13 December

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1 Thessalonians 1-5

1 Thessalonians 1

This letter was intended as a message of comfort and instruction to those who were in the midst of persecution. In writing, the Apostle associated himself with Silas and Timothy. He commenced by referring to the great truth of the Church's safe position as being "in God the Father, and the Lord Jesus Christ"; and then declared the foundation facts of Christian character. They are, first, the "work of faith," by which the Apostle referred to the belief through which believers entered into relationship with Jesus Christ; second, the "labour of love," referring to the whole activity of life after belief; and, third, "the patience of hope," referring to the strength issuing from the expectation of the return of the Lord.

The Gospel had come to them "in power and in the Holy Spirit, and in much assurance." The result was that they "became imitators," and "an example". As a result, the Word of the Lord had sounded forth far and near. This result followed from the fact that the Gospel was, indeed, in power. There is a vital connection between the description of their discipleship and their activity. The "work of faith" consisted in turning "unto God from idols," the "patience of hope" in waiting "for His Son from Heaven." Throughout the letter these great facts are recognized, and illustrated, and applied.

1 Thessalonians 2

It is evident that some of the Jews in Thessalonica had been discounting the Apostle in his absence. He very definitely defends himself against such detraction, asserting that his preaching had been with boldness, characterized by thankfulness, full of tenderness, and prosecuted with earnestness. The faith they had exercised demonstrated that the Gospel was "not . . . vain." Their "work of faith" was the credential of the Apostle's spiritual authority. His authority is further emphasized by their "labour of love." Having received the Word, and so working the "work of faith," they had treated it as the very Word of God, and served even in suffering. To "serve the living and true God" ever means a "labour of love," that is to say, it is obedience to the law of love in the impulse of love, and this inevitably results in suffering in the midst of those who are antagonistic to God's revelation of His will through the Lord Jesus.

Finally, in answering the charges against himself, the Apostle referred to the Lord's return. He speaks of himself as "bereft" of the Thessalonians for a short season, but qualifies the statement by saying that this is "in presence, not in heart." It is the Coming of the Lord that he looked forward to as the one reward of all present toil and pain and suffering. They are at once his hope, his joy, his crown.

Very beautiful is this turning of the Apostle's thought to the ultimate vindication of his work. The detractors were busy attempting to undervalue this work, and to cast aspersions on his character, his honesty, and his tenderness. All this will finally be answered in the splendor and the glory of that moment when the Lord shall receive to Himself in glory those who "turned . . . from idols to serve a living and b e God, and to wait for His Son from Heaven."

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The special purpose of the next movement in his letter was the strengthening of the Thessalonians in their sufferings. Their "work of faith" had brought them into a place of service which entailed suffering. In this connection, the Apostle makes personal reference to having sent Timothy to them, while he was left alone in Athens. Whereas Athens was a burden on his heart, his love for the Thessalonians prompted him to this action. Timothy had brought him a message telling of their "faith and love that filled him with gladness." In view of this loyalty he again referred to the great light of hope, the coming of the Lord, praying that his way might be directed to them, and that they might abound in love.

Thus in the midst of their suffering the Apostle's words flashed on them the light of that glorious moment when character would be perfected, and the stress and strain of the process pass into the perfect realization of a glorious result. At the advent of the Master all the aspirations of the believing soul toward perfection of character would be realized and fulfilled. Toward that glorious finality all present life should move, and waiting for the Son which creates the "patience of hope" is thus seen to be the most profound and potent inspiration to holiness of life and character.

1 Thessalonians 4

At this point in his letter the Apostle turned to exhortation. Timothy's report concerning the Thessalonians' condition had indicated that they needed some words of kindly warning.

The first subject is personal purity. Their life was lived in a city characterized by great moral looseness. The condition of the unregenerate Gentiles is revealed in the arresting phrase which describes them as living "in the passion of lust," and declares that the reason was that "they know not God." Hence the necessity for a life of purity among the members of Christ. Their attitude toward each other was to be that of love, while that toward those who "are without" was that they should be quiet, and attend to their daily work, thus bearing testimony to the power of the Gospel in life. No testimony is more powerful for God than that a life fulfilling the "daily round, and the common task," which is characterized by the renunciation of idols, and illuminated by the hope of the coming of the King.

It is evident that some of these Thessalonian Christians had fallen on sleep, and that, somehow, those remaining were afraid lest these departed ones had missed the realization of the glorious hope of the advent of Jesus. To correct that impression the Apostle now dealt with the great subject, especially to show the relation of the advent to those who had thus fallen on sleep. They had been living in the "patience of hope." The Apostle now declares that they who have fallen asleep will take precedence at the advent. Therefore, sorrow for the departed ones must not be the sorrow of despair. These loved ones are at present with the Lord, and at His Coming will accompany Him. What we may reverently describe as the program of the advent is then given. The Lord Himself will descend. Then the dead in Christ will rise, and receive the eternal body. Then the living will be caught up in the clouds, and the final truth is declared in the words, "So shall we ever be with the Lord."

1 Thessalonians 5

Under the figure of a camp in which fully armed soldiers are waiting for the break of day, while those not expecting this are sleeping and drunken, the Apostle shows that those waiting for the Son are children of light, and therefore called upon to live in watchfulness and sobriety.

In view of the glorious certainty of hope the Apostle urged them to continue in the "labour of love" in serving "a living and true God." There follow brief injunctions ( 1 Thessalonians  5:17-20 ) which perfectly set forth the true attitude demanded of the saints. Every one of the injunctions will bear close examination.

The apostle finally declared his desire and assurance concerning these Thessalonian Christians. His desire was that they might be sanctified wholly by "the God of peace Himself." That entire sanctification is described as the preservation of "spirit and soul and body at the Coming of our Lord Jesus Christ." The letter closes with words that are entirely personal. Conscious of the difficulties of his own position at Corinth, from where he had written, the apostle craves their co-operation in prayer. The last words are of most sacred benediction. Their faith and love and hope are all centered on the Person of the Lord Jesus Christ. Through Him grace had been manifested for their salvation; in Him they stood in the grace which conditioned their service and their growth; and at His Coming the grace of the first epiphany would merge into the glory of the second. Thus the Apostle committed the Thessalonians to the grace of the Lord Jesus Christ in order to establish them in faith, in love, and in hope.