1 Thessalonians

First Epistle to the Thessalonians.

Expository Notes by H. Smith.

Contents
1 The Fruits of the Gospel
2 God's Care For His Lambs
3 The Trial of Faith
4 The Path of Faith
5 The Day of the Lord
6 Further Notes (T Oliver)

In the different epistles, God has made rich provision of spiritual food suitable for every stage of christian growth. The Thessalonian Epistles were written to the young in the faith. Thus we do not find unfolding of the counsels of God, or of the Mystery of the Church, as in the Ephesians and Colossians. In the First Epistle we have the great practical features of Christianity — faith, love, and hope — which should mark the youngest as well as the oldest. Moreover, the Apostle comforts them in their trials, and removes a difficulty that had arisen as to the Christian's hope — the coming of the Lord for His saints.

The Apostle dwells in 1 Thess. 1 on the practical fruits of the gospel received in the power of the Spirit; in 1 Thess. 2 on God's special care for the lambs of His flock, in leading them through every trial; in 1 Thess. 3 on how God uses the trials by the way for strengthening of faith, love, and holiness; in 1 Thess. 4 on the walk pleasing to God, in view of the coming of the Lord for His saints; in 1 Thess. 5 on exhortations as to the conduct consistent with walking in the light of the day of the Lord, as well as general exhortations and warnings as to dangers that beset the christian path.

1. The Fruits of the Gospel
1 Thessalonians 1.

In the parable of the Sower (Mark 5:20), the Lord instructed His disciples that where the good seed fell upon good ground fruit would result. In this opening chapter some of the beautiful fruit of the Gospel manifests itself in the changed lives of young converts. To understand the Epistle it is necessary to recall the gospel preached to these Thessalonians, as recorded in Acts 17:19. From this we gather that, during the Apostle's visit to Thessalonica, he preached to both Jews and Gentiles. Four things marked his preaching.
(1) He presented to them Jesus, the Saviour; not merely doctrines, but a living Person (the Saviour).
(2) He alleged that this Person (Jesus) had died and risen again.
(3) He not only preached the facts of death and resurrection, but the necessity of these great facts. Christ "must needs have suffered, and risen again from the dead."
(4) He fell back on Scripture as his sole and sufficient authority.
As a result of this preaching "some" of the Jews, and "a great multitude" of the Gentiles, believed. Moreover they proved the reality of their faith by publicly identifying themselves with the Lord's servants, for we read, they "consorted with Paul and Silas." They did not keep their faith to themselves. They made no attempt to escape reproach by remaining secret disciples! They believed in Jesus, and boldly confessed their faith. The result was they had at once to face persecution. The Jews who believed not, moved with envy, took to them certain lewd fellows and set the whole city in an uproar. Envy led to the first murder, when Cain killed his brother: and envy led to the greatest murder when the Jews crucified their Messiah. Pilate "knew that for envy they had delivered Him." If men moved by envy will commit murder, we need not be surprised that respectable Jews stooped to use lewd base fellows to carry out their ends. Thus we learn the character of the seed sown, the fruits produced, and the opposition called forth. The Apostle writes his Epistle to encourage these young converts in persecution, and delights to dwell upon the beautiful fruit of the gospel so manifested.

The Apostle associates with himself those who had laboured with him. In his salutation he views these believers relative to God the Father, and to Jesus Christ as Lord, rather than as members of the Body of which Christ is the Head. He encourages them by assuring them that he constantly gives thanks to God for them, and remembers them in his prayers. Moreover he recognises the fruits of the Spirit in them. In calling attention to these happy christian qualities, the Apostle is not flattering them, but gladly recognising in them the evidence of a real work of God. He notes their work, labour, and endurance; but not as marks of true conversion. Men of the world are often famed for great philanthropic works, immense toil, and much perseverance in carrying out their works. In the case of the Thessalonians the Apostle can link with these other qualities essentially christian: viz., "work of faith, labour of love, and patience of hope": the three great elements of christian life that bring the soul into relation with Divine Persons, thus giving the marks of a truly converted soul. As evidence of reality, the writer of the Hebrews Epistle, refers to these three qualities. He had been speaking solemnly of those who made a profession of Christianity, but afterwards apostatised. But, of these Christians he can say, "Beloved we are persuaded better things of you, and things that accompany salvation," viz "labour of love"; "the full assurance of hope" and "faith and patience" (Heb. 6:9-12).

Moreover, the reality of their "faith," "love," and "hope," is proved by these beautiful qualities being "in our Lord Jesus Christ." Faith, love, and hope, each require an object. In Christianity that supreme object is a living Person — the Lord Jesus Christ. Every true activity in the christian life is the outcome of faith which draws all its strength, wisdom, and needed grace, from One who is unseen, and therefore only available for faith. True christian toil springs from love for our Lord Jesus Christ and is not carried out as a legal duty. The endurance is not dull resignation to stern necessity, but sustained by hope that waits for our Lord Jesus Christ. Further, the life of faith, love, and hope, is lived "in the sight of God our Father." It is a life of holy fear lived before God, and not simply before man to obtain a religious place, or before the saints to gain a reputation for devotedness. These young believers became "ensamples to all that believe," and their faith to God was spread abroad; but their witness before man was the outcome of a life lived before God. They consciously lived and walked "before our God and Father." "We may indeed zealously contend for a name; but the question before God is as to power and full fruits of grace in the measure of that which has been received; and if the soul does not come up to that, it is a dreadful thing for it to be resting on a religious reputation, while the works are not perfect before God" (J.N.D.).

Further, these evidences of a work of God in their souls assured the Apostle that they were beloved of God and the subjects of His electing grace. Not only has grace met all our responsibilities, but, by the sovereign mercy of God believers were elected, before the foundation of the world, to obtain salvation with eternal glory (2 Tim. 2:10). If we are elected to eternal glory, we are set apart by the work of the Spirit from this present world. No position of dignity and honour which this world can offer, will have any attraction on realising that. These beautiful fruits had been produced in lives by the gospel that came to them not "in word only, but also in power" by the preaching in the Holy Ghost. Thus there was much assurance. Alas! there may be much correct gospel preaching, but too often "in word only." The power and work of the Holy Spirit are wanting. What will give power to the preaching and leave the Holy Spirit free to work is the consistent life of the preacher. So the Apostle can say, "Ye know what manner of men we were among you for your sake." His life confirmed his preaching and thus became part of the testimony that he bore with his lips.

