# An Exposition of the Old and New Testament (1828)/1 Thessalonians

​doubt, with decency and respect, not from pride and conceit.
12. Concerning Paul himself; (v. 18.) The salutation of me Paul. Remember my bonds. He had a scribe to write all the rest of the epistle, but these words he wrote with his own hand; Remember my bonds. He does not say, "Remember I am a prisoner, and send me supply;" but, "Remember I am in bonds as the apostle of the Gentiles, and let that confirm your faith in the gospel of Christ:" it adds weight to his exhortation; I therefore, the prisoner of the Lord, beseech you to walk worthy, Eph. 4. 1. "Grace be with you. The free favour of God, and all good, the blessed fruits and effects of it, be with you, and your portion."
AN
EXPOSITION,
WITH
PRACTICAL OBSERVATIONS,
OF THE
FIRST EPISTLE
OF
ST. PAUL TO THE THESSALONIANS.
Completed by Mr. D. Mayo.
THESSALONICA was formerly the metropolis of Macedonia; it is now called Salonichi, and is the best peopled, and one of the best towns for commerce, in the Levant. The apostle Paul, being diverted from his design of going into the provinces of Asia, properly so called, and directed after an extraordinary manner to preach the gospel in Macedonia, (Acts 16. 9, 10.) in obedience to the call of God went from Tarsus to Samothracia, from thence to Neapolis, and from thence to Philippi, where he had good success in his ministry; but met with hard usage, being cast into prison with Silas his companion in travel and labour; from whence being wonderfully delivered, they comforted the brethren there, and departed. Passing through Amphipolis and Apollonia, they came to Thessalonica, where the apostle planted a church that consisted of some believing Jews, and many converted Gentiles, Acts 17. 1–4. But a tumult being raised in the city by the unbelieving Jews, and the lewd and baser sort of the inhabitants; Paul and Silas, for their safety, were sent away by night unto Berea: and afterward Paul was conducted to Athens, leaving Silas and Timotheus behind him, but sent directions that they should come to him with all speed.
When they were come, Timotheus was sent to Thessalonica, to inquire after their welfare, and to establish them in the faith, (1 Thess. 3. 2.) who returned to Paul while he tarried at Athens, and was sent again, together with Silas, to visit the churches in Macedonia. So that Paul, being left at Athens alone, (1 Thess. 3. 1.) departed from thence to Corinth, where he continued a year and a half; in which time Silas and Timotheus returned to him from Macedonia, (Acts 18. 5.) and then he wrote this epistle to the church of Christ at Thessalonica; which, though it is placed after the other epistles of this apostle, is supposed to be first in time of all Paul's epistles, and to be written about A. D. 51.
The main scope is to express, the thankfulness of this apostle for the good success his preaching had among them, to establish them in the faith, and persuade them to a holy conversation.
I. THESSALONIANS, I.
CHAP. I.
After the introduction, (v. 4.) the apostle begins with a thanksgiving to God for the saving benefits bestowed on them, v. 2..5. And then mentions the sure evidences of the good success of the gospel among them, which was notorious and famous in several other places, v. 6..10.
1.PAUL, and Silvanus, and Timotheus, unto the church of the ​Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.
In this introduction we have,
1. The inscription; where we have,
(1) The persons from whom this epistle came, or by whom it was written: Paul was the inspired apostle and writer of this epistle, though he makes no mention of his apostleship, which was not doubted by the Thessalonians, or opposed by any false apostles among them. He joins Silvanus [or Silas] and Timotheus with himself; (who were now come to him with an account of the prosperity of the churches in Macedonia;) which shews this great apostle's humility, and how desirous he was to put honour upon the ministers of Christ who were of an inferior rank and standing. A good example this is to such ministers as are of greater abilities and reputation in the church than some others.
(2.) The persons to whom this epistle is written, namely, the church of the Thessalonians, the converted Jews and Gentiles in Thessalonica: and it is observable, that this church is said to be in God the Father and in the Lord Jesus Christ: they had fellowship with the Father, and his Son Jesus' Christ, 1 John 1. 3. Therefore they were a Christian church, because they believed in God the Father and in the Lord Jesus Christ. They believed the principles both of natural and revealed religion. The Gentiles among them were turned to God from idols, and the Jews among them believed Jesus to be the promised Messias. All of them were devoted and dedicated to God the Father and the Lord Jesus Christ: to God as their chiefest Good and highest End: to Jesus Christ as their Lord and Mediator between God and man. God the Father is the Original and Centre of all natural religion; and Jesus Christ is the Author and Centre of all revealed religion. Ye believe in God, says our Saviour, believe also in me, John 14. 1.
