Notes on the Old and New Testaments

1. Tiie inscription by Paul, Silas, and Timothy, to the Thessalonians, and tlie usual salutations. V^er. 1.

2. An expression of thanks for their hilelity in tlie gospel. Vs. 2 — 4. Tlio apo?!tle says tliat lie made men' ion of them continually in his prayers; that he remembered tlieir faith, and love, and patience, for by these thiuffs they had shown that they were amoni^ the elect of God.

3. He reminds them of the manner in which tliey received the gospel when it was first preached to them. Vs. 5, 6. The power of God had been manifested among them in a remarkable manner; they had embraced the gospel with strong assurance, and though in the midst of deep afflictions, they had received the word with joy.

4. The effect of the establishment of the church in Thessalonica had been felt far abroad, and had been of the most happy character. Vs. 7 — 10. They had become examples to all that believed in Macedonia and Achaia. From them the gospel had nocn sounded abroad throiiirhout Greece, and indeed in all places with which they had connection by

God the Father, and in the Lord Jesus Christ: Grace 'ic unto you, and peace, from God our Father, and the Lord Jesus Christ.

their commercial relations. Those who dwelt in distant places bore witness to the inlluence of the gospel on them, and to the power of that religion which had turned them ti"om idols to serve the living God. These verses contain a beautiful illustration of the eflbct of t!:e gospel in a place favourably situated for commerce, and having extensive intercourse with other regions.

1. Paid, and Siliamis, and Timntheus. On the reasons why Paul associated other names with iiis in his epistles, see Notes on 1 Cor. i. 1, and 2 Cor. ii. 1. Silvanus, or Silas, and Timothy were properly united with him on this occasion, because they had been with him when the church wa.s founded there. Acts xvii., and because Timothy had been sent by the apostle to visit them after he had himself been driven away. Cli. ii. 1, 2. Silas is first mentioned in the New Testament as one who waa sent by the church at Jerusalem with Pnul "to Antioch (Notes, Acts xv. 22); and he afterwards became his travelling companion. 5 Wiiich is in God the Fiither, and in the Lord Jesus Christ. Who are united to the true God and to the Redoomer; or who sustain an intimate relation to the Father and the Lord Jesuj (11)

2 We give thanks to God always for you all, making mention of you in our prayers;

3 Remembering without ceasing your work " of faith, and la-

hour * of love, and patience ' of hope in our Lord Jesus Christ, in the sight of God and our Father; 4 Knowing, brethren ' beloved, 3'our election of God.

This is strong language, denoting that they were a true church. Com p. 1 John v. 20. ^ Grace be unto you, &fc See Notes, Rom. i. 7.

2. We give tlianks to God always for you all. See Notes, Rom. i. 9. % Making mention of you in our prayers. Notes, Eph. i. 16. It may be observed here, (1.) tliat the apostle was in the habit of constant prayer. (2.) That he was accustomed to extemporary prayer, and not to written prayer. It is not credible that 'forms' of prayer had been framed for the churches at Thessalonica and Ephesus, and the other churches for which Paul says he prayed, nor would it have been possible to have adapted such forms to the varying circumstances attending the organization of new churches.

3. Remembering without ceasing. Remembering j'our faith and love whenever we pray. This is not to be understood literally, but it is language such as we use respecting anything that interests us much. It is constantly in our mind. Such an interest the apostle had in the churches which he had established. ^ Your work of faith. That is, your work showing or evincing faith. The reference is probably to acts of duty, holiness, and benevolence, which proved that they exercised faith in the Lord Jesus Christ. Works of faith are those to which faith prompts, and which show that there is faith in the heart. This does not mean, therefore, a work of their own producing faith, but a work which showed that they had faith. ^ And labour of love. Labo'or produced by love, or showing that you are actuated by love. Such would be all their kindness toward the poor, the oppressed, and the afflicted; and all their acts which showed that they loved the souls of men. •[ And patience of hope. Patience in your trials, showing that you have such a hope of future blessedness as to sustain you in your afflictions. It was the hope of heaven through the Lord Jesus that gave them patience. See Notes on Rom. viii. 24. "The phrases here are Hebraisms, meaning active faith, and laborious love, and patient hope, and might have been so translated." Doddridge. M In our Lord Jesus Christ. That is, your hope is founded only on him. The only hope that we have of heaven is through the Redeemer. IF In the sight of God and our Father. Before God, even our Father. It is a hope which we have through the merits of the Redeemer, and wliich we are permitted to cherish before God; that is, in his very presence. When we think of God; when we reflect that we must soon stand before him, we are permitted to cherish this hope. It is a hope which will be found to be genuine even in the presence of a holy and heartsearching God. This does not mean that it had been merely professed before God, but that it was a hope which they might dare to entertain even in the presence of God, and wdiich would bear the scrutiny of his eye.

4. Knowing, brethren beloved, your election of God. The margin here reads, ' beloved of God, your election.' The difference depends merely on the pointing, aud thai wliich would require the marjrina! readinjj has been adopted by llabn, Tittinan, liloomfield, and (Jries^bacli. Tlie sense is not materially varied, and the common version may be reffjirded as giving the true meaning, riiere is no great ditlerence between ♦being 6e/o re*/ of God,' and 'being chosen of dot!.' Tlie sense then is, ♦knowing tiiat you are chosen by God unto salvation.' Comp. Notes on Kph. i. 4, 5. 11. Tlie word ♦ knowing' iiere refers to Paul himself, and to Silas and Timotiiy, wlio united witli him in writing the epistle, and in rendering tiianks for the favours shown to the church at Tiicssalonica. The meaning is, tiiat they had BO strong confidence that tliey had been ciiosen of God as a churcli unto salvation, that they might say they knew it. The way in which they knew it seems not to have been by direct revelation or by inspiration, but by the evidence which they had furnished, and which constituted Buch a proof of piety as to leave no doubt of the fact. Calvin. What tliis evidence was, the apostle states in the following verses. It was fihown by the manner in wliicii they embraced tlie gospel, and by tlie spirit which they had evinced under its influence. Tiie meaning here seems to be, not that all the members of the church at Thessalonica were certainly chosen of God to salvation— lor, as in other churciies, there might have been those there who were false professors — but that the church, as such, had given evidence that it was a true church — tliat it was founded on christian principles— and that, as a church, it iiad furnished evidence of its 'election by God.' Nor can it mean, as Clarke and Bloomfield supiKwe, that God 'had chosen and called the Gentiles to the same privileges to which he chose and called the Jews; and that as they (the Jews) liad rejected tiie gospel, God had now elected the

Gentiles in their stead;' for a considerable ])ortion of the church was composed of Jews (see Acts,\vii. 4, ")), and it ciinnot, tlicrcfore, mean tiiat tlie ill ii/ilfs liad been selected in the place of tiie Jews. Besides, the election of the Gentiles, or any portion of the human family, to the privileges of salvation, to the neglect or exclusion of any other part, would be attended with all the difliculties which occur in the doctrine of personal and individual election. Nothing is gained on this subject in removing the difficulties, by supposing that God chooses masses of men instead of individuals. I low can the one be more proper than the other? Wliat difficulty in tlie doctrine of election is removed by the supposition! Why is it not as right to choose an individual as a nation? Why not as proper to reject an individual as a whole people! If thi.s means that tlie church at Thessalonica had shown that it was a true cliurcii of Christ, chosen by God, then we may learn, (1.) that a true church owes wiiat it has to the ' election of God.' It is because God has chosen it; has called it out from the world; and has endowed it in such a manner as to be a true churcli. (2.) A church may give evidence that it is chosen of God, and is a true church. There are things which it may do, which will show that it is undoubtedly such a church as Goil has chosen, and such as lie approves. There are just principles on which a cliurch should be organized, and there is a spirit which may be manifested by a cliurch which will distinguish it from any other association of men. Qi.) It is not improper to speak with strong confidence of.such a churcli as undoubtedly chosen of Gt)d. There are churches which, by their zeal, self-<lenial, and dcadnt'ss to the world, show boyond question their 'eleclion of G(xl,' and the world may see that they are founded

5 b^or our gospel came " not unto you in word only, but also in power, *• and in the ' Holy

on Other principles and manifest a different spirit from other organizations of men. (4.) Every church should evince such a spirit tliat tiiere may be no doubt of its ' election of God.' It should be so dead to the world; so pure in doctrine and in practice, and so much engaged in spreading the knowledge of salvation, that the world will see tliat it is governed by higher principles than any worldly association, and that nothing could produce this but the influence of tile Holy Spirit of God.

5. For our gospel came not unto you. When first preached. Acts xvii. 1 — 3. Paul speaks of it as ' our gospel,' because it was the gospel preached by him and Silas and Timothy. Comp. 2 Thess. ii. 14. 2 Tim. ii. 8. He did not mean to say that the gospel had been originaled by him, but only that he had delivered the good news of salvation to them. He is here stating the evidence which had been given that they were a clmrch ' chosen by God.' He refers, first, to the manner in which the gospel was received by them (vs. 5 — 7), and, secondly, to the spirit wliich they themselves manifested in sending it abroad. Vs. 8 — 10. 1[ In loord only. Was not merely spoken; or was not merely heard. It produced a powerful effect on the heart and life. It was not a mere empty sound that produced no other eflect than to entertain or amuse. Comp. Ezek. xxxiii. 32. ^ But also in power. That is, in such power as to convert the soul. The apostle evidently refers not to any miracles that were wrouglit there, but to the effect of the gospel on those who heard it. It '.s pos.sJhle that there were miracles wrought

Ghost, and in much assurance; ^ as ye know what manner of men we were ainong you for your

there, as there were in other places, but tliere is no mention of such a fact, and it is not necessary to suppose it, in order to see the full meaning of this language. There was great power manifested in the gospel in its leading tliem to break off from their sins, to abandon their idols, and to give their hearts to God. See this more fully explained in the Notes on 1 Cor. ii. 4. Ii And in the Holy Ghost. Comp. Notes on 1 Cor. ii. 4. It is there called the 'demonstration of the Spirit.' ^ And in much assurance. That is, with firm conviction, or full persuasion of its truth. It was not embraced as a. doubtful thino, and it did not produce the effect on the mind which is caused by anytliing that is uncer tain in its character. Many seem to embrace the gospel as if they only half believed it, or as if it were a matter of very doubtful truth and importance; but this was not the case with the Thessalonians. There was the firmest conviction of its truth, and they embraced it 'heart and soul.' Comp. Coll. ii. 2. Heb. vi. 11. From all that is said in this verse, it is evident that the power of God was remarkably manilested in the conversion of the Thessalonians, and that tliey embraced the gospel with an uncommonly strong conviction of its truth and value. This fact will account for the subsequent zeal which the apostle so nnif h commends in them — for it is usual y true that the character of piety in a church, as it is in an individual, is determined by the views with which the gospel is first embraced, and the purposes which are formed at the beginning of the christian life. ^ As ye know what manner of men, &c.