The result of testimony in power manifests itself in two ways.
(1) It led those who received the testimony, not only into the blessing of salvation, but to imitate the Apostle, and therefore the Lord (N.Tn.). Being blessed they became representatives of the One by whom they were saved.
(2) This testimony in power aroused the hatred of those by whom it was rejected. This malice expressed itself in persecuting the believers. Nevertheless these believers were sustained in joy by the Holy Spirit. The devil may stir up persecution, but the power of the Spirit is greater than all the power of the enemy. Stephen, full of the Holy Ghost, is sustained in triumph in the midst of his martyr sufferings. The martyr whose sufferings only call forth praise to the Lord renders an arresting testimony to the power of God before the world! Thus the joy of these young persecuted converts became an ensample to believers and a testimony to the world around, for, in every place, their faith towards God had become a matter of wonder. Their testimony had a threefold character.
(a) the word of the Lord was sounded out from them.
(b) their changed manner of life proved the reality of their conversion, and was a witness to the truth of their preaching, for they gave up all their old idolatrous practices, and turned to God from idols to serve the living and true God. Scripture, not only recognises the actual images of the heathen as idols, but also anything that comes in as an object between the soul and God: e.g., "Little children keep yourselves from idols" (1 John 5:21). How often the believer's life and service may be hindered by allowing some earthly pursuit, which in itself may be harmless, to become an object between the soul and God.
(c) They turned from the world, and its delusions, to wait for the Son of God from heaven. All their expectations were in Him. Being converted they did not vainly attempt to put the world right, and make it better and brighter. To deal with the evil, and bring in the blessing, they quietly waited for God's Son from heaven. They did so in peace and calmness, knowing that Jesus had delivered them from wrath through His death, and that God had declared His satisfaction with the work of Christ and the believer's justification from sins and judgment, by raising Christ from the dead.

God's Care for His Lambs.
1 Thessalonians 2.

In touching language, "He shall feed His flock like a shepherd: He shall gather the lambs with His arm and carry them in His bosom" (Isa. 40:11), the prophet Isaiah likens God's people to a flock that God delights to feed. Moreover, the lambs of the flock, that might be especially liable to be scattered by the enemy, He gathers with his arms of power, and cherishes in his heart of love. This chapter presents this special care for the lambs. We see the gracious and gentle way that God takes with these young converts, in order that they may walk worthy of the One who has called them to His Kingdom and glory (12). The wolf may seek to scatter the lambs, but the great Shepherd of the sheep will gather them with His protecting arm. The enemy may seek to encompass their fall, but the Shepherd will carry them, and bring them home to glory at last. The first twelve verses set forth this loving care, expressed through the Apostle. The latter part of the chapter brings before us the blessed results of this care as seen in the christian characteristics displayed in these young believers.

(a) The grace of the Apostle to sinners (Vv. 1-5).

To remind the Thessalonian believers of the grace of God on their behalf, the Apostle first speaks of his entrance among them as sinners (1-5); then of his gentleness with them as young converts, even as a nurse cherishes her children (6-9); and lastly, of his faithfulness to them, even as a father deals with his children (10-12).

(Vv. 1-2) Whether religious Jews, or idolatrous Gentiles, they were sinners needing a Saviour, and as such the Apostle came to them with all boldness. This was the more striking, seeing that the Apostle and his companions, came from Philippi, where, as the result of proclaiming the gospel, they had suffered persecution and insults. Their sufferings had raised no resentment, or made the servants more reticent in publicly proclaiming the truth, as natural prudence might have done. On the contrary, the Apostle can say, "After that we had suffered before, and were shamefully entreated … we were bold in our God to speak to you the gospel of God." It was not, however, the boldness of nature which often degenerates into the aggressiveness of the flesh; it was boldness in our God. Thus the servant followed in the steps of his Master, who, when His enemies took up stones to stone Him, quietly passed on dispensing grace. No violence of man could draw forth any resentment from Him or wither His grace. Moreover, the Apostle's preaching was with "much earnest striving" (N.Tn.). It was not with fleshly contention, that only provokes the flesh, but with earnest longing that strives to win the soul.

(Vv. 3-5) Furthermore, if the Apostle came to them with outward boldness, it was accompanied with inward purity. If the manner was bold, the motive was pure. There was nothing either in the preacher or the preaching that deceived men. It was not with "deceit" that Paul preached. Nor was his preaching with "uncleanness" that panders to the lusts of men; nor in "guile" that hides the truth. His motive being pure there was nothing in the preaching that sought to please man as man, or that sought the approval of man by "flattering words." Nor did the Apostle use his preaching to gain anything from man, thus making the preaching a pretext for covetousness. On the contrary, the Gospel that Paul preached, instead of deceiving, opened men's eyes to their true condition, rebuked them for their sins, told them the truth, even if that truth was neither pleasing nor flattering to the flesh. Moreover, while the gospel brings infinite blessing to man, it is not a means for extracting gain from man, or for making a living. Further, the Apostle can speak with such integrity of conscience, that he can call God, who tries the hearts, to witness to the truth of what he said.

(b) The loving care of the Apostle for young converts (Vv. 6-12).

If vv. 3-5, tell us of the purity of motive with which the Apostle preached to sinners, the verses that follow speak of the affection of heart that moved him in caring for young converts.

(Vv. 6-9) It was not selfishness, that sought personal gain, that moved the Apostle, but rather the mind of Christ that, forgetting self, served others in love. He was not energised by self that seeks the applause of others, or one's own glory. He sought no glory from men, and would take nothing from saints, even if he had the right so to do. He was moved by love that sought only the good of others — love that was not requiring from them but imparting to them; that was gentle among them even as a nurse cherishes her children; that was ready to give even his life for them; that, laboured night and day in order to serve them, without being a charge to them!

