Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ. 1 Thessalonians 1
The apostle, in declaring (as was his custom) that which he felt respecting them the aspect in which they appeared to his heart and mind, speaks neither of gifts, as to the Corinthians, nor of the grand features of an exaltation that embraced the Lord and all saints, as to the Ephesians and even to the Colossians (with the addition of that which their state required); nor of the brotherly affection and fellowship of love which the Philippians had manifested in their connection with himself; nor of a faith that existed apart from his labors, and in communion with which he hoped to refresh himself, adding to it that which his abundant gifts enabled him to impart to them, as he writes to the Romans whom he had not yet seen.
Here it is the life itself of the Christian in its first fresh impressions, in its intrinsic qualities, as it developed itself by the energy of the Holy Ghost on earth, the life of God here below in them, which he remembers in his prayers with so much satisfaction and joy. Three great principles, he tells the Corinthians (l Cor.13) form the basis, and ever abide as the foundation of this life faith, hope, and love. Now these three were the powerful and divine motives of the life of the Thessalonians. This life was not merely a habit; it flowed, in its outward activities, from immediate communion with its source. These activities were quickened and maintained by divine life, and by keeping the eye constantly fixed upon the object of faith. There was work, and labour, and endurance. There were the same in Ephesus, as we see it in Revelation 2. But here it was a work of faith, labour undertaken by love, endurance fed by hope. Faith, hope, and love are, we have seen, the springs of Christianity in this world. The work, the labour, the endurance continued at Ephesus, but ceased to be characterised by these great and mighty principles. The habit continued, but the communion was wanting They had forsaken their first love.
The first to the Thessalonians is the expression of the living power in which the assembly is planted: Ephesus, in Revelation 2, of its first departure from that state.
May our work be a work of faith, drawing its strength, its existence even, from our communion with God our Father! May it be, each moment, the fruit of the realisation of that which is invisible, of the life which lives in the certainty, the immutable certainty, of the word! May it thus bear the impress of the grace and truth that came by Jesus Christ, and be a testimony to it.
May our labour in service be the fruit of love, not performed merely as duty and obligation, although it was this, if we know that it is before us to be done!
May the patience that we must have, in order to go through this wilderness, be, not the necessity we feel because the path is before us, but an endurance sustained by the hope that belongs to our view of Jesus by faith, and that is waiting for Him !
These principles, faith, hope, and love, form our character as Christians: [See Note #1] but it cannot, and ought not to, be formed in us without having objects. Accordingly the Spirit presents them here. They have a twofold character. The heart rests by faith on Jesus, waits for Him, counts upon Him, links itself with Him in its walk. He has walked here below, He represents us in heaven, He watches over us as the good Shepherd. He loves His own; He nourishes and cherishes them: our faith and our hope keep Him always in view. The conscience is before God our Father; it is not in the spirit of fear: there is no uncertainty as to our relationship. We are the children of a Father who lovesus perfectly; but we are before God. His light has authority and power in the conscience: we walk in the sense that His eye is upon us, in love but upon us. And light makes everything manifest. It judges all that might weaken the sweet and peaceful realisation of the presence of God, and our communion with Jesus, and our confidence in Him, the intimacy of the intercourse between our souls and the Lord. These two principles are of all importance for abiding peace, for the progress of our souls. Without them the soul flags. The one sustains confidence, the other keeps us in the light with a good conscience. Without the latter, faith (not to say more) loses its liveliness; without the former, the conscience be comes legal, and we lose spiritual strength, light and ardour.
The apostle reminds them also of the means used by God to produce this condition, that is, the gospel, the word, brought in power and in much assurance to the soul by the Holy Ghost. The word had power in their heart came to it as the word of God; the Spirit Himself revealed Himself in it, giving the consciousness of His presence; and the consequence of this was the full assurance of the truth in all its power, in all its reality. The apostle's life, his whole conduct, confirmed the testimony which he bore formed a part of it. Accordingly (it is always the case) the fruit of his labors answered in character to him who laboured; the Christianity of the Thessalonians resembled that of Paul. It was like the walk of the Lord Himself whom Paul followed so closely. It was " in much affliction," for the enemy could not bear so plain a testimony, and God granted this grace to such a testimony, and " with joy of the Holy Ghost."