G And ye became " followers of us, and of the Lord, having

Paul often appeals to those among' wliora he had laboured as competent witnesses with rcsiiect to his own conduct and character. See ch. ii. 9, 10. Acts x.v. li'S — -id. lie means here tliat he and his fellow-labourers had set them an example, or had shown what Christianity was by tlieir manner of living', and that the Thessalonians iiad become convinced tliat the relig'ion which they taught was real. Tlie holy life of a preacher goes far to confirm the trutii of the religion which he preaches, and is among the most efficacious means of inducing them to embrace the gospel.

G. And ye became followers of us. 'You became imitators — ixiurjtai — of us.' This does not mean that they became /o/Zoiijers of Paul, Silas, and Timothy, in the sense tliat they had set themselves up as teachers, or as the head of a sect, but that they imitated tlieir manner of living. See Notes on 1 Cor. iv. IG; xi. 1. 1[ And of the Lord. The Lord Je- Bus. You also learned to imitate him. From tliis it is evident that the manner in which the Saviour lived was a prominent topic of their preaching, and also that it was one of the means of the conversion of the Thessalonians. It is probable that preaching on the pure and holy life of the Lord Jesus might be made a much more important means of the conversion of sinners than it is. Nothing is better adapted to show them the evil of their own guilty lives than the contrast between their lives and his; and nothing can be conceived better fitted to win them to holy living than the contemplation of his pure and holy deportment ^ Hiivin<r rrrrived the word in murh affliction. That is, amidst much opposition from others. See Acts received the word in much afflio- tion, with joy * of the Holy Ghost;

7 So that ye were cnsamples

xviL 5 — 8. It was in the midst of these trials that they had become converted — and they seem to have been all the better Ciiristians lor them. In this they were imitators of the Saviour, or shared tlic same lot with him, and thus became his followers. Their embracing and holding trust the truths of religion amidst all this opposition, showed that they were controlled by the same principles that he was, and that they were truly his friends. IT With joy of the Ilohj Ghost. With happiness produced by the Holy Ghost. Though they were much afflicted and persecuted, yet there was joy. There was joy in their conversion — in the evidence of par doned sin — in the hope of heaven. See Notes, Acts viii. 8. However great may be the trials and persecutions experienced in receiving the gospel, or however numerous and long the sufferings of the subsequent life in consequence of having embraced it, there is a joy in religion that more than overbalances all, and that makes religion tlie richest of all blessings.

7. So that ye were ensamples to all that believe. Examples in reference to the firmness with which you embraced the gospel, the fidelity with which)'ou adhered to it in trials, and the zeal which you showed in spreading it abroad. These things are specified in the previous and sul)- sequent verses as characterizing tlieir piety. The word here rendered ensamples — rvftovi — is that from which the word type is derived. It properly denotos anything caused or produced by the means of blows (from Tvftru), and hence a mark, print, or impression, made by a stimp or die; and then a resemblancei.

to all that believe in Macedonia and Achaia.

figure, pattern, exemplar — a model after which anytliing is made. This is the meaning here. They became, as it were, a model or pattern after which the piety of others should be moulded, or showed what the piety of others ought to be. IF In Macedonia. Thessalonica was an important city of Macedonia (see the Intro. Comp. Notes, Acts xvi. 9), and of course their influence would be felt on the whole of the surrounding region. This is a striking instance of the eftect which, a church in a city may have on the country. The influence of a city church may be felt, and will usually be felt afar on the other churches of a community — ^just as, in all other respects, a city nas an important influence on the country at large. IT And Achaia. Achaia proper was the part of Greece of which Corinth was the capital. The word, however, was sometimes so used as to comprehend the whole of Greece, and in this sense it seems to be employed here, as there is no reason to suppose that their influence would be felt particularly in the province of which Corinth was the centre. Koppe observes that Macedonia and Achaia were the two provinces into which all Greece was divided when it was brought under the Roman yoke, the former of which comprehended Macedonia proper, IIlyricum, Epirus, and Thessaly, and the other Greece properly so called. The meaning here is, therefore, that their influence was felt on all the parts of Greece; that their piety W"as spoken of, and the effect of their conversion had been felt in all those places. Thessalonica was a commercial city, and a sea-port. It had intercourse with all the other parts of Macedonia, with Greece, and with Asia Minor. It was partly

8 For from you sounded " out the word of the Lord not onlj' ''n

owing to the advantages of its siti> ation that its influence was thus felt. Its own merchants and mariners v.'ho went abroad would carry with them the spirit of the religion of the church there, and those who visited it from other ports would see the effect of religion there. This is just an instance, therefore, of the influence which a commercial town and a sea-port may have in religion on other parts of the world. A revival of religion in such a place will extend its influence afar to other places, and appropriate zeal among the friends of the Redeemer there may have an important effect on sea-ports, and towns, and lands far remote. It is impossible to over-estimate the importance of such places in regard to the spread of the gospel; and Christians who reside there — be they merchants, mechanics, lawyers, physicians, mariners, or ministers of the gospel, should feel that on them God has placed the responsibility of using a vast influence in sending the gospel to other lands. He that goes forth fi-om a commercial town should be imbued with the spirit of the gospel, and churches located there should be so under the influence of religion that they who come among them from abroad shall bear to their own lands honourable testimony of the power of religion there.

8. For from you sounded out the word of the Lord. The truths of religion were thus spread abroad. The w'ord rendered ' sounded out' — i^rixritoA — refers to the sounding of a trumpet (Bloomfield), and the idea is, that the gospel was proclaimed like the sonorous voice of a trumpe^ echoing from place to place. Comp Isa. Iviii. 1. Rev. i. 10. Their influence had an effect in diflfusing the gospel in other places, as if the

Macoilonia and Achaia, but also in cvur}' place " your Aiiih to Godward is spread abroad; so that eoiind of a trumpet echoed and reechoed among; tlie liills and alone: the vales of the classic land of Greece. This seems to have been done (1.) involitntarily; that is, the necessary result of their conversion, even without any direct purpose of the kind of tlieir own, would be to produce this etfecL Their central and advantageous commercial position; the fact that many of tliem were in the habit of visiting other places; and the fact that they were visited by strangers from abroad, would naturally contribute to this result. But (2.) tliis docs not appear to be all that is intended. The apostle commends them in such a way as to make it certain that they were to'.uulanj in the spread of tiie gospel; lliat they made decided efforts to take advantage of their position to send the knowledge of the truth abroad. If so, this is an interesting instince of one of the first efforts made by a church to diffuse the gospel, and to send it to those who were destitute of it. There is no improbability in the supposition tiiat they sent out members of their church — messengers of salvation — to other parts of Macedonia and Greece, that tliey might communicate the same gospel to others. See Doddriilge. ¥ But also in every place. Thessalonica was connected not only with Macedonia and Greece proper, in its commercial relations, but also with the ports of Asia Minor, and not improbably with still more remote regions. The meaning is, that in all the places with which they trafficked the effect of their faith was seen and spoken of ^ Fuilh to (.iod-wurd. Fidelity toward God. Thry showed that tiiey had a true belief in God tnd in the truth which he hod re- we need not to speak any thing

0 For they themselves shew

of us what manner of entering in we had unto you, and how ye

vealed. ^ So that we need not to speak anything. That is, wherever wo go, we need say nothing of the fact that you have been turned to the Lord, or of the character of your piety. These tilings are sutficientiy made known by those who come from you, by those who visit you, and by your zeal in spread mg the true religion.

9. For Ihry themselves. Tliey who have visited you, and they whom you have sent out; all persons testify of your piety. The apostle seems to refer to all whom he had met or had heard of ' in all places,' who said anything about the Tiiessalonians. Tlioy were unanimous in bearing testimony to their fidelity and piety. 'J Shoto of us ichat manner of enter' ing in we had unto you. The testimony which they bear of you is, in fact, testimony of the manner in which we preached the gospel, and demeaned ourselves when we wore with yon. It shows that we were intent on our Master's work, and that we were not actuated by seltish or sinister motives. The argument is, that such effect^ could not have been produced among them if Paul, Silas, and their fellow-labourers had been impostors. Their sound conversion to God; their change from idolatry to the true religion, and the zeal which had been the result of their conversion, was an argument to which Paul and his fellow-labourers might appeal in projf of their sincerity and their being sent from God. Paul oflen makes a similar ap[>eal. Comp. Notes on "2 Cor. iii. 2, li. It is certain that many of the Jews in Thessalonica, when Paul and his fellow-Ial)ourer3 were there, reirarded them as im{K)stors (Acta xvii. G H), and there is ev«ry reasuij turned to God " from idols, to serve the living and true God; to suppose that after tliey left the city, they would endeavour to keep up this impression among the people. To meet tliis, Paul now says that their own undoubted conversion to a life of holiness and zeal under their ministry, was an unanswerable argument that this was not so. How could impostors and deceivers have been tlie means of producing such effects? "il And how ye turned to God from idols. That is, under our preaching. Tliis proves that the church was to a considerable extent composed of those who were converted from idolatry under the preaching of Paul. Comp. Intro. ^ 4. The meaning here is, that they who came from them, or they who had visited them, bore abundant testimony to the fact that tliey had turned from idols to the worship of the true God. Comp. Notes, 1 Cor. xii. 2. Gal. iv. 8. ^ To serve the living' and true God. He is called the ' living God' in opposition to idols — who are represented as dead, dumb, deaf, and blind. Comp. Ps. cxxxv. 15 — 17. Notes, Isa. xliv. 10—17. IMatt. xvi. 16. John V, 26. Acts xiv. 15.