(Vv. 10-11) Moreover, if the Apostle was gentle as a nurse, he also faithfully charged them as "a father doth his own children." To charge others, however, calls for a faithful and holy walk, and such indeed was the Apostle's walk that he can call them to witness, and God also, that he lived among these believers, piously, holily and unblameably.

(V. 12) Living such a life he could, with spiritual power, exhort, comfort, and charge others that they, too, should walk worthy of God, who has called us to His kingdom and glory. The world esteems it an honour to be associated with those who are high in the kingdoms of this world and its glory; but how far greater the privilege to be associated with those who are called to God's kingdom and glory. Far greater honour to be found with those who are going to sit on thrones judging in the kingdom of Christ, even if down here they were but ignorant and unlearned fishermen, than to be associated with the greatest potentate of this passing world. Poor the Lord's people may be, but, "Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he has promised to them that love Him?" (James 2:5). God would have us to look beyond this world and all its empty honours, and remember the high dignity that He has conferred upon us in calling us "to His Kingdom and glory," and, as we pass through this scene to walk and behave in consistency with our position as heirs of the coming glory.

In the latter part of the chapter we see the beautiful fruits of this ministry of grace, in gentleness and faithfulness. It set this company of believers in the path of faith (13-16); brought them into the circle of love (17-18); and gave them the sure and certain hope of the coming glory (19-20).

(V. 13) First, the Apostle can thank God that the faith of these believers was established on the solid foundation of the word of God. Faith is in Christ; but our authority for believing in Christ is, not the word of a teacher, however gifted, but, "the word of God." The evidence of the divine authority of the word is that it works effectually in those that believe. The word of God reaches the conscience as no mere word of man can do; it turns the soul to God from idols and produces the great principles of Christianity, "faith," "love," and "hope" in our Lord Jesus Christ.

(Vv. 14-16) Moreover the word of God effectually working in these young believers, led them whole-heartedly to identify themselves with the people of God. They became followers of the assemblies of God, which in Judea were in Christ Jesus. Not only did they share with them in the privileges in Christ Jesus, but they became their companions in suffering for Christ. The Thessalonian believers suffered from their own countrymen, even as the assemblies in Judea suffered from the Jews. But even so, the opposition of the heathen Gentiles was fomented by the deadly hatred of the Jews. The Jewish nation had not only rejected the prophets and killed their own Messiah, and thus rejected every proffer of grace to themselves, but they filled up their cup of guilt by seeking to stop the grace of God going out to the Gentiles. This effort to stop the grace of God being preached to the Gentiles rose to its height in their persecution of Paul, the Apostle of the Gentiles. They "please not God," and "are contrary to all men," thus bringing wrath upon themselves to the uttermost.

(V. 17) Secondly, if on the one hand in taking the path of faith these young converts had to taste a little suffering from their countrymen, on the other hand they enjoyed the love and communion in the new circle into which Christianity had brought them. They were bound together with the Lord's people "in heart." Truly, for a time, saints may be bereft of one another's company by circumstances, and "separated for a little moment", but, says the Apostle, "not in heart." We are linked together with bonds that are as eternal as the love that binds us.

(V. 18) The practical expression of this communion of saints will involve conflict, for the one great end of Satan will be to hinder its expression. So the Apostle can say, "we would have come to you, even I Paul, once and again; but Satan hindered us." Could not the Lord have thwarted Satan's efforts? Doubtless He could, and does when in accordance with His ways. Shortly He will tread Satan under foot, though at the present He may use Satan as an instrument wherewith to try His people. Had the Lord hindered Satan the saints might have missed the blessing that resulted from the trial of their faith.

(Vv. 19-20) Finally we learn that the love circle on earth with its trials prepares for "the presence of the Lord Jesus at His coming." This leads the Apostle to refer to "our hope." Thus the blessed effect of the Apostle's ministry was to bring these Gentile believers into a new circle marked by faith in the word of God (13); love to one another (17), and "hope" in the coming of the Lord Jesus. The Lord is the true gathering centre of His people, the One that calls out our affections to Himself and thus unites our hearts with one another. In His presence, at His coming, we shall enjoy communion with one another in our common joy in the Lord, where no power of Satan can intrude.

The Trial of Faith
1 Thessalonians 3

“Thou shalt remember all the way the Lord thy God led thee forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart. … That he might prove thee, to do thee good at thy latter end” - Deut. 8:2, 16.

All God’s ways with His ancient people in the wilderness - the temptations that beset them, the privations they had to endure - were allowed for a twofold purpose. First, that they might learn what was in their hearts; secondly, for their blessing and good when the wilderness journey was ended.

When first brought to God we know little of our hearts; we think of the forgiveness of what we have done, but we have yet to learn what we are. Moreover, at first, we are occupied with the joy of salvation and forgiveness, rather than with the glory to which God has called us. Very soon, however, in the ways of God, we have to face trials and afflictions and difficulties, in order to discover what is in our hearts, and for our lasting blessing in the day to come. This is seen in the history of these young converts at Thessalonica, as brought before us in chapter 3. In the previous chapter we have seen the gracious care of God that had so tenderly ministered to them through the Apostle Paul, with the result that their feet had been set in the path of faith, they had been brought into the circle of love, and received the glorious hope of the world to come.

In this chapter we see the afflictions and tribulations they were permitted to pass through in order to strengthen faith (10); make love abound (12); and establish their hearts in holiness, in view of the coming of our Lord Jesus Christ with His saints. (13).

In the case of the Thessalonians this trial came by way of persecution. But, in whatever form it comes it either proves the reality of faith, and strengthens the faith that exists, or it exposes the hollowness of mere profession, as in the case of the stony-ground hearer, who, when “tribulation, or persecution arises because of the word, by and by he is offended”.

(Vv. 1-2). The two opening verses present the loving concern of the Apostle for these young converts. The afflictions and tribulations they were passing through were not a matter of indifference to the Apostle. On the contrary, his great love led him to be deeply concerned for them in their trials.