Happy testimony to the power of the Spirit working in the heart! When this is so, everything becomes testimony to others. They see that there is in Christians a power of which they are ignorant, motives which they have not experienced, a joy which they may scoff at but which they do not possess; a conduct which strikes them, and which they admire, although they do not follow it; a patience which shews the impotence of the enemy in striving against a power that endures everything, and that rejoices in spite of all his efforts. What can we do with those who allow themselves to be killed without becoming less joyful, nay, whom it makes more so; who are above all our motives when left to themselves, and who, if oppressed, possess their souls in perfect joy in spite of all our opposition; and who are unconquered by torments, finding in these only an occasion for bearing a stronger testimony that Christians are beyond our power? At peace, life is all of it a testimony; death even in torture, is still more so. Such is the Christian, where Christianity exists in its true power, in its normal condition according to God the word (of the gospel) and the presence of the Spirit, reproduced in the life, in a world estranged from God.
Thus it was with the Thessalonians; and the world, in spite of itself, became an additional witness to the power of the gospel. An ensample to believers in other places, they were the subject of report and conversation to the world, which was never weary of discussing this phenomenon, so new and so strange, of people who had given up all that governed the human heart, all to which it was subject, and worshiped one only living and true God, to whom even the natural conscience bore testimony. The gods of the heathen were the gods of the passions, not of the conscience. And this gave a living reality, an actuality, to the position of Christians and to their religion. They waited for His Son from heaven.
Happy indeed were those Christians whose walk and whole existence made of the world itself a witness for the truth, who were so distinct in their confession, so consistent in their life, that an apostle did not need to speak of that which he had preached, of that which he had been among them. The world spoke of it for him and for them.
A few words on the testimony itself, which, simple as it may be, is of great importance,and contains principles of great moral depth. It forms the basis of the whole life, and of all the christian affections also, that are unfolded in the Epistle, which, besides this development, contains only a special revelation of the circumstances and the order of the coming of Christ to call His people to Himself, and of the difference between that event and the day of the Lord to judge the world, although this latter follows on the former.
That which the apostle points out, as the testimony borne by the faithful walk of the Thessalonians, contained three principal subjects:1st, they had forsaken their idols to serve the living and true God; 2nd, they were waiting for His Son from heaven, whom He had raised from among the dead; 3rd, the Son was a safeguard from the wrath which was to be revealed.
An immense fact simple but of vast import characterises Christianity. It gives us a positive object; and this object is nothing less. than God Himself. Human nature may discover the folly of that which is false. We scorn false gods and graven images; but we cannot get beyond ourselves, we cannot reveal anything to ourselves. One of the most renowned names of antiquity is pleased to tell us, that all would go well if men followed nature (it is manifest that they could not rise above it); and, in fact, he would be in the right if man were not fallen. But to require man to follow nature is a proof that he is fallen, that he has degraded himself below the normal state of that nature. He does not follow it in the walk that suits its constitution. All is in disorder. Self-will carries him away, and acts in his passions. Man has forsaken God, and has lost the power and centre of attraction that kept him in his place and everything in his own nature in its place. Man cannot recover himself, he cannot direct himself; for, apart from God, there is nothing but self-will that guides man. There are many objects that furnish occasion for the acting of the passions and the will; but there is no object which, as a centre, gives him a regular, constant, and durable moral position in relationship with that object, so that his character should bear its stamp and value. Man must either have a moral centre, capable of forming him as a moral being, by attracting him to itself and filling his affections, so that he shall be the reflex of that object; or he must act in self-will, and then he is the sport of his passions; or, which is the necessary consequence, he is the slave of any object that takes possession of his will. A creature, who is a moral being, cannot subsist without an object. To be self-sufficing is the characteristic of God.
The equilibrium which subsisted in the unconsciousness of good and evil is lost. Man no longer walks as man, having nothing in his mind outside his normal condition, outside that which he possessed; not having a will, or, which comes to the same thing, having a will that desired nothing more than it possessed, but that gratefully enjoyed all that was, already appropriated to its nature, and especially the companionship of a being like himself, a help who had his own nature, and who answered to his heart blessing God for everything.
Now man wills. While he has lost that which formed the sphere of his enjoyment, there is in him an activity which seeks, which is become unable to rest without aiming at, something farther; which has already, as will, thrown itself into a sphere that it does not fill, in which it lacks intelligence to apprehend all that is there and power to realise even that which it desires. Man, and all that has been his, no longer suffices man as enjoyment. He still needs an object. This object will either be above or below the man. If it be below, he degrades himself below himself; and it is this indeed which has taken place. He no longer lives according even to nature (as he to whom I have alluded says), a state which the apostle has described in the beginning of the Epistle to the Romans with all the horrors of the plain truth. If this object be above himself and below God, there is still nothing to govern his nature, nothing that puts him morally in his place. A good being could not take this place to exclude God from it. If a bad object gains it, he becomes to the man, a god, who shuts out the true God, and degrades man in his highest relationship the worst of all degradations. This too has taken place. And since these beings are but creatures, they only can govern man by that which exists, and by that which acts upon him. This is to say, they are the gods of his passions. They degrade the idea of the Divinity: they degrade the practical life of humanity into slavery to the passions (which are never satisfied, and which invent evil when they are surfeited with excess in that which is natural to them) and are thus left without resource. Such in fact was the condition of man under Paganism.
