ADDRESSES ON THESSALONIANS
ADDRESS ONE
SERVING
AND WAITING
"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. We give
thanks to God always for you all, making mention of you in our prayers;
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;
knowing, brethren beloved, your election of God. 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. And
ye became followers of us, and of the Lord, having received the Word in much
affliction, with joy of the Holy Ghost: so that ye were ensamples to all that
believe in Macedonia and Achaia. For from you sounded out the Word of the Lord
not only in Macedonia and Achaia, but also in every place your faith to Godward
is spread abroad; so that we need not to speak any thing. For they themselves
show of us what manner of entering in we had unto you, and how ye turned to God
from idols to serve the living and true God; and to wait for His Son from
heaven, whom He raised from the dead, even Jesus, which delivered us from the
wrath to come"-l Thess. 1: 1-10.
THE Thessalonian Epistles are the
earliest of Paul's writings, under the guidance of the Holy Spirit, which the
Lord in His grace has preserved for the edification of the Church. It is
evident that they were written from Corinth after Paul had left Berea because
of persecution. Timothy and Silas, at his request, had remained behind and gone
on to Thessalonica. They then came to Paul to report on the condition of the
young church. According to Luke's account in the book of Acts, Paul had
preached the gospel on three successive Sabbath days in the Jewish synagogue at
Thessalonica. How much longer he remained in the city we are not told, but it
could not have been very long. The results of his short visit were remarkable.
Quite a group were brought to a saving knowledge of the Lord Jesus Christ. Some
of these were Jews, but the majority were evidently Gentiles who had been
brought to see the folly of idolatry and led to put their trust in the living
God as manifested in His Son.
Paul was deeply concerned about these
young converts. They seemed to be as sheep without a shepherd, though of course
he realized the great Shepherd was ever watching over them. Paul tells us he
had no rest in his spirit while he waited for the coming of Timothy and Silas,
because he feared lest Satan might take advantage of those so recently brought
to Christ. The word, however, that came to him was most encouraging and led to
the writing of this letter.
It is an interesting fact that the second
coming of our Lord Jesus Christ is referred to in some way in every chapter of
this Epistle. Although the letter was addressed to babes in Christ, the apostle
realized the importance of giving them clear instruction regarding this great
theme. Often today we are told that the second advent is a doctrine with which
generally Christians are not to be occupied. Many ministers never preach on it
at all; many have no clear convictions regarding it. In the classroom of
theological seminaries this doctrine often becomes just a theme for an academic
discussion. But to Paul it was a tremendously important and exceedingly
practical truth which needed emphasis because of its bearing on the hearts and
lives of God's beloved people.
The first chapter tells how the gospel
was received in Thessalonica. It closes by picturing for us a group of happy
believers earnestly serving God while waiting expectantly for the return of
Jesus Christ.
We have the apostolic salutation in the first verse:
"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." Note that Paul's
fellow-labourers are linked with him in this greeting which he extends to these
young converts. The expression, "The Church - which is in God the Father and in
the Lord Jesus Christ," is peculiar to the Thessalonian letters. Of course, it
refers to the same Church which elsewhere is spoken of as the Body of Christ.
But here the emphasis is upon the new relationship into which these young
Christians had come. They were now linked up in infinite grace with God the
Father; they were His children. They owed it all to the Lord Jesus Christ, who
had given Himself for them.
It is not the grace that saves from
judgment of which Paul speaks but grace that sustains from day to day. Neither
is it peace with God that he has in view. That was settled already. He refers
to the peace of God which is the abiding portion of all who trust in the loving
Father and seek to walk in obedience to the Lord Jesus Christ. Vers. 2 to 4 are
introductory. "We give thanks to God always for you all, making mention of you
in our prayers; 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; knowing, brethren beloved, your election of God."
It is
remarkable how often the apostle speaks of bearing up God's people in prayer.