10. And to wait for his Son from heaven. It is clear from this and from other parts of these two epistles, that the return of the Lord Jesus to this world was a prominent subject of the preaching of Paul at Thessalonica. No small part of these epistles is occupied with stating the true doctrine on this point (1 Thess. iv., v.), and in correcting the errors which prevailed in regard to it after the departure of Paul. Perhaps we are not to infer, however, that this doctrine was made more prominent there than others, or that it had been inculcated there more frequently than it had been elsewhere, but the apostle adverts to it liei e particularly

10 And to wait * for his Son from heaven, whom he raised from

because it was a doctrine so well fitted to impart comfort to them in their trials (ch. iv. 13 — 18), and because, in that connection, it was so well calculated to rouse them to vigilance and zeal. Ch. v. 1 — 11. He makes it prominent in the second epistle, because material errors prevailed there in reference to it which needed to be corrected. In the passage before us, he says that the return of the Son of God from heaven was an important point which had been insisted on when he was there, and that their conduct, as borne witness to by all, had shown with what power it had seized upon them, and what a practical influence it had ex erted in their lives. They lived as if they were ' waiting^ tor his return. They fully believed in it; they expected it. They were looking out for it, not knowing when it might occur, and as if it might occur at any moment. They were, therefore, dead to the world, and were animated with an earnest desire to do good. This is one of the instances which demonstrate that the doctrine that the Lord Jesus will return to our world, is fitted, when understood in the true sense revealed in the Scriptures, to exert a powerful influence on the souls of men. It is eminently adapted to comforts the hearts of true Christians in the sorrows, bereavements, and sicknesses of life (John xiv. 1—3. Acts i. 11. 1 Thess. iv. 13—18. 2 Pet. iii. 8, 9); to lead us to watchfijlness and to an earnest inquiry into the question whether we are prepared to meet him (Matt, xxiv. 37 — 44; xxv. 13); to make us dead to the world, and to lead us to act as becomes the children of light (I Thess. V. 5 — 9); to awaken and arouse impenitent and careless sinners (1 Thess. V. 2, 3. 2 Pet iii the dead, etien Jesus, which deliv-

3 — ^7), and to excitj Cliristians to •ielf-denying efforts tj spread the j^ospcl in clistaiil lands us was the case at Thessalonicn. Every doctrine of the gospt'l is adapted to produce some hiippy praciical effects on mankind, but there are tew tiiat are more full of elevated and holy influences than that which teaclies that the Lord Jesus will return to the earth, «nd which leads the soul to wait for iis appearing:. Conip. Notes, 1 Cor. r.7. Phil. iii.^SO. M Whom he raised from the (lead. Notes, Acts ii. 24 —3-2. 1 Cor. XV. 4—9. Paul pro- •Sably means to intimate here, that Uiis was one of the great truths which they had received, that the Lord Jesus had been raised from the dead. U'e know it was a prominent, doctrine wherever the gospel was preached. ■[ Which delivered us from the rcrath to come. Another of the prominent doctrines of Christianity which was undoubtedly always inculcated by the first preachers of religion. The ' wrath to come' IS the divine indignation which will come upon the guilty. Matt. iii. 7. From that Christ delivers us by taking our place, and dying in our stead. It was the great purpose of his coming to save us from this approaching wrath. It follows from this (L) that there ufis wrath which man had to dread — since Jesus came to deliver us from something tiiat was r^al, and not from what was imaainartj; and (2.) that the same wrath is to be dreaded now by all who are not united to Chri.^t, since in this respect tliey are now just as all were before he died; that is, they are exposed to fearful punishment, from which He alone can deliver. It may be added, tliat the existence of this wrath is real, whether men believe it or not, fcr the fact of its existence is not affected by our belief or unbelief.

ered us from the wrath " to come.

(L) That it is right to commend those who do well. Ver. 3. Paul was never afraid of injuring any one by commending him when he deserved it; nor was he ever afraid to rebuke when censure was due.

(2.) Christians are chosen to salvation. Ver. 4. Their hope of heaven depends on the ' election of Gotl.'

(3.) It is possible for a people to know that they are chosen of God, and to give such evidence of it that others shall know it also. Ver. 4. It is possible for a church to evince such a spirit of piety, self-denial, love and holiness, and such a desire to spread the gospel, as to show that they are 'chosen of God,' or that they are a true church. This question is not to be determined by their adherence to certain rites and forms; by tiieir holding to the sentiments of an orthodox creed; or by Uieir zeal in defence of the ' apostolic succession,' hut by their bringing forth " the fruits of good living." In determining that the church at Thessalonicn was 'chosen of God,' Paul does not refer to its external organization, or to tlie fact that it was founded by apostolic hands, or that it had a true ministry and valid ordinances, but to the fact that it evinced the true spirit of christian piety; and particularly tliat they Jiad been zealous in sending the gospel to others. There were three things to which he referred. L That the gospel had power over themselves, inducing thorn to abandon their sins; 2. thai it had such influence on tlioir lives Uiat others recoijniscd in them the evidence of true religion; and, 3. that it made tiiem bcoevolent, and excited tliem to make efforts to diffuse its blessings abroad.

(4.) If a church may know that it is chosen or elected of God, it is true of an individual also tliat he may know it. It is not by any direr.t revelation from heaven; not by an infallible communication of the Holy Spirit; not by any voice or vision; but it is in the same way in which this may be evinced by a church. The conversion of an individual, or his 'election of God,' may be certainly known by himself, if, 1. the gospel is received as ' the word of God,' and induces him to abandon his sins; 2. if it leads him to pursue such a life that others shall see that he is actuated by christian principles; and, 3. if he makes it his great aim in life to do good, and to diffuse abroad, as far as he can, that religion which he professes to love. He who finds in his own heart and life evidence of these things, need not doubt that he is among the ' chosen of God.'

(5.) The character of piety in the life of an individual Christian, and in a church, is often determined by the manner in which the gospel is embraced at first, and by the spirit with which the christian life is entered on. See Notes on vs. 5, 6. If so, then this fact is of immense importance in the question about organizing a church, and about making a profession of religion. If a church is so organized as to have it understood that it shall be to a considerable extent the patron of worldly amusements — a ' half-way house' between the world and religion, that purpose will determine all its subsequent character — unless it shall be counteracted by the grace of God. If it is organized so as to look with a benignant and tolerant eye on gayety, vanity, self-indulgence, ease, and what are called the amusements and pleasures of life, it is not difficult to see what will be its character and influence. How can such a church diffuse far and near the conviction that it is ' chosen of God,' ae the church at Thessalonica did 1 And so of an individual. Commonly, the whole character of the religious life will be determined by the viewa with which the profession of religion is made. If there is a purpose to enjoy religion and the world too; to be the patron of fashion as well aa a professed follower of Christ; to seek the flattery or the plaudits ot man as well as the approbation of God, that purpose will render the whole religious life useless, vacillating, inconsistent, miserable. The individual will live without the enjoyment of religion, and will die leaving little evidence to his friends that he has gone to be with God. If, on the otiier hand, there be singleness of purpose, and entire dedication to God at the commencement of the christian life, the religious career will be one of usefiihiess, respectability, and peace. The most important period in a man's life, then, is that when he is pondering the question whether he shall make a profession of religion.

(6.) A church in a city should cause its influence to be felt afar. Vs. 7 — 9. This is true, indeed, of all other churches, but it is especially so of a church in a large town. Cities will be centres of influence in fashion, science, literature, religion, and morals. A thousand ties of interest liind them to other parts of a land, and though in fact there may be, as there often is, much more milelligence in a country neighbourhood than among the same number of inhabitants taken promiscuously from a city; and though there may be, as there often is, fiir more good sense and capability to appreciate religious truth in a country congre* gation than in a congregation in a city, yet it is true that the city will be the radiating point of influeuce riiis, of course, increases the respon- Bibiiity of Cliristiiins in a city, and nialvps it imprUint tlint, likn those of Tiiessalonica, tlioy should be models of splf-<lenial and of eflbrts to spread the gospel.

(7.) A church in a commercial town should make use of its peculiar influence to spread the gospel abroad. Vs. 7 — 9. Surh a place is connected witli remote lands, and those who, for commercial purposes, visit distant ports from that place, should bear with them the spirit of the gospel. "Such, too, should be the character of piety in the churches in such a city, tiiat all who visit it for anv purpose, should see the reality of religion, and be led to bear the honourable report of it again to their own land.

(8.) Such, too, should be the piety of any church. The church at Tiiessalonica evinced the true spirit of religion. Vs. 7 — 9. Its light shone atiir. It sent out those who went to spread the gospel. Its members, when they went abroad, siiowed that they were influenced by higher and purer principles than those whicii actuated them before conversion, and than were evinced by the heathen world. Those who visited them, also, saw that there was a reality in religion, and bore an honourable report of it again to their own lands. Let any church evince this spirit, and it will show tint it is 'chosen of God,' or a true churcli: and wherever there is a church formed after the primitive model, these traits will always be seen.

(9.) It is our duty and privilege to •wait for the Son of God to return from heaven.' We know not when his appearing, either to remove us by doath, or to juiue the world, will be — and we should therefijre watcii Rnd bo ready. The hope of his return to nnr world tj raisp the dead, and to convey his ransomed to heaven, is the brightest and most cheer- ing prospect that dawns on man, and we should bo ready, whenever it occurs, to hail him as our returning Lord, and to rush to his anns as our glorious Redeemer. It should be always the characteristic of our piety, as it was that of John, to say, "Even so, come, Lord Jesus." Rev..x.xii. 20.