Man, and above all, man having knowledge of good and evil, should have God for his object; and as an object that his heart can entertain with pleasure, and on which his affections can be exercised: other wise he is lost. The gospel Christianity has given him this, God, who fills all things, who is the source of, in whom is centered, all blessing, all good God, who is all love, who has all power, who embraces everything in His knowledge, because everything (except the forsaking of Himself) is but the fruit of His mind and will God has revealed Himself in Christ to man, in order that his heart, occupied with with Him, with perfect confidence in His goodness, may know Him, may enjoy His presence, and reflect His character.
The sin and misery of man have but lent occasion to an infinitely more complete development of what this God is, and of the perfection of His nature, in love, in wisdom, and in power. But we are here considering only the fact, that He has given Himself to man for an object. Nevertheless, although the misery of man has but given room for a much more admirable revelation of God, yet God Himself must have an object worthy of Himself to be the subject of His purposes, and in order to unfold all His affections. This object is the glory of His Son His Son Himself. A being of an inferior nature could not have been this to Him, although God can glorify Himself in His grace to such and one. The object of the affections, and the affections that are exercised with regard to it, are necessarily correlative. Thus God has displayed His sovereign and immense grace with regard to that which was the most wretched, the most unworthy, the most necessitous; and He has displayed all the majesty of His being, all the excellence of His nature, in connection with an object in whom He could find all His delight, and exhibit all that He is in the glory of His nature. But it is as man marvelous truth in the eternal counsels of God! that this object of God the Father's delight has taken His place in this glorious revelation by which God makes Himself known to His creatures. God has ordained and prepared man for this, Thus the heart that is taught by the Spirit knows God as revealed in this immense grace, in the love that comes down from the throne of God to the ruin and misery of the sinner; he finds himself, in Christ, in the knowledge and in the enjoyment of the love which God has for the object of His eternal delight, who also is worthy of being so; of the communications by which He testifies that love (John 17:7,8); and, finally, of the glory which is its public demonstration before the uniVerse. This latter part of our ineffable blessedness is the subject of Christ's communications at the end of John's Gospel. (Chaps 14, 16, and, in particular 17) [See Note #2] From the moment that the sinner is converted and believes the gospel, and (to complete his state, I must add) is sealed with the Holy Ghost, now that the blessed Lord has wrought redemption, he is introduced as to the principle of his life into this position, into these relationships with God. He is perhaps but a child; but the Father whom he knows, the love into which he has entered, the Saviour on whom his eyes are opened, are the same whom he will enjoy when he shall know as he is known. He is a Christian; he is turned from idols to God, and to wait for His Son from heaven.
We may observe, that the subject here is not the power which converts, nor the source of life. Of these other passages speak clearly. Here it is the character of the life in its manifestation. Now this depends on its objects. Life is exercised and unfolded in connection with its objects, and thus characterises itself. The source from which it flows makes it capable of enjoying it; but an intrinsic life which has no object on which it depends is not the life of a creature. Such life as that is the prerogative of God. This shews the folly of those who would have a subjective life, as they say, without its having a positively objective character; for this subjective state depends on the object with which it is occupied. It is the characteristic of God to be the source of His own thoughts without an object to be, and to be self-sufficing (because He is perfection, and the centre and source of everything), and to create objects unto Himself, if He would have any without Himself. In a word, although receiving a life from God which is capable of enjoying Him, the moral character of man cannot be formed in him without an object that imparts it to him.
Now God has given Himself to us for an object, and has revealed Himself in Christ. If we occupy ourselves with God in Himself (supposing always that He had thus revealed Himself), the subject is too vast. It is an infinite joy; but in that which is simply infinite there is something wanting to a creature, although it is his highest prerogative to enjoy it. It is necessary to him on the one hand, in order that he may be in his place, and that God may have His place in regard to him, and on the other hand that which exalts him so admirably. It must be so; and it is the privilege given unto us, and given unto us in a priceless intimacy, for we are children, and we dwell in God, and God in us; but with this in itself there is a certain weight upon the heart in the sense of God alone. We read of "a far more exceeding and abundant weight [See Note #3] of glory." It must be so: His majesty must be maintained when we think of Him as God, His authority over the conscience. The heart God has so formed it needs something which will not lower its affections, but which may have the character of companion and friend, at least to which it has access in that character.