2. The salutation or apostolical benediction; Grace be with you, and peace from God our Father and the Lord Jesus Christ. This is the same for substance as in the other epistles. Grace and peace are well joined together; for the free Grace and favour of God are the spring and fountain of all the peace and prosperity we do or can enjoy; and where there are gracious dispositions in us, we may hope for peaceful thoughts in our own breast: both grace and peace, and all spiritual blessings, come to us from God the Father and the Lord Jesus Christ; from God the Original of all good, and from the Lord Jesus the Purchaser of all good for us; from God in Christ, and so our Father in covenant, because he is the God and Father of our Lord Jesus Christ.
Note, As all good cometh from God, so no good can be hoped for by sinners but from God in Christ. And the best good may be expected from God as our Father for the sake of Christ.
2. We give thanks to God always for you all, making mention of you in our prayers; 3. Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; 4. Knowing, brethren beloved, your election of God. 5. For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.
I. The apostle begins with thanksgiving to God. Being about to mention the things that were matter of joy to him, and highly praise-worthy in them, and greatly for their advantage, he chooses to do this by way of thanksgiving to God, who is the Author of all that good that comes to us, or is done by us, at any time. God is the Object of all religious worship, of prayer and praise. And thanksgiving to God is a great duty, to be performed always or constantly: even when we do not actually give thanks to God by our words, we should have a grateful sense of God's goodness upon our minds. Thanksgiving should be often repeated; and not only should we be thankful for the favours we ourselves receive, but for benefits bestowed on others also; upon our fellow-creatures and fellow-Christians. The apostle gave thanks not only for those who were his most intimate friends, or most eminently favoured of God, but for them all.
II. He joined prayer with his praise or thanksgiving; When we in every thing by prayer and supplication make our requests known to God, we should join thanksgiving therewith, Phil. 4. 6. So when we give thanks for any benefit we receive, we should join prayer. We should pray always, and without ceasing; and should pray not only for ourselves, but for others also; for our friends, and should make mention of them in our prayers. We may sometimes mention their names, and should make mention of their case and condition; at least, we should have their persons and circumstances in our minds; remembering them without ceasing.
Note, As there is much that we ought to be thankful for on the behalf of ourselves and our friends, so there is much occasion of constant prayer for further supplies of good.
III. He mentions the particulars for which he was so thankful to God; namely,
1. The saving benefits bestowed on them. These were the grounds and reasons of his thanksgiving.
(1.) Their faith, and their work of faith. This, he tells them, (v. 8.) was very famous, and spread abroad. This is the radical grace; and their faith was a true and living faith, because a working faith. Note, Wherever there is a true faith, it will work: it will have an influence upon heart and life; it will put us upon working for God and for our own salvation. Then we have comfort in our own faith and the faith of others, when we perceive the work of faith. Shew me thy faith by thy works, Jam. 2. 18.
(2.) Their love and the labour of love. Love is one of the cardinal graces; it is of great use to us in this life, and will remain and be perfected in the life to come. Faith works by love: it shews itself in the exercise of love to God, and love to our neighbour. As love will shew itself by labour, it will put us upon taking pains in religion.
(3.) Their hope, and the patience of hope; We are saved by hope: This grace is compared to the soldier's helmet and sailor's anchor, and is of great use in times of danger. Wherever there is a well-grounded hope of eternal life, that will appear by the exercise of patience; in a patient bearing the calamities of the present time, and a patient waiting for the glory to be revealed. For if we hope for that we see not, then do we with patience wait for it, Rom. 8. 25.
(4.) The apostle not only mentions these three cardinal graces, faith, hope, and love, but also takes notice,
[1.] Of the Object and efficient Cause of these graces—our Lord Jesus Christ.