The principal subjects embraced in this chapter are the following: —

I. A statement of the conduct of Paul and his fellow-labourers when they first preached the gospel at Thessalonica. Vs. 1—12. In this statement, the apostle specifies particularly the following things, (I.) That lie and his fellow-labourers had been shamefully treated at Pliilippi, and had been obliged to encounter much opposition at Thessalonica. Vs. 1, 2. (2.) That in their eflbrts to convert the Thessalonians they had used no deceit, corruption, or guile. Vs. 3, 4. (3.) Tiiat they had not souirlit the praise of men, and had not used the weight of autliority whicii they miijht iiavc done as the apostles of Christ Ver. G. (4.) That tiiey had been gentle and inild in all their intercourse willi them. Vs. 7, 8. (5.) That, in order not to be burdensome, or to subject themselves to the charge of selfishness, they had supported themselves by labouring night and day. Ver. 9. (<i.) That the Thessalonians themselves were witnesses in what a holy and pure manner they had lived when there, and how they had e.xhorted them to a lioly lite.

II. The apostle refers to the manner in which the Thessalonians had received the truth at lirst, as undoubtedly the wonl of God, and not as tlic word of men. Ver. 13.

III. He reminds them of the fact that tli'.'y had met with tlie same opposition from the Jews which the churches in Judea had, for that everywhere the Jews had made the same opposition to the messengers of God, killing the Lord Jesus and their own prophets, and forbidding the apostles everywhere to speak to the Gentiles.

IV. In the conclusion of the chapter, the apostle expresses the earnest desii-e which he had to visit them, and the reason why he had not done it. It was because he had been prevented by causes beyond his control, and now his earnest and sincere wish was that he might be permitted to see them — for they were his hope, and joy, and crown. Vs. 17 — 20.

It is reasonable to suppose that the statements in this chapter were designed to meet a certain condition of things in the church there, and if so, we may learn something of the difficulties which the Thessalonians had to encounter, and of the objections which were made to Paul and to the gospel. It is often in this way that we can get the best view of the internal condition of a church referred to in the New Testament — not by direct statement respecting difficulties and errors in it, but by the character of the epistle sent to it. Judging by this rule, we should infer that there were those in Thessalonica who utterly denied the divine origin of the gospel. This general charge, the apostle meets in the first chapter, by showing that the power of the gospel evinced in their conversion, and its effects in their lives, demonstrated it to be of heavenly origin.

In reference to the state of things as referred to in this chapter, we should also hifer the following things:

1. That it was represented by Bome that the apostle and his fellowiaoourers sought influence and power; that they were dictatorial and authoritative; that they were indisposed to labour, and were, in fact, impostors. This charge Paul refutes abundantly by his appeal to what they knew of him, and what they had seen of him when he was there.

2. That the church at Thessalonica met with severe and violent opposition from the Jews who were there. Vs. 14 — 17. This appears to have been a formidable opposition. Comp. Acts xvii. 5, seq. They would not only be likely to use violence, but it is not improbable that they employed the semblance of argument that might perplex the church. They might represent that they were from the same country as Paul and his fellow-labourers; that they, while pretending to great zeal for religion, were, in tact, apostates, and were engaged in overturning the revealed doctrines of God. It would be easy to represent tliem as men v.-ho, from this cause, were worthy of no confidence, and to urge tiie fact that those who thus acted in opposition to the religion of their own country, and to the sacred rites of the temple at Jerusalem, could be entitled to no regard. These charges, if they were made, the apostle meets, by assuring the Thessalonians that they were suffering precisely the same things which the churches in Judea did; that the Jews manifested the same spirit there which they did in Thessalonica; that they had killed alike the Lord Jesus and their own undoubted prophets, and that it was a characteristic of them that they were opposed to all other men. Their opposition, therefore, was not to be wondered at, nor was it to be regarded as any argument that the apostles, though Jews, were unworthy of confidence. Vs. 15, 16.

.3. It was very probably represented by the enemies of Paul and his fellow -labourers, that they had fled from Thessalonica on the slightest danger, and had no regard for the

~^0R yourselves, brethren, know our entrance in unto you, that It was not in vain:

ti But even after that we had suffered before, and were shamechurch there, or they would have remuined tliere in the time of peril, or, at least, that they would have returned to visit them. Their continued absence was probably urged as a proof that they had no concern for them. The apostle meets this by stating that they had been indeed 'taken from them' for a little time, but that tlieir hearts were still with them, and by assuring them that he had often endeavoured to visit them again, but that • Satin had hindered' him. Vs. 17 — 20. He had, however, gfiven tliem the highest proof of interest and affection that he could, for.•lien he was unable to go himself, he had, at great self-denial, sent Timothy to establish tliem in the faith, and to comtbrt their liearls. Ch. iii. 1 —;3. ilis absence, therefore, should not be. urged as a proof that he had no regard fbr tliem.

1. For yourselves, brethren, know our entrance in unto you. Notes, ch. i. 9. Paul appeals to themselves for proof that they had not come among them as impostors. They had had a full opportunity to see them, and to know what influenced them. Paul frequently appeals to his own life, and to what they, among whom he laboured, knew of it, as a full refutation of tiie slanderous accusations of his enemies. Comp. Notes, 1 Cor. iv. 10— IG; i.x. lf>— 27. 2 Cor. vi. 3 — 10. Every minister of the gospel ought so to live as to be able, when slanderously attacked, to make Buch an appeal to his people. ^ That it was not in vain. xtvr;. This word means (1.) empty, vaiji, fruitless, or without success; (2.) that in which

fully entreated,;is ye know, at Philippi, " we were '' bold in our God to speak unto you the gospel of God with much contcnt'on. '

there is no truth or reality— ^rt/s«, fallacious. Eph. v. 6. Col. ii. 8. Here it seems, from the connection (vs.;3 — 5), to be used in the latter sense, as denoting that they were not deceivers. Tlie object does not appear to be so much to show that their ministry was successful, as to meet a charge of their adversaries that tliey were impostors. Paul tells them that from their own observation they knew that this was not so. 2. But even after that we had suffered bt fore. Before we came among you. "T And were shamefully entriated, as ye know, at Philippi..\cts.\vi. 19, seq. By being beaten and cast into prison. The shame of the treatment consisted in the fact that it was wholly undeserved; that it was contrary to the laws; and that it was accompanied with circumstances designed to make their punishment as ignominious as possible. The Thessalonians knew of this, and Paul was not disposed to palliate the conduct of the Philiiypians. What was 'shameful treatment' he speaks of as such without hesitation. It is not wrong to call things by their right names, and when we have been abused, it is not necessary that we should attempt to smoothe the mattef over by saying that it was not so.? We were bold in our God. By humble dependence on the support of our Crod. It was only his powerful aid that could have enabled them to persevere with ardour and zeal in sucii a work after such treatment The meaning here i.-j, tiiat tliey were not deterred from preaching tlie gospel by the treatment which Uiey liad received, but

8 For our exhdttation was not of deceit, " nor of uncleanness, nor in guile:

at the very next important town, and on tlie first opportunity, they proclaimed the same truth, thoiig:h there was no security that they might not meet with the same persecution there. Paul evidently appeals to this in order to show them that they were not impostors, and that they were not influenced by the hope of ease or of selfish gains. Men who w»ere not sincere and earnest in their purposes would have been deterred by such treatment as they had received at Philippi. ^ With much contention. Amidst much opposition, and where great effort was necessary. The Greek word here used is ttr/uiv (agony), a word referring usually to the Grecian games. Notes, Col. ii. 1. It means the course, or place of contest; and then the contest itself, the strife, the combat, the eflx)rt for victory; and the apostle here means, that owing to the opposition there, there was need of an effort on his part like the desperate struggles of those who contended for the mastery at the Grecian games. Comp. Notes on 1 Cor. ix. 24 — ^27. The triumph of the gospel there was secured only by an etfort of the highest kind, and by overcoming the most formidable opposition.

3. For our exhortation. That is, the exhortation to embrace tlie gospel. The word seems to be used here so as to include preaching in general. The sense is, that the means which they used to induce them to become Christians were not such as to delude them. ^ Was not of deceit. Was not founded on sonhistry. The apostle means to say, ihat the Thessalonians knew that his manner of preaching was not such as was adopted by the advocates of error, IF Nor of uncleanness. —

4 But as we Avcre allowed of God to be put in trust ' with the gospel, even so we speak; not as

Not such as to lead to an impure life. It was such as to lead to holiness and purity. The apostle appeals to what they knew to be the tendency of his doctrine as an evidence that it was true. Most of the teaching of the heathen pjiilosophers led to a life of licentiousness and corruption. The tendency of the gospel was just the reverse. •[ Nor in guile. Not by the arts of deceit. There was no craftiness or trick, such as could not bear a severe scrutiny. No point \vas carried by art, cunning, or stratagem. Everything was done on the most honourable and fair principles. It is much when a man can say that he has never endeavoured to accomplish anything by mere trick, craft, or cunning. Sagacity and shrewdness are always allowable in ministers as well as others; trick and cunning never. Yet stratagem often takes the place of sagacity, and trick is often miscalled shrewdness. Guile, craft, cunning, imply deception, and can never be reconciled with that entire honesty which a minister of the gospel, and all other Christians, ought to possess. See Notes on 2 Cor. xii. 16. Comp. Ps. xxxii. 2; xxxiv. 13. John i. 47. 1 Pet. ii. 1. 22. Rev. xiv. 5.