It is this which we have in Christ, our precious Saviour. He is an object near to us. He is not ashamed to call us brethren. He has called us friends; all that He has heard from His Father He has made known to us. Is He then a means of our eyes being turned away from God ? On the contrary, it is in Him that God is manifested, in Him that even the angels see God. It is He who, being in the bosom of the Father, reveals to us His God and Father in this sweet relationship, and as He knows Him Himself. And not only this, but He is in the Father, and the Father in Him, so that He who has seen Him has seen the Father. He reveals God to us, instead of turning us away from Him. In grace He has already revealed Him, and we wait for the revelation of glory in Him. Already also on the earth, from the moment that He was born, the angels celebrated the good pleasure of God in man, for the object of His eternal delight had become a man. And now He has accomplished the work which makes possible the introduction of others, of sinners, into the enjoyment with Himself of this favour of God. Once enemies, "we are reconciled to God by the death of His Son."
It is thus that God has reconciled us to Himself. By faith thus knowing God, we " turn from idols to serve the living and true God, and to wait for his Son from heaven." The living and true God is the object of our joyful service. His Son, whom we know, who knows us, who will have us to be where He is, who has identified us with His own glory and His glory with us, He who is a glorified man for ever and firstborn among many brethren, is the object of our expectation. We expect Him from heaven, for our hopes are there, and there the seat of our joy.
We have the infinity of a God of love, the intimacy and the glory of Him who has taken part in all our infirmities, and, without sin, has borne all our sins. What a portion is ours !
But there was another side of the truth. Creatures are responsible; and, however great His love and His patience, God cannot allow evil nor contempt of His authority: if He did, all would be confusion and misery. God Himself would lose His place. There is a judgment; there is wrath to come. We were responsible; we have failed. How then shall we enjoy God and the Son in the way that I have spoken of?
Here comes in the application of the third truth of which the apostle speaks: "Which delivered us from the wrath to come." The work of Christ has perfectly sheltered us from this wrath; He took our place in responsibility on the cross to put away sin for us by the sacrifice of Himself.
These then are the three great elements of christian life. We serve the living and the true God, having forsaken our idols outward or inward. We expect Jesus for glory; for this sight of God makes us feel what this world is, and we know Jesus. As to our sins and our conscience, we are perfectly cleansed; we fear nothing. The life and walk of the Thessalonians was a testimony to these truths.
Compare Proverbs 8:30,31, and Luke 2:14, where read, "good pleasure in men." It is beautiful to see the angels unjealously celebrating it. Love downwards in grace is great according to the misery and unworthiness of the object; upwards as the affection of the soul according to the worthiness; see both in Christ, Ephesians 5:2 In both in Christ self is wholly given up. He gave, not sought, Himself. The law takes self as measure as to the neighbor, and supposes him on the same footing. There is no love downwards.
Note #3
Weight and glory are the same word in Hebrew "Cabod".
For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.
For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing.
The brevity of the inscription clearly shews that Paul’s doctrine had been received with reverence among the Thessalonians, and that without controversy they all rendered to him the honor that he deserved. For when in other Epistles he designates himself an Apostle, he does this for the purpose of claiming for himself authority. Hence the circumstance, that he simply makes use of his own name without any title of honor, is an evidence that those to whom he writes voluntarily acknowledged him to be such as he was. The ministers of Satan, it is true, had endeavored to trouble this Church also, but it is evident that their machinations were fruitless. He associates, however, two others along with himself, as being, in common with himself, the authors of the Epistle. Nothing farther is stated here that has not been explained elsewhere, excepting that he says, “the Church in God the Father, and in Christ; ” by which terms (if I mistake not) he intimates, that there is truly among the Thessalonians a Church of God. This mark, therefore, is as it were an approval of a true and lawful Church. We may, however, at the same time infer from it, that a Church is to be sought for only where God presides, and where Christ reigns, and that, in short, there is no Church but what is founded upon God, is gathered under the auspices of Christ, and is united in his name.
2. We give thanks to God. He praises, as he is wont, their faith and other virtues, not so much, however, for the purpose of praising them, as to exhort them to perseverance. For it is no small excitement to eagerness of pursuit, when we reflect that God has adorned us with signal endowments, that he may finish what he has begun, and that we have, under his guidance and direction, advanced in the right course, in order that we may reach the goal. For as a vain confidence in those virtues, which mankind foolishly arrogate to themselves, puffs them up with pride, and makes them careless and indolent for the time to come, so a recognition of the gifts of God humbles pious minds, and stirs them up to anxious concern. Hence, instead of congratulations, he makes use of thanksgivings, that he may put them in mind, that everything in them that he declares to be worthy of praise, is a kindness from God. (491) He also turns immediately to the future, in making mention of his prayers. We thus see for what purpose he commends their previous life.
