1 Thessalonians 2:1-4 - Homilies By T. Croskery

Entrance into Thessalonica . It was not necessary, however, to depend upon foreign testimony for the facts of the case, for the Thessalonians themselves were the best witnesses. "For yourselves, brethren, know our entrance in unto you, that it was not in vain," but an effective living reality, a great and gracious success. The proof of the fact is contained in two circumstances.

I. THE BOLDNESS OF THE THREE PREACHERS , "But even after that we bad 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 conflict." The insulting treatment the apostle had received at Philippi had not the effect of scaring him away, or of leading him to withdraw into Asia, leaving Europe to its fate. Such treatment would have deterred men of a different stamp. His boldness was not mere stoical courage, but based on faith, for he was "bold in our God," and was equal to present perils as well as to past persecutions; for he spoke the gospel of God " in much conflict," caused, as we know, by the league of violence which the Jews of Thessaionica formed with "lewd fellows of the baser sort" against the gospel.

II. THE SPIRIT AND METHOD OF THEIR MINISTRY . "For our exhortation was not of deceit, nor of uncleanness, nor in guile." The matter is exhibited first negatively, and then positively.

1. Negatively . His persuasive exhibition of the truth was not

2. Positively . The method of his preaching met with the Divine approval. "But as we were approved of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, who trieth our hearts."

(a) with a perfect disregard for men's opinions about him ( 1 Corinthians 4:3 );

(b) and with no desire to catch the favor of men. "Not as pleasing men; "for" as of sincerity, as of God, in the sight of God, speak we in Christ" ( 2 Corinthians 2:17 ). Not sacrificing truth [o the fancies or prejudices of men in order to secure their favor. If "he pleased men, he should not be the servant of God" ( Galatians 1:10 ).

1 Thessalonians 2:5-8 - The spirit and method of apostolic labor.

The apostle sets it forth under two aspects.

I. NEGATIVELY . "For neither at any time were we found using words of flattery, as ye know, nor a cloak of covetousness, God is witness; nor seeking glory of men."

1. The apostle and his colleagues did not attempt to win their way by flattery, either by setting forth high views of human nature, or by holding men's persons in admiration for the sake of advantage; for their gospel tended rather to humble man and subdue his pride. Flattery is a gross dishonor both to God and man, for it implies untruthfulness, and may become fatal in its results to easily deluded sinners. The apostle appealed to the Thessalonians in confirmation of his statement.

2. They did not use their position as a cloak of covetousness, as God could testify, who knows the heart. The apostle might say now, as he afterwards said to the elders of Ephesus, "I coveted no man's silver, nor gold, nor apparel." The false teachers were chargeable with cove tousness, for "through covetousness shall they with feigned words make merchandise of you" ( 2 Peter 2:1 , 2 Peter 2:3 ). How emphatically the apostle insists upon ministers of the gospel being free from this vice! "Not greed, of filthy lucre."

3. They were not fond of vain-glory . "Nor seeking glory of men, neither from you, nor from others, when we might have been burdensome as apostles of Christ," or might have stood on their dignity as apostles of Christ. There is no allusion here to his claim to ministerial support, but rather to the position of magisterial dignity he might have assumed, with all its pomp and peremptoriness and sternness. His spirit at Thessalonica was not that of lordship over God's heritage.

II. POSITIVELY . "But we were gentle in the midst of you, as when a nurse cherisheth her own children."

1. They were gentle in their intercourse with their converts ; unassuming and mild, with no haughty or imperious airs, challenging honor and homage. They acted in the very spirit of the good Shepherd. Long afterwards the apostle could remind one of his present colleagues that "the servant of the Lord must not strive, but be gentle to all men, apt to teach, patient, in meekness instructing those that oppose themselves" ( 2 Timothy 2:24-26 ). This gentleness, which is at once a fruit of the Spirit ( Galatians 5:22 ) and a characteristic of the "wisdom from above" ( James 3:17 ), becomes all the more impressive when it is linked with the highest strength of character.