[2.] Of the sincerity of them—being in the sight of God even our Father. The great motive to ​sincerity is the apprehension of God's eye as always upon us; and it is a sign of sincerity, when in all we do we endeavour to approve ourselves to God; and that is right, which is so in the sight of God. Then is the work of faith, and labour of love, and patience of hope, sincere, when it is done as under the eye of God.
[3.] He mentions the fountain from whence these graces flowed—God's electing love; Knowing, brethren beloved, your election of God, v. 4. Thus he runs up these streams to the fountain, and that was God's eternal election. Some by their election of God would understand only the temporary separation of the Thessalonians from the unbelieving Jews and Gentiles in their conversion; but this was according to the eternal purpose of him who worketh all things according to the counsel of his own will, Eph. 1. 11. Speaking of their election, he calls them, brethren beloved: for the original of the brotherhood that is between Christians, and the relation wherein they stand one to another, is, election. And that is a good reason why we should love one another, because we are all loved of God, and were loved of him in his counsels when there was not any thing in us to merit his love. The election of these Thessalonians was known to the apostle, and therefore might be known to themselves, and that by the fruits and effects thereof—their sincere faith, and hope, and love; by the successful preaching of the gospel among them. Observe,
First, All those who in the fulness of time are effectually called and sanctified, were from eternity elected and chosen to salvation.
Secondly, The election of God is of his own good pleasure and mere grace, not for the sake of any merit in them who are chosen.
Thirdly, The election of God may be known by the fruits thereof.
Fourthly, Whenever we are giving thanks to God for his grace either to ourselves or others, we should run up the streams to the fountain, and give thanks to God for his electing love, by which we are made to differ.
2. Another ground or reason of the apostle's thanksgiving, is, the success of his ministry among them. He was thankful on his own account as well as their's, that he had not laboured in vain. He had the seal and evidence of his apostleship hereby, and great encouragement in his labours and sufferings. Their ready acceptance and entertainment of the gospel he preached to them were an evidence of their being elected and beloved of God. It was by this way that he knew their election. It is true, he had been in the third heavens; but he had not searched the records of eternity, and found their election there, but knew this by the success of the gospel among them, (v. 5.) and he takes notice with thankfulness,
( 1.) That the gospel came to them also not in word only, but in power; they not only heard the sound of it, but submitted to the power of it. It did not merely tickle the ear and please the fancy; fill their heads with notions, and amuse their minds for a while; but it affected their hearts: a divine power went along with it, for convincing their consciences and amending their lives. Note, By this we may know our election, if we not only speak of the things of God by rote as parrots, but feel the influence of those things in our hearts, mortifying our lusts, weaning us from the world, and raising us up to heavenly things.
(2.) It came in the Holy Ghost, that is, with the powerful energy of the divine Spirit. Note, Wherever the gospel comes in power, it is to be attributed to the operation of the Holy Ghost; and unless the Spirit of God accompanies the word of God, to render it effectual by his power, it will be to us but as a dead letter; and the letter killeth, the Spirit giveth life.
(3.) The gospel came to them in much assurance. Thus did they entertain it by the power of the Holy Ghost. They were fully convinced of the truth of it, so as not to be easily shaken in mind by objections and doubts; they were willing to leave all for Christ, and to venture their souls and everlasting condition upon the verity of the gospel-revelation. The word was not to them, like the sentiments of some philosophers, about matters of opinion and doubtful speculation, but the object of their faith and assurance. Their faith was the evidence of things not seen; and the Thessalonians thus knew what manner of men the apostle and his fellow-labourers were among them, and what they did for their sake, and with what good success.
6. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: 7. So that ye were ensamples to all that believe in Macedonia and Achaia. 8. For from you sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing. 9. For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; 10. And to wait for his Son from heaven, whom he raised from the dead, even Jesus, who delivered us from the wrath to come.