(491) “Est vn benefice procedant de la liberalite de Dieu;” —”Is a kindness proceeding from God’s liberality.”
3. Unceasingly remembering you. While the adverb unceasingly might be taken in connection with what goes before, it suits better to connect it in this manner. What follows might also be rendered in this way: Remembering your work of faith and labor of love, etc. Nor is it any objection to this that there is an article interposed between the pronoun ὑμῶν and the noun ἔργου, (492) for this manner of expression is frequently made use of by Paul. I state this, lest any one should charge the old translator with ignorance, from his rendering it in this manner. (493) As, however, it matters little as to the main point (494) which you may choose, I have retained the rendering of Erasmus. (495)
He assigns a reason, however, why he cherishes so strong an affection towards them, and prays diligently in their behalf — because he perceived in them those gifts of God which should stir him up to cherish towards them love and respect. And, unquestionably, the more that any one excels in piety and other excellences, so much the more ought we to hold him in regard and esteem. For what is more worthy of love than God? Hence there is nothing that should tend more to excite our love to individuals, than when the Lord manifests himself in them by the gifts of his Spirit. This is the highest commendation of all among the pious — this the most sacred bond of connection, by which they are more especially bound to each other. I have said, accordingly, that it is of little importance, whether you render it mindful of your faith, or mindful of you on account of your faith.
Work of faith I understand as meaning the effect of it. This effect, however, may be explained in two ways — passively or actively, either as meaning that faith was in itself a signal token of the power and efficacy of the Holy Spirit, inasmuch as he has wrought powerfully in the exciting of it, or as meaning that it afterwards produced outwardly its fruits. I reckon the effect to be in the root of faith rather than in its fruits — “A rare energy of faith has strewn itself powerfully in you.”
He adds labor of love, by which he means that in the cultivation of love they had grudged no trouble or labor. And, assuredly, it is known by experience, how laborious love is. That age, however, more especially afforded to believers a manifold sphere of labor, if they were desirous to discharge the offices of love. The Church was marvelously pressed down by a great multitude of afflictions: (496) many were stripped of their wealth, many were fugitives from their country, many were thrown destitute of counsel, many were tender and weak. (497) The condition of almost all was involved. So many cases of distress did not allow love to be inactive.
To hope he assigns patience, as it is always conjoined with it, for what we hope for, we in patience wait for, (Rom 8:24) and the statement should be explained to mean, that Paul remembers their patience in hoping for the coming of Christ. From this we may gather a brief definition of true Christianity — that it is a faith that is lively and full of vigor, so that it spares no labor, when assistance is to be given to one’s neighbors, but, on the contrary, all the pious employ themselves diligently in offices of love, and lay out their efforts in them, so that, intent upon the hope of the manifestation of Christ, they despise everything else, and, armed with patience, they rise superior to the wearisomeness of length of time, as well as to all the temptations of the world.
The clause, before our God and Father, may be viewed as referring to Paul’s remembrance, or to the three things spoken immediately before. I explain it in this way. As he had spoken of his prayers, he declares that as often as he raises his thoughts to the kingdom of God, he, at the same time, recalls to his remembrance the faith, hope, and patience, of the Thessalonians, but as all mere presence must vanish when persons come into the presence of God, this is added, (498) in order that the affirmation may have more weight. Farther, by this declaration of his goodwill towards them he designed to make them more teachable and prepared to listen. (499)
(492) The words are ὑμῶν τοῦ ἔργου. —Ed
(493) The rendering of the Vulgate is as follows: “Sine intermissione memores operis fidei vestrae .” Wiclif (1380) renders as follows: “With outen ceeysynge hauynge mynde of the werk of youre feithe.” Cranmer, (1539,) on the other hand, renders thus: “And call you to remembrance because of the work of your faith—Ed.
(494) “Quant a la substance du propos;” — “As to the substance of the matter.”
(495) The rendering of Erasmus is as follows: “Memores vestri propter opus fidei;” — “Mindful of you on account of your work of faith.”
(496) “D’afflictions quasi sans nombre;” — “By afflictions, as it were, without number.”
(497) “Foibles et debiles en la foy;” — “Weak and feeble in faith.”
(498) “Ce poinct a nommeement este adiouste par Sainct Paul;” — “This point has been expressly added by St. Paul.”