Hindered by Satan from coming himself, love found a way of seeking to help and comfort them. With the urgency of love he could no longer forbear getting in touch with them; and with the unselfishness of love he dispensed for the time with the companionship and help of Timothy, his fellow labourer in the work at Athens, in order to send him to Thessalonica to establish and comfort these tried saints concerning their faith. Timothy was not sent to attempt to remove the trial, but to support their faith in the trial. In like manner, in view of the trial that came upon Peter, the Lord can say, “I have prayed for thee that thy faith fail not”. The Lord does not pray that Peter might be spared the trial - this was needed that he might learn his own heart - but that in the trial his faith might not break down.

(Vv. 3-5). Having expressed his love for them the Apostle passes on to warn them as to the efforts of the tempter against them. If the desire of the Apostle was to establish and comfort them in the trial; the effort of the enemy was to move them (3), and tempt them (5). Satan would seek to use these afflictions to move them from the path of faith in which their feet had been set, and to tempt them to abandon the circle of God’s people by drawing them back into the world.

The Apostle had forewarned these young believers that we must expect tribulation. He had, indeed, reminded them that they were called unto God’s “Kingdom and glory” (2:12); but he also warned them that in passing through this world - man’s kingdom - we are appointed to affliction. But he presents the future glory before he speaks of the present affliction. Thus we are called to face afflictions in the light of the glory. In like manner, in the Lord’s last discourse, He sets before His disciples the blessedness of the Father’s home into which He was going to receive them; then, having comforted their hearts with the Father’s home of love, He says, “In the world ye shall have tribulation” (John 16:1-3; 16:33). Facing tribulation in the light of glory we shall be able to say with the Apostle, “Our light affliction which is but for a moment, works for us a far more exceeding and eternal weight of glory” (2 Cor. 4:17).

(Vv. 6-8). We have seen the love of the Apostle that yearned over these believers (1, 2); and the father of the enemy that would seek to move them from the path of faith, and tempt them back into the world. Now we learn the triumph of grace that sustained them in their trials. Timothy rejoiced the Apostle’s heart by bringing back the report of their faith and love. He did not bring tidings that the trial was over, or that the afflictions had ceased, but that these believers were sustained in the trial. When Peter, seeing the roughness of the waves, began to sink, the Lord’s outstretched hand did not in fact calm the waves, but it sustained Peter in spite of the waves. Thus, in the case of the Thessalonian believers, in spite of their trials, their faith in the Lord remained steadfast, and their love to the Apostle undimmed.

It is ever the aim of the enemy to seek, by means of trials, to shake our faith in the Lord. If, however, the very trial by which he seeks to turn us from the Lord, is used by the soul to turn to the Lord, the enemy is not only defeated, but the soul gains positive blessing by an increased acquaintance with the Lord, and a deepened realisation of His love, and sustaining grace on our behalf. It was thus with these believers. In their trial they turned to the Lord, and against all the power of the enemy they stood fast in the Lord. They did not attempt to meet the enemy in their own strength - they stood fast in the Lord, in the spirit of the Apostle’s word to the Ephesian saints, “Be strong in the Lord and in the power of his might” (Eph. 6:10). So, again, in writing to the Phillipians, in a day when all were seeking their own, and not the things which are Jesus Christ’s, and when many were minding earthly things, he can say “Stand fast in the Lord, beloved” (Phil. 4:1).

Good for us, in the dark and cloudy day - the day of trial from the world, the day of weakness and worldliness among the professing people of God, to realise our resources in the Lord, and thus find the support that enables us to stand fast against every effort of the tempter to turn us from the path of faith.

(Vv. 9-11). This triumph of grace in the day of trial filled the Apostle with joy and became the occasion of turning to God in thanksgiving on their behalf, calling forth his prayers, night and day, that the way might be opened for him to visit them in order to impart further spiritual blessing.

(V. 12). In the meantime he desires that the Lord, to whom they had turned in their trial, would make them abound in love one toward another, and toward all saints, even as the hearts of the Apostle and his companions abounded in love toward them. Thus the result of persecution would be to turn them to the Lord and draw out their love to one another.

(V. 13). Finally, the Apostle looks on to the coming glory, and views all the trials we pass through as preparing us for the part we shall have at the coming of our Lord Jesus with His saints. The present end of the trials is to establish our souls in holiness before God our Father; the future end, that we may be unblameable at the coming of our Lord Jesus Christ with all His saints.

Practical holiness is here seen to be the outcome of love. True love will not tolerate any unholiness that would of necessity tend to wither love and mar its practical expression. Moreover, the path of faith in the Lord, of love to one another, and holiness before God, will have an answer at the coming of our Lord Jesus Christ with all His saints. How far we have answered to our responsibilities in connection with faith, love, and holiness, will be made manifest in that day. One has written, “When Paul, occupied with the coming of Jesus, considers the privilege of faith, he sees the saints all gathered together to the Lord, tasting before him the common joy. When he considers the responsibility of the Christian walk, he always sees the appearing of Christ. There can be nothing but joy in our hearts at that blessed moment when we shall go with Jesus into the Father’s presence, taking a place which the love of God has given unto us, and which the work of Christ has procured to us. It will be otherwise when we return with Jesus. Without losing our position and our blessedness in Him, we shall nevertheless be in a different scene; we shall have reached that solemn moment when the consequences of our responsibility will be manifested (J.N.D.).

The chapter thus presents the picture of a company of saints loved by the Apostle, assailed by the tempter with persecution and affliction, but, by grace, making the trials an occasion of turning to the Lord in faith, and of being drawn to one another in love. Thus, through trial faith was strengthened, love increased, their hearts were established in holiness, and they looked on with confidence to the coming of the Lord with His saints.

