2 Thessalonians 1:2 - Homilies By W.f. Adeney

St. Paul opens his Second Epistle with the expression of the same good wishes which he expressed in his earlier Epistle. There is no need of a spiritual parsimony for reserving highest benedictions. The best can be breathed freely, because there is no end to the resources of God. But we need not fear to repeat them, inasmuch as they are always suitable to Christian needs. Though we may tire of the words, "grace and peace," and shall do so if we do not enter into the spirit of them, we can never tire of the things themselves, for they are large as the universe and fresh as eternity. Grace and peace represent the origin and the perfection, the foundation and the pinnacle, the root and the fruit, of Christian prosperity. It begins in grace and rests on grace and draws its supplies from grace; it grows into round, ripe fulness in peace.

I. GRACE IS THE SOURCE OF CHRISTIAN PROSPERITY .

1 . Christian grace is essentially God's free favour. This is the first characteristic of the new covenant It starts with mercy to the sinner; it continues with grace to the saint. It is beyond nature which leaves us to our own devices, and law which directs but does not aid, and justice which rewards according to our works, because it offers its blessings to the undeserving "without money and without price." Grace is the key note of the anthem of the Bethlehem angels.

2 . Christian grace is an active energy of God. It is not the bare negative mercy that lets off penalties, that withholds the hand of justice from striking the blow of doom. Nor is it only a kindly disposition. It is the highest Divine energy and the most vigorous fruitful activity. God works upon us in grace.

3 . Christian grace works through the whole of the Christian life. We do not simply depend upon God's grace for the pardon of our sins and the renewal of our hearts at the commencement of our better life. We continue to live upon grace. It begins by delivering us from our Egyptian bondage; it continues by supplying our daily bread. Christians would as surely perish without these supplies of grace, even after the first forgiving act of salvation, as the Israelites would have perished without the manna even after they had crossed the Red Sea.

II. PEACE IS THE CROWN OF CHRISTIAN PROSPERITY .

1 . Peace is the first interest of a nation, a Church, a soul. We cannot enjoy wealth, pleasure, or comfort if we have not peace. For peace we pine and yearn.

2 . Peace is the most perfect of blessings. When this is rich and full we want little else. We can afford to suffer if we bear our lot with interior peace. It may be said of peace, as it is said of love, it "suffereth long."

3 . Peace is the greatest outcome of grace. It cannot be had without grace. Grace restores us to peaceable relations with God, gives us peaceable dispositions to bear and forebear one with another, and breathes into us a spirit of content, submission, and holy calm. We may advance far in activity, etc., before we gain this precious gem of grace. Inward serenity in all weathers of outward circumstance is the last product of spiritual culture.

III. GRACE AND PEACE ARE ENJOYED THROUGH OUR UNION WITH GOD AND CHRIST . The twofold benediction has a twofold reference.

1 . Grace originates in the Father. The first thought of redeeming the world arose in the bosom of God. The secret of these wonderful blessings is a Father's love.

2 . Peace is found in union with God. We enjoy the peace that is never absent from the Spirit of God when we approach his holy, serene presence.

3 . Both are received by us through Christ. He is the incarnation of God's grace. He makes a way by his sacrifice for us to enjoy it. He is also "our peace." When we learn the "secret of Jesus" we shall have the peace of God which passeth all understanding.—W.F.A.

2 Thessalonians 1:3 . — Growing faith.

In his former Epistle St. Paul congratulated the Thessalonians on the fruits of faith, love, and hope which he saw among them ( 1 Thessalonians 1:3 ), and he prayed for the increase of their love ( 1 Thessalonians 3:12 ). Now he is thankful that their faith continues to grow, and that their mutual affection is full and overflowing. Let us consider the first of these two signs of progress. (For the "increase of love," see on 1 Thessalonians 3:12 .)

I. THE SIGNS OF GROWING FAITH . Faith is an invisible spiritual grace. How, then, did St. Paul know that it was increasing in the distant Church of the Thessalonians? We need not suppose that he possessed any supernatural insight for reading the hearts of men. If faith grows the fruits of faith grow. A feeble faith makes a feeble life. When the whole heart is faint the whole head is sick ( Isaiah 1:5 ). Faith is always known by its works, and the health and vigour and stature of faith by the character and measure of Christian activity. Note some of the signs of growing faith.

