1 Thessalonians 1:3 - Homilies By W.f. Adeney

In writing to the Corinthians St. Paul singles out three Christian graces for supreme honor—faith, hope, and love. Here he selects the same three graces, but not simply to praise them for their own inherent merits. They are now regarded in their energetic operation, as powers and influences; and the fruits of their activity are the subjects of the apostle's thankful recognition. He makes mention in prayer of the work of faith and labor of love and patience of hope.

I. CHRISTIAN GRACES ARE ACTIVE POWERS . They are beautiful in themselves, but they are not to exist solely for their own beauty. Flowers are lovely, but the object of the existence of flowers is not that they may dream through the summer hours in their loveliness, and then fade and wither and die. They serve an important end in the economy of plants by preparing fruit and seeds.

1. The active operation of Christian grace glorifies God. While dwelling only in the depths of the soul, quiescent and secret, they do not show forth the glory of God. " Herein is my Father glorified, that ye bear much fruit" ( John 15:8 ).

2. The active operation of the Christian graces is a means of benefiting our fellow-men. Faith, love, and hope are not given to us for our own enjoyment only. They are aids for our mission in life—the mission of serving God by serving mankind. We must let them have their perfect work, that this mission may be fulfilled.

3. The active operation of the Christian graces is a proof of their vital health. "Faith apart from works is barren" ( James 2:20 ). By the fruits they bear we know how far we have the graces within us.

II. CHRISTIAN GRACES HAVE THEIR SEPARATE SPHERES OF ENERGY .

1. Faith has its work. When we both believe and actively trust in the helps of the Unseen, we are encouraged to use them, and when we yield ourselves in faith to the will and law of the Unseen, we learn to obey the authority above us. Hence the work of faith. This is characterized by decision—it is no wavering, hesitating, intermittent activity—by calmness and by energy.

2. Love has its labor. Labor is harder than work. It implies great effort, toil, and trouble. Love goes beyond faith and undertakes greater tasks. But with love "all toil is sweet." An enthusiasm amounting to passion characterizes this activity and distinguishes it from the sober work of faith. Love to God and love to man are necessary for the hardest work. It was not mere faith, it was love, that inspired the awful toils and sacrifices of Christ.

3. Hope has its patience. This is the passive fruit of Divine grace. It is not therefore the less important, nor does it therefore show the less energy. We need strength for endurance as much as strength for action. Christian hope manifests its energy by unflinching perseverance in spite of present crosses and distresses.

III. CHRISTIAN GRACES MUST CO - OPERATE FOR THE RIPENING OF THE FULL CHRISTIAN LIFE . St. Paul rejoices that all three of the primary graces were in active operation in the Thessalonian Church. Characters are too often one-sided. Faith is hard if love is wanting. Love is weak and wild if it is not supported and guided by faith. Hope is an idle dream without these two graces, and they are sad and gloomy if they are not cheered by hope. As the cord is far stronger than the separate strands, faith, hope, and love united produce energies many times greater than the results of their individual efficacy. The perfect Christian character is the character that is developed into rich fruitfulness on all sides. All the colors in the bow must blend to produce the pure white of saintliness.—W.F.A.

1 Thessalonians 1:5 - The dynamic gospel.

If we may illustrate spiritual truths by describing them in the terminology of physical science, we may say that the great mistake which the Church, as well as the world, has been making over and over again is that of treating the gospel statically instead of dynamically—as a settled creed to be embraced in its rigid form rather than as a power to be submitted to in its progressive influence. But it is evident that the apostles cared not one straw for their preaching except in so far as it was the vehicle of Divine energy. They taught the truth, not as professors of metaphysics in a college, but as workmen who were bringing a new force to bear on the reconstruction of society.

I. IT IS VAIN TO RECEIVE THE GOSPEL IN WORD ONLY .

1. It may be published. A heathen country may open its ports to missionaries. Bible societies may circulate the Scriptures through every country and hamlet. Preachers may never cease to expound it. And all this will be as nothing for the spiritual welfare of people who will not hear, understand, believe, and submit to the truth.

2. It may be heard. Crowds may flock to the churches. Attentive congregations may hang upon the lips of popular preachers. And still no good may be done while the truth is not understood, believed, and obeyed.

3. It may be understood. The meaning of the language used may be intelligible enough. People may give themselves the trouble of thinking out the subjects presented to them by the preachers. Still all is vain if the gospel is not believed and submitted to.

4. It may be believed. The truth may not be doubted. We may have a certain conviction of it, and yet even this may count for nothing without the faith that accepts the influences and follows the directions of the gospel. There is a world of difference between believing the gospel and believing in Christ; at least, in the only way in which this is of practical importance, viz. as a trustful acceptance of his grace and a loyal devotion to his will. So long as we come short of this we may have the gospel, but it will be "words, words, words"—the letter that killeth, not the spirit that quickeneth.

II. THE GOSPEL MAY BE RECEIVED IN POWER . This very statement seems to strike some people who have long been familiar with the words of the gospel as a new revelation, as itself a fresh gospel. But we have to learn the power as well as the truth of the gospel if it is to be of any real good to us.

1. The operation of the power of the gospel consists in changing the hearts and lives of men. The gospel does not simply promise future salvation. It effects present regeneration. The new birth is the essential beginning of redemption, Nothing but a Power, vast, overwhelming, penetrating, and omnipotent, can make new creatures of old, stubborn profligates and hypocrites, men of the world, and self-righteous Pharisees.

2. The secret of the power of the gospel is in the baptism of the Holy Spirit. The new man is " born of the Spirit" ( John 3:5 ). Christ is "the Power of God," because he baptizes with the Holy Spirit ( Matthew 3:11 ). Christ expressly connected the power of apostolic preaching with the gift of the Holy Spirit: "Ye shall receive power, when the Holy Ghost is come upon you" ( Acts 1:8 ). Preachers need this to give force to their words, and hearers to receive the truth effectually.

3. The sign of the power of the gospel will be much assurance. The faith which grows out of experiencing this power will be much stronger, more vivid, and more joyous than that of first believing the truth of the gospel.—W.F.A.

1 Thessalonians 1:6 - Affliction with joy.

The Christians of Thessalonica had no sooner accepted the gospel than they were attacked with swift, sharp persecution; and it is to be remarked that, while in other places the apostles were often assailed and the converts spared, here the full force of the assault fell on the infant Church ( Acts 17:5-10 ). St. Paul frequently refers to the sufferings that so quickly tested the faith of this brave Christian community at the very commencement of its new life ( 1 Thessalonians 2:14 ; 1 Thessalonians 3:2 - 5). But in spite of persecution a peculiar joy seems to have possessed the Church at Thessalonica. The Epistles to the Thessalonians are to be distinguished for hearty congratulations and a spirit of gladness. Here is an apparent paradox, which, however, when regarded from a higher standpoint, resolves itself into a spiritual harmony.

I. AN EARTHLY PARADOX . St. Paul was much inclined to the use of startling paradoxes. His vigorous mind seemed to delight in facing them. Thus his style is rugged with great contrasting ideas.

1. The gospel does not prevent affliction. To the Thessalonians it was the means of bringing suffering. Christians often suffer more of earthly trouble, rather than less, than others ( Hebrews 12:8 ). Though the gospel is good news, and though it brings gladness to the soul, it may be ushered in with storms and sufferings in the outer life. This might be expected, seeing that it is in conflict with the prince of this world.

2. Affliction does not prevent the experience of the joy of the gospel. In spite of much affliction, the Thessalonians had joy. The world sees only the outside. Hence its common verdict that religion must be melancholy. It can see the flaming fagots; it cannot see the exultant heart of the martyr. It is a great truth to know that, when God does not remove trouble, he may give us such gladness of heart as shall entirely counteract it. Surely it is better to rejoice in tribulation than to be sad in prosperity.

II. THE SPIRITUAL HARMONY .

1. The affliction is external, while the Joy is internal The two belong to different spheres. It would be impossible for one and the same person to be in temporal prosperity and adversity at the same moment, or to be at once m spiritual sunshine and under spiritual clouds. But it may well be that, while the earthly sun is shrouded in gloom, the heavenly sun is shining in full splendor.

2. The affliction comes from earthly causes, the joy from heavenly. Men persecute, the Holy Spirit inspires joy. Here are different sources of experience, and accordingly the experiences differ.

3. The affliction rather helps the spiritual joy than otherwise. It prevents men from looking to external things for comfort. It enables them to see that true joy must be inward and spiritual.

In conclusion, observe that affliction is no reason for the rejection of the gospel, since this is not therefore the less true, and it claims to be received on its truth, not on our pleasure, and also because the joy it brings will not be lessened by any external trouble.—W.F.A.

1 Thessalonians 1:8 - How the Word is sounded forth.

I. THE NEED OF SOUNDING FORTH THE GOSPEL . This is a fine expression, "sounded forth;" not merely whispered in the ear, but proclaimed far and wide, with a fullness, a richness, and a power that command attention. Such is the proclamation that the royal message of the gospel deserves.

1. The gospel comes from God. It is not like the composition of an obscure man. If God. opens his mouth, surely his words must be worthy of publishing in trumpet-notes.

2. The gospel is for all men. It is not a secret doctrine for the cultured few. All the world needs it, all the world has a right to have it. Therefore it should spread over wide territories and penetrate to remote districts. The alarm-bell must be resonant, the bugle-call must be clear and piercing, the shepherd's voice must be high and full that the wandering sheep may hear it and return to the fold.

3. The gospel is conflicted by other voices. Men are preoccupied. The din of the world renders them deaf to the message from heaven. The world will not lie in solemn stillness to hear the angels sing. The sound of the gospel must go forth so that deaf ears shall be unstopped, and walls of prejudice fall flat like those of old Jericho at the trumpet-notes of Israel's priests.

II. THE METHOD OF SOUNDING FORTH THE GOSPEL .

1. It must be sounded by living men . A written gospel is not enough. Soul must stir soul.

2. It must be sounded in the conduct of Christians. It would seem that St. Paul was thinking rather of the influence of the heroic endurance of the Thessalonians and of their spiritual prosperity than of the missionary labors of evangelists sent out by them, for he writes of how they became an ensample to all that believe in Macedonia and in Achaia, and how in every place their faith to God-ward was gone forth. The loudest, clearest, most eloquent, most unanswerable proclamation of the gospel is the unconscious testimony of Christian living.

3. It may be sounded forth with redoubled energy from the midst of affliction. The troubles endured by the Thessalonians tested and revealed their faith, and so led to the fuller proclamation of the gospel. "The blood of the martyrs is the seed of the Church." Men never preach Christ so perfectly as when they die for him. The torch that kindled Latimer's fagots at Oxford kindled a glorious fire of reformation throughout England.

4. It can be sounded forth with greatest effect from central positions. Thessalonica was the capital of Macedonia. What happened there was not done in a corner. Christian testimony witnessed at this great center would spread far and wide. It is our duty to establish Christian influences in prominent places. While not boasting of our own doings, and not letting our left hand know what our right hand doeth, we should still not hide our candle under a bushel, but so let our light shine before men that we may glorify our Father which is in heaven, and remember that, if a city which is set on a hill cannot be hid, it is most important that the light of the gospel should shine from such a place.—W.F.A.

1 Thessalonians 1:9 , 1 Thessalonians 1:10 - The great change.

The Thessalonians were converted heathens. To them the blessedness of the gospel would be largely measured by its contrast with the darkness of paganism. In Christendom the language descriptive of the acceptance of the spiritual blessings of the gospel would, of course, be different. But little else than the language; anti with the essential, spiritual signification of it, even this would scarcely need altering. St. Paul regards the great change in two aspects, present and future.

I. THE PRESENT ASPECT OF THE GREAT CHANGE . "Ye turned unto God from idols, to serve a living and true God."

1. It is emancipation from an evil service and enlistment in a good service. In the old condition a man is a servant, of idols, of sin, of passion, of the world, of Satan. He thinks himself free, but he is really a miserable slave. In the changed condition the Christian is freed from this thraldom. But he is not the leas a servant. He no longer serves in hard bondage. Love is his chain, and free devotion his service. Still he serves.

2. It is the giving up of death and falsehood and the acceptance of truth and life.

II. THE FUTURE ASPECT OF THE GREAT CHANGE .

1. It consists in a tutoring from wrath. Whether we anticipate it with fear, or delude ourselves in the dream of evading it, or simply ignore it with stolid indifference, the fact remains that for all of us, while in ore' sins, there is a certain looking for of judgment. If we are children of sin we must be children of wrath. It is no small blessing to be able to face the future and to see that reasonably and righteously all the horror of Divine wrath is gone in the free pardon of sin. It is like turning one's face from the lowering thundercloud to the silver light of sunrise.

2. It leads on to an anticipation of the coming glory of Christ. All the early Christians were much occupied with this anticipation, but none more so than the Thessalonians. The hope of the Parousia is an ever-recurrent theme in the two Epistles of St. Paul to this Church. His own mind must also have been very full of it when he wrote these letters. In their immediate expectation-at least, as far as a visible appearance and triumph of Christ was concerned—the first Christians were disappointed. But the great promises still cheer us as we wait for the glory that is reserved in the future. The Christian conversion thus not merely results in a deliverance from wrath; it inspires a grand hope and promises a rich glory in the days to come.—W.F.A.