In these words we have the evidence of the apostle's success among the Thessalonians, which was notorious and famous in several places. For,
I. They were careful in their holy conversation to imitate the good examples of the apostle and ministers of Christ, v. 6. As the apostle took care to demean himself well, not only for his own credit's sake, but for the benefit of others, by a conversation suitable to his doctrine, that he might not pull down with one hand what he builded 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, shewed a conscientious care to be followers of them, to imitate their good example. Herein they became also followers of the Lord, who is the perfect example we must strive to imitate; and we should be followers of others no further than they are followers of Christ: (1 Cor. 11. 1.) the Thessalonians acted thus, notwithstanding their afflictions, that much affliction which the apostles and themselves also were exposed to. They were willing to share in the sufferings that attended the embracing and professing Christianity. They entertained the gospel, notwithstanding the troubles and hardships which attended the preachers and professors of it too. Perhaps this made the word more precious, being dear-bought; and the examples of the apostles shined very bright under their afflictions; so that the Thessalonians embraced the word cheerfully, and followed the example of the suffering apostles joyfully, with joy in the Holy Ghost; such solid and spiritual and lasting joy as the Holy Ghost is the Author of, who, when our afflictions do abound, maketh our consolations much more to abound.
II. Their zeal prevailed to that degree, that they were themselves examples to all about them, v. 7, 8.
Observe here,
1. Their example was very effectual to make good ​impressions upon many others. They were τύποι—stamps or instruments to make impression with. They had themselves received good impressions from the preaching and conversation of the apostles, and they made good impressions, and their conversation had an influence upon others. Note, Christians should be so good as by their example to influence others.
2. It was very extensive, and reached beyond the confines of Thessalonica, even to the believers of all Macedonia, and further, in Achaia; the Philippians, and others who received the gospel before the Thessalonians were edified by their example. Note, Some who were last hired into the vineyard, may sometimes outstrip those who come in before them, and become examples to them.
3. It was very famous. The word of the Lord, or its wonderful effects upon the Thessalonians, sounded, or was famous and well known, in the regions round about that city, and in every place; not strictly every where, but here and there, up and down in the world: so that, from the good success of the gospel among them, many others were encouraged to entertain it, and to be willing, when called, to suffer for it. Their faith was spread abroad.
(1.) The readiness of their faith was famed abroad. These Thessalonians embraced the gospel as soon as it was preached to them; so that every body took notice what manner of entering in among them the apostles had; that there were no such delays as at Philippi, where it was a great while before much good was done.
(2.) The effects of their faith were famous. [1.] They quitted their idolatry, they turned from their idols, and abandoned all the false worship they had been educated in. [2.] They gave themselves up to God, to the living and true God, and devoted themselves to his service. [3.] They set themselves to wait for the Son of God from heaven, v. 10. And this is one of the peculiarities of our holy religion, to wait for Christ's second coming, as those who believe he will come, and hope he will come to our joy. The believers under the Old Testament waited for the coming of the Messiah, and believers now wait for his second coming; he is yet to come. And there is good reason to believe he will come, because God has raised him from the dead, which is a full assurance unto all men that he will come to judgment, Acts 17. 31. And there is good reason to hope and wait for his coming, because he has delivered us from the wrath to come. He came to purchase salvation, and will, when he comes again, bring salvation with him, full and final deliverance from sin and death and hell; from that wrath which is yet to come upon unbelievers; and which, when it is once come, will be yet to come, because it is everlasting fire prepared for the Devil and his angels. Matt. 25. 41.
CHAP. II.
In this chapter, the apostle puts the Thessalonians in mind of the manner of his preaching among them, v. 1..6. Then of the manner of his conversation among them, v. 7..12. Afterward of the success of his ministry, with the effects both on himself and themselves; (v. 13..16.) and then apologizes for his absence, v. 17..20.
1.FOR yourselves, brethren, know our entrance in unto you, that it was not in vain: 2. But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention. 3. For our exhortation was not of deceit, nor of uncleanness, nor in guile: 4. But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, who trieth our hearts. 5. For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness: 6. Nor of men sought we glory, neither of you, nor yet of others, when we might have been burthensome, as the apostles of Christ.