(499) “Car ce n’estoit vne petite consideration pour inciter St. Paul et les autres, a auoir les Thessaloniciens pour recommandez, et en faire esteme;” — “For it was no slight motive to induce St. Paul and others to hold the Thessalonians in estimation, and to regard them with esteem.”
4. Knowing, brethren beloved. The participle knowing may apply to Paul as well as to the Thessalonians. Erasmus refers it to the Thessalonians. I prefer to follow Chrysostom, who understands it of Paul and his colleagues, for it is (as it appears to me) a more ample confirmation of the foregoing statement. For it tended in no small degree to recommend them — that God himself had testified by many tokens, that they were acceptable and dear to him.
Election of God. I am not altogether dissatisfied with the interpretation given by Chrysostom — that God had made the Thessalonians illustrious, and had established their excellence. Paul, however, had it in view to express something farther; for he touches upon their calling, and as there had appeared in it no common marks of God’s power, he infers from this that they had been specially called with evidences of a sure election. For the reason is immediately added — that it was not a bare preaching that had been brought to them, but such as was conjoined with the efficacy of the Holy Spirit, that it might obtain entire credit among them.
When he says, in power, and in the Holy Spirit, it is, in my opinion, as if he had said — in the power of the Holy Spirit, so that the latter term is added as explanatory of the former. Assurance, to which he assigned the third place, was either in the thing itself, or in the disposition of the Thessalonians. I am rather inclined to think that the meaning is, that Paul’s gospel had been confirmed by solid proofs, (500) as though God had shewn from heaven that he had ratified their calling. (501) When, however, Paul brings forward the proofs by which he had felt assured that the calling of the Thessalonians was altogether from God, he takes occasion at the same time to recommend his ministry, that they may themselves, also, recognize him and his colleagues as having been raised up by God.
By the term power some understand miracles. I extend it farther, as referring to spiritual energy of doctrine. For, as we had occasion to see in the First Epistle to the Corinthians, Paul places it in contrast with speech (502) — the voice of God, as it were, living and conjoined with effect, as opposed to an empty and dead eloquence of men. It is to be observed, however, that the election of God, which is in itself hid, is manifested by its marks—when he gathers to himself the lost sheep and joins them to his flock, and holds out his hand to those that were wandering and estranged from him. Hence a knowledge of our election must be sought from this source. As, however, the secret counsel of God is a labyrinth to those who disregard his calling, so those act perversely who, under pretext of faith and calling, darken this first grace, from which faith itself flows. “By faith,” say they, “we obtain salvation: there is, therefore, no eternal predestination of God that distinguishes between us and reprobates.” It is as though they said — “Salvation is of faith: there is, therefore, no grace of God that illuminates us in faith.” Nay rather, as gratuitous election must be conjoined with calling, as with its effect, so it must necessarily, in the mean time, hold the first place. It matters little as to the sense, whether you connect ὑπὸ with the participle beloved or with the term election (503)
(500) “A l’este comme seellé et ratifié par bons tesmoignages et approbations suffisantes;” — “Had been there, as it were, sealed and ratified by good testimonies and sufficient attestations.”
(501) “Et en estoit l’autheur;” — “And was the author of it.”
(502) See Calvin on the Corinthians, vol. 1, pp. 100, 101.
(503) “Au reste, les mots de ceste sentence sont ainsi couchez au texte Grec de Sainct Paul, Scachans freres bien-aimez de Dieu, vostre election: tellement que ce mot de Dieu, pent estre rapporté a deux endroits, ascauoir Bien-aimez de Dieu, ou vostre election estre de Dieu: mais c’est tout vn comment on le prene quant au sens;” — “Farther, the words of this sentence are thus placed in the Greek text of St. Paul; knowing, brethren beloved of God, your election: in such a way, that this phrase of God may be taken as referring to two things, as meaning beloved of God, or, your election to be of God; but it is all one as to the sense in what way you take it.”
5. As ye know. Paul, as I have said before, has it as his aim, that the Thessalonians, influenced by the same considerations, may entertain no doubt that they were elected by God. For it had been the design of God, in honoring Paul’s ministry, that he might manifest to them their adoption. Accordingly, having said that they know what manner of persons they had been, (504) he immediately adds that he was suchfor their sake, by which he means that all this had been given them, in order that they might be fully persuaded that they were loved by God, and that their election was beyond all controversy.
(504) “Quels auoyent este St. Paul et ses compagnons;” — “What manner of persons St. Paul and his associates had been.”