4. But as we were allowed of God to be put in trust with the gospel. Comp. 1 Tim. i. 11, 12. Since there had been committed to us an ofiice so high and holy, and so mucli demanding sincerity, fidelity, and honesty, we endeavoured to act in all respects in conformity to the trust reposed in us. The gospel is a sys tem of truth and sincerity, and we evinced the same. The gospel is concerned with great realities, and we did not resort to trick and illu 1 sion. The office of the ministry is pleasing men, but God, which tri- j used we flattering words, as ye clh our hearts. I know, nor a cloke of covetous- most responsiblo, and we acted in view of the great account wliich wo must render. The meaninj^ is, that Paul liad Buch a sense of tlie truth, renJity, and iinporUmce of tlie go^ pel, and of his responsibility, as etfectually to keep him from anything like craft or cunning in preaching it. An eflectual restrainer from mere management and trick will always be tbund in a deep conviction of tlie trulli and importance of religion. Artifice and cunning are the usual accompaniments of a bad cause — and, when adopted by a minister of the gospel, will usually, when detected, leave the impression that he feels that he is engaged in such a cause. If an object cannot bo secured by sincerity and straight-forward dealing, it is not desirable that it shoidd be secured at all. •[ Even so we speak. In accordance with the nature of the gospel; with the truth and sincerity which such a cause demands. ^ Ao/ as ■pleasinsc men. Not in the manner of impostors, who make it their object to please men. The meaning of the apostle is, that he did not aim to teach such doctrines as would flatter men; as would win their applause; or as would gratify their passions or their fancy. We are not to supjwse that he detired to offend men; or that he regarded their esteem as of no value; or tliat he was indifferent whether they were pleased or displeased; but that it was not the direct object of his preaching to please them. It was to declare the truth, and to obtain the approbation of God, whatever men might think of it See Notes on Gal. i. 10. I Which tricth our hearts. It is ot\en said to be an attribute of God that he tries or ep.irch('< I'l • lii,irf.;f)f men. 1 Chron.

.xxviii. 9; x.xi.\. 17. Jer. xi. 20; xvii. 10. Ps. xi. 4. Rom. viii. 27. The meaning here is, that the apostle had a deep conviction of the truth that God knew all his motives, and that all would be revealed in the laat day.

5. For neither at any lime used we JIatteririq- words. Sec Notes on Job xx.xi. 21, 22; and on 2 Cor. ii. 17. Tlie word here rendered ' flattering'— xoxoutf I'a — occurs nowhere else in tiio New Testament. Tiie meaning is, that the apostle did not deal in the language of adulation; he did not praise them for their beauty, wealth, talent, or accomplishments, and conceal from them the painful truths about their guilt and danger. He stated simple truth not refusing to conunend.ea if truth would admit of •'. and never hesitating to doc)-'' - nis honest convictions about liieir guUt and danger. One of the principal arts of the deceiver on all subjects is flattery; and Paul says, that when preacliing to the Thcssalonians he had carefully avoided it. He now appeals to that fact as a proof of his own integrity. They knew that he had been faithful to their soul.';. ^ Nor a cloke nf cnvctousnrss. The word roinlered '^ cloke' here — ni>irpanii — means—, properly, • what is shown or appears beiore any one;' i. e., shuw, pretence, preli'xt, put forth in order to cover one's real intent. MaL.vxiii.il..Mark xii. 40. Luke XX. 47. The ineaning here is, that he did not j)ut on a pretence or apprnrance of piety for the sake ofproiiiiitiiig the schemes of covctousriess. The rvidcncf of that was not oiilv what they ob.-«crveil of the gen« nil spirit of the apostlo, but also the liict that when with tliem he had actually laboured with his own hands

6 Nor of men " sought we glory, neither of you, nor yet of

for a support. Ver. 9. It is obvious that there were those there, as sometimes there are now, who, under the pretence of great zeal for religion, were really seeking wealth, and it is possible that it may have been alleged against Paul and his fellowlabourers that they were such per-, sons. T[ God is witness. This is a solemn appeal to God for the truth of what he had said. He refers not only to their own observation, but he calls God himself to witness his sincerity. God knew the truth in the case. There could have been no imposing on him; and the appeal, therefore, is to one who was intimately acquainted with the truth. Learn hence, (1.) that it is right, on important occasions, to appeal to God for the truth of what we say, (2.) We should always so live tliac we can properly make such an appeal to him.

6. Nor of men sought we glory. Or praise. The love of applause was not that which influenced them. See Notes on Col. i. 10. ^ Neither of you, nor yet of others. Nowhere has this been our object. The love of fame is not that whicli has influenced us. Tiie particular idea in this verse seems to be, that though they had unfommon advantages, as the apostles of Christ, for setting up a dominion or securing an ascendency over others, yet they had not availed tliemselves of it. As an apostle of Christ; as appointed by him to found churches; as endov.-ed with the power of working miracles, Paul had every advantage for securing authority over others, and turning it to the purposes of ambition or gain. ^ When we might have been burdensome. Marg., 'or, used authority.'' Some understand this as others, when we might have ' been burdensome, * as the apostles of Christ.

meaning that they might have demanded a support in virtue of their being apostles; others, as Calvini and as it is in the margin, that they might have used authority, and have governed them v.-holly in that man ner, exacting unqualified obedience The Greek properly refers to that which is weigJtty — iv /Sopit — heavy, burdensome. Anything i\\3l weighs down, or oppresses — as a burden, sorrow, or authority, wo\ild meet the sense of the Greek. It seems probable, from the context, that the apostle did not refer either to authority or to support exclusively, but may have included both. In their circumstances it might liave been somewhat burdensome for them to have maintained him and his fellowlabourers, though as an apostle he might have required it. Comp. 1 Cor. ix. 8 — 15. Rather than be oppressive in this respect, he had chosen to forego his right, and to maintain himself by his own labour. As an apostle also he might have exerted his authority, and might have made use of his great ofBce for the purpose of placing himself at the head of churches, and giving them laws. But he chose to do nothing that would be a burden; he treated them with the gentleness with which a nurse cherishes her children (ver. 7), or a father his sons (ver. 11), and employed only the arts of persuasion. Comp. Notes on 2 Cor. xii. 13—16. ^ As the ajmstles of Christ. Though the writer uses the word apostles here in the plural number, it is not certain that he means to apply it to Silas and Timothy. He often uses the plural number where he refers to himself only; and though Silas and Timotliy are jomed with him in this epistle (ch. i. 1), yet it is evidenJ

7 But wc were cfonlle amonrr you, even as a niubc chcrit;lK'tli rier children:

8 So, being afToctionaloly desirous of you, we were willing

that ho writes tlic letter as if lie were alone and that they h'ld no part ia the composition or the instructions. Timothy and Silas are associated witii iiim for the mere purpose of s;ilutation or kind rcniembnince. That this is so, is apparent from cli. iii. In ver. 1 of that chapter, Paul uses the plural term also. ' Wlicn we could no longer forbear, we thousfht it good to be letl at Alliens alone. Comp. ver. Tj. ' For this cause, when / could no lont^er forbear, / sent to know your faith.' Neither Silas nor Tiuiothy were apostles in the strict and proper sense, and there is no evidence that they had the 'authority' which Paul here says might have been e.\ertcd by an apostle of Christ.

7. Bit ICC trerc trentle amons^ you. Instead of using authority, we used only tiie most kind and gentle methods to win you and to promote your peace and order. Tlie word here rendered ' nurse,' may mean any one who nurses a child, whether a mother or anotiier person. It seems here to refer to a mother (comp. ver. 11), and the idea is, that the ajrostle felt for them the affectionate solicitude which a mother does for the child at her breast.

8. So, being afftclionatcly desirous of you. The word liere rendered ' being affl^ctionately desirous' — t.afi,>w — occurs nowhere else in tlie New Testamcut. It means to loner after, to hate a slromr affection for. The sense here is, that Paul was?o strongly attached to them that ho would have been willing to lay down his lite for tiicm. IT We were willing to have imparled i/s/o i/ou. To luvo given or communicated.

to have " imparted unto yon, not the gospel of God only, hut alse our own souls, because ye were dear unlo us.

Rom. i. 1 1. ^ Not the gospel of God only. To be willing to communicate the knowledge of the gospel was in itself a strong proof of love, even it it were attended with no sclMonial or hazard in doing it. We evince a decided love for a man when we tell him of the way of salvation, and urge him to accept of it. We show.strong interest for one who is in danger, when we tell him of a way of escape, or for one who is sick, when we tell him of a medicine that will restore him; but we manifest a much higher love when we tell a lost and ruined sinner of the way in which lie may be saved. There is no method in which we can show so strong an interest in our fellow-men, and so much true benevolence for them, as to go to them and tell tiiem of the way by which they may be rescued from everlasting ruin. ^[ lint also our own souls. Or rather livs — \vxi)-i- Matt. vi.2.}; x.x.2^. Luke xii. 22, 23. Mark iii. 4. This does not mean that tiic apostle was willing to be damned, or to lose his snnl in order to save them, but tlint if it had been necessary he would havp been ready to lay down his life. See 1 John iii. 10. " We ought to lay down our lives for the brethren." Comp. Notes, John xv. 13. H is object.seems to be to a.ssuro lliciii that hft (lid not leave tiicm from any want of love to them, or from the fear of being put to death. It was done from the strong conviction of duty. I le appears to have lell tliem because he could not longer remain without exposing otliers to danger, and without the certainty that there would be con tinned disturbinces. See Acts x\i\,

9 For ye remember, brethren, our labour " and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.

10 Ye we witnesses, and God aho, how holily and justly and

9. Ye remember, brethren, our labour. Doubtless in the occupation of a tent-maker. Notes, Acts xx. J34. 1 Cor. iv. 12. IT And travail. See Notes on 2 Cor. xi. 27. The word means wearisome labour. ^For labouring night and day. That is, when he was not engaged in preaching the gospel. He appears to have laboured through the week and to have preached on the Sabbath; or if engaged in preaching in the daytime during the week, he made it up hy night labour. ^ We preached unto yon the gospel of God. That is, I supported myself when I preached among you. No one, therefore, could say that I was disposed to live in idleness; no one that I sought to make myself rich at tlie expense of others.