Here we have an account of Paul's manner of preaching, and his comfortable reflection upon his entrance in among the Thessalonians. As he had the testimony of his own conscience witnessing to his integrity, so he could appeal to the Thessalonians how faithfully he, and Silas and Timotheus, his helpers in the work of the Lord, had discharged their office; Ye yourselves, brethren, know our entrance in unto you. Note, It is a great comfort to a minister, to have his own conscience and the consciences of others witnessing for him, that he set out well, with good designs and from good principles; and that his preaching was not in vain, or, as some read it, was not vain. The apostle here comforts himself either in the success of his ministry, that it was not fruitless or in vain, (according to our translation,) or, as others think, reflecting upon the sincerity of his preaching, that it was not vain and empty, or deceitful and treacherous. The subject-matter of the apostle's preaching was not vain and idle speculations about useless niceties and foolish questions, but sound and solid truth, such as was most likely to profit his hearers. A good example this is, to be imitated by all the ministers of the gospel. Much less was the apostle's preaching vain or deceitful. He could say to these Thessalonians what he told the Corinthians; (2 Cor. 4. 2.) We have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully. He had no sinister or worldly design in his preaching; which he puts them in mind to have been,
I. With courage and resolution; We were bold in our God to speak unto you the gospel of God, v. 2. The apostle was inspired with a holy boldness, nor was he discouraged at the afflictions he met with, or the opposition that was made against him. He had met with ill usage at Philippi, as these Thessalonians well knew; there it was that he and Silas were shamefully entreated, being put in the stocks; yet no sooner were they set at liberty than they went to Thessalonica, and preached the gospel with as much boldness as ever. Note, Suffering in a good cause should rather sharpen than blunt the edge of holy resolution. The gospel of Christ, at its first setting out in the world, met with much opposition; and they who preached it, preached it with contention, with great agony: which denoted either the apostles' striving in their preaching, or their striving against the opposition they met with. This was Paul's comfort; he was neither daunted in his work, nor driven from it.
II. With great simplicity and godly sincerity; Our exhortation was not of deceit, nor of uncleanness, nor in guile, v. 3. This, no doubt, was matter of the greatest comfort to the apostle—the consciousness of his own sincerity; and was one reason of his success. It was the sincere and uncorrupted gospel that he preached, and exhorted them to believe and obey. His design was not to set up a faction to draw men over to a party, but to promote pure religion and undefiled, before God and the Father. The gospel he preached, was without deceit, it was true and faithful; it was not fallacious, nor a cunningly devised fable. Nor was it of uncleanness. His ​gospel was pure and holy, worthy of its holy Author, tending to discountenance all manner of impurity. The word of God is pure. There should be no corrupt mixtures therewith; and as the matter of the apostle's exhortation was thus true and pure, the manner of his speaking was without guile. He did not pretend one thing, and intend another. He believed, and therefore he spake. He had no sinister and secular aims and views, but was in reality what he seemed to be. The apostle not only asserts his sincerity, but subjoins the reasons and evidences thereof. The reasons are contained, v. 4.
1. They were stewards; put in trust with the gospel: and it is required of a steward, that he be faithful. The gospel which Paul preached, was not his own, but the gospel of God. Note, Ministers have a great favour shewn them, and honour put upon them, and trust committed to them. They must not dare to corrupt the word of God: they must diligently make use of what is intrusted with them, so as God hath allowed and commanded, knowing they shall be called to an account, when they must be no longer stewards.
2. Their design was to please God, and not men. God is a God of truth, and requires truth in the inward parts; and if sincerity be wanting, all that we do cannot please God. The gospel of Christ is not accommodated to the vain fancies and lusts of men, to gratify their appetites and passions: but, on the contrary, it was designed for the mortifying of their corrupt affections, and delivering them from the power of fancy, that they might be brought under the power of faith. If I yet pleased men, I should not be the servant of Christ, Gal. 1. 10.
3. They acted under the consideration of God's omniscience, as in the sight of him who tries our hearts. This is indeed the great motive to sincerity, to consider, God not only seeth all that we do, but knoweth our thoughts afar off, and searcheth the heart. He is well acquainted with all our aims and designs, as well as our actions. And it is from this God who trieth our hearts, that we must receive our reward.
The evidences of the apostle's sincerity follow; and they are these:
(1.) He avoided flattery; Neither at any time used we flattering words, as ye know, v. 5. He and his fellow-labourers preached Christ and him crucified, and did not aim to gain an interest in men's affections for themselves, by glorying, and fawning, and wheedling them. No, they were far from that; nor did they flatter men in their sins; nor tell them, if they would be of his party, they might live as they listed. He did not flatter them with vain hopes, or indulge them in any evil work or way, promising them life, and so daubing with untempered mortar.