He was a man of intense activity: preaching, visiting from house to house,
often working at tent-making for his daily bread; and yet he found time to
intercede with God in behalf of all the churches which he was used of the Lord
to found, as well as remembering in prayer those of whom he learned, though
they had not seen his face, as in the case of the Colossians. He links together
in the third verse the three graces of which he was to write later in the
Corinthian Epistle: faith, hope, and love. Here the order is different, and he
speaks not simply of these graces as such, but of the spiritual, realities
connected with them: the work of faith, the labour of love, the patience of
hope. Faith, we are told elsewhere, worketh by love. James insists that faith
without works is dead. These young converts manifested their faith by their
work.
Love to be real must be self-sacrificing. Therefore we read here
of the labour of love. It is one thing to talk about loving our brethren,
loving Israel, loving lost souls in general, but our love is not genuine unless
we are willing to labour earnestly for the blessing of those for whom we
profess to have this deep concern.
The hope of the believer is the
coming of our Lord Jesus Christ, but here the apostle speaks of the patience of
hope. Often we may well long for the day when trial and tribulation will be
ended, and Christ will take us to be with Himself; but we are not to be
impatient as we await that glad consummation. He Himself is the Man of
Patience, seated upon the throne of God. "The husbandman waiteth for the
precious fruit of the earth, and hath long patience for it, until he receive
the early and latter rain." During all the centuries since He ascended to
heaven, as we count time on earth, He has waited patiently for the end of the
Church's testimony. Then the Lord will descend in the air to call His own to be
with Him. Thereupon that change which the poet has expressed will be true of
all believers :
"He and I in that bright glory
One deep joy shall share:
Mine to be forever with Him,
His, that I am
there."
The fourth verse is particularly interesting:
"Knowing, brethren beloved, your election of God." How did he know this? Had he
been permitted to look into the books of eternity and there behold their names
written before the foundation of the world? Had God revealed to him His divine
sovereign decrees? Not at all! He saw in their lives such evidence of the new
birth that he had no question concerning their election. Paul knew that the
fruit of the Spirit which was manifested in their lives was not of nature, but
was the outflowing of the new life in the power of the Holy Ghost. It is in
this way that our election may be made manifest.
In verses 5 to 10 the
apostle epitomizes the effects of his ministry among these Thessalonians. "Our
gospel," he says, "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." The gospel of course must come in word. It is the
business of the servants of Christ to proclaim the Word of the truth of the
gospel to a lost world. "It has pleased God by the foolishness (the simplicity)
of preaching to save them that believe." But the mere statement of gospel
truth, apart from the power of the Holy Spirit, is not likely to produce such
results as were seen in Thessalonica. It is true that God in His sovereignty
may use His own Word, no matter who proclaims it, or even if it is found on the
printed page; He has often done so. His general method however is to empower
devoted men to set forth the Word with clearness and in the energy of the Holy
Spirit. Then the results are assured. The Lord Jesus told His disciples, as
recorded in Acts 1: 18, "Ye shall receive the power of the Holy Ghost coming
upon you, and ye shall be witnesses unto Me" (marginal reading). Speaking in
the power of the Holy Spirit is something that should never be ignored. To
mistake human eloquence or oratory for preaching in the power of the Spirit of
God is a great mistake. Someone has well said that, "Preaching is eloquence
touched with fire." It was in this way that Paul and his companions proclaimed
the gospel as they went from place to place, and the result of such a
proclamation was not only that people were led to trust in Christ, but they
also received "much assurance." It is a lamentable fact that a great deal that
passes for gospel preaching today would never give assurance of salvation to
anyone. Sermons may be theologically correct, but they make no true application
to the needs of the hearers, and are, as someone has said, "clear as crystal,
but cold as ice." When the Word is preached in simplicity and in the energy of
the Holy Spirit, those who believe it receive the full assurance of
faith.
The last part of the verse is exceedingly significant. "Ye know
what manner of men we were among you for your sake." They were careful to walk
before God in holiness of life and in righteous-ness toward their fellow-men. A
holy minister is a tremendous weapon in the hands of God for the pulling down
of strongholds of sin. Emerson said of another, "What you are speaks so loudly
that I cannot hear what you say." What a pitiable thing if this should ever be
true, as, alas, it has often been true of ministers of Christ. Integrity of
life, devotedness of heart, holiness of spirit should characterize the
proclaimers of the gospel of grace.