10. Ye are witnesses. They had a full opportunity of knowing his manner of life. ^ And God also. Notes on ver. 5. ^ How holily. Piously— -observing all the duties of religion. •[ And justly. In our intercourse with men. I did them, no wrong. % And unblameably. This seems to refer to his duties both to God and man. In reference to all tliose duties no one could bring a charge against him. Every duty was faithfully performed. This is not a claim to absolute perfection, but it is a claim to consistency of character, and to faithfulness in duty, which every Christian should be enabled to make. Every man professing religion should so live as to be unblameably we behaved our selves among you that behove:

11 As ye know how we exhorted, and comforted, and chained every one of you, as a father doth his children,

12 That ye would walk * worthy of God, who " hath called you unto his kingdom and glory.

able to appeal to all who have had an opportunity of knowing him, as witnesses that he v/as consistent and faithful, and that there was nothing which could be laid to his charge.

11. How we exhorted. That is, to a holy life. ^ And comforted. In the times of affliction. % And charged. Gr., testified. The word testify is used here in the sense of protesting, or making an earnest and solemn appeal. They came as witnesses from God of the truth of religion, and of the importance of living in a holy manner. They did not originate the gospel themselves, or teach its duties and doctrines as their own, but they came in the capacity of those who bore icitness of what God had revealed and required, and they did this in the earnest and solemn manner which became such an office, "i^ As a father doth his children. With an interest in your welfare, such as a father feels lor his children, and with such a method as a father would use. It was not done in a harsli, dictatorial, and arbitrary manner, but in tenderness and love.

12. That ye would toalk worthy of God, &c. That you would live in such a manner as would honour God, who has chosen you to be his friends. Notes Eph. iv. 1. A chdd ' walks worthy of a parent' when he lives in such way as to reflect honour on that parent for the method in which he has trained him; when he so lives as to bring no disgrace lii For this cause also thank we God without coiisinp:, because, when ye roceivcil the word of Goil which ye heard of us, yc received it not * as the word of men, but, as it is in truth, the word of God, on l)im, bo as not to pain liis heart by mLsconduct, or t-o as to give no occasion to any to speak reproacli fully of him. This he docs, when (1.) he keeps all his commands; (*2.) when lie leads a life of purity and virtue; (3.) when he carries out the principles of the tlimily into his own life; (4.) when he honours a father by evincinfT a profound respect for his opinions; and (5.) when he endeavours to provide for his comfort and to promote his welfare. In a manner similar to this, a true Christian honours God. He lives so as not to brinjf a reproach upon him or his cause, and so as to teach the world to honour him who has bestowed such srrace upon him. ^ Who hath callrt' t/nii. Xutcs, 1 Cor. i. 9.

l:]. Fur this cause also thank we dad. In addition to the reasons for tiiankfulncss already suggested, the apostle here refers to the fact that they received the truth, when it was preached, in such a way as to show that they fully believed it to be the word of God. •[ Not as the word of men. Not of human orii^in, but as a divine revelation. You were not led to embrace it by human reasoning, or the mere arts of persuasion, or from personal respect for others, but by your conviction that it was a revelation from God. It is only when the gospel is embraced in this way that relijjion will show itself sufficient to abide tlie fiery trials to wiiich Christians may be ex- He who is convinced by I'uiian reasoninsf may have his liiH 1.<:iaken by opposit** artful rea- Boninpr; he who is won oy the mere 8rt8 of popular eloquence will have which effectually workcth * also in you that believe.

11 For ye, brethren, became followers of the churches of God which in Judca are in Christ Jesus: for ye also have sufiered like

no faith which will be proof against similar arts in the cnuse of error; he who embraces religion from mere respect ft)r a pastor, parent, or t>iend, or becau.-^e others do, may abandon it when the popular current shall set in a different direction, or when his friends shall embrace diflerent views; but he who embraces religion as tiio truth of God, and from the love ot the truth, will have a faith, like that of the Thessi.]onians, which will abide every trial. IT Which effectually worketh also in you that believe. The word f cndered ' whicii' here — 6j — may be referred either to ' truth' or to 'God.' The grammatical construction will admit of either, but it is not material which is adopted. Either of them expresses a sense undeniably true, and of great importance. Tlic moaning is, that the truth was made ethcacious in the minds of all who became true Christians. It induced them to abandon their sins, to devote themselves to God, to lead pure and holy lives, and enabled them to abide the trials and temptiitions of life. Com p. Notes on Phil. ii. 12, 13. Ilob. xiii. 21. The particular illustration here is, that when they embraced the gfjspe' it had such an efficacy on their hearts as to prepare them to meet all the terrors of bitter per.-^ecution witiiout shnnking.

11. For ye, brethren, became followers of the chiirchrs of (rod which in Judea are in Christ Jesus. — Which are united to the I/jrd /rsna, or whicli are tounded on his.rath: that is, whicli an^ true churches. Of those churches they became imitators— fufttjtai — to wit, in Uicir su2er- tilings of your own countrymen, j even as they have of the Jews;

ings. This does not mean that they were founded oh tlie same model; or that tliey professed to be the followers of those churches, but that they had been treated in the same way. and thus were like them. They had been persecuted in the same manner, and by the same people — the Jews; and they had borne their persecutions with the same spirit. The object of tiiis is to comfort and encourage them, by showing tliem that others had been treated in the same manner, and that it was to be expected that a true church would be persecuted by the Jews. They ought not, therefore, to consider it as any evidence that they were not a true church that they had been persecuted by those who claimed to be the people of God, and wlio made extraordinary pretensions to piety. IT For ye also have suffered like things of your own countrymen. Literally, 'of those who are of your felloiv-tribe, or felloic-clansmen' — avixfvXsii^v. The Greek word means 'one of the same tribe,' and then a fellow-citizen, or fellowcountryman. It is not elsewhere used in the New Testament. The particular reference here seems not to be to the heathen who were tlie age7its or actors in the scenes of tumult and persecutions, but to the Jews by whom they were led on, or who v.'ere the prime movers in the persecutions which they had endured. It is necessary to suppose that they were principally Jews who were tiie cause of the persecution which had been excited against them, in order to make the parallelism between the church there and the churches in Palestine exact. At the same time there was a propriety in saying that, though this parallelism was exact, it was by the 'hands of their own countrymen^ that it was done; that is, thev were the visible agents or actors by whom it was done — the instruments in the hands of others. In Palestine, the Jews persecuted the churches directly; out of Palestine, they did it by means of others. Tliey were the real authors of it, as they were in Judea, but they usually accomplished it by producing an excitement among the heathen, and by the plea that the apostles were making war on civil institutions. This was the case in Thessalonica. " The Jews which believed not, moved with envy, set all the city on an uproar." " Tliey drew Jason and certain brethren unto the rulers of the city, crying. Those that have turned the world upside down have come hither also." Acts xvii. 5, 6. The same thing occurred a short time after at Berea. " When the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also and stirred up the people." Acts xvii. 13. Comp. Acts xiv. 2. " The unbelieving Jews stirred up the Gentiles, and made their minds evil-atfected against the brethren." "The epistle, therefore, represents the case accurately as the history states it. It was the Jews always who set on foot the persecutions against the apostles and their followers." Paley, liar. Paid, in loc. It was, therefore, strictly true, as the apostle here states it, (1.) that they were subjected to the same treatment from the Jews as the churches in Judea were, since they were the authors of the excitement against them; and (2.) that it was carried on, as tiie apostle states, ' by their own countrymen;' that is, that they were the agents or instruments by which it was dono, Tiiis kind of undesigned coincidence between the epistle and the history in the Acts of the Apostles, is one of the arguments from which Paley {Hor. Paul.) infers the genuineness

13 Who both killed the Lord Jesus and their " own prophets,

of boUi. ^ As they have o/" Me Jews. Directly. In Palestine there were no others but Jews wlio could be excited airainst Christians, and they were oblij^cd to apjwar as the persecutors themselves.

1.5. Who both killed the Lord Jesus. See the Notes on Acts ii. 23. Tiie meaning here is, that it was characteristic ot" the Jews to be engaged in the work of persecution, ami that they should not regrard it as strange that they who had put their own Messiah to death, and slain the prophets, should now be found persecuting tlie true children of God. «'■ And their own prophets. See Notes on iMatt. xxi. 33 — 40;.\xiii. L'D — 37. Acts vii. 52. •[ Aiid have persecuted ns. As at Iconium (Acts xiv. 1), Derbe, and Lystra (Actsxiv. (5), and at Philippi, Tiiessalonica, and Bcrc^. The meaning is, that it was characteristic of them to persecute, and they spared no one. If they had persecuted the apostles themselves, who were their own countrymen, it should not be considered strange that they should persecute those who were Gentiles. ^ And they please not God. Tiieir conduct is not such as to please God, but such as to expose them to his wrath. Ver. 1(3. The meaning is not that they did not aim to please God — whatever may have been the truth about that — but that they iiad shown by all their history that their conduct could not meet with the divine approbation. They made extraordinary pretensions to being the peculiar pcoj)le of God, and it was important for tiie apostle to shov,' that their conduct diMMonstrated that tlioy had no such claims. Their oppo:rilion to the Thes^alonians, therefore, was no proof that God wn« opposed to the;:3.

and have ' persecuted us; and they please not God, and are con trary to all men ^

and they should not allow themselves to be troubled by such opposition. It was rather proof that tlicy were the friends of God — since tliose who now persecuted them had been engaged in persectiting the most hoiy men that had lived. ^ And are contrary to all men. They do not merely differ from other men in customs and opinions — which might be harmless— but they keep up an active opposition to all other people. It wag not opposition to one nation only, but to all; it was not to one form of religion only, but to all — even including God's last revelation to mankind; it was not opposition evinced in their own country, but they carried it with them wherever tiiey went. The truth of this statement is confirmed, not only by authority of the apostle and the uniform record in the New Testament, but by tiie testimony borne of them in the classic writers. This was universally regarded as their national characteristic, for they had so demeaned themselves as to leave this impression on the minds of those witii whom they had intercourse. Thus Tacitus describes them as 'cherishing hatred against all others' — adversus omncs alios hostile odium. Hist. v. 5. So Juvenal (Sat. xiv. 103, 10 i), describes them.