6. And ye became imitators. With the view of increasing their alacrity, he declares that there is a mutual agreement, and harmony, as it were, between his preaching and their faith. For unless men, on their part, answer to God, no proficiency will follow from the grace that is offered to them — not as though they could do this of themselves, but inasmuch as God, as he begins our salvation by calling us, perfects it also by fashioning our hearts to obedience. The sum, therefore, is this — that an evidence of Divine election shewed itself not only in Paul’s ministry, in so far as it was furnished with the power of the Holy Spirit, but also in the faith of the Thessalonians, so that this conformity is a powerful attestation of it. He says, however, “Ye were imitators of God and of us, ” in the same sense in which it is said, that the people believed God and his servant Moses, (Exo 14:13 (505)) not as though Paul and Moses had anything different from God, but because he wrought powerfully by them, as his ministers and instruments. (506) While ye embraced. Their readiness in receiving the gospel is called an imitation of God, for this reason, that as God had presented himself to the Thessalonians in a liberal spirit, so they had, on their part, voluntarily come forward to meet him.
He says, with the joy of the Holy Spirit, that we may know that it is not by the instigation of the flesh, or by the promptings of their own nature, that men will be ready and eager to obey God, but that this is the work of God’s Spirit. The circumstance, that amidst much tribulation they had embraced the gospel, serves by way of amplification. For we see very many, not otherwise disinclined to the gospel, who, nevertheless, avoid it, from being intimidated through fear of the cross. Those, accordingly, who do not hesitate with intrepidity to embrace along with the gospel the afflictions that threaten them, furnish in this an admirable example of magnanimity. And from this it is so much the more clearly apparent, how necessary it is that the Spirit should aid us in this. For the gospel cannot be properly, or sincerely received, unless it be with a joyful heart. Nothing, however, is more at variance with our natural disposition, than to rejoice in afflictions.
(505) This is what the original text reads; however, (Exo 14:31 would seem to be a more appropriate reference. — fj.
(506) See Calvin on the Corinthians, vol. 2, p. 288.
7. So that ye were. Here we have another amplification — that they had stirred up even believers by their example; for it is a great thing to get so decidedly the start of those who had entered upon the course before us, as to furnish assistance to them for prosecuting their course. Typus (the word made use of by Paul) is employed by the Greeks in the same sense as Exemplar is among the Latins, and Patron among the French. He says, then, that the courage of the Thessalonians had been so illustrious, that other believers had borrowed from them a rule of constancy. I preferred, however, to render it patterns, that I might not needlessly make any change upon the Greek phrase made use of by Paul; and farther, because the plural number expresses, in my opinion, something more than if he had said that that Church as a body had been set forward for imitation, for the meaning is, that there were as many patterns as there were individuals.
8. For from you sounded forth. Here we have an elegant metaphor, by which he intimates that their faith was so lively, (507) that it did, as it were, by its sound, arouse other nations. For he says that the word of God sounded forth from them, inasmuch as their faith was sonorous (508) for procuring credit for the gospel. He says that this had not only occurred in neighboring places, but this sound had also extended far and wide, and had been distinctly heard, so that the matter did not require to be published by him. (509)
(507) “Si viue et vertueuse;” — “So lively and virtuous.”
(508) “Auoit resonné haut et clair;” — “Had resounded loud and clear.”
(509) “Tellement que la chose n’ha point besoin d’estre par luy diuulgee et magnifiee d’auantage;” — “So that the matter does not need to be farther published and extolled by him.”
He says that the report of their conversion had obtained great renown everywhere. What he mentions as to his entering in among them, refers to that power of the Spirit, by which God had signalized his gospel. (510) He says, however, that both things are freely reported among other nations, as things worthy of being made mention of. In the detail which follows, he shews, first, what the condition of mankind is, before the Lord enlightens them by the doctrine of his gospel; and farther, for what end he would have us instructed, and what is the fruit of the gospel. For although all do not worship idols, all are nevertheless addicted to idolatry, and are immersed in blindness and madness. Hence, it is owing to the kindness of God, that we are exempted from the impostures of the devil, and every kind of superstition. Some, indeed, he converts earlier, others later, but as alienation is common to all, it is necessary that we be converted to God, before we can serve God. From this, also, we gather the essence and nature of true faith, inasmuch as no one gives due credit to God but the man, who renouncing the vanity of his own understanding, embraces and receives the pure worship of God.