1 . Brighter cheerfulness. We are less distressed with doubt, have little torment of fear, bear present ills patiently, when we trust the goodness of God more fully.

2 . Deeper devotion. Slight faith means cold prayer. We are near to God just in proportion as we have faith in him.

3 . Fuller activity. We work half-heartily when we believe half-heartedly. A strong trust in the grace of God gives a strong energy for doing the work of God.

4 . Warmer love. Faith worketh by love ( Galatians 5:6 ). When we trust Christ more truly we feel the force of his love more deeply and love him more warmly in return, and then our love to Christ shows itself in love of the brethren.

II. THE SECRET OF GROWING FAITH . Faith flows from the grace of God. It is a gift of God ( Ephesians 2:8 ). Nevertheless, God is always willing to bestow this gift, and our reception of it depends on what we do. Faith will not grow without cultivation. Two most important truths, too often ignored, help us to the secret.

1 . Faith grows by means of what it feeds on. This is in harmony with a law of all growth. Nothing can come from nothing. If a child is not fed it will die, certainly it will not grow. Growing plants take nourishment from air and soil. Faith will not grow by our wishing it to grow, nor by any manipulation with it. Yet people, so to speak, take out their faith and try to do something with it in order to improve it. The great mistake is to think of increasing our faith by any consideration of the faith itself. We must forget our faith and look at Christ, and then our faith will grow unconsciously. We have too much introspection. An intelligent consideration of the grounds of faith, especially a study of Christ, reading of Scripture, prayer, "means of grace," etc., help faith to grow.

2 . Faith grows by exercise. This is also natural. Children need exercise that their bodies may grow. Unused limbs shrink and shrivel up. The arm of the blacksmith is strong with work. The intellect grows by being employed. The torpid intellect becomes stupid. So faith must be used in order that it may grow. Instead of deploring our little faith, let us use it and it will grow larger. This is Christ's own advice; for when his disciples said, "Lord, increase our faith," instead of doing as they wished by a miracle, he almost rebuked them by saying that if they had faith as small as a grain of mustard seed, even that when fully exercised would be enough to remove a mountain; and, like the seed which is a living thing, it would grow when planted. It is as foolish not to use our faith because it is small as it would be not to plant the seed for a similar reason. Thus we keep faith small. It must be employed if it is to grow.—W.F.A.

2 Thessalonians 1:5 .—A token of righteous judgment.

St. Paul regards the patient endurance of persecution by the Thessalonian Christians as "a manifest token of the righteous judgment of God." Here is one of those paradoxes of triumphant faith in which the apostle delighted. To the superficial observer the aspect of affairs told the very opposite story to that which St. Paul read in it. Good men were persecuted, and they bore their persecution patiently; yet nothing was done for their redress. Was not this a breakdown of justice? The case is like that of the psalmist, who was perplexed at the prosperity of the wicked till he went into the sanctuary, and then, by faith and the knowledge of unseen Divine law, understood their end ( Psalms 73:17 ). His faith in the supremacy and justice of God leads the apostle to put the contrary construction on passing events to that which would be laid upon them by unbelief.

I. THE PATIENT ENDURANCE OF PERSECUTION IS A TOKEN OF GOD 'S COMING JUDGMENT OF REWARD . The judgment has two sides. There are sheep as well as goats. To those who groan under the yoke of present injustice the coming of a future judgment must be hailed with joy. Then the cruelty will cease, the calumny will be repudiated, the wrong will be righted. But how is the patient endurance of persecution a token of the coming judgment?

1 . It shows the necessity of it. Of course, this argument is only addressed to faith. If we believe in God and his righteousness we cannot suppose that he will permit wrongs to remain unredressed. If justice were done on earth we need expect no further rectification. But the postponement of justice makes the future coming of it certain. Here is a reason for looking forward to a future life. If this life were rounded into perfection we should not have so much occasion for expecting another life. But now that it is broken and not justly completed there must be a future. If the wages of God's labourers are not paid today there must be a morrow when they will be paid.

2 . It permits the persecuted to look forward to a happy issue from it. They will not be counted worthy of the kingdom of God simply because they endure persecution. Suffering is not merit. Heaven is not bare compensation. But the patient endurance is a sign of character, and it reveals a fitness for the future award of blessings. The untried may be uncertain of their fate. The tried and faithful have reason for more confidence.