' They would not even point out the way to any one except of tlio same religion, nor, being asked, guide any to a tbuntain except the circumcised,* So they are called by Appolloniu.s 'atheists and misanthropes, and the most uncultivated barbarians' — i^fo* xai lii'ian'^^niK xai a^vtaratoi Xwv yju^iofCM. Josephus Con. Ap. ii. 14. So Drodorus Siculus (xxxiv. p. o'2^]l\

16 Forbidding " us to speak to the Gentiles that they might be

describes them as ' tliose alone among all the nations who were unwilling to have any intercourse [or intermingling-— frttfti|iaj] with any other nation, and who regarded all others as enemies' — xcu, TioXs^MviinofM/jijjdvdv T(uvfa;. Their history had given abundant occasion for these charges. 10. Forbidding us lo speak to the Gentiles. See Acts xvii. 5. 13. No particular instance is mentioned in the life of Paul 'previous to this, wlien they had forfnally commanded hi n not to preach to the heathen, bu t no one can doubt that this was one of the leading points of difference between him and them. Paul maintained that the Jews and Gentiles were now on a level with regard to salvation; that the wall of partition was broken down; that the Jew liad no advantages over the rest of mankind in this re.pect, and that tlie heathen might be saved without becoming Jews, or being circumcised. Rom. ii. 25 — 29; iii. 22—31. Notes, Col. i. 24. The Jews did not hold it unlawful ' to speak to the Gentiles,' and even to offer to thern eternal life (Matt, xxiii. 15), but it was only on condition that they should become proselytes to tlieir religion, and slioald observe the institutions of Moses. If saved, they held that it would be as Jeics — either originally such, or such by becomingproselytes. Paul maintained just the opposite opinion, that heathens might be saved without becoming proselytes to the Jewish system, and that, in fact, salvation was as freely offered to tliem as to the children of Abraham. Tliough there are no express instances in whicli they prohioited Paul from speaking to the Gentiles recorded before the date of this epistle, yet events occurred af-

saved, to fill ^ up their sins ulway; for the wrath is come upon them to the uttermost. "^

terwards wliich sliowed what were their feelings, and such as to make it in the highest degree probable that they had attempted to restrain him. See Acts xxii. 21, 22. "And he [Christ] said unto me [Paul], Depart, for I wdl send thee far hence unto the Gentdes. And they [the Jews] gave him audience unto this word, and then lift up their voices and said, Away with sucli a fellow from the earth, for it is not fit that he should live." II That they might be saved. That is, as freely as others, and on the same terms, not by conversion to Judaism, but by repentance and futli. ^ To Jill up their sins alway. At all times — navto-tB — in every generation. Tliat is, to do now as they have always done, by resisting God and exposing themselves to his wrath. The idea is, that it had been a characteristic of the nation, at all times, to oppose God, and that they did it now in this manner in conformity witli their fixed character., Corap. Acts vii. 51 — 53, and Notes on Matt, xxiii. 32, on the expression, "Fill ye up then the measure of your fathers." IF For the wrath is come upon them. This cannot mean that the wrath of God had been tiieu actually poured out upon them in the extreme degree referred to, or that they had experienced the full expressions of the divine displeasure, for this epistle was written before the destruction of their city and temple (see the Introduction); but that the cup of their iniquity was full; that they were in fact abandoned by God; that they were the objects even then of his displeasure, and that their destruction was so certain that it miglit be spoken of as an indubitable fact. The ' wrath of God' may be said to have come uoon a man

17 But w\', brotlircn, being taken from you for a short timo in presence, not in heart, enileavour-

wlien he abandons him, even though there 1 my not bo as yet any cxttrnal expressions of his indii^Mation. It is not puiiishmrnt that constitutes the wrath of God. Tiiat is the mere ou'wiinl expression of tiic divine indipnution, and tiie wrath of God may in fact iiave come upon a man when as yet tiiore are no external tokens of it The overtiirow of Jenisalem and the temple, were but the outward expressions of the divine displeasure at their conduct. Paul, inspired to speak of the feelings of God, describes that wrath as already e.\isting' in the divine mind. Comp. Rom. iv. 17. «[ To the vttermnst. Gr. — fij Tt'xoj — to the end: tliat is, until wrath shall bo complete or exhausted,• or wratli in tiio e.xtremest dcofree. It docs not mean ' to tlie end of their race or history;' nor neccsBarily to the rer.otest periods of lime, but to that which constitutes completion, so that tlicre should be nothing' lackins; of that which would make indignation perfect: "fij rt>J0i — jjantz und gar" — tlioroughly, entirely, through and through." Passow. Some have understood tliis as meaning at the last, or at Icmrth, as ^lacknight, Roscnmullcr, Koppc, and Wotstein; otiicrs as referring to duration, meaning that it would follow them everywhere; but the more correct interpretation seems to be to refer it to that extremity of calamity and wo which was about to come upon tlie nation. For an account of this, see " les on Matt. xxiv. Ul.

1 7. /Jut iTP, brethren, bcinir taken jrain you. There is uioro implied in tlio Greek word here rendered, 'being taken from you' — a.rto^^vi'i- ^t'l-ff J — than appears from our translation. It pro{>crly has relation to the condition of an orphan (Comp.

ed the more abundantly to t.ea your face with great desire. 18 Wherefore we would have

Notes on Joim xiv. 18), or one wijo is bereaved of parents. Then it is used in a more general sense, denoting to be bereaved of; and in this place it does not mean merely that he was ' taken from them,' but lliere is inchulcd the idea that it was like a painful bereavement. It was such a state as tliat of one who had lost a parent No word, periiaps, could have expre.-ssed stronger attaclunont for them. ^ For a short time. Gr., 'Fortlio time of an 'hour;' that is, for a brief period. The meaning is, tliat when ho letl them he supiwsed it would bo only for a short time. The fact seems to have been (Acts.xvii. 10), that it was supposed, when Paul was sent to Berea, that thinga would soon be in such a state that lie could safely return to Thessalonica. lie was 'sent' there by those who tiiought it was necessjiry for the safety of some of his friends at Thessalonica, and he. wnoently purposed to return as soon as it could properly be done. It had, in fact liowever, turned out to be a long and painful absence. <f In presence, not in heart. My heart was still with you. This j^s an elegant and touch' ing expression, whicJi wo still use to denote afFection fijr an absent friend. •[ Endeavoured the more abundantly to see your fare. Made every endeavour possible. It was from no want of atTection that I have not done it, but from causes beyond my control. 'J^ With srreat desire. Comp. Notes, Luke xxii. l.j.

IS. Wherefore we would have come unto you, even I Paul. The pliraso 'even I Paul,' seems to 1k» used by way of cmpha.sis. He had a special desire to go iiimself^ Ho had.<ent Tiuiothy to them (Ul». iii. '.i. 5), and, pcrhajw, some might have been dispof>cd to allege that Paul

come unto you, even I Paul, once and again; but Satan Inndered us. 19 "For what is our hope, or joy, or crown of ' rejoicing? Are not even ye in " the presence

was afraid to go himself, or that he did not feel interest enough in them to go, though he was willing to send one to visit them. Paul, therefore, is at much pains to assure them that his long separation from them was unavoidable. ^ Bid Satan hindered us. Comp. Notes on 2 Cor. xii. 7. In what way this was done is unknown, and conjecture would be useless. The apostle recognised the hand of Satan in frustrating his attempt to do good, and preventing the accomplishment of his strong desire, to see his christian friends. In the obstacles, therefore, to the performance of our duty, and in the hindrances of our enjoyment, it is not improper to trace the hand of the great enemy of good. The agency of Satan may, for aught we can tell, often be employed in the embarrassments that we meet with in life. The hindrances which we meet witii in our efforts to do good, when the providence of God seems to favour us, and his word and Spirit seem to call us to a particular duty, often look very much lil^e the work of Satan. They are just such obstructions as a very wicked being would be glad to throw in our way.

19. For what is nitr hope. That is, ' I had a strong desire to see you; to assi.st you; to enjoy your friendship; for you are my hope and joy, and my absence does not arise from a want of affection.' The meaning, when he says that they were his ' hope,' is, that their conversion and salvation was one of the grounds of his liope of future blessedness. It was an evidence that he was a faithful servant of God, and that he would

* of our Lord Jesus Christ at his ' coming?

20 For ye are our gkry and

be rewarded in heaven. ^ Or joy. The source of joy here and in heaven. ^ Or crown of rejoicing. Marg., as in Gr., glorying; that is, boasting, or exulting. The allusion is, probably, to the victors at the Grecian games; and the sense is, that he rejoiced in their conversion as the victor there did in the garland Vv'hich he had won. Notes, 1 Cor. ix. 24 — 27. II Are not even ye. Or, loill not you be? ^ In the presence of our Lord Jesus Christ at his coming. ' When the Lord Jesus appears at the end of the world, then our liighest source of happiness and honour will be your conversion and salvation.' Then their salvation would be a proof of his fidelity. It would fill his soul with thf> highest happiness, that he had been the means of saving them from ruin.

20. For ye are our glory and joy. The meaning is, that the source of happiness to a minister of the gospel in the day of judgment will be the conversion and salvation of souls. The object of the apostle in dwelling on this in a manner so tender and afiectionate is, to show them that hit leaving them, and his long absence tj-om tliem, were not caused by any want of alFection for tliem.

(1.) Ministers of the gospel should be entirely sincere, and witliout guile. They should attempt to carry no measure — not even the conversion of sinners — by trick or management. Vs. 3 —.5.

(2.) They should not make it a point to please men. Ver. 4. If they do please men; or if their ministry is acceptable to men, they eliould not rcjjard it, inJecd, as proof that thr.y arc unfailliful, tor they ' sliould liiivc a "rood rc|X)rl of tliom tliat are without;' nor should t!icy make it a point to displease men, or consider it a proof tluit bocause men arc offended, therefore fliey arc faitiiful; but it should not he their leading aim or purpose to jrratify men. TJiey sliould preach the truth; and if they do this, Gotl will Like care of their repuLilion, and give thcra just as much as they ous^ht to have. The same principle.' Iiould operate with all Christians. Tliey should do riirht, and leave their reputation with God.

