction? Where is the instance of the man smiting on his breast, and crying, "God be merciful to me a sinner"? But thus came not the gospel to the Thessalonians. II. ALSO IN POWER. What power? 1. Not the civil power; because in the days to which the apostle refers Christianity was not even protected by the civil government, but opposed by it. It was not with them as it is happily with us, where Christianity forms part and parcel of the very constitution and laws of the country, and where the broad shield of legal protection is thrown over us, and where we "sit under our own vine and fig tree, none daring to make us afraid." 2. Neither could the apostle refer to the power of eloquence or human talent. St. Paul himself tells us that his "speech and his preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power." This was "the power"; it was a Divine power; and it was Divine in two points of view: first, there was miraculous power to mark the propagation of the gospel; secondly, there was a secret energy accompanying the administration of the Word, bringing it home to the conscience and heart of those who heard. There is an awakening power, a convicting power; and there is a regenerating power, and a sanctifying power, and a consoling and satisfying power. Oh, what an energy there is in the gospel of the Lord Jesus Christ! III. AND IN THE HOLY GHOST. As surely as there was miraculous power in the first age of Christianity, so surely was the Holy Ghost there; for the miracles then wrought were the miracles of the Holy Ghost — "God also bearing them witness, both by signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to His own will." And as surely as there must always be an efficacious power to give efficacy to the gospel wherever it is administered, the Holy Ghost must be there. The gospel is the dispensation of the Spirit; and where the gospel is preached, the Spirit of God is present to bear testimony to the truth. Who and what is the genuine Christian? Why, he was once in the dark, but now he is "light in the Lord." How came he to be so?. "Ah," says one, "the preacher told us the gospel is light." True; and the gospel is the great light of the system, and the gospel is shining in the zenith of its splendour and glory. But what avails to me the noon-day sun, with all the blaze of day, if I have not the organs of vision. It is not only necessary that the light be there, but we must have the organs to discern it. And how comes this change to pass on us? By the mighty energy of the Spirit. He removes the scales from our mental eyes; it is He that gives the organ of spiritual vision and of perception; it is the Spirit that giveth light, IV. AND IN MUCH ASSURANCE — a plenitude of assurance. This phrase is significant of the manner in which the gospel was received by the people. 1. The assurance of the truth of the message. I do not know that the first believers in Christianity waited on the outside of the great temple of truth, to examine the two external pillars on which the temple reposes and by which it is supported. You know what those two pillars are: unmoved they stand where they ever stood, and all the shafts of infidelity have been unable to make any impression on them.(1) Prophecy; and the argument is this: Where there is genuine prophecy there is God, because God alone sees the end from the beginning: now in this Book is genuine prophecy; then here is God.(2) Miracles: where there are genuine miracles there must be God, for He alone can control nature, and act in opposition to its laws. But here are such interpositions recorded; therefore here is God. Now I do not know, I say, that these primitive believers waited outside the temple to examine then its two grand pillars in the first place; I rather believe they went in at once. The temple of truth, and wisdom, and grace — "Like the cerulean arch we see, Majestic in its own simplicity." 2. They saw the sanctity of those who officiated there. "You know," says the apostle, "what manner of men we were amongst you." Their simplicity, their self-denial, their purity, their benevolence, their zeal; are these characters that belong to infidelity? Then there was the Architect — the Architect of the temple of truth spoke in the temple of truth; and the people heard, and the truth came home to their hearts and consciences, and examined the inmost recesses of their hearts: they were judged of all, and condemned of all, and approved of all; and they were assured that it was the great Architect of truth Himself who thus spoke. (Robert Newton, D. D.)
I. A CONVICTION OF SIN. The man who is a real Christian must have been taught the plague of his old nature, and what an evil thing it is to sin against God. II. AN ACQUAINTANCE WITH THE CHARACTER OF GOD'S HOLY LAW. This is a very necessary piece of knowledge. A mere professor, who has never known what real conviction of sin is, may be capable of amendment of life to a certain extent, but can have no just conception of the enormity of transgression against a holy and just God. When a man is made experimentally acquainted with the operations of the Holy Ghost, he feels that he has transgressed against God, and against the reasonable law of a mighty and righteous God, in every particular. "He who hath broken the law in one point, hath broken it in all." III. A BELIEF IN THE LORD JESUS CHRIST. When a man is in this condition there is no difficulty at all in persuading him that all his hopes upon his own efforts and his own righteousness must be dispensed with, and that he must rest on the imputed righteousness of Jesus Christ, the perfect work of the Son of God, the salvation of the Divine Saviour. Every man who is saved is saved by himself. God comes to a man personally; the Holy Ghost comes to a man personally; the merits of Jesus come to a man personally. This is real religion. (H. Allen, D. D.)
(T. Guthrie, D. D.)
I. IT IS THE POWER OF TRUTH. The gospel founds itself upon facts — upon what was done and upon what was taught. This is substantial truth; and it justifies unfeigned faith. II. IT IS THE POWER OF AUTHORITY. It is Divine obligation; the binding power and sanction is precisely this — "He that believeth shall be saved, and he that believeth not shall be condemned." III. IT IS THE POWER OF REALIZATION. Sooner or later, it is more or less surrounded by something like itself. It provokes inquiry, and compels to take a part. It tells of the death of Christ: it realizes futurity. In us is found every doctrine and blessing of the gospel in actual form and rudiment. Ours is a present salvation. The work of grace bears its fruits. Faith groweth exceedingly; love aboundeth more and more; peace passeth all understanding; and patience hath its perfect work. This is surely power — the kindling of a living light over the written Word, and the inward interpretation — the witness of the soul closing with it. (R. W. Hamilton, LL. D.)
I. WITH POWER. Who shall declare this mystery of power? All ages and sciences have worked at the problem. 1. Power in its lowest conceptions belongs to the material. It is in the storm, the wave, the flashing lightning. Latent or active it belongs to every atom in the universe. 2. Higher up is the power of thought which gives man empire over the world; temples, machines, pictures, etc., are embodied thoughts. Fling your mind back on the infinite past, and you find a period when every force existed as a thought in the Eternal Mind. 3. Highest of all is the power of the gospel. What is this? The power that slumbers in the great, Divine, essential seed thoughts of Christianity. The gospel is a gospel of —(1) Incarnation. The historic conceptions of God are all true and grand, but how cold and distant! But turn to the gospel, and you see the mighty God in the cradle of Bethlehem, in the streets of Nazareth, on the cross of Calvary, that He might take my nature up into Himself.(2) Unbounded benevolence. No truth of history is better authenticated than this, that outside the influence of Christianity there is but little sympathy. Into this world God flashed a new thought, that of atonement and self-sacrifice for the good of others. This is the power of the Cross. "I, if I be lifted up, will draw all men unto Me." From that hour the world entered on a new era. There was a fountain opened for guilt and also for sorrow by the Cross. From the moment of Pentecost there was a disposition to save others. Clothes were made fen the poor, and asylums began to be founded.(3) Resurrection and immortality. Who shall tell the shadows which fall upon the land and home where Christianity has not come? II. IN THE HOLY GHOST. 1. In all the faiths there is the doctrine of the Divine influence coming to the spirit of man. The Pantheism of the old Brahmin involved this. The Theosophites of Egypt clung to this. The inner fight of Platonism meant this. From Montanism downwards this was the prime doctrine of mysticism. This finds its culmination in the gospel. It is seen in creation educing beauty out of chaos; in civilization; in the achievements of the gospel. The world is rich in literature, but imagine the greatest Genius saying, "Weary one, believe My word and be saved!" But let the Spirit take the word of the gospel, and it is spirit and life to every one that accepts it. 2. A Holy Ghost must have a Holy Ghost ministry. Take a man, however gifted, but not anointed with the Spirit, and his word will be like the summer lightning which hits nothing. But give the Holy Ghost to but a rough fisherman, and he will smite the consciences of three thousand. III. IN MUCH ASSURANCE. 1. There is the assurance which comes from demonstration to others. There are tens of thousands who are better men today by this power; and its effects are seen in the walks of commerce and the sanctities of home. 2. That of an inner experience. He that believeth hath the witness in himself. 3. That of ultimate triumph. "Oh!" said a great savant, as he trembled upon the verge of the sepulchre, "my philosophy fails me here." Yonder, in a darksome dungeon and manacles about his limbs, is an old man. What sayest thou, Paul? "I am now ready to be offered," etc. (G. Douglass, D. D.)
II. III. (Prof. Jowett.)
(C. H. Spurgeon.)
I. THE THESSALONIANS WERE CAREFUL TO FOLLOW THE EXAMPLE OF THE APOSTLES. And the apostles took every care to demean themselves well, not only for their own credit's sake, but for the benefit of others, by a conversation suitable to their doctrine, that they might not pull down with one hand what they 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; that is — to imitate their good example. And herein they became followers of the Lord also, who is the perfect example; and we should be followers of others no farther than they are followers of Christ (1 Corinthians 11:1). The Thessalonians acted thus notwithstanding the afflictions to which the apostles and themselves also were exposed. They were willing to share in the sufferings that attended the embracing and professing Christianity. Perhaps this made the Word more precious, being dearly bought; and the examples of the apostles shone very bright under these trying circumstances; so that the Thessalonians embraced the gospel cheerfully, and followed the example of the suffering apostles joyfully. Such spiritual, and solid, and lasting joy as the Holy Ghost is the Author of, when our afflictions do abound, maketh our consolation much more abound. II. THEIR ZEAL SO PREVAILED THAT THEY WERE THEMSELVES EXAMPLES TO ALL OTHERS. They were "stamps," or instruments to make impression. They made good impressions, and their conversation had a correspondent influence upon others. There is nothing which maketh the gospel sound louder, the sound of it to be heard better, and the offer embraced more readily, than when a sincere profession is beautified, and adorned, and seconded by a sober and conscientious practice; for it was such a profession, strengthened with such a practice, in the Thessalonians, which made the gospel sound from them in Macedonia and Achaia. The word signifies to sound shrill and far, as with the noise of a trumpet, or voice of lion herald. So that the effects of the gospel in turning the Thessalonians from idols "to serve the living and true God," was so spread abroad that the apostles themselves "need not to speak anything." (D. Mayo.)
1. They resembled himself and his fellow labourers. But how? In their faith, their hope, their love, and their good works. Let us enter into this thought. Man is an imitative creature. The first voluntary efforts that are made by children, are always endeavours to mimic something which they have seen. But as man is a depraved creature, and as he is exposed to bad examples in this world, as well as good, and more to bad examples than to good, he naturally follows the multitude to do evil; and the question with him, therefore, concerning anything, is not — Is it true? or is this reasonable? or is it righteous? but — "What will people think or say of me? Shall I not be seen?" Why, all the Lord's people are "a peculiar people"; and it argues much more dignity of principle and purity of motive to advance alone than under the applause of thousands. This disposition was in the case of the Thessalonians sanctified, for it was turned another way; for the men they now followed were few, compared with the rest, and they had nothing of a worldly kind to recommend them. No; they were esteemed the very "filth and offscouring" of all. Yet, with Moses, these Thessalonians chose "rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season." They "esteemed the reproach of Christ greater riches than the treasures of Egypt." Yes; with David they could say — "I am a companion of all them that fear Thee, of them that keep Thy statutes." So it always is when persons are made wise unto salvation; then they immediately see, that the righteous are more excellent than their neighbours, and that of them the world is "not worthy." Then they pray — "Look Thou upon me, and be merciful unto me, as Thou usedst to do unto them that love Thy name." Then they let go the sons and daughters of folly and vice, and run and take hold of the skirt of him that is a Jew, saying — "We will go with you, for we have heard that God is with you." 2. They resembled the Lord also; to show the apostles confidence that they were themselves conformed to Him, and those that followed them thus far would be followers of Him. Therefore, says the apostle to the Corinthians — "Be ye followers of me, even as I also am of Christ." Did he mean to place himself upon a level, then, with Christ? By no means; but to assert that he knew he was walking the same way, that he was influenced by the same principles, that he felt the same sentiments. And we must be conscious of this too. Yes; we must remember that "if any man have not the spirit of Christ, he is none of His." But it is added, to teach us that no men are to be our examples any further than they resemble Him; that we are not to give up ourselves absolutely to any leader, however distinguished by gifts or graces. We are not to pin our faith upon their sleeve, or to determine our action by their practice invariably. No; they are all fallible. The wisest of men have their follies; the best of men have their faults; the wisest and the best of men, therefore, may lead us astray. Abraham denied his wife at Gerah; Moses spake unadvisedly with his lips; Job cursed the day of his birth; Peter said with an oath, "I know not the Man." But here we have in the Lord Jesus an infallible pattern; and therefore we may give up ourselves entirely to His direction and influence, and, as it is said, "follow the Lamb whithersoever He goeth." 3. They who imitated others became ensamples to others: — "Ye became ensamples to all that believe in Macedonia and Achaia." It is very observable in nature that things in succession are alternately cause and effect, effect and cause. Thus, parents produce children, and children produce in time children; thus, those now obey, who by and by command; thus, learners now become teachers; and those who were followers become leaders themselves. This was the case here; from following the apostles and the Lord Jesus, they "became ensamples to all that believed in Macedonia and Achaia." Indeed, what individual is there, who is not, more or less, an "ensample" to some? Which of you is entirely isolated? Who is not seen and heard of some? Who is not followed by some? But how honourable was it for these converts! They were "ensamples," to whom? "To them that believe." Oh! it is easy for you to be "ensamples" to some. It is easy, to have goodness enough to censure and condemn the grossly wicked; it is easy, to have goodness enough to be considered righteous, when compared with drunkards, and swearers, and thieves, and robbers. But these Thessalonians were ensamples to the good, to the godly, "to them that believed"; yea, and what is more, " to all them that believed in Macedonia and Achaia"; though it is very probable that many of these had been in the Lord before them, and had believed before them. There are many cases in which "the first shall be last, and the last shall be first." (W. Jay.)