(2.) He avoided covetousness. He did not make the ministry a cloke, or a covering, for covetousness, as God was witness, v. 5. His design was not to enrich himself by preaching the gospel: so far from that, he did not condition with them for bread. He was not like the false apostles, who, through covetousness, with feigned words made merchandise of the people, 2 Pet. 2. 3.
(3.) He avoided ambition and vain-glory; Nor of men sought we glory; neither of you, nor yet of others, v. 6. They expected neither people's purses nor their caps, neither to be enriched by them, nor caressed and adored by them, and called Rabbi. This apostle exhorts the Galatians, (ch. 5. 26.) not to be desirous of vain-glory; his ambition was to obtain that honour which comes from God, John 5. 44.
He tells them, they might have used greater authority as apostles, and expected greater esteem, and demanded maintenance, which is meant by the phrase of being burthensome; because perhaps some would have thought this too great a burthen for them to bear.
7. But we were gentle among you, even as a nurse cherisheth her children: 8. So, being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. 9. For ye remember, brethren, our labour and travail: for, labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. 10. Ye are witnesses, and God also, how holily, and justly, and unblamably we behaved ourselves among you that believe: 11. As ye know how we exhorted and comforted and charged every one of you, as a father doth his children, 12. That ye would walk worthy of God, who hath called you unto his kingdom and glory.
In these words the apostle reminds the Thessalonians of the manner of their conversation among them. And,
I. He mentions the gentleness of their behaviour; We were gentle among you, v. 7. He shewed great mildness and tenderness, who might have acted with the authority of an apostle of Christ. Such a behaviour greatly recommends religion, and is most agreeable to God's gracious dealing with sinners, in and by the gospel. This great apostle, though he abhorred and avoided flattery, was most condescending to all men. He accommodated himself to all men's capacities, and became all things to all men. He shewed the kindness and care of a nurse that cherishes her children. This is the way to win people, rather than to rule with rigour. The word of God is indeed powerful; and as it comes often with awful authority upon the minds of men, as it always has enough in it to convince every impartial judgment, so it comes with the more pleasing power, when the ministers of the gospel recommend themselves to the affections of the people. And as a nursing mother bears with frowardness in a child, and condescends to mean offices for its good, and draws out her breast, cherishing it in her bosom; so in like manner should the ministers of Christ behave toward their people. The servant of the Lord must not strive, but be gentle unto all men, and patient, 2 Tim. 2. 24. This gentleness and goodness the apostle expressed several ways.
1. By the most affectionate desire of their welfare; Being affectionately desirous of you, v. 8. The apostle had a most affectionate love to their persons, and sought them, not their's; themselves, not their goods; and to gain them, not to be a gainer by them, or to make a merchandise of them: it was their spiritual and eternal welfare and salvation that he was earnestly desirous of.
2. By great readiness to do them good; willingly imparting to them, not the gospel of God only, but also their own souls, v. 8. See here the manner of Paul's preaching. He spared no pains therein. He was willing to run hazards, and venture his soul, or life, in preaching the gospel. He was willing to spend and be spent in the service of men's souls; and as they who give bread to the hungry from a charitable principle, are said to impart their souls in what they give, (Isa. 58. 10.) so did the apostles in giving forth the bread of life; so dear were these ​Thessalonians in particular to this apostle, and so great was his love to them.
3. By bodily labour to prevent their charge; or that his ministry might not be expensive and burthensome to them; Ye remember our labour and travail; for, labouring night and day, &c. v. 9. He denied himself the liberty he had of taking wages from the churches. To the labour of the ministry he added that of his calling, as a tent-maker, that he might get his own bread. We are not to suppose that the apostle spent the whole night and day in bodily labour, or work, to supply the necessities of his body; for then he would have had no time for the work of the ministry. But he spent part of the night, as well as the day, in this work; and was willing to forego his rest in the night, that he might have an opportunity to do good to the souls of men in the day time. A good example is here set before the ministers of the gospel, to be industrious for the salvation of men's souls: though it will not follow that they are always obliged to preach freely. There is no general rule to be drawn from this instance; either that ministers may at no time work with their hands, for supply of their outward necessities, or that they ought always so to do.