(3.) Ministers of the gospel should be gentle, tender, and aftcctionate. They should be kind in feeling, and courteous in manner — like a father or a motlier. Vs. 7. 11. Nothing is ever gained by a sour, harsh, crabbed, dissatisfied manner. Sinners are never scolded either into duty or into heaven. 'Flies are not caught with vinegar.' No man is a better or more faithful preacher because ho is rough in mrvmier, coarse or hardi in his e.xpressions, or sour in his intercourse with m:inkind. Not thus was t!ie Master or Paul. There is no crime in being polite and courteous; none in observing the rules of good breeding, and paying respect to the sensibilities of others; and there is no piety in outraging all the laws which society has found necessary to adopt to promote happy intercourse. What is wromr we sliould indeed oppose — but it should be in tiie kindest manner towards the persons of tliose who do wrong; what ii true and right we should maintain and defend — and wo shall always do it more effectually if we do it kindly.

(1.) Ministers should bo willing to labour in any proper calling, if it is necessary for their own support or to do good. Ver. 9. It is, indeed, the duty of a people to suppor* the gospel, but there may be situations where they are not able to do it, and a minister should be able to earn something in some other way, and should be willimr to do it. Paul made tents; and if he was willing to do that, a minister should not feel himself degraded if he is obliged to make shoes, or to hoc corn, or to plough, or to keep cattle. He had better not do it, if he can avoid it well — for he needs his time for his more important work; but he should feel it no dishonour if he is obliged to do it — and should feel that it is a privilege to preach tlie gospel even if he is obliged to support himself by making either tents or shoes. It is no dishonour for a minister to work hard; and it is not well for a man to enter the ministry wholly unacquainted with every otlicr way of procuring an honest living.

(5.) Every minister should be able to appcjil to the people among whom he has laboured in proof that he is an honest man, and lives consistently with his profession. Vs. 1. 9, 10, 11. Tlie same remark applies to all other Cliristians. They should so live tliat they may at once refer to their neighbours in proof of the uprightness of their lives, and their consistent walk. But to be enabled to do tiiis, a man should live as he ought — for the world generally forms a very correct estimate of character.

(6.) The joy of a minioter in the day of judgment will be measured by the amount of good which he has done, and tlie number of souls which he has been the moans of converting and saving. Ver. 19. It will not be the honour wliich he has received from men; the titles which they have conferred on him; tlie commendation wiiich he has received for eloquence or talent, or the learning which he has acquired, but it will be found in the number of tliose who have been converted from the error of tlieir ways, and in the evi» dence of the g;ood which lie did on the earth. And will not the same thing be substantially true of all others who bear the christian name? Will it then be a source of joy to them that they ^vere richer than their neighbours; or that they were advanced to higher honours; or that they had a more splendid mansion, or were able to fare more 'sumptuously V The good that we do will be remembered cerlainlij with pleasure in the day of judgment: of how many other things which now interest us so much can the same thingbe said]

(7.) Paul expected evidently to recognise the Thcssalonian Christians at the day of judgment, for he said that they would be then his 'joy and crown of rejoicing.' Ver. 19. But this could not be, unless he should be able to know those who had been converted by his instrumentality. If he expected then to recognise them, and to rejoice with them, then we also may hope to know our pious friends in that happy world. Nothing in the Bible forbids this hope, and we can hardly believe that God has created the strong ties which bind us to each other, to endure for the present life only. If Paul hoped to meet those who had been converted by his instrumentality, and to rejoice with them there, then the parent may hope to meet the child over whose loss he mourned; the husband and wife will meet again; the pious children of a family will be re-assembled; and the pastor and his flock will be permitted to rejoice together before the Lord. This hope, Vv'hich nothing in the Bible forbids us to entertain, should do much to alleviate tiie sorrow of the parting pang, and may be an important and powerful inducement to draw our own thoughts to a brighter and a better world. Of many of the living it is true that the best and dearest friends which til!> have are alrea^dy in heaven — and how should their own hearts pant that they may meet them tiiere!

This chapter is a continuation of the course of thought pursued in the previous chapter, and seems designed to meet the same state of feeling existing in Thessalonica, and the same objections which some there urged against the apostle. The objection seems to have been, that he had really no attachment for them, and no regard for their welfare; that he had fled from them on the slightest danger, and that when the danger was passed he liad not returned, but had lefl; them to bear tlieir afflictions alone. It appears to have been inferred from his long absence, that he had no solicitude for their welfare, and had brought them into difficul ties, to escape fi'om which, or to bear which, he was now indisposed to render any assistance. It was important, therefore, tor him to remind them of what he had actually done, and to state his real feelings towards them. He refers them, therefore, to the following things as proof of his interest in them, and his affection for them: —

(1.) He had sent Timothy to them at great personal inconvenience, when he could not go himself. Vs.

(2.) He had been greatly comforted by the report which Timothy had brought of their steadfastness in the faith. Vs. 6 — 8. Every expression t)f their attachment to him had gone to his heart, and their faith and charity had been to him in his trials tlie source of nnspeakable consolation. His very life depended, as it were, on their fidelity, and he says he should live and be happy if they stood fast in the Lord. Ver. 8.

(3.) He expresses again the earripst desire which he had to see them,

Niys! tliat it liail been to liini tlie subject of uncoasiiifj prayer nitrlit and (lay, and beseeches God ag-ain now llmt he would be pleased to direct his way to tliem. Vs. 9 — 11.

(4.) As a proof of afiection, the chapter is closed with a fervent prayer tliat Goil would cause thein to abound more and more in love, and would establish their hearts unblanieable before him. Vs. I'J, III The Thessalonians well knew the apostle Paul. They had had abundant preof of his love when he was with them; and if his enemies there had succeeded in any degree in causing their affection towards hira to become cool, or to excite suspicions that he was not sincere, their love must have been rekindled, and their suspicions must have been entirely allayed by the expressions of attachment in this chapter. Language of wariiier love, or of deeper interest in the welfare of others, it would not be possible to fmd anywhere.

This particle (Si6) is designed here to refer to another proof of his affection for them. One evidence had been referred to in his strong desire to visit them, which he had been unable to accomplish (ch. ii. IS), and he here refers to another — to wit, the fact tliat he had sent Timothy to them. ^ \Vc could no longer forbear. That is, when / could not (ver. 5), for there is every evidence that Paul refers to himself only, though he uses the plural form of the word. There was no one with hira at Athens after ho had sent Timothy away (Acts xvii. 15; xviii.;")), and this shows that when, in ch. ii. G, he uses the term apostles in the plural number, he refers to himself only, and does not nacan to give the thought it good to be lelt at Athens alone;

name to Timothy and Silas. If this be so, Timothy and Silas are nowhere called 'apostles' in the New Testament. The word rendered here could forbear (ptiyov^fi), means, properly, to cover, to conceal; and then to hide or conceal anger, impatience, weariness, &c.; that is, to hold out as to anything, to bear with, to endure. It is rendered sniffer in 1 Cor. ix. 12; bearelh, 1 Cor. xiii. 7; and forbear, 1 Thess. iii. 1. 5. It is not elsewhere used in the New Testament. It means that he could no longer bear up under, hide, or suppress his impatience in regard to them — his painful emotions — his wish to know of their state; and he therefore sent Timothy to them. ^ We thoufrht it good. I was willing to suffer the inconvenience of parting with him in order to show my concern for you. •[ To be left at Athens alone. Paul hfid been conducted to Athens from Berea, where he remained until Silas and Timothy could come to him. Acts xvii. 15. It appears from the statement here that Timothy had joined him there, but such was his solicitude for th(! church at Thessalonica, that he verj soon after sent him there, and chose to remain himself alone at Athens. \Vliy he did not himself return to Tlies-salonica, is not stated. It is evidently implied here that it was a great jM^rsonal inconvenience for iiim thus to part with Timothy, and to remain alone at Athens, and that he evinced the strong love which he had for the church at Thessalonica by being willing to submit to it. What that inconvenience consisted in, he has not 5tate<l, but it is not difficult to understand. (1.) He was among total t-trangers, and, when Timothy v.as gone, witliout an acquaintance or friend. (2.) The aid

2 And sent " Timotheus, our brother, and minister of God, and our fellou'-labourer in the gospel

of Timothy was needed in order to prosecute the work which he contemplated. He had requested that Timothy should join him as soon as possible when he left Berea (Acts xvii. 15), and he evidently felt it desirable that in preaching tiie gospel in that city he should have all the assistance he could obtain. Yet he was willing to forego those comforts and advantages in order to promote the edification of the church at Thessalonica.

2. And sent Timotheus. That is, evidently, he sent him from Athens — for this is the fair construction of the passage. But in the history (Acts xvii.) there is no mention that Timothy came to Athens at all, and it may be asked how this statement is reconcilable with the record in the Acts? It is mentioned there that " the brethren sent away Paul [from Berea] to go, as it were, to the sea; but Silas and Timotheus abode there still. And they that conducted Paul brought him to Athens." Acts xvii. 14, 15. The history further states, that after Paul had remained some time at Athens, he went to Corintli, where he was joined by Timotiiy and Silas, who came to iiim '■from Macedonia.'' Acts xviii. 5. But in order to reconc'le the account in the Acts witli the statement before us in the epistle, it is necessary to suppose that Timothy had come to Athens. In reconciling these accounts, we may observe, that though the history does not expressly mention the arrival of Timothy at Athens, yet there are circumstances mentioned whicli render this extremely probable. First, as soon as Paul reached Athens, he sent a message back to Silas and Timothy to come to him as soon as ixjssibje.and there iseverypro'vibility of Christ, to establish you, and to comfort you concerning your faith: that this request would be obeyed. Acts xvii. 15. Secondly, his stay at Athens was on purpose that they might join him there. " Now whilst Paul wailed for them at Athens, his spirit was stirred within him." Acts xvii. 16. Thirdly, his departure from Atliens does not appear to have been in any sort hastened or abrupt. He had an opportunity of seeing tJie city (Acts xvii. 23); