1 Thessalonians 2:1-12 - Homilies By R. Finlayson

I. WHAT THE THESSALONIANS HAD FOUND THEIR PREACHING TO BE .

1. Not void of power . "For yourselves, brethren, know our entering in unto you, that it hath not been found vain." "For" goes back to the first of the two divisions given at the close of the previous chapter. This is indicated by the recurrence of the leading Greek word translated "entering in." It was said, "For they themselves report concerning us what manner of entering in we had unto you." There is an advance to a further point. Not only did the people in the various places report, but they themselves had the evidences in their possession. The evidences are regarded as extending down to the time of the Thessalonian letter being received. Taken hold of at that moment, and addressed as brethren, they are asked this question, "What has the entering in of us preachers been found to be?" And, having had ample time to estimate the entering in, they are confidently expected to give this testimony, "It hath not been found vain." The epithet "vain" might mean empty of result; but that thought falls under the second division, which is taken up at 1 Thessalonians 2:13 . It must, therefore, mean empty of all that it ought causally to contain—empty of purpose, and earnestness, in a word, of evangelical power.

2. Characterized by fortitude . "But having suffered before, and been shamefully entreated, as ye know, at Philippi, we waxed bold in our God to speak unto you the gospel of God in much conflict." This is so far confirmed by the Acts of the Apostles, where the narrative of the entering in to Thessalonica is immediately preceded by the narrative of the rough treatment received at Philippi. The feature of the suffering before referred to here is there presented as imprisonment. It was imprisonment with aggravated circumstances. Paul and Silas were dragged into the market-place before the magistrates, by whose orders they were beaten with rods . After many stripes had been laid on them they were cast into the inner prison, and their feet made fast in the stocks . This was shameful treatment, not because they were there in Philippi on an errand of mercy, which heathen magistrates could not appreciate, but because their rights were not respected. It was an irregularity to lay stripes on them at all as Roman citizens. It was a further irregularity to punish so hastily in obedience to clamor, and without an opportunity of defense being granted. All this was known to the Thessalonians. So far the statement here supplements the narrative in the Acts of the Apostles. We read, further, that Timothy accompanied Paul from Lystra, and again that he was left behind at Beraea, but there is nothing said of him in the interval. We learn from this notice that he was co-operating with Paul and Silas both in Philippi and in Thessalonica, although, we may understand, not so prominent an object of attack as the others, who were his seniors both in age and in service. The three were not intimidated by this treatment in Philippi. On the contrary, proceeding to Thessalonica, they waxed bold in their God to speak unto the Thessalonians the gospel of God. It was the gospel of God, inasmuch as it came as a glad message from God. They looked to God as their God, who had commissioned them to deliver his message. As commissioned by God to deliver his message, they did not flee, like Jonah, through fear, but they emboldened themselves in their God, that he would give them his protection and support. It did not fare with them in Thessalonica differently from what it did in Philippi. Their message brought them into conflict with the powers of unbelief. It was a conflict of a formidable nature. But the fact that they were able to stand forth and speak the gospel of God in the face of strong opposition was evidence of the very highest value that their entering in to Thessalonica was not vain.

II. THEIR GENERAL HABIT AS PREACHERS .

1. They were not like the idolatrous priests .

2. They realized their responsibility . "But even as we have been approved of God to be entrusted with the gospel, so we speak; not as pleasing men, but God which proveth our hearts." There are two ideas in a trust. The first is acting for another . He who makes over the trust does not act himself by reason of death, or by reason of infirmity, or by reason of absence (as in the analogy that is made use of in Luke 19:12 ). The trustee—he to whom the trust is made over—acts in his name and for his interest. The second idea is acting apart by one ' s self . The trustee may have directions to guide him, and ample resources to draw upon in the management of the trust. But otherwise he acts independently. He is left there alone with the trust; in responsibility it is his and not another's if it is managed well; it is his and not another's if it is mismanaged.

III. THEIR HABIT TOWARD THE THESSALONIANS .

1. Denial of selfishness .

2. On the positive side their motherly unselfishness . "But we were gentle in the midst of you, as when a nurse cherisheth her own children: even so, being affectionately desirous of you, we were well pleased to impart unto you, not the gospel of God only, but also our own souls, because ye were become very dear to us." So far from being mere officials taken up with their dignity, they were gentle in the midst of them. Their whole bearing in the midst of the Thessalonians was like that of a parent in the midst of his children. Nay, that does not suffice to bring out the nature of the gentleness. It is not the father who is taken; but, as expressing greater tenderness, the mother. In another place ( Galatians 4:19 ) Paul also makes use of the motherly: "My little children, of whom I am again in travail until Christ be formed in you." Here he not only takes the mother, but the mother at the time when she is nursing. As when a nurse cherisheth her own children. It is then that the motherly feeling is most active in her. It is then that she uses the sweetest expressions, holds her child with the greatest fondness and solicitude. But the nursing mother is not only the picture of gentleness; she is also the picture of unselfishness . She does not think of receiving from her child; she thinks only of giving. She gives from herself, and, if that child's life were in danger, she would not hesitate to give her own life. So the motherly was very active in them at Thessalonica. They were affectionately desirous of the Thessalonians. Desire has a certain contrary nature to affection. Desire draws in; affection gives out. It is giving out that is referred to here. It would seem, therefore, better to translate, "Having a fond affection for you." In the working of this affection they gave to the Thessalonians the milk of the Word—here called the gospel of God—what was given them by the great and tender Giver to give to the new-born. And such was the unselfishness of their affection that they had the willingness, if it had been necessary, to give their very lives for the Thessalonians, because, in their craving for the Word, they were felt to be very clear.

3. Striking exemplification of unselfishness . "For ye remember, brethren, our labor and travail: working night and day, that we might not burden any of you, we preached unto you the gospel of God." The apostle and his companions "practically gave up their existence" to the Thessalonians. Those addressed as brethren are called upon to call to mind the labor and travail undergone for them. The second word serves the purpose of intensification. There was giving out of strength in "heralding" the gospel of God. A herald does not spare himself; as gospel heralds they did not spare themselves in soul or body. This work of heralding was by itself labor and travail; but it was added to by the circumstances under which they heralded. They felt themselves under the necessity of working—Paul, no doubt, at the work of tent-making. That also was labor and travail; for it was night and day—as we would say, day and night; not completed with daylight, but extending into the night. There was no reason for his not receiving from the Philippians as he did at Thessalonica. There was reason for his not receiving from the Thessalonians. The reason given is, the desire not to burden any of them. His not feeling free to burden any of them, whatever determined it, raised him now above the suspicion of being covetous among them. He had only been a giver, like a nursing mother.

4. What their behavior generally was toward the Thessalonians . "Ye are witnesses, and God also, how holily and righteously and unblamably we behaved ourselves toward you that believe." Their behavior is defined as being toward the Thessalonians as believers. We may think of Paul as speaking for himself and his companions. How did he bear himself toward these believers?

5. Their fatherly dealing . There are frequent allusions to fatherhood in God in Scripture. One of the allusions to motherhood in God is in Isaiah 66:13 , "As one whom his mother comforteth, so will I comfort you." Both meet in God, forming a complete conception.

"No earthly father loves like thee,

No mother e'er so mild."

So they must meet in the servant of God. Paul has already in this paragraph referred to himself as acting the motherly part; he now supplements it by referring to himself as acting the fatherly part.

1 Thessalonians 2:13-16 - Response of the Thessalonians to the proclamation of the gospel by Paul and his companions.

I. THEIR ACCEPTANCE OF THE WORD . "And for this cause we also thank God without ceasing, that when ye received from us the word of the message, even the Word of God, ye accepted it not as the word of men, but, as it is in truth, the Word of God, which also worketh in you that believe." With this commences the second of the divisions indicated at the close of the first chapter. Our attention is turned away from the preachers to the hearers. It is confusing to join "also" to "we," and to suppose the meaning to be, with Lunemann, "We as well as every true Christian who hears of your conduct," or, with Ellicott, "We as well as you who have so much to be thankful for." It makes an easier transition to join "also" to "thank," making the subject of thanksgiving something additional to the earnestness of the preachers. We may translate freely, " Having this as an antecedent, we have this in addition as a consequent for which to thank God." Here, then, is a falling back into the thankful strain with which the Epistle commenced. The very word translated "without ceasing" is caught up. Having given out their strength in preaching, they had unceasing cause of thanksgiving to God in the result. In setting forth the result, the word is described from the point of view of the Thessalonians in relation to the preachers. The nearest translation is "the from-us-heard-word." This they received in the outward ordinance of preaching. Having thus received it, they next accepted it or received it into their inmost being. They gave this inner reception to it, as being, in their estimation, not the word of man. It was indeed delivered by men, It was a word of human salvation. In its very humanness it was fitted to reach men. But their estimation of the word rose above it as a mere human word to what it really was (as attested here), the Word of God. It was a Word given under Divine direction. It was a Word that came from the heart of God. It was a Word of the overflowing of Divine love. It was a Word, moreover, that was accompanied with the Divine efficacy. In harmony with its being the Divine Word, it is described as working in them that believe. Faith is the organ for our reception of the Word. We may receive the Divine Word in the outward ordinance of preaching, but if there is not this organ of inner reception it must remain inoperative. On the other hand, if there is faith, and in proportion as there is faith, does the mighty power of the word pass into us, even up to the full extent of our capacity and need. It is, therefore, our duty to see that we present no obstacle of unbelief to the efficacy of the Word in us. "That the Word may become effectual to salvation we must attend thereunto with diligence, preparation, and prayer; receive it with faith and love, lay it up in our hearts, and practice it in our lives."

II. THE ACCEPTED WORD WROUGHT IN THEM TO GIVE THEM CHRISTIAN HEROISM . "For ye, brethren, became imitators of the Churches of God which are in Judaea in Christ Jesus: for ye also suffered the same things of your own countrymen, even as they did of the Jews." There were, to appearance, other Churches of God in Judaea. It was, therefore, necessary to distinguish Christian Churches in Judaea. It is not to be understood that the Thessalonian Christians were designedly imitators of the Judaean Churches. In result they were imitators. In similar circumstances they exhibited a similar spirit. Judaea was notably the quarter where Christian heroism was most required. The Jews there were filled with deepest rancor against Christ. By their numbers they were more to be considered by the Roman power, and were able to go to greater lengths against the Christians. It could be said of the Thessalonian Christians that they were not behind the Judaean Churches in Christian heroism. They suffered the same things of their own countrymen. We are, therefore, to understand that they were subjected to severe persecution in Thessalonica. We know that the Jews had to do with the persecution as instigators, but, as they had little in their power without the action of the Gentile authorities, their own countrymen are referred to as those at whose hands the Thessalonians suffered. A position was held for Christ at Thessalonica as in Judaea. And, in recording this to the praise of the Thessalonians, they warm toward them and address them as brethren.

III. FOR THEIR ENCOURAGEMENT IN HEROISM THE JEWS ARE PRESENTED IN THEIR TRUE CHARACTER .

1. Their past conduct .

2. Condemnation of their conduct .

3. Final result of their conduct .

1 Thessalonians 2:17-20 - Great desire to see the Thessalonians.

With this another chapter might fitly have commenced.

I. THEIR DESIRE WAS ALL THE GREATER THAT THEY WERE ORPHANED OF THE THESSALONIANS . "But we, brethren, being bereaved of you for a short season, in presence, not in heart, endeavored the more exceedingly to see your face with great desire." Very different were Paul and his associates from the Jewish persecutors. They had the most tender feelings toward the Thessalonians, whom they acknowledge as brethren. The principal statement is that they were orphaned . It is a word which is usually applied to children who are bereaved of their parents. It is here adopted as a strong word to express the great pain which those apostolic men felt in being separated from their loved converts. They have already called themselves father and mother to the Thessalonians. Now it is rather the Thessalonians who are father and mother to them, of whom they have been bereaved, by whom they have been left desolate. Two mitigating circumstances are added. It was separation for a short season, literally, "the season of an hour." It is the language of emotion . It was but the season of an hour, compared with the time they would be together in the better world. Then it was separation in presence, not in heart. Still, with these mitigating circumstances, they were in an orphaned state. All the more exceedingly, then, were they zealous to see their face with great desire. This reference to the effect of absence is a touch of nature which the Thessalonians could well appreciate.

II. PAUL WAS HINDERED IN HAVING HIS DESIRE TO SEE THEM GRATIFIED . "Because we would fain have come unto you, I Paul once and again; and Satan hindered us." They would fain have come unto them. Having said this, Paul (correctively so far) refers to two definite occasions on which his plans were to proceed to Thessalonica. The statement did not pertain to Silas and Timothy, as they were probably not with him. By necessity of fact he therefore detaches himself from the others: "I Paul once and. again." And once and twice Satan hindered him. There is distinct testimony here to Paul's belief in a personal tempter. Satan appears here in his real character as adversary of God's people. Repeatedly he actually succeeded in hindering Paul in his good intentions. Though only a secondary agent, he has a wide range in the use of means. We are to think of the means here not as sickness (which was allowed in the case of Job), nor as other work needing to be done elsewhere, but as difficulties caused by the working of evil in the minds of persecuting enemies or unfaithful friends. The language is, "Satan hindered us ;" for there was not only a hindering of Paul, but of Silas and Timothy as well, who were interested in the advancement of the cause in Thessalonica.

III. ESTEEM WAS THE REASON FOR DESIRING TO SEE THE THESSALONIANS . "For what is our hope, or joy, or crown of glorying? Are not even ye, before our Lord Jesus at his coming? For ye are our glory and our joy." The use of the plural, which begins with the preceding word, illustrates the humility and generosity of the apostle. As in the next statement of fact he has to slide again into the singular, he might naturally have preserved the singular in this intermediate burst of feeling. But he will not exclude Silas and Timothy when it is possible to include them. These apostolic men had their hope. Without hope it is not possible to endure existence. And if the future is not really bright, it is made to appear bright with false colors. They had not only their hope, but their joy; i . e . they were joyful in view of what they hoped for, which again was a crown of glorying. As Christian athletes they looked forward to their wreath of victory. This is thought of as the Thessalonian converts, they among others. These conquerors were not to appear alone before our Lord Jesus at his coming. But their converts in the various places were to be as a wreath of victory around their heads. It is faith that brings us into a fundamentally right relation to Christ; but within that relation there is room for greater or less activity. The teaching here is that we are to aim at not appearing before Christ alone at his coming. Christian parents and Christian ministers ought to be in a position to say then, "Behold I, and the children whom the Lord hath given me." There is incidentally a comforting thought in the language used. It is implied that Paul would know his converts at Christ's coming. We may, therefore, feel certain that Christian friends will know each other in the future state. And what a stimulus is this to be unremitting in our prayers and labors, so that all who are dear to us shall appear in that happy company at last, not one wanting! It is added, "For ye are our glory and our joy." As woman is said to be the glory of the man, so converts are here said to be the glory of ministers. The Thessalonian converts were a halo around the heads of their teachers. They were also their joy, a source of deep satisfaction, as theft wreath of victory at the looked-for coming.—R.F.