1. They received the Word in sorrow — "in much affliction" (Acts 17:5-9). Principally, sorrow on account of sin — their prolonged rejection of Christ, and obstinate disobedience. 2. In joy. "With joy of the Holy Ghost." They realized —(1) The joy of conscious forgiveness and acceptance with God. The sinless angels, placed beyond the necessity of pardon, are incapable of realizing this joy. It belongs exclusively to the believing penitent.(2) The joy of suffering for the truth. , who suffered for Jesus, used to say, "It is not the pain but the cause that makes the martyr." That cause is the cause of truth. Suffering is limited to life, but truth is eternal. To suffer for the truth is a privilege and a joy.(3) The joy of triumph — over error, sin, Satan, persecution. This joy is the fruit of the Spirit. These twin feelings — sorrow and joy — are typical of the alternating experience of the believer throughout his earthly career. II. THE PRACTICAL RESULT. 1. They became imitators of the highest patterns of excellence — "us and the Lord." The example of Christ is the all-perfect standard. But this does not supersede the use of inferior models. The planets have their mission, as well as the sun, and we can better bear the moderated light of their borrowed splendour. The bravery of a common soldier, as well as the capacity and heroism of the most gifted officer, may stimulate a regiment to deeds of valour. So the apostles, in their patience, zeal, and integrity, became examples, while they pointed to the great Pattern. 2. They became examples to others. "So that ye were ensamples to all that believe."(1) In the reality and power of their faith.(2) In their zealous propagation of the truth. "For from you sounded out the word of the Lord."(3) The influence of their example was extensive in its range. Macedonia and Achaia were two Roman provinces that comprised the territory known as ancient Greece. Thessalonica, the metropolis of Macedonia, was the chief station on the great Roman road — the Via Egnatia — which connected Rome with the whole region north of the AEgean sea, and was an important centre, both for commerce and the spread of intelligence. Wherever the trade of the merchant city extended, there the fame of the newly founded Church penetrated. Great was the renown of their own Alexander, the Macedonian monarch, and brilliant his victories: but the reputation of the Thessalonian Christians was of a higher order, and their achievements more enduring. Learn — 1. The gospel that brings sorrow to the heart also brings the joy. 2. A genuine reception of the truth changes the man, and creates unquenchable aspirations after the highest good. 3. A living example is more potent than the most elaborate code of precepts, however eloquently explained or cogently enforced. (G. Barlow.)
II. He is an IMITATOR of the Divine. The apostles were Christians because they were "followers of the Lord"; and all who would be Christians must become the same. 1. Christ is the most perfect moral model. In Him we have all that commands the attention and admiration of the soul. 2. Christ is the most imitable moral model. Sublimely great as He is, no character has appeared in history so imitable as His.(1) Because none is so powerful to awaken our admiration. What we admire most, we imitate most.(2) Because none is so easily understood. He is perfectly transparent. One principle — love — explains all His moral features and activities.(3) Because none but His is permanently consistent. III. He is an EXAMPLE of the Divine. "So that ye were ensamples," etc. Macedonia and Achaia stand for all Greece, so that they became ensamples to the entire Greek race. Genuine Christian not only receives and imitates, but reflects and radiates the Divine. He is the brightest and fullest revelation of God on earth; there is more of the Divine seen in the Christly soul than there is in starry heavens and blooming landscapes. "Ye are My witnesses." IV. He is a PROCLAIMER of the Divine. "From you sounded out the word." This is an image from a trumpet filling with its clear sounding echo all the surrounding places. They sounded out the gospel, not only in enthusiastic utterances but in noble and generous deeds. Thessalonica was a large maritime and commercial city; and its Christian mer chants would in all their transactions with foreign traders ring out the gospel. Conclusion: A genuine Christian, then, is a Divine man. There is in a moral as well as in a constitutional sense, a "divinity within him." He is the recipient, imitator, example, and herald of the Divine. (D. Thomas, D. D.)
I. FOLLOWERS OF US AND OF THE LORD. 1. There is something startling in these words. A man of like passions with ourselves dares to propose himself for imitation to those who were seeking to follow the incarnate God. And the world is never without its Christlike ones. And there is nothing more wonderful than that men and women like ourselves may be and live like the Son of God. He does not shine in unapproachable isolation. As the elder among many brethren, a bright particular star amid a cluster of constellations, He leads the human host with which He has cast His lot and mixed up His life forever. 2. Where are the points of likeness? (Galatians 2:20; 2 Corinthians 12:10). In the power of self-sacrifice. It may seem strange to this self-loving age, but it is well worth noting, that these men whose lives have been so fruitful had no thought of any interest but Christ; no self-will, but were absolutely open to the will of God. Are we then to have no will of our own? God forbid! Paul had a mighty will of his own, and expressed it in defiance of the whole secular and religious world. But it was his own and yet not his own; it was moulded and refined into harmony with a higher will; and just as the blood gets purified from its carbonic dross as the vital air breathes through it in the lungs, so the will of Paul was purged of the acrid leaven of self by prayer that God would use him, strengthen him to follow Christ, and teach him to spend himself for the service of mankind. 3. A man need not adopt the calling of an apostle to enter such a life as this. There have been soldiers, statesmen, merchants, whose deepest thought has been "I am not mine own." Hard as it may be, it is the beginning of peace to say it and try to live it. You may have your own way, and you will weary of it as soon as you have got it; while you may give up our own way, and make it your effort to care for others, and a glow of heavenly joy will enter and abide in your spirit. Likeness to Christ lies expressly in the power of self-sacrifice, and this is to grasp the difference between blessedness and happiness which the text expounds. II. THEY ENTERED INTO THIS FELLOWSHIP BY RECEIVING THE WORD WITH MUCH AFFLICTION AND JOY OF THE HOLY GHOST. 1. Confession or profession is in these days cheapwork. Then it was dear work, and at any moment might cost dear life. It is not good to be out of fellow ship with the heroisms of the past. How many a stout citizen has stained his hearthstone with his life's blood that you may sit with your loved ones without fears around yours? An age out of fellowship with the martyrs is neither noble nor blessed, however prosperous. 2. We learn from Acts 17 and the Epistle some thing of these afflictions. Strain your imagination to realize them —(1) Feel the cords tightening, see the glaring eye of the lion, hear the hiss of the red-hot iron or the swing of the axe; and bethink you in the last dread moment of a gentle wife, or a dear boy, etc., whom you are leaving obnoxious to the same doom. Does it seem to you that you could utter the name of Christ with your last breath with passionate devotion? Then you can understand how none but as martyrs can taste the joy of the Holy Ghost.(2) Then there was the utter rupture of all the bonds of kindred and social relation, and the loss of means. It is evident, from the Second Epistle, that there was deep poverty in the Church. They received the Word as England did at the Reformation — as Hindoos, Chinese, and South Sea Islanders receive it today.(3) And this is independent of the sorrow which springs out of the stern struggle against the world and flesh and devil. 3. To understand this better, notice —(1) That the purest joys are independent of surroundings. What a man has is nothing in comparison with what he is. If two persons love each other, to be near, even in penury, is bliss; to be separate, even in wealth, is misery.(2) So the joy of the Holy Ghost is the joy of a man who has found the true Lover and Lord of His being, whom he can obey with supreme delight. It is the joy of the lonely soul that has found its kindred, of a sick man who feels within himself that the spring of his life is healed. Men can glory in tribulations if they but bring them fully into the sphere of Christ's fellowship and love. Suffering ceases to be pain if love consecrates it. 4. And let the careless understand that the choice in life is mainly between suffering with joy in the Holy Ghost, and suffering without it. Life is no holiday pastime for any of us; but the true agony of life must be with those who are without God and hope in the world. (Baldwin Brown, B. A.)
II. III. (Canon Mason.)
(G. Macdonald, LL. D.)
(Canon Liddon.)
(W. Gladden, D. D.)
(Percy.)
(J. Hutchison, D. D.)
1. Christians are first followers, then leaders; first imitators and then imitated (cf. ver. 6). They first look to Him who is the Light of the world; they then shine with reflected lustre, becoming lights of the world themselves. This is implied in the original, which means the impress of a seal. Believers are stamped with Christ's likeness, and thus become a die for others.(1) This is the law of the communication of the truth. Each Christian becomes a living Epistle, a new Bible. Example brings home more powerfully than precept the lessons of faith (Acts 12:24).(2) In this the Thessalonians were most conspicuous. Other churches looked up to them as their model — (a) (b) (c) 2. This example is explained and defined by ver. 8. By this we are to understand —(1) Not the report of their conversion, or the influence of their example merely; but(2) Their missionary zeal. The figure of the trumpet, spreading as echo-like it repeated itself, is found nowhere else in Scripture, except in the silver trumpets of the Jews. It may suggest to us the watchman's voice or horn, which from some high watchtower amid surrounding midnight darkness swells forth over town and village and plain, or the pealing forth, from some humble church crowning the brow of an Alpine hill, of the melody of bells, floating on the undulating air over valley and mountain and lake, summoning to prayer. 3. But it is possible to see here an allusion to a special missionary service. They had received a call to this (ver. 4); and because theirs was a centre of commanding influence. We must remember that these were Paul's first Epistles. Converts from heathenism needed such teaching. They needed also some historical record of our Lord's life and death and resurrection. It is not unlikely therefore that Luke wrote his Gospel for their use. That evangelist was Paul's companion in Macedonia, and Thessalonica was, from its position and commercial connections, peculiarly suitable for the work of circulating that Gospel. In this "labour of love" the Thessalonian Church became widely known and honoured. The praise which Paul gave to Luke (2 Corinthians 8:18) was theirs. As the Waldensian peasants wandered over the plains of Lombardy and Italy, carrying secretly many copies of the Word, and offering them along with their merchandise wherever "an open door presented itself," so possibly these early Christian traders carried copies of St. Luke's Gospel with them from Thessalonica, and thus from thence sounded out the Word of the Lord. II. CHRISTIAN CHARACTER. 1. Faith. This was conspicuous and widespread. It had extended over a broader area than even their direct exertions. Paul was now in Corinth, where varied streams of travellers met, and so had ample opportunity for knowing it. Aquila and Priscilla had just come from Rome (Acts 18:2), and to be known there was to be known everywhere, and they having heard it would naturally tell the apostle of it; so that any special mention of it was unnecessary. This is true fame, found when unsought, the natural reward of self-denying labour and abiding faith. These Christians in simply doing their duty "left their name, a light — a landmark on the cliffs of fame." 2. Conversion from idols. The heart of every man serves idols. Everything away from God in which he seeks his satisfaction is a phantom, an image, not reality. "Keep yourselves from idols" is what all need. 3. Serving God and waiting for Christ. One clause distinguishes the Thessalonians from the heathen, the other from the Jews; but more, they represent the universal Christian life in its two most prominent aspects, ceaseless action and patient waiting. The hope of Christ's coming gives strength for and perseverance in service, and faithful service justifies and consecrates hope. Service without its hope would merge into dry and formal routine; hope without its service would pass into indolent, sentimental, or restless excitement. (J. Hutchison, D. D.)
(I. Barrow, D. D.)
(I. Barrow, D. D.)
(J. Scott.)The best teachers of humanity are the examples of great men. (C. H. Fowler.)
(Phillips Brooks, D. D.)
(Rowland Hill.)A young infidel was one night in bed, contemplating the character of his mother. "I see," he said, within himself, "two unquestionable facts. First, my mother is greatly afflicted in circumstances, body and mind; and I see that she cheerfully bears up under all by the support she derives from constantly retiring to her closet and her Bible. Secondly, that she has a secret spring of comfort of which I know nothing; while I who give an unbounded loose to my appetites, and seek pleasure by every means, seldom or never find it. If, however, there is any such secret in religion, why may not I attain to it as well as my mother? I will immediately seek it of God." Thus the influence of Christianity, exhibited in its beauty by a living example before him, led Richard Cecil to know Christ Himself, and to glorify Him by a most successful and devoted life. (F. Morse, M. A.)When native converts on the island of Madagascar used to present them selves for baptism, it was often asked of them, "What first led you to think of becoming Christians. Was it a particular sermon or address, or the reading of God's word?" The answer usually was, that the changed conduct of others who had become Christians was what first arrested their attention. "I knew this man to be a thief; that one was a drunkard; another was very cruel and unkind to his family. Now they are all changed. The thief is an honest man, the drunkard is sober and respectable, and the other is gentle and kind in his home. There must be something in a religion that can work such changes." (S. S. Times.)
(H. Melvill, B. D.)
(Dean Howson.)
(Sir G. Grove, LL. D.)
I. This metaphor suggests THE GREAT PURPOSE OF THE CHURCH. It is God's trumpet. His means of making His voice heard through all the uproar of the world. As the captain upon the deck in the gale will use his speaking trumpet, so God's voice needs your voice. The gospel needs to be passed through human lips in order that it may reach deaf ears. The Church is worse than "sounding brass," it is as silent brass and an untinkling cymbal, unless the individuals that belong to it recognize God's meaning in malting them His children, and do their best to fulfil it. "Ye are My witnesses," saith the Lord. You are put into the witness box, see that you speak out when you are there. II. Another point that this figure may suggest is THE SORT OF SOUND THAT SHOULD COME FROM THE TRUMPET. 1. A trumpet note is, first of all, clear. There should be no hesitation in our witness; nothing uncertain in the sound that we give. 2. The note should be penetrating. There is no instrument, I suppose, that carries further than the ringing clarion that is often heard on the field of battle, above all the strife. And so this little church at Thessalonica, a mere handful of people, just converted, in the very centre of a strong, compact, organized, self-confident, supercilious heathenism, insisted upon being heard, and got itself made audible, simply by the purity and the consistency of the lives of its members. A clear voice will fling words to a distance that a thick, mumbling one never can attain. One note will travel much farther than another. Do you see to it that your notes are of the penetrating sort. 3. And then, again, the note should be a musical one. There is nothing to be done for God by harshness; nothing to be done by discords and jangling; nothing to be done by scolding and rebuke. The ordered sequence of melodious sound will travel a great deal further than unmusical, plain speech. You can hear a song at a distance at which a saying would be inaudible. Which thing is an allegory, and this is its lesson. Music goes further than discord; and the witness that a Christian man bears will travel in direct proportion as it is harmonious and gracious and gentle and beautiful. 4. And then, again, the note should be rousing. You do not play on a trumpet when you want to send people to sleep; dulcimers and the like are the things for that purpose. The trumpet means strung up intensity, means a call to arms, or to rejoicing; means, at any rate, vigour, and is intended to rouse. Let your witness have for its inmost signification, "Awake! thou that sleepest, and arise from the dead, and Christ shall give thee light." III. Then, still further, take another thought that may be suggested from this metaphor, THE SILENCE OF THE LOUDEST NOTE. If you look at the context, you will see that all the ways in which the Word of the Lord is represented as sounding out from the Thessalonian Church were deeds, not words. The context supplies a number of them. Such as the following are specified in it: their work; their toil, which is more than work; their patience; their assurance; their reception of the Word, in much affliction with joy in the Holy Ghost; their faith to Godward; their turning to God from idols, to serve and to wait. That is all. So far as the context goes there might not have been a man amongst them that ever opened His mouth for Jesus Christ. We know not, of course, how far they were a congregation of silent witnesses, but this we know, that what Paul meant when he said, "The whole world is ringing with the voice of the Word of God sounding from you," was not their going up and down the world shouting about their Christianity, but their quiet living like Jesus Christ. That is a louder voice than any other. I do not mean to say that Christian men and women are at liberty to lock their lips from verbal proclamation of the Saviour they have found, but I do mean to say that if there was less talk and more living the witness of God's Church would be louder and not lower; "and men would take knowledge of us, that we had been with Jesus"; and of Jesus, that He had made us like Himself. IV. And so, lastly, let me draw one other thought from this metaphor, which I hope you will not think fanciful playing with a figure; and THAT IS THE BREATH THAT MAKES THE MUSIC. If the Church is the trumpet, who blows it? God! It is by His Divine Spirit dwelling within us and breathing through us that the harsh discords of our natural lives become changed into melody of praise and the music of witness for Him. Keep near Christ, live in communion with God, let Him breathe through you, and when His Spirit passes through your spirits their silence will become harmonious speech; and from you "will sound out the Word of the Lord." (A. Maclaren, D. D.)
1. Paul did not despise the power of words; he was a master of them; but he contrasted words with power. Words — the air is stirred by them, as it is by raindrops, but they pass away, perhaps not forgotten, the memory lives forever, stinging like a serpent or ministering like an angel, blasting as the lightning or refreshing as the dew. "The words of the wise are as nails fastened." Paul did not despise the marvellous Greek language as a vehicle of thought and feeling, but he said there was something more. The word is the organism which contains the life, the body that holds the soul, the frame that surrounds the picture. Knowledge is power, and truth, and love. 2. We have the Word of God in power. Have we an infallible interpretation of it? Rome says she has, but we say that she has tampered with it, and reject her forgery. In order to the right understanding of the Word, we need —(1) A correct version.(2) The exercise of our own powers in its study. Christ demands not a blind credulity, but says, "Come and see."(3) The help of those who are able to throw light on it.(4) Prayer for the help of the Holy Spirit. II. THEY WHO RECEIVE THE WORD ARE TO SPREAD IT ABROAD. 1. Power always carries responsibility. The learned are to teach the ignorant, the strong to help the weak, the brave the timid. This may not be according to the law of "natural selection," by which the weak go to the wall, but it is according to the law of love, of Sinai, of Christ, which says, "Thou shalt love thy neighbour," etc. God's disapproval of selfishness is seen in this, that it is only by using His gifts that we can retain and improve them. Hoarded wealth is useless; stored grain is mildewed; the buried talent is forfeited. We get by giving and learn by teaching. God speaks to us that we may speak to others. 2. The gospel had been in this case conveyed through the land and other lands. The same joyful sound has been heard in this country. All that is happy in the condition and noble in the character of our people is owing to this. Let England be true to her vocation, and pass the blessing on. III. HOW ARE WE TO SPREAD IT ABROAD? 1. Negatively.(1) Not by force. When the knights of Germany offered their swords to Luther, he replied, "No, the Word shall do it." You cannot destroy error or propagate spiritual truth by swords or Acts of Parliament. You may make rules of music, but you cannot impose them on the songsters of the wood. You may guide the little brook that comes chattering through the fields, but who can cut channels for the dew? Men's thoughts are as free; they cannot be prevented by violence.(2) Not by ceremonies. An attempt is being made to undo the Reformation, and send back the dial on English civilization and freedom. All forms are mischievous which come between us and Christ. As some foolish people covered grand pictures and frescoes on church walls with plaster, superstition has covered over the faith which is "placarded before our eyes" with Roman cement. It was the work of Luther and others to chip off the crust and reveal the work of the Divine Artist; and it is our work to protest against all that would bind the Word or hide the Saviour.(3) Not by sensational worship or teaching. A truly earnest man will be ready to welcome almost anything that will arouse the indifferent and win attention to the truth. Paul was ready to be all things to all men; but I do not think he included absurdities in the means he would employ. There are two dangers attending religious excitement: one, that while the surface of the nature is affected men will be satisfied with that; the other, that when the excitement is over there will be a hurtful reaction. The crowds that cried "Hosanna" also cried "Crucify." 2. Positively.(1) With a spontaneity that will be of itself a presage of success. "From you sounded forth," etc., as a natural effect of reception.(a) It is difficult to hide truth, for it naturally tends to show itself. When a scientific discovery has been made it is unnatural for the discoverer to keep it to himself, the strong conviction being that truth is not the property of an individual, society, nation, but of the race. It is as difficult to hide truth as to hide light; if there is a crevice anywhere it will dart forth. It may be buried like seed, and the storms of a long winter may pass over it until it is almost forgotten; but the elements go in search of the seed; the dew asks, "Where is it?" The rain says, "I will find it"; and the sun stretches forth his long fingers of light to feel it, and the seed is vitalized, and comes forth; so truth rises again, perhaps in a new form, but with multiplied power.(b) This is especially illustrated in the history of spiritual truth. When the truth has free course in a man's nature it will sound forth spontaneously as fragrance from a June rose, as heat from the fire, as lustre from a diamond, as music from an AEolian harp.(c) There are some who receive and never give. They are like a blank object that absorbs the light and never reflects it. They are not like that little spring upon the hill slope, that receives from the cloud, and then gives refreshment and beauty to moss and nodding fern, gives itself for the use of the world, singing as it gives. But they are like the stagnant pool, that receives the showers, and remains in the same place, to poison the atmosphere, until at length the hot summer sun dries it up. There are others who give, but never cheerfully, with a bad grace that spoils the gift. There are others again who give so readily that it is like breathing the balmy air of May to ask them for a contribution.(2) By a holy life. "Ye were ensamples." A holy life is the best transcript of the Word. Gibbon attributes the early success of Christianity to "the pure and austere morals of the Christians." And Christian life is the most powerful argument the Church can use today. It may be that of a friendless young man in London who, in the midst of temptations, dares to live a pure life; or that of a domestic servant who "sweeps under the mats" because she acknowledges a Master in heaven. To pray in the sanctuary and cheat on the Exchange is what the world regards with disgust.(3) By active effort. From the seaport of Thessalonica merchants and sailors would carry with them the good tidings. The news of their faith was so widespread that the apostle had no need to speak of it. What a commendation! There are some whose faith is so small that you are obliged to advertise it if you want it known. Our names too frequently, not our faith, are spread abroad. The message of the Church has often failed because there has been so little of living faith in it. The earnestness of our piety is the best answer to the worldliness and scepticism of the day. (James Owen.)
(Bp. Alexander.)
(Bp. Jewell.)
(Bp. Jewell.)
(John Harris.)
(Charles Sumner.)
(T. Chalmers, D. D.)
1. It affects the understanding. Men discover that the gospel is the very thing for which they have been waiting. 2. Then it works upon the conscience, that being the under standing exercised on moral truth. The man sees himself a sinner, and is thus made ready to receive Christ's pardoning grace. 3. Then the emotions are aroused — fear is awakened and hope excited. Repentance calls forth one after another of her sentinels. The proud man is broken down, the hard heart softened. 4. By and by the entrance is complete, for the truth carries the central castle of Mansoul, and captures the heart. He who once hated the gospel now loves it — at first he loves it hoping that it may be his, though fearing the reverse; then he ventures to grasp it, encouraged by the Word which bids him lay hold of eternal life. II. CONVERSION. "Ye turned." Conversion is the turning completely round of a man to hate what he loved and love what he hated. It is to turn to God distinctly by an act and deed of the mind and will. In some senses we are "turned," in others we "turn": not promise or resolve, Reformation is not enough, there must be a revolution: old thrones must fall, and a new king must reign. 1. They turned from idols. The streets of London are crammed with fetish worship.(1) Multitudes are worshipping, not calves of gold, but gold in a more portable shape. Small circular idols are much sought after. The epithet "almighty" is applied to an American form of these idols.(2) Many worship rank, name, pleasure, honour.(3) Most worship self, and there is no more degrading form of worship. No wooden image is more ugly.(4) Men worship Bacchus still. There is a temple to him at every street corner. Other trades are content with shops, this fiend must have a palace.(5) The gods of unchastity and vice are yet among us. If you love anything better than God you are idolaters. 2. Some turn from one idol to another. If a man turns from Bacchus and becomes a teetotaler, he may become covetous. When men quit covetousness they sometimes turn to profligacy. Nothing will serve but turning to the living and true God. III. SERVICE. 1. The object of this service is —(1) The living God. Many have a dead God still. They do not feel that He hears their prayers, nor take Him into their calculations. A living God demands a living service.(2) The true God, and therefore cannot be served with falsehood. Many evidently serve a false God, for they pray without their hearts. When men's lives are false and artificial, they are not fit service for the God of truth. A life is false when it is not the true outcome of the soul, when it is fashioned by custom, ruled by observation, restrained by selfish motives, and governed by a love of human esteem. 2. Notice the order. The entering in of the Word produces conversion, and conversion service. If you are converts without the Word you are unconverted; if professing to receive it you are not turned by it, you have not received it; if you claim to have been converted and are not serving God, you are not converted; and if you boast of serving God without being converted you are not serving Him. IV. WAITING. 1. Salvation is not a thing which only requires a few moments of faith and then all is over; it is the business of our lives. We receive salvation in an instant, but we work it out with fear and trembling all our days. 2. This waiting is also living in the future. The Christian looks for the second advent with calm hope; he does not know when it will be, but he keeps himself on the watch as a servant who waits for his Lord's return. He does not expect to be rewarded by men, or even by God in temporal things, but by Christ with heaven. (C. H. Spurgeon.)
(C. H. Spurgeon.)
(Jackson Wray.)
I. THE SERVICE OWING TO THE LIVING GOD. 1. Religion, considered in this light, can be no other than natural religion. This was the original religion of man, but had been so corrupted and abused that there was hardly any sign of it when our Saviour appeared in the world. The preaching of the gospel revived the true ancient religion of nature, and prepared men for the reception of it; and has, by the additional supports of revelation, maintained it for many ages, and probably will maintain it to the end and consummation of all things. 2. These additional supports make the next great branch of Christian doctrine. These are revived upon the authority of revelation, and stand upon the evidence of external proofs: that we ought to turn from idols, and serve the living God; that we ought to serve Him in holiness and purity, in conforming ourselves to the example of His justice, equity, and goodness, are truths which every man may feel to be such who has any reason or natural feeling about him; but that we have been delivered from the wrath to come by Jesus the Son of God; that God raised Him from the dead, and hath appointed Him to be judge both of the dead and of the living, are articles which no man's reason can suggest; which, when suggested, reason cannot receive upon any internal evidence, but must take them upon an authority sufficiently confirmed upon external evidence. II. OUR FAITH IN CHRIST, AND OUR HOPE AND EXPECTATION GROUNDED ON THAT FAITH.1. The patience of faith. St. Paul teaches us to wait for God's Son from heaven. But this waiting implies not only the patience of faith, but well-doing, in expectation of the coming of our Saviour and Judge; which sense is completely expressed in the Epistle to the Philippians — "Be followers together of me, and mark them which walk so as ye have us for an example; for our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself." 2. The expectation of Christ coming to judge the world is peculiar to Christians; and it is supported by the belief of the resurrection of Christ — that great and main point of faith, which the Apostles were commissioned to teach and establish in the Church of God. This designation of Christ to be judge of the world is no impeachment of the authority of God. The Son acts by the Father's commission, who hath given all judgment to Him; but this makes no change in the nature of the judgment itself. Did the article of the resurrection make any alterations in our notions of God or religion; did it bring any new burden upon us of any sort, it would be no wonder to see men very careful how they admitted it; but now that it requires nothing at our hands but what reason and nature require, what pretence for being scrupulous concerning it. Admit the article, and our hopes are much improved, while our duty is the same; reject the article, and our duty is the same, while our hopes are much less. (T. Sherlock, D. D.)
(Earl of Chichester.)
(Family Treasury.)
(Canon Liddon.)
II. HIS HUMANITY. "Whom He raised." Christ could not have been raised had He not died, and could not have died had He not been man. III. THE UNITY OF HIS PERSON. "Even Jesus." IV. HIS REDEMPTION. 1. Men are guilty, lost, or they could not have needed a deliverance by Jesus, the Saviour. 2. Christ died for men that He might deliver them. 3. His death was accepted by the Father, "Whom He raised." V. HIS RESURRECTION. We must not think of Christ as dead, or centre our faith wholly on the Cross. "He is not here; He is risen." VI. HIS ASCENSION. "From heaven." Hence He must have gone thither. 1. He has gone first as our forerunner, and secured for us the Spirit. 2. He remains in heaven. (1) (2) (3) 3. He is there with saving power — "Delivereth." He is at this moment delivering. VII. HIS SECOND COMING. 1. Certain and uncertain. He will come, but when we know not. 2. Sudden, as a thief in the night. 3. To deliver His people from the coming wrath. (C. H. Spurgeon.)
1. The time of the coming is an uncertainty. If you examine a few of the statements with reference to that uncertainty, you will find a statement in the New Testament as to that coming being a thing near. In the first Epistle to the Thessalonians, the fourth chapter, and the fifteenth verse, you read — "For this we say unto you by the Word of the Lord, that we which are alive and remain unto the coming of the Lord, shall not prevent them which are asleep." Whereas, in the second Epistle, the second chapter, and the third verse, you find the statement which implies that that coming was not immediate: "Let no man deceive you by any means: for that day shall not come, except there come a falling away first." You will find in the Epistle to the Hebrews the same apparently contradictory statements. Then you find in the seventh verse of the fourth chapter of the first Epistle of Peter — "The end of all things is at hand." Again, in the third chapter, the ninth verse, of the second Epistle of Peter, you find the apostle speaking of the Lord being "long suffering to usward, not willing that any should perish." You have the same apparent conflict of statement in our blessed Lord's own words. Thus in the twenty-fourth chapter of Matthew, and the thirty-fourth verse, He says — "This generation shall not pass, till all these things be fulfilled;" which seems to intimate a near approach of the second coming. Then you find in the nineteenth verse of the twenty-fifth chapter, in the parable of the talents — "After a long time the lord of those servants cometh, and reckoneth with them." Again there is another class of statements which expressly and distinctly aver that the time of the second coming is left in uncertainty. Thus, you find in the twenty-fourth chapter of Matthew, and the forty-second verse — "Watch therefore: for ye know not what hour your Lord doth come." And you find a still more remarkable statement in the Gospel of St. Mark — "But of that day and that hour knoweth no man, no, Hot the angels which are in heaven, neither the Son, but the Father;" that is — the Lord Jesus in His human nature was not at that time acquainted with the day of His Second Advent. What, then, is the result which the Word of God seems intended to produce by this apparent conflict of statement? I believe the result which it intends to produce is this — that we should be always on the watch for the second coming of our blessed Lord. There is a tendency in some minds to anticipate that coming, to affirm and believe that that coming is immediately at hand. The Christians at Thesalonica were in danger of thus putting away temporal duties, and neglecting the present calls of life, in order that they might be ready for that which they immediately expected. There is a tendency in other minds to defer and put off that day, to think that it is sure not to take place soon; and thus to live an indolent, a listless and a comparatively indifferent life, as regards that grand object of our hope. Now, if we read the New Testament aright, and if we receive the impression which these various passages are intended to leave upon our minds, with reference to the certainty of the fact and the uncertainty of the coming, I believe that the effect produced will be to make us feel that the Lord's coming, though uncertain at any moment, is possible at any moment. It will produce that state of expectancy, and that state of preparedness and desire with reference to it, in which our Lord sees to be the fittest condition for the spirits of His people to live and be. 2. The grand object presented. I can hardly read without emotion of the anticipation of the first Advent, on the part of the pious Jews, who preceded that advent. But how much grander and more sublime is that which is the object of our hope — the Second Advent; the Lord Jesus coming, not in humiliation, but in glory; not in weakness, but in power; not to suffer, but to reign I And when we think of all the attendant circumstances which are predicted — the rapture of the saints, the descent of the Lord from heaven, the Judgment, the binding of Satan, the renewal of this earth, and all those grand scenes to be produced by His glory — who can look at this great object of our hope without feeling his spirit awed and solemnized, without feeling that we have presented to us in the Bible one of the sublimest and most glorious objects which it is possible for the mind of man to conceive, as that upon which our hope is to rest, as that to which our expectations are to tend? II. THE INFLUENCE WHICH THIS HOPE IS DESIGNED TO EXERCISE. 1. Holiness. "Every man that hath this hope purifieth himself, even as he is pure." Now, it is impossible for a person who is living in daily anticipation of the second coming of Jesus, impossible for a believer in Christ whose mind is constantly turning towards that glorious appearing, to do otherwise than endeavour to have his moral image conformed, as highly as it can be, to the moral image of Him whom he is expecting; and that it lies in the very essential nature of man, that if in love and hearty faith he is expecting the coming of the Lord, he must seek to purify himself even as his Lord is pure. 2. Gratitude and love. There is a very emphatic word at the close of our text, where the Apostle says that we are expecting Jesus "which delivered us from the wrath to come." Consider what that wrath is! Who it is that has delivered us! CONSIDER HOW He has delivered us — not by handing over some mercenary ransom, but by giving Himself to suffer and to die; and that it is through this purchase Christ has paid that He has accomplished this mighty deliverance; and then say whether the anticipation of meeting Him must not produce, in the mind of him who has this hope, an earnest feeling of gratitude and devoted love to Him, to whom he owes his salvation and his glory. 3. Unworldliness. If a man is living in anticipation of the advent of Christ, it is impossible for him to be so wholly immersed in the cares and pleasures and businesses of this world, as is the case with too many professing Christians. If we were certain that the coming of the Lord were nigh at hand, would any Christian be unduly en grossed with the things of the world? No. "Use the world, and not abuse it." (E. Bayley, M. A.)
(E. P. Hood.)
1. Deserved. 2. Destructive. 3. Dreadful. 4. Unavoidable. 5. "To come." II. OUR DELIVERER, "Jesus." He stepped into the awful breach, took our place, was "bruised for our iniquities." His deliverance was therefore — 1. Honourable. 2. Costly. 3. Vicariously effected. 4. Great: (1) (2) 5. Complete in its nature. 6. Free in its bestowments. 7. Eternal in its duration. 8. Race-wide in its purposes. (T. Kelly.)
II. OUR DELIVERANCE. Out of love to us Christ assumed our nature, placed Himself under our curse. By this He rescues us. III. THE PROOF THAT OUR FULL PURCHASE FROM WRATH IS PAID. His resurrection. IV. CHRIST'S FUTURE COMING. It is certain even if delayed — therefore we must not be impatient but wait for it. Conclusion: 1. Be thankful for your redemption. 2. Do not fret because you are not released from present evils. 3. Patiently discharge every present duty, and so wait for the coming of the Lord from heaven. (Dr. Belfrage.)
(Prof. Jowett.)
(H. W. Beecher.)
(H. W. Beecher.)
I. THE AWFUL DESTRUCTION REFERRED TO. 1. The actual infliction of the Divine displeasure (Psalm 11:6). Shut out — (1) (2) (3) (4) 2. This wrath will respect body and soul (Matthew 10:28). 3. This intense fierceness of wrath is to come (Romans 2:5). 4. This punishment will be eternal (Mark 9:44). II. A BLESSED LIBERATION DECLARED. 1. From the sentence of wrath (Romans 8:1). 2. From meetness to this wrath (Romans 6:14). 3. From the gloomy forebodings of wrath (1 John 4:18). 4. From the possibility of wrath (Colossians 3:3). III. THE GLORIOUS DELIVERER ANNOUNCED, EVEN JESUS. 1. Meritoriously by Jesus Christ (Colossians 1:14); 2. Instrumentally by His Word (John 8:32); 3. Efficiently by His Spirit (Romans 8:14); 4. God will deliver us personally and eternally (2 Timothy 4:8). (T. B. Baker.)
(R. S. Barrett.)
I. THE WRATH OF WHICH THE APOSTLE SPEAKS. 1. It is Divine wrath. Not the anger of a creature whose power is limited and whose duration is finite, but the displeasure of One who fills heaven and earth with His power, and eternity with His existence. 2. It is unmingled wrath; that is — judgment without mercy, justice without the least mixture of goodness. "They shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation." 3. It is provoked wrath. It was not the original inheritance of man. He who made us, loves us; He visits us every hour with goodness, and sends us in His Gospel the freest and most gracious offers of reconciliation. But if we reject a salvation which cost Him the blood of His Son, we provoke Him to anger, and stir up His wrath. 4. It is accumulated wrath. Every repeated act of sin increases it, and will aggravate our misery in eternity. "After thy hardness and impenitent heart," says St. Paul, "thou treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God." 5. It is future wrath. "Wrath to come," and when we have borne it millions of ages, it will still be "wrath to come," no nearer an end than it was at first, nor easier to be endured. It is eternal wrath, lasting as the holiness of Him who inflicts it, and the guilt of the sinner who bears it. II. THE WAY OF ESCAPE FROM THIS WRATH. The Apostle speaks of some who have actually escaped from it. 1. The deliverance from it is undeserved. It is true that they who have received it are a people who "have turned from idols to serve the living and true God;" but what led them to choose His service? No natural love. It was the power of the Word, accompanied by the Holy Ghost, which turned them. The deliverance, therefore, was not deserved by them, but was owing to the free and distinguishing grace of the very God whom they had long braved and hated. 2. Though undeserved, it is complete deliverance. "The wrath to come" can never touch those "whose iniquities are forgiven, and whose sins are covered." They are as perfectly delivered from wrath as though it had ceased to burn, or they had ceased to deserve it. 3. Hence the deliverance is an eternal deliverance. The salvation of all believers in Jesus is an eternal salvation, making a final separation between them and all possibility of condemnation. 4. The author of this deliverance. "Even Jesus." It is certain that man cannot be his own deliverer. "No man can redeem his brother, or give to God a ransom for him." Neither can the angels, though they" excel in strength," help him. The eternal Son, the sharer of the Father's own omnipotence, proposed Himself as the Mediator between heaven and earth, and arrested the sword of justice. "He bare our sins in His own body on the tree." And now, in consequence of His obedience unto death, "all that believe in Him are justified from all things;" their liability to punishment is done away, and done away forever; they have "passed from death unto life." So that when "the Lord Jesus shall be revealed from heaven," they will lift up their heads with joy, and shout — "Lo! this is our God; we have waited for Him, and He will save us. This is the Lord; we have waited for Him; we will be glad and rejoice in His salvation!" (C. Bradley, M. A.)
The Biblical Illustrator, Electronic Database. Copyright © 2002, 2003, 2006, 2011 by Biblesoft, Inc. All rights reserved. Used by permission. BibleSoft.com Bible Hub |