9To the living God. This is the end of genuine conversion. We see, indeed, that many leave off superstitions, who, nevertheless, after taking this step, are so far from making progress in piety, that they fall into what is worse. For having thrown off all regard to God, they give themselves up to a profane and brutal contempt. (511) Thus, in ancient times, the superstitions of the vulgar were derided by Epicurus, Diogenes the Cynic, and the like, but in such a way that they mixed up the worship of God so as to make no difference between it and absurd trifles. Hence we must take care, lest the pulling down of errors be followed by the overthrow of the building of faith. Farther, the Apostle, in ascribing to God the epithets true and living, indirectly censures idols as being dead and worthless inventions, and as being falsely called gods. He makes the end of conversion to be what I have noticed — that they might serve God. Hence the doctrine of the gospel tends to this, that it may induce us to serve and obey God. For so long as we are the servants of sin, we are free from righteousness, (Rom 6:20) inasmuch as we sport ourselves, and wander up and down, exempt from any yoke. No one, therefore, is properly converted to God, but the man who has learned to place himself wholly under subjection to him.
As, however, it is a thing that is more than simply difficult, in so great a corruption of our nature, he shews at the same time, what it is that retains and confirms us in the fear of God and obedience to him — waiting for Christ. For unless we are stirred up to the hope of eternal life, the world will quickly draw us to itself. For as it is only confidence in the Divine goodness that induces us to serve God, so it is only the expectation of final redemption that keeps us from giving way. (512) Let every one, therefore, that would persevere in a course of holy life, apply his whole mind to a expectation of Christ’s coming. It is also worthy of notice, that he uses the expression waiting for Christ, instead of the hope of everlasting salvation. For, unquestionably, without Christ we are ruined and thrown into despair, but when Christ shews himself, life and prosperity do at the same time shine forth upon us. (513) Let us bear in mind, however, that this is said to believers exclusively, for as for the wicked, as he will come to be their Judge, so they can do nothing but tremble in looking for him.
This is what he afterwards subjoins — that Christ delivereth us from the wrath to come. For this is felt by none but those who, being reconciled to God by faith, have conscience already pacified; otherwise, (514) his name is dreadful. Christ, it is true, delivered us by his death from the anger of God, but the import of that deliverance will become apparent on the last day. (515) This statement, however, consists of two departments. The first is, that the wrath of God and everlasting destruction are impending over the human race, inasmuch as all have sinned, and come short of the glory of God. (Rom 3:23) The second is, that there is no way of escape but through the grace of Christ; for it is not without good grounds that Paul assigns to him this office. It is, however, an inestimable gift, that the pious, whenever mention is made of judgment, know that Christ will come as a Redeemer to them.
In addition to this, he says emphatically, the wrath to come, that he may rouse up pious minds, lest they should fail from looking at the present life. For as faith is a looking at things that do not appear, (Heb 11:1) nothing is less befitting than that we should estimate the wrath of God, according as any one is afflicted in the world; as nothing is more absurd than to take hold of the transient blessings which we enjoy, that we may from them form an estimate of God’s favor. While, therefore, on the one hand, the wicked sport themselves at their ease, and we, on the other hand, languish in misery, let us learn to fear the vengeance of God, which is hid from the eyes of flesh, and take our satisfaction in the secret delights of the spiritual life. (516)
(510) “Par laquelle Dieu auoit orné et magnifiquement authorizé son Euangile;” — “By which God had adorned and magnificently attested his gospel.”
(511) “De toute religion;” — “Of all religion.”
(512) “Que ne nous lassions et perdions courage;” — “That we do not give way and lose heart.”
(513) “Jettent sur nous leurs rayons;” — “Cast upon us their rays.”
(514) “Aux autres;” — “To others.”
(515) “Mais’au dernier iour sera veu a l’oeil le fruit de ceste deliurance, et de quelle importance elle est;” — “But on the last day will be visible to the eye the fruit of that deliverance, and of what importance it is.”
(516) “En delices et plaisirs de la vie spirituelle, lesquels nous ne voyons point;” — “In the delights and pleasures of the spiritual life which we do not see.”
10Whom he raised up. He makes mention here of Christ’s resurrection, on which the hope of our resurrection is founded, for death everywhere besets us. Hence, unless we learn to look to Christ, our minds will give way at every turn. By the same consideration, he admonishes them that Christ is to be waited for from heaven, because we will find nothing in the world to bear us up, (517) while there are innumerable trials to overwhelm us. Another circumstance must be noticed; (518) for as Christ rose for this end — that he might make us all at length, as being his members, partakers of the same glory with himself, Paul intimates that his resurrection would be vain, unless he again appeared as their Redeemer, and extended to the whole body of the Church the fruit and effect of that power which he manifested in himself. (519)
(517) “Et faire demeurer fermes;” — “And make us remain firm.”
(518) “A laquelle ceci se rapporte;” — “To what this refers.”
(519) “Laquelle il a vne fois monstree en sa personne;” — “Which he once shewed in his own person.”