It is well for believers to realise that, in a world from which Christ is absent, and of which Satan is the god and prince, the people of God will have to face trial, though this trial does not always take the form of persecution. In his address to the elders of Ephesus the Apostle warns them that trial may not only arise from “grievous wolves” attacking the flock from without, but he also says “of your own selves shall men arise, speaking perverse things”, and thus bringing division among the people of God by drawing away disciples after themselves. To-day the trial more often arise from dissensions within the Christian circle than from persecution without. The break up of God’s people, the fewness of numbers, the weakness, and even isolation, that is often the outcome of these dissensions, becomes the occasion for the tempter to put forth his efforts to turn our feet out of the path of faith, draw us back into the world, and dim our hope of the coming glory. Many, in the Apostle’s day grew weary of the trial and sought their own things rather than the things of Christ, and some fell back into the world, seeking to escape the reproach and trial of the narrow way, by taking an easier and broader path.

We shall only triumph over all the efforts of the enemy to turn us aside from the narrow path as we “stand fast in the Lord”.

The Path of Faith
1 Thessalonians 4

“Thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living” - Psalm. 56:13.

The godly man of Psalm 56 finds himself opposed by enemies who daily fight against him, wrest his words, mark his steps, and wait for his soul (2, 5-6). In the presence of this opposition the Psalmist turns to God, and trusts in His (1, 3). In result he is delivered from the enemy, realises that God is for him, and is set free “to walk before God in the light of the living” (9, 13).

The young believers at Thessalonica, in their day and circumstances, pass through experiences very similar to those of the Psalmist. As we learn in chapter 3, they had passed through affliction and tribulation in which the enemy had sought to move them out of the path of faith, and tempt them back into the world (1 Thess. 3:3-5). In their trial they had turned to the Lord and stood “fast in the Lord” against every assault of the enemy (8). Being sustained by the Lord, and delivered from the tempter they were set free to walk before God in the light of the living. Thus the trial of faith, that is brought before us in chapter 4. In this chapter, then, the Apostle instructs us how we “ought to walk and to please God”.

Four great moral qualities are definitely brought before us as characterising the path of faith.
First, sanctification before God (1-8);
secondly, love to one another (9-10);
thirdly, righteousness toward them that are without (11-12);
lastly, comfort in view of the coming of the Lord (13-18).

Thus the chapter presents a beautiful picture of the Christian company according to the pleasure of God. A company of believers treading the path of faith, going on to meet Christ in the air, and marked by sanctification, love, righteousness, and comfort of hope. A company of people in striking contrast to the world around marked by lust, hatred, and corruption, and having no hope.

(Vv. 1-2). The Apostle opens this portion of his epistle by reminding these believers that they had learned from him, both by his instructions and manner of life (1 Thess. 2:10-11), how they ought to walk in order to please God. Now he beseeches them that, with the passing of time, their walk should be increasingly for the pleasure of God. The importance of this practical walk is pressed upon us by the reminder that it is a direct charge from the Lord Jesus. We are to beware lest, while rejoicing in the privileges that grace has conferred, we grow slack in the practice that should mark those so highly blessed. The truth that proclaims to us our blessings as believers, also teaches us how to walk as pleasing to God (Comp. Titus 2:11-12).

(a) Sanctification before God (Vv. 3-8).

(Vv. 3-5). The first quality that should mark those who profess the Name of Jesus, and tread the path of faith, is personal purity. In the heathen system from which those converts had been called, the lusts of the flesh were, not only shamelessly pursued in their every-day life, but were deified in their depraved religion. They were surrounded by an idolatrous system which glorified lust, and in which the grossest immoralities formed part of their temple ritual. In these last days we are surrounded by the corrupt profession of Christendom which is fast returning to the grossness of heathenism with the additional evil that it is cloaked with the form of piety (2 Timothy 2:1-5). If then these warning exhortations were needed in that day, none the less are they of the deepest importance in these last difficult days. The danger then, as now, is that, we almost unconsciously become indifferent to, or think lightly of, the evil.

If then we are set to walk in a way pleasing to God, we are plainly told that God’s will is that we walk in practical sanctification that abstains from lust, and holds these human vessels as set apart for honourable uses, and not merely for the gratification of evil passions as with those who know not God.

(Vv. 6-8). Further we are warned lest the flesh, taking advantage of the free and happy intercourse of the Christian circle, is allowed to indulge itself in impurity in our social relations with one another. Any wrong of this character against a brother the Lord will avenge. God has called us unto holiness. To give way, therefore to these gross passions is, not only to sin against one another, but to despise God, and ignore the Holy Spirit who has been given to us.

(b) Love to one another (Vv. 9-10).

Having warned us against lust, that would lead to sin against God and wrongs to one another, the Apostle exhorts us “to love one another”. Lust is the very opposite of love. Lust is the gratification of self, in seeking our own pleasure, even at the expense of others. Love is the effacement of self, in seeking the good of others. Knowing that the Christian company can only truly live in an atmosphere of love, the Apostle would have these young converts, and ourselves, appreciate the mighty power of love. Already he has recognised with joy their “labour of love” (1:3); reminded them of his love for them, and in this way brought them into a circle of love (2:17); prayed that the Lord would make them increase and abound in love one toward another and toward all (2:12); now, having heard of the good tidings of their love (3:6), he exhorts them to abound still more in love (4:10). In the last chapter of the Epistle the Apostle encourages the saints to put on the breastplate of faith and love and to esteem those who labour among them “very highly in love” (v. 8, 13). Love is the bond of perfectness, binding the saints together to exhibit Christ. Whatever other qualities they possess if love be lacking there will be no true setting forth of Christ, for the Lord’s own words are, “By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:35).

Towards them that are without the Christian circle we are to walk righteously, or reputably. With this end in view, the Apostle says, “seek earnestly to be quiet and mind your own affairs” (N. Tn.). It is natural for a man of the world to take part in its affairs, even if they are only of local interest. The Christian, remembering that he is called out of the world, will earnestly strive against this natural tendency, and quietly pursue his way, avoiding, as far as possible the questions and controversies that occupy the world around. We are to work with our own hands, acting honestly in our business relations, in order to supply our daily needs. There are those, as we know from Scripture (v. 12-13), who give themselves to the work of the ministry, but evidently it is the mind of God for His people generally that they abide in their earthly calling, if they can do so with God.

(d) Comfort in view of the Coming of Christ (Vv. 13-18).

(Vv. 13-14). Not only is the Christian path to be marked by sanctification, love, and righteousness, but it is one which is to be cheered with the blessed hope of the Lord’s return. At the time when the Apostle wrote to the Thessalonian saints, through ignorance of the full truth, a cloud had indeed overshadowed their hope. It may be for this reason that, in the report brought back by Timothy of their “faith” and “love”, no mention is made of their hope (3:6). the Apostle wrote to dispel this cloud.

We do well to pay heed to the Apostle’s word, for, in meeting their ignorance the Apostle instructs the Church, for all time, as to the great distinction between the coming of the Lord for His saints, and the coming of the Lord with his people.

Through the teaching of the Apostle, these saints were well aware that the Lord was going to return to earth to introduce His reign of glory and blessing. They had been converted “to wait for His Son from heaven” (1:10). While waiting, some of their number fell asleep, and it occurred to them that such would not be here to meet the Lord when He returned in glory. Apparently they had no question as to their being in heaven, but, if Christ was in the glory and the bodies of the saints who had fallen asleep were in the grave, how could they be here to greet the Lord on His return and reign with Him.

This is the difficulty that the Apostle meets. First he tells these believers that there is no need to sorrow for those fallen asleep as others sorrow which have no hope. He says, “If we believe that Jesus died and rose again, even so them which sleep in Jesus will God bring with His”. Their future has already been set forth in Christ. He died, and so have they: He rose again, and so will they; and being risen they will come with Him.

While, however, the Apostle brings in the death and resurrection of Jesus as describing what will be true for the believer, it is noticeable that when the Apostle speaks of the Lord, He says, “Jesus died”, when he refers to the believer’s death, he says, “them which are asleep”. The Lord had to face death as our Substitute in all its horror as the wages of sin; for the believer, death is entering into rest by falling asleep.

The Apostle had thus clearly stated that the death of the believer will in no wise detract from the hope of the Christian. He shows that both the sleeping saints and the living saints will come with Christ to reign.

(Vv. 16-18). This leads the Apostle to instruct us in the great secret that, in order that we may come with Christ, the Lord is first coming for His people. Seeing then that all will come with Christ, those who remain unto the coming of the Lord will have no advantage over those who have fallen asleep. The living saints will not anticipate (N. Tn.) the sleeping saints in the enjoyment of the blessings of the Kingdom.

This great truth of the coming of the Lord for His saints is introduced with the assurance that the Apostle speaks “by the word of the Lord”. Then we are told how the Lord will come for us. The Lord Himself shall descend from heaven, as He had already said to His disciples, “I will come again and receive you to myself”. Then we notice that while it is said, He will descend from heaven, it does not say He will descend to earth. When He comes for His saints He only comes into the air. He comes with a commanding shout, taken up by the Archangel, who, apparently sounds the trump of God. At the sound of the trump the dead in Christ rise first, then we which are alive and remain shall be caught up together with them to meet the Lord in the air. So shall we ever be with the Lord. “Wherefore”, says the Apostle, “comfort one another with these words”. In our bereavements we often comfort one another, by saying our loved one is absent from the body and present with the Lord. This is blessedly true, but the Apostle passes over the intermediate state, and comforts us by saying we shall all be together when the Lord comes for us.

The Day of the Lord
1 Thessalonians 5

Having instructed us as to the coming of the Lord in relation to His people, the Apostle passes on to speak of the coming of the Lord in relation to the world as introducing the day of the Lord.
In verses 1 to 3, he refers to the day of the Lord and its effect upon the world.
In verses 4 to 11, he instructs us as to the conduct suitable to those who, during the night of Christ’s absence, pass through this world in the light of the day that is coming.
In verses 12 to 22, we are warned and exhorted as to certain dangers that beset the Christian’s path.
In verses 23 to 28, the Apostle closes his epistle with prayer and the usual greetings.

(a) The Day of the Lord (Vv. 1-3).

It was necessary that the Apostle should write to these believers concerning the true Christian hope, in order to correct their erroneous thoughts as to the coming of the Lord for His saints. But as to the “the times and the seasons”, which relate to the day of the Lord, there was no need to write in detail. Times and seasons, do not refer directly to the Church; they look on to the times, and conditions, in which God will carry out His ways with the earth, as foretold in the prophetic Scriptures. The Lord had said to His disciples, “It is not for you to know the times or the seasons which the Father has put in his own power” (Acts 1:7). Hence any attempt to calculate and predict the date of the Lord’s coming, from Daniel’s prophecies, or other Scriptures, will be futile, and worse, for it will be an attempt to find out what the Lord definitely says is not for us to know.

Thus the Apostle passes from the rapture of the saints to the day of the Lord. One scene, all joy and blessing for the saints; the other a scene of terror and judgment for a world that has rejected Christ.

The day of the Lord is constantly referred to in the prophets. It always has in view the day of the Lord’s intervention in judgment upon the earth, leading to the restoration of Israel, and the blessing of the nations. It is the day when the Lord intervenes in the affairs of this world, dealing with all the evil, and bring in all the blessings of His reign.

Though unnecessary to write in detail of this day, the Apostle reminds them of three important facts. First, he tells them the manner of the introduction of the day of the Lord. It will be unexpected by the world, even as a thief comes unexpectedly in the night; and it will come suddenly, as travail upon a woman with child. Secondly, the Apostle speaks of the condition of the world when the day of the Lord is introduced. The world will have reached a stage of self-complacency combined with absolute ignorance of God. All the efforts of politicians to-day are directed to abolishing war and securing safety for the nations. Apparently their efforts will reach a point when they will appear to be crowned with success, and they will say “Peace and safety”. Alas! all these efforts leave God out: they are made by a world that is ignorant of God - a world described by the two words, “in darkness” (4).

Thirdly as to the result of the coming of the day of the Lord, it will bring judgment upon the wicked - “sudden destruction” from which “they shall not escape”.

(b) Conduct suited to those who walk in the light of the coming day of the Lord (Vv. 4-11).

(Vv. 4-5). If, in the future, the day of the Lord, will involve terrible consequences for the godless world, in the present, the light of that day is to have a very real effect upon the lives of the godly.

Believers - those that the Apostle speaks of as brethren - are not in darkness. Such are “sons of light, and sons of the day”. Believers are characterised by having the knowledge of God, and being in the light of the day that is coming. The world is characterised by “night” and “darkness”. It is the absence of Christ that makes the night, and the ignorance of God that constitutes the darkness (comp. John 12:35-36, 46; 13:30).

These converts, to whom the Apostle was writing, had turned to “the living and true God”. Being in the light of God, fully revealed in Christ, they were no longer ignorant of God, and would not be overtaken in the sudden judgment coming upon the world.

(Vv. 6-7). Being sons of light and of the day, the Apostle exhorts them they be consistent with their character.

First, he says, “Let us not sleep, as do others”. The man that is asleep is uninfluenced by, and unconscious of, all that takes place around? The world is wholly unconscious of where it is drifting, of the utter futility of all its efforts, and of its coming doom. Believers are to beware of falling into a state of spiritual apathy that drifts on, like the world, indifferent to the day of the Lord.

Secondly, we are to watch. Not only should we be waiting for the coming of the Lord, but watching. The Lord, Himself, said, “Blessed are those servants, whom the Lord when he comes shall find watching” (Luke 12:36-37).

Thirdly, we are exhorted to be sober, in contrast to a condition set forth by drunkenness which brings a man under an evil influence. We are to beware lest we come under the intoxicating influences of the world. In relation to Christ, and His day, we are to watch; in relation to the world we are to be sober.

(V. 8). Fourthly, if we are to escape the stupefying influences of this world, we shall need the breastplate of faith and love, and the helmet of salvation. To escape the world of sight we shall need faith, for faith is not governed by sight, but lives in the light of the unseen. If we are to escape the lust of the world, we must be governed by love. To escape the world’s vain projects for the future, with their ensnaring prospects and vain hopes, we shall need “the hope of salvation”. It is not the hope of amelioration of world conditions, nor the reformation of the world’s evil, that we are to look for, but the fulfilment of the hope of salvation which completely delivers us from the world, and its doom, to have part in the world to come.

(Vv. 9-10). Fifthly, to sustain “faith”, “love”, and “hope”, we need the realisation of God’s purpose for us. God has not appointed the believer to wrath but “for obtaining salvation by our Lord Jesus Christ”. Here salvation is viewed as the future, final, and complete deliverance from the world and its coming judgment.

God’s appointment for us is brought about “by our Lord Jesus Christ”, and His death for us. He died that whether we may be waking or sleeping we should live together with Him. Such is the efficacy of His death that it fits us to be “with Him”. If we fall asleep, we depart to be with Him, as He could say to a dying thief, “To-day shalt thou be with me in paradise”. If, however, we are left here for a time He would still have us walk in separation from the world “with Him”.

(V. 11). Sixthly, the Apostle says, “Wherefore, comfort yourselves together”. Seeing we are appointed for salvation, and our privilege is to live together with Christ now, and to be caught up together to meet the Lord in the air, very soon, let us, in all the tribulations and afflictions by the way, comfort ourselves together.

Seventhly, the Apostle exhorts us to edify one another, and thus seek to build one another up in our most holy faith. Thus the Christian, company according to God, is composed of believers who love one another, comfort one another, and edify one another (1 Thess. 3:12; 4:9, 18; 5:11).

Having comforted the saints as to those fallen asleep, and as to the day of the Lord and its present bearing on our life and ways, the Apostle passes on to give us general exhortations and warnings as to special dangers to which we are ever exposed.

(Vv. 12-13). Recognition of those who lead in the Lord. We are exhorted to recognise those who labour in the Lord’s service and take the lead among His people in the fear of the Lord, even if they have to admonish us. We are to esteem such very highly in love for their works sake. There is no suggestion that the exhortation is limited to those who have given up their earthly calling; this may, or may not, be so.

“Be at peace among yourselves”. There is the ever present danger of falling out by the way. Of old, the Lord could ask His disciples, “What was it that ye disputed among yourselves by the way?” They were silent, for by the way they had “disputed among themselves, who should be the greatest” (Mark 9:33-34). Behind all the disputes that have ever taken place among the people of God, it will probably be found that, whatever the immediate subject of dispute, the root cause was, someone wanted to be great. Otherwise, whatever the difficulty, there would be no need to “fall out”. Only as we esteem each other better than ourselves, shall we be able to “be at peace” among ourselves.

(V. 14). Godly care for one another. There should be found amongst the Lord’s people that godly care that can warn any who are inclined to be disorderly, that can comfort the faint-hearted (N. Tn.), and that can support the weak.

Patience. Whatever form the godly care takes, it is to be exercised with patience towards all. It may be easy enough to be patient towards some, who are meek and lowly. But great grace will be needed if we are to exercise patience towards all, whether meek or lowly, or provocative and aggressive.

(V. 15). Vindictiveness refused. We are to see that none render evil for evil. There is the ever present danger of meeting flesh with the flesh. We may have to be silent in the presence of malice, and even avoid the one who acts in malice (2 Tim. 4:14-15), but, in any case we are not to render evil for evil.

Good to be pursued. Avoiding the evil we are to “pursue always what is good towards one another and towards all” (N. Tn.). The flesh loves occupation with evil; but, while these exhortations would warn us not to be indifferent to evil, and even to deal with it when necessary, yet that which we are to pursue is the good.

(V. 16). “Rejoice always”. The world is full of sorrow, and in such a world the Lord was the Man of sorrows and acquainted with grief, but His joy in the Father, and in the prospect before Him was unbroken. Thus in the darkest hour of His rejection, we read, “Jesus rejoiced in spirit” (Luke 10:21). In like manner the believer is called to “rejoice always”.

(V. 17). “Pray without ceasing”. Prayer is the ever present resource of the believer. Whatever the care, the trial, or the exercise, we are to make it known to God in prayer (Phil. 4:6).

(V. 18). “In everything give thanks”. Prayer is to be accompanied with thanksgiving. We are not asked to give thanks for everything, but in everything. In sorest trials and deepest sorrows faith will find something for which to give thanks.

(V. 19). “Quench not the Spirit”. In the Epistle to the Ephesians we are warned against grieving the Spirit, which, the passage shows, is connected with the indulgence of the flesh. Here the context is prayer, giving thanks, and prophesying, and therefore “quenching the Spirit” would seem to consist in hindering prayer, or praise, or ministry. This quenching may be by forcing ministry apart from the leading of the Spirit, or refraining from ministry when the Spirit would lead in prayer or praise.

(V. 20). “Despise not prophesyings”. From the Epistle to the Corinthians we know that he that prophesies “speaks to men to edification, encouragement, and comfort” (1 Cor. 14:3). We are to beware then lest we lightly esteem what God may have to say to us through His servants.

(V. 21). “Prove all things”. While we are not to despise ministry, we are, none the less, responsible to “prove” it by the word. There is the ever present danger of receiving truth on the authority of the teacher. The Apostle can say, in another Epistle, “Let the prophets speak two or three, and let the others judge.” (1 Cor. 14:29).

“Hold fast that which is good”. Having proved what we hear we are to hold fast the good. The tendency, too often, is to remember what is unprofitable, and to let go the good.

(V. 22). “Abstain from every form of wickedness” (N. Tn.). It is easy to hold aloof from certain forms of evil which may not appeal to us, and to severely condemn sins to which we are not prone. The exhortation is to hold aloof from all wickedness, whatever form it may take.

(d) The closing prayer and greetings (Vv. 23-25).

(V. 23). In closing, the Apostle turns to God on behalf of these saints, desiring that “the God of peace himself sanctify you wholly”; that the whole man, spirit, soul, and body, be preserved blameless at the coming of our Lord Jesus Christ. God would have every part of the man - his mind, his affections, and his body - set apart from this world for Christ, that at the coming of our Lord Jesus Christ to reign, we may be found blameless and receive a full reward.

(V. 24). The One who has called us to glory is faithful and will carry out the purpose for which He has called us.

(Vv. 25-28). In the confidence of love the Apostle counts upon the prayers of those for whom he prayed. He greets them with holy affection, and charges them, by the Lord, that the Epistle be read to all the holy brethren. Such a charge had, probably, a special application in a day when many would be unable to read.

Finally, he desires that the grace of our Lord Jesus Christ may be with them.

Further Notes on Thessalonians. (Dr. T. Oliver)

Apropos of the helpful exposition of 1 Thess. 1 in No. 1 of the Quarterly, there has come to hand the following notes by a correspondent, well versed in New Testament Greek, which will stimulate fresh exercise!

The original text suggests that there were several local companies, manifold in character (secular and religious), also a synagogue (Acts 19:32, 39). The Church in Thessalonica was constituted in (en) God the Father and the Lord Jesus Christ. (The little prep. en has wonderful power of expression). Their origin and destiny as well as sphere of relationship are in contrast to what related to Jewish and Pagan gatherings. Their reaction was expressed in toil (more than mere labour) of love, work of faith and patience (enduring constancy, J. N. D.) of hope. That involves perseverance as well as patience! These attributes were not "in" but "of" (tou) our Lord Jesus Christ! (The genitive case indicates origin, character and power). What a contrast was presented in the grace, peace and love compared with the worldly equivalents in that large city! All God's work, election and conversion, was in the power of the Holy Spirit, the living active holy agent, and in much greater assurance (plerophoria). Elsewhere we have correlatives in the "much full assurance" of understanding (Col. 2:2) of hope (Heb. 6:11) of faith (Heb. 10:22). The Holy Spirit is the effective power and subjectively the certain full assurance of the believers. A kindred word is plerophoreo (2 Tim. 4:5). "Most surely believed" (Luke 1:1); "fully persuaded" (Rom. 4:21; Rom. 14:5); also "full measure of the ministry" (2 Tim. 4:5, 17). Pleroma = full measure or "all the fulness," etc. So from the fulness of God is poured Pentecostal abundance (whether in 7 or 12 baskets: the full corn in the ear!) into the hearts of men and women, as in the Acts, e.g., Stephen, Paul, Peter, etc., so to the Thessalonians! They became not merely "followers" but "imitators" (mimetes; cognate mimos — an actor: "copyists," although always translated "followers" in N.T.). They had copied the ways of the Lord, as actors study their characters. "The old craftsmen apprentices lived with their masters and so became like them." They also became imitators of the churches of God in Judea (1 Thess. 2:14). They received the word which was the ground of their imitation in spite of afflictions but accompanied with spiritual joy. In consequence, they became ensamples (patterns) of what they sampled (1 Thess. 1:7). From them was "rung out" the word of the Lord: very different from the sound of a dying swan song! Here is joy and triumph, since sounding distinctly! As the range of the sound increased, the field of testimony enlarged (1 Thess. 1:8). The threefolds of verses 3, 9 and 10 synchronise with these of verse 5. Eisodos, entrance (1 Thess. 1:9) is the same word as in Acts 13:24, translated "His coming in A.V. and "the face of his entry" by J. N. D. (See also 1 Thess. 2:1; Heb 10:19; 2 Peter 1:11). Love carried by the gospel leaps every barrier of the thick barbed wire fortifications of Paganism. The power and assurance are penetrating and effectual. They had remarkable conversions: — turned (verb in aorist) to God (His doing) from idols. There was a complete change of masters. Behind the idol there was the demon (man's false foe). They were no longer under a death-dealing enemy but in the service of the true (or real) and living God! They were constituted to wait (not a timeless participle as "delivered") — sustained in expectation of the Coming One, now alive for evermore Whom death and the grave could not hold. The idols and the world (the sphere of wrath) cannot deliver since themselves fettered! Thus He can and will deliver His own. OMICRON.