II. THE UNAVENGED INFLICTION OF PERSECUTION IS A TOKEN OF GOD 'S COMING JUDGMENT OF PUNISHMENT . The blood of Abel cries to God from the ground. The meek, patient endurance of the martyr demands future retribution more powerfully than the loudest cry for vengeance. The better the character of the persecuted is, the less they deserve their ill treatment and the more patiently they bear it, the greater will the guilt of the persecutors appear. Thus this condition of affairs is a token of a coming judgment of wrath.

1 . It shows the necessity of it. If justice were already done, guilty men might have some excuse for denying the probability of a future judgment. But now they cannot speak of it as an idle threat of the Church. Justice demands it.

2 . It warns the wicked to expect a dreadful doom. It reveals the guilt of their sin; and it makes so glaringly apparent the contrast between their conduct and that of their victims that a difference of destiny of corresponding magnitude may be expected.—W.F.A.

2 Thessalonians 1:6-10 .—The judgment day.

This vivid description of the judgment day begins with an appeal to the justice of its awful events: "If so be that it is a righteous thing," etc. The details of the great day can only be revealed by Divine inspiration. But the great outlines of its proceedings may be predicted by our own consciences.

I. THE SEPARATION OF DESTINIES . Destinies are now apparently mixed and disarranged without any evident regard to justice. They will not be so then. There will be a clear division between the sheep and the goats.

1 . Suffering to the persecuters. They who give affliction shall suffer affliction. There is a law of nature as well as a principle of fairness in the lex talionis when it is rightly applied. A bad man's doom is to be the recoil of his evil deeds upon his own head.

2 . Rest to the persecuted. The specially coveted reward of the afflicted is rest. To the weary sufferer that alone is an immeasurable blessing. There is some compensation in the fact that rest, which to the idle and comfortable is itself a weariness, becomes the most happy solace to the suffering. Note:

II. THE TIME OF THE JUDGMENT . It is here synchronized with the second advent of Christ. He is King and Judge as well as Friend and Saviour. His repudiation of the office of Judge during his earthly humiliation ( Luke 12:14 ) should only make us feel how surely the exercise of his rightful judicial functions must be reserved for some future occasion. Jesus Christ cannot endure eternal injustice. He is strong to execute as well as righteous to desire judgment.

III. THE PERSONS CONDEMNED . Two classes are named.

1 . Those who are ignorant of God. The heathen world seems to be here referred to. Why should these benighted people be punished for their ignorance? Because they might have known God ( Romans 1:18-20 ). But they can only be punished in so far as their ignorance was wilful and came from moral causes, i.e. in so far as they "held down the truth in unrighteousness.'' Doubtless there have been good heathen men who have not committed that offence.

2 . Those who obey not the gospel. People of Christendom are now referred to. It is of no use to live in a Christian nation, nor to belong to a Christian Church, nor to believe in the truths of the gospel, if we do not obey the gospel. Obedience is the one test. Heathen are only condemned for wilful neglect of God, Christian nations for disobedience to the Christian gospel.

IV. THE DOOM OF THE GUILTY .

1 . They are to suffer punishment. Their doom will not be purely privative, nor will merely natural consequences follow their evil conduct. Distinct penalties will be imposed.

2 . The punishment will chiefly consist in "eternal destruction." This dreadful phrase certainly cannot be taken as an equivalent foreverlasting torment. Is not sin everywhere destructive? The wages of sin is not pain—though pain does follow it—but death. This destroying process, left to itself, will go on forever. All hope of a far off end to it must be in some interference with its action by the Divine mercy, which is also eternal.

3 . The punishment will be increased by the measure of the glory that is missed. The eternal destruction involves separation "from the face of the Lord." In his presence there is fulness of joy. Spiritual destruction includes the killing out of the spiritual eye that beholds the beatific vision.—W.F.A.

2 Thessalonians 1:11 . — Worthy of the Christian calling.

Here is a prayer with two aspects. It looks to heaven and to earth. It is concerned with God's estimate of his people and with their own spiritual successes.

I. THE HEAVENWARD ASPECT OF THE PRAYER . St. Paul has just been describing the great and terrible judgment day in language of fire and thunder. Now he expresses his anxiety that all may be well with his readers on that day, when they will be called to account to ascertain how far they have walked worthily in respect of their vocation.

1 . Christians have a calling. We are called to be Christians, and being Christians, to enter the pilgrimage of the heavenly life. The object of this general calling is to follow Christ. But we are also each of us called to some specific individual vocation.

2 . The Christian calling involves high obligations. It is no light matter to be found worthy of it. When a great trust is put upon a man a heavy responsibility accompanies his discharge thereof. So is it with every Christian.

3 . God watches us in the pursuit of our calling. We are observed of God, neither escaping his eye in our most secret hours, nor disregarded by him in our least important actions.

4 . God will bring us to account for our fulfilment of our calling. It is most important that he should reckon us to have worthily discharged our vocation because "his favour is life." But he who calls us to the Christian life can give us grace to discharge its obligations. We can pray that we may be accounted worthy.

II. THE EARTHWARD ASPECT OF THE PRAYER .

1 . It seeks the fulfilment of every desire of goodness. These are the desires which spring out of the good disposition of a Christian heart.

2 . It seeks the fulfilment of every work of faith. St. Paul agrees with St. James that faith shows itself by works. But he sees deeper into the difficulties of weak human nature. Though our trust and fidelity prompt us to obedient service, innumerable hindrances intervene and frustrate our energies. We need that God should establish the work of our hands. Even when we sow and water well he must give the increase.

3 . The accomplishment of these ends depends on a gift of power. Goodness without strength is futile. But the strong God infuses strength ( Psalms 73:26 ). The Holy Spirit is a Spirit of power. The Church should pray more earnestly for the grace of energy.—W.F.A.

2 Thessalonians 1:12 . — Glorified.

I. THE GREAT END OF THE CHRISTIAN VOCATION IS TO GLORIFY THE NAME OF CHRIST . The blessings for which St. Paul has been praying are to lead up to this great result.

1 . The Christian lives for Christ. Christ is the chief Cornerstone of the finished temple as well as the Foundation with which the building is begun. He is the Omega as well as the Alpha. We begin with him; in him, too, we end. Receiving all our grace from Christ, we are to devote our lives to him.

2 . The Christian lives for the glory of Christ. We cannot minister to his wants directly as did those women who gave of their substance during his earthly humiliation—though we can do so virtually when we give to his brethren. But we can minister to his glory as directly as did those disciples who cast their garments in his path and hailed his entrance into Jerusalem with shouts of praise.

3 . The Christian honours Christ by glorifying his Name. The Name is not merely the distinctive appellation, but the descriptive characteristic. To Jesus there is given "the Name which is above every name" ( Philippians 2:9 ). His Name is what is known of him and praised in him, i.e. his fame. So we speak of cue making a name. We cannot add to the greatness and gloriousness of our Lord. But we can make his fame to be more widely spread and more highly exalted among men.

II. WHEN THE NAME OF CHRIST IS GLORIFIED HIS PEOPLE SHARE THE GLORY .

1 . There is a prospect of glorification for Christians. The doleful plaint of the despised sufferer is not to be the only song of the Church. Not only will joy follow sorrow, but exaltation will succeed humiliation. The Thessalonian Christians were a despised and persecuted community living among cruel, scornful neighbours. This trying condition was not to be permanent. For their shame they would have double glory in the end.

2 . Christian glorification follows the glorification of Christ. The first point is the glorifying of our God's Name; that of his people comes second. The order is significant.

3 . Christian glorification depends on union with Christ. We are to be glorified in him.

III. THE GLORIFICATION OF CHRIST AND HIS PEOPLE ARISES FROM A WORTHY FULFILMENT OF THE CHRISTIAN CALLING ACCORDING TO DIVINE GRACE .

1 . It arises from a worthy fulfilment of the Christian calling. St. Paul prayed that God would count his people worthy of their calling for this express purpose, that they might glorify Christ, etc. ( 2 Thessalonians 1:11 ). We glorify Christ by our lives. Songs of praise go for little if our conduct dishonours our Lord. The richest anthem of praise rises from the silent living of a pure and useful Christian life. Our own glory is also only possible when our life in Christ has been fruitful.

2 . It depends on Divine grace. It is "according to the grace," etc., i.e. the glory corresponds to the grace. The more grace we have the greater will be the glory. Fulness of grace brings fulness of glory.—W.F.A.