2. They were most affectionate in their intercourse with their converts . "Even so, being affectionately desirous of you, we were well pleased to impart to you, not the gospel of God only, but also our own souls, because ye were become very dear to us."

(a) In their imparting the gospel to them. As their spiritual parents they travailed in birth till Christ was formed in them, and then they fed them thereafter with the sincere milk of the Word.

(b) In their readiness to risk their lives for the sake of their children in the faith. They verily carried their lives in their hands.

1 Thessalonians 2:9 - A retrospect of his disinterested and self-sacrificing labors.

He next recalls the circumstances of his ardent and laborious ministry amongst them. "For ye remember, brethren, our labor and travail: working night and day, that we might not burden any of you, we preached unto you the gospel of God."

I. THE MINISTRY OF THE APOSTLE WAS ALWAYS LABORIOUS . He could say to the Corinthians that " he had approved himself as the minister of God in labors;" that "in labors he was more abundant" ( 2 Corinthians 6:4 , 2 Corinthians 6:5 ; 2 Corinthians 11:23 ); exhausting his strength daily in his eager anxiety to reach the people with the gospel of God. If ever man went to the edge of his possibility, it was the Apostle Paul. The labor might be exhausting in itself, or on account of the obstacles thrown in his way, but it became the habit of his daily life.

II. IT WAS DOUBLY LABORIOUS AT THESSALONICA ON ACCOUNT OF THE NECESSITY HE IMPOSED UPON HIMSELF OF WORKING FOR HIS LIVING . Occupied in preaching or teaching through the day, he devoted his nights to his craft as a tent-maker.

1. The necessity in question was not imposed by either the Mosaic or the Christian Law . He showed to the Corinthians that alike natural justice, the Mosaic ordinance, and positive law, as announced by our Lord himself, required them to support the ministers of the gospel ( 1 Corinthians 9:1-27 .). "They who preach the gospel shall also live of the gospel."

2. It was a necessity based upon a high Christian expediency . At Corinth he thought good "not to use his power in the gospel," and therefore preached the gospel there "without charge." The malignity of Jewish enemies led him to avoid even the appearance of covetousness, or of attempting to "make a gain" of the Corinthians. We do not know under what circumstances he was led to pursue a similar course at Thessalonica. It may have been from similar accusations, or from a tendency he had observed among certain saints in the city to forswear work and go about as "busybodies." But his policy was exceptional, and affords no rule in modern times unless the circumstances should again become exceptional.

3. It was a necessity cheerfully accepted for the good of the Thessalonians . He had but two means of support in the city.

1 Thessalonians 2:10-12 - Appeal alike to man and to God respecting his personal and his official work at Thessalonica.

This double appeal attests his profound sincerity.

I. CONSIDER HIS PERSONAL DEPORTMENT . "Ye are witnesses, and God, how holily, and justly, and unblamably we behaved ourselves among you that believe." He touches on the twofold relationship of the Christian life toward God and toward man, for he had always exercised himself" to have a conscience void of offence toward man and God," and strove "to give no offence in anything, that the ministry be not blamed" ( Acts 26:16 ; 2 Corinthians 6:3 ). He had striven to walk circumspectly in a world prone to suspect sinister ends even in the best of men. The apostle's walk was on high, even as his calling was high.

II. CONSIDER HIS OFFICIAL DEPORTMENT . It was manifest in his method of dealing with his converts, and in the end which he kept steadily in view in all his ministry.

1. His method of dealing with his converts . "As ye know how we exhorted and comforted, and testified to each one of you as a father doth his children."

(a) He exhorted them, for their position of persecution and temptation demanded that he "should give them much exhortation ( Acts 20:2 ).

(b) He comforted them, m the presence of many disquieting circumstances in their condition.

(c) He testified to them, exhibiting gospel truth with all urgency.

2. The aim of all his affectionate and individualizing interest in their welfare . "That you would walk worthy of God, who calleth you into his kingdom and glory." The duty here enjoined, "Walk worthy of God." This implies

(a) the nature of the call, which is not external, but spiritual;

(b) by the consideration of him who calls us;

(c) by the holy ends of the call;

(d) by the consideration of their high destiny:

for they are called to "his own kingdom and glory." This kingdom is that which is established in the mediation of Christ, into which we enter by the gate of regeneration, and which reaches its full and final development in the second coming of Christ. The glory is that which he impresses upon his people here, and which receives its full manifestation hereafter.—T.C.

1 Thessalonians 2:13 - The Thessalonian reception of the truth.

The apostle had spoken of his own part in the work of grace; he now speaks of the manner in which his converts accepted the truth. "Ye are my witnesses; now I am yours." His immediate ground of thankfulness was that they had received, not man's word, but God's, and that the Word was so thoroughly efficacious. "For this cause also thank we God without ceasing, because when ye received the Word of God which ye heard of us, ye received not the word of men, but as it is in truth, the Word of God."

I. THEY APPRECIATED THE DIFFERENCE BETWEEN THE WORD OF MEN AND THE WORD OF GOD .

1. They first heard it no doubt with interest and docility of spirit . "Faith cometh by hearing, and hearing by the Word of God." The Word was not read but heard in the preaching of the apostles; it was no discovery of their own mind.

2. They received it as an external fact made known to them by man .

3. They welcomed it with the inner acceptance of faith . It was "mixed with faith in them that heard it" ( Hebrews 4:2 ). It was "the joy and the rejoicing of their heart" ( Jeremiah 15:16 ).

4. Their glad acceptance of it was conditioned upon its Divine origin . It was not man's word, representing a new speculation in philosophy or ethics; it was "the Word of God" ( Romans 10:14 ). It was therefore

II. THEY MANIFESTED THE POWER OF THE TRUTH IN THEIR LIVES . "Which effectually worketh also in you that believe."

1. This effectual operation is conditioned upon their faith . "The Word preached did not profit them, not being mixed with faith in them that heard it" ( Hebrews 4:2 ). The gospel is only to the believer "the power of God to salvation" ( Romans 1:16 ).

2. Its power was manifest in quickening, enlightening, sanctifying, and comforting under all afflictions and persecutions.—T.C.

1 Thessalonians 2:14-16 - The evidence of the effectual working of the Divine Word.

They were able to imitate the patience and constancy of the Judaean Churches under great persecutions. These Churches were referred to probably because they were the oldest Churches, and the most severely persecuted.

I. IT IS A HIGH HONOR AS WELL AS PRIVILEGE FOR CHURCHES TO BE SELECTED AS PATTERNS OF PATIENCE TO OTHER CHURCHES . "For ye, brethren, became followers of the Churches of God which in Judaea are in Christ Jesus." We are first to be imitators of Christ, then of all who follow in his steps, who keep on "looking to Jesus" ( Hebrews 12:2 ). There were many Churches in Judaea, for Christianity was founded by Jews; its first converts were Jews; its first martyrs were Jews; and the Churches among them rejoiced in the fellowship of Christ, as the Source of their life and comfort.

II. THE PATH OF THE THESSALONIANS WAS ONE OF SEVERE TRIAL AND CONTINUOUS PERSECUTION . "For ye also have suffered like things from your own countrymen, even as they from the Jews."

1. They had received the Word "in much affliction ." ( 1 Thessalonians 1:6 .) The first outbreak of violence against them occurred after their conversion ( Acts 17:5 ). They belonged to one of those Churches of Macedonia of which the apostle long afterwards wrote to the Corinthians as "enduring a great trial of affliction." It came from their heathen countrymen.

2. Their trials attested the genuineness of their conversion . The heathen would have had no quarrel with a dead faith. The Thessalonians did not "sleep as did others." They discovered by sharp experience that "all that will live godly in Christ Jesus shall suffer persecution" ( 2 Timothy 3:12 ).

3. Their trials involved the precious experience of a " fellowship in Christ ' s sufferings ." ( Philippians 3:10 .)

4. Their trials manifested at once the strength of their faith and their Christian constancy .

III. IT WAS SOME COMFORT TO THE THESSALONIANS TO KNOW THAT THEY WERE NOT THE ONLY SUFFERERS FROM THE FURY OF PERSECUTORS . "Even as they have of the Jews: who both killed the Lord Jesus, and their own prophets, and drave us out." This terrible invective against the Jews illustrates the saying that the apostle often "goes off at a word." It recalls the language of Stephen before his murderers ( Acts 7:52 ). The malignity of the Jews against their believing countrymen was extreme.

1. The Jews were murderers of Jesus and the prophets . Though the Savior was executed by the Romans, the responsibility of the terrible deed rests on the Jews, who "fur envy" delivered him up, and "killed the Prince of life." They likewise killed their own prophets, whose very sepulchers they afterwards built and garnished. What wonder, then, that the Thessalonian converts should escape!

2. The Jews, though zealous for God, did not please him . "They pleased not God," but rather provoked him to anger by their unbelief and their wickedness.

3. They were at cross-purposes with all mankind . They were "contrary to all men." They were anti-social, exclusive, and bitter, so that the heathen Tacitus could describe them as "holding an attitude of hostility and hatred to the human race." But it was specially manifest in their resistance to the calling of the Gentiles—"forbidding us to speak to the Gentiles that they may be saved. The Acts of the Apostles supply abundant evidence of this fact.

4. The end to which all this wickedness toward God and man was tending . " To fill up their sins at all times."

1 Thessalonians 2:17 , 1 Thessalonians 2:18 - The apostle's anxiety to visit the Thessalonians.

His departure had been very sudden, but he had never ceased to regret his separation from them.

I. HIS GRIEF AT THE SEVERANCE OF PERSONAL INTERCOURSE WITH THEM . "But we, brethren, being bereaved of you for a short season in presence, not in heart." The term is expressive of the orphan-feeling felt by children deprived of their parents, or of parents bereaved of their children. He seems to say like Jacob, "If I am bereaved of my children, I am bereaved."

1. His grief was a proof of his deep affection for them . Grace intensifies all right human affections.

2. Absence, instead of weakening, rather strengthened his desire to see them again face to face . Neither time nor distance could diminish his interest in them.

II. THE SEPARATION WAS IMMEDIATELY FOLLOWED BY SEVERAL ATTEMPTS TO REVISIT THEM . "We endeavored the more exceedingly to see your face with great desire." The difficulties were great, but he tried once and again to get back to Thessalonica, probably in the period when Silas and Timothy were temporarily gone from him.

III. THE OBSTACLES TO HIS RETURN . " But Satan hindered us."

1. The apostle believed in the existence of a personal evil spirit as well as in his steadfast resistance to the kingdom of God in all its interests. He was "not ignorant of Satan's devices."

2. The obstacles may have arisen through Satan inciting evil men to raise conflicts and tribulations round the apostle, so as to allow of no leisure for the projected visit.

IV. THE GROUND OF HIS ANXIETY TO REVISIT THEM . "For what is our hope, or joy, or crown of rejoicing? Are not even ye before our Lord Jesus at his coming?" He did not desire to have his labor in vain.

1. They were closely identified with his own future honor and happiness, by the hope that they would not be " ashamed at Christ's coming," but would be "his joy and crown of rejoicing." He would then "rejoice in the day of Christ that he had not run in vain, neither labored in vain" ( Philippians 2:15 , Philippians 2:16 ). Therefore he longed to be near to them that "he might impart to them some spiritual gift," and watch over the walk of his spiritual children.

2. It ' s wish implies