4. By the holiness of their conversation, concerning which he appeals not only to them, but to God also; (v. 10. ) Ye are witnesses, and God also. They were observers of their outward conversation in public before men, and God was witness not only of their behaviour in secret, but of the inward principles from whence they acted. Their behaviour was holy toward God, just towards all men, and unblamable, without giving cause of scandal or offence; and they were careful to give no offence either to them who were without, or to them who believed, that they might give no ill example; that their preaching and living might be all of a piece. Herein, said this apostle, do I exercise myself, to have always a conscience void of offence toward God, and toward men. Acts 24. 16.
II. He mentions their faithful discharge of the work and office of the ministry, v. 11, 12. Concerning this also, he could appeal to them as witnesses. Paul and his fellow-labourers were not only good Christians, but faithful ministers. And we should not only be good as to our general calling as Christians, but in our particular callings and relations. Paul exhorted the Thessalonians, not only informing them in their duty, but exciting and quickening them to the performance of it, by proper motives and arguments. And he comforted them also, endeavouring to cheer and support their spirits under difficulties and discouragements they might meet with. And this he did not only publicly, but privately also, and from house to house; (Acts 20. 20.) and charged every one of them by personal addresses: this, some think, is intended by the similitude of a father's charging his children. This expression also denotes the affectionate and compassionate counsels and consolations which this apostle used. He was their spiritual father; and as he cherished them like a nursing mother, so he charged them as a father, with a father's affection rather than a father's authority. As my beloved sons, I warn you, 1 Cor. 4. 14.
The manner of this apostle's exhortation ought to be regarded by ministers in particular for their imitation; and the matter of it is greatly to be regarded by them and all others; namely, that they would walk worthy of God, who hath called them to his kingdom and glory, v. 12. Observe, 1. What is our great gospel-privilege—that God has called us to his kingdom and glory. The gospel calls us into the kingdom and state of grace here, and unto the kingdom and state of glory hereafter: to heaven and happiness as our end, and to holiness as the way to that end. 2. What is our great gospel-duty—that we walk worthy of God; that the temper of our minds and tenour of our lives be answerable to this call, and suitable to this privilege. We should accommodate ourselves to the intention and design of the gospel, and live suitably to our profession and privileges, our hopes and expectations, as becomes those who are called with such a high and holy calling.
13. For this cause also thank we God without ceasing, because, when ye received the word of God, which ye heard of us, ye received it not as the word of men, but, as it is in truth, the word of God, which effectually worketh also in you that believe. 14. For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews; 15. Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men; 16. Forbidding us to speak to the Gentiles, that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.
Here observe,
I. The apostle makes mention of the success of his ministry among these Thessalonians, (v. 13.) which is expressed,
1. By the manner of their receiving the word of God; When ye received the word of God, which ye heard of us, ye received it, not as the word of men, but (as it is in truth) the word of God. Where note, (1.) The word of the gospel is preached by men like ourselves, men of like passions and infirmities with others; We have this treasure in earthen vessels. The word of God, which these Thessalonians received, they heard from the apostles. (2.) However, it is in truth the word of God. Such was the word the apostles preached by divine inspiration, and such is that which is left upon record, written in the scriptures by divine inspiration; and such is that word which in our days is preached, being either contained, or evidently founded on, or deduced from, these sacred oracles. (3.) They are greatly to blame, who give out their own fancies or injunctions for the word of God. This is the vilest way of imposing upon people, and to deal unfaithfully. (4.) They are also to blame, who, in hearing the word, look no further than to the ministry of men, or the words of men, who are only, or chiefly, pleased with the elegance of the style, or the beauty of the composition, or the voice and manner in which the word is preached, and expect to receive their advantage herein. (5.) We should receive the word of God as the word of God, with affections suitable to the holiness, wisdom, verity, and goodness, thereof. The words of men are frail and perishing, like themselves, and sometimes false, foolish, and fickle: but God's word is holy, wise, just, and faithful; and, like its Author, lives and abides forever. Let us accordingly receive and regard it.
2. By the wonderful operation of this word they received; It effectually worketh in them that believe, v. 13. They who by faith receive the word, find it profitable. It doeth good to them that walk uprightly, and by its wonderful effects evidences itself to be the word of God. This converts their souls, and enlightens their minds, and rejoices their