The self-denying ways of Paul and
his companions made a deep impression on these Thessalonians. He writes, "Ye
became followers of us (imitators of us), and of the Lord, having received the
Word in much affliction, with joy of the Holy Ghost." It may seem strange that
he speaks here of himself and his companions before he speaks of the Lord, but
we need to remember that these Thessalonians had never heard of the Lord,
probably never would have heard of Him, if Paul and his companions had not gone
to them. It was what these Thessalonians saw in Paul and his companions that
led them to be interested in the things of the Lord, and so having trusted in
Christ they took His servants as their examples, and in imitating them they
were really following the Lord.
They received the Word in much
affliction and yet in joy. This sounds paradoxical, and indeed it is; but the
Christian may be sorrowful yet always rejoicing. The affliction to which the
apostle refers may have been twofold. There was of course deep contrition as
they recognized their sinfulness and mourned over their years of ungodliness
and idolatry. Then, too, they knew that to decide for Christ would mean, in
many instances, separation from loved ones, grievous misunderstandings, and
even bitter persecution. But they were prepared for all this. They counted the
cost and considered that Christ would mean far more to them than temporal
comfort or worldly prosperity, and so they joyfully received the message which
told them of sins forgiven and the hope of heaven.
So great was the
change in their lives that others soon noticed it. They "were ensamples," as we
are told, "to all that believe in Macedonia and Achaia." Thessalonica was one
of the chief cities of Macedonia; Achala was the neighboring province. To one
city after another the word went forth of what had happened in Thessalonica,
where Paul had labored so earnestly. They who had been converted through his
preaching became, in turn, preachers themselves. From these preachers sounded
out the Word of the Lord. Not only in Macedonia but in other places as well,
the news was spread of what had taken place. It was not necessary for anyone to
insist on the reality of their conversion; their lives made it evident that
they were in touch with God.
In the last two verses we have two words
which cover the whole Christian life-"serve" and "wait." Note the connection.
"They themselves show of us what manner of entering in we had unto you, and how
ye turned to God from idols to serve the living and true God! and to wait for
His Son from heaven, whom He raised from the dead, even Jesus, which delivered
us from the wrath to come." This was real conversion. They turned to God, and
in turning to God they turned from idols. We have a different order in Acts 14:
15. In speaking to the men of Iconium, Paul says, We "preach unto you that ye
should turn from these vanities unto the living God." The two passages are not
contradictory; both suggest true repentance upon which conversion rests. To
repent is to change the mind: that is, to reverse one's attitude; and so these
who had been idolators turned to the true and living God; they were through
with idolatry. Today when men trust in Christ and bow before God in repentance
they turn from the things of a godless world and yield themselves to the One
who died to redeem them. following the conversion of these Thessalonians, as
intimated above, two words set forth their new attitude. They sought to serve
the living and true God while they waited for His Son from heaven. We are
sometimes told that occupation with the second coming of the Lord has a
tendency to throttle Christian activities. People become dreamers become taken
up with prophetic questions, and they are interested no longer in living for
Ged or seeking to win others for Christ. Frankly, my own experience teaches me
the contrary to be true. The more this blessed truth grips the soul, the more
one would be concerned not only about serving God but also winning others to
Christ. It was true of these young believers. They lived day by day in the
expectation of Christ's return; they looked for Him - the risen and ascended
One -t o come back again as their Deliverer from coming wrath. 'The wrath
referred to here, I take it, is not eternal judgment. From that they have
already beenl delivered. But he refers to the wrath that is coming upon the
world. This wrath is still in the future. But the Lord has promised to take
away His own before the trumpets of wrath begin to sound and the judgments of
the great tribulation fall upon the world. It is evident, to some extent at
least, that Paul had intimated that such a time of trouble was in the future,
but he also told them that Jesus would come to snatch His own away ere that
wrath is let loose. His coming for His own is still the hope of His
saints.
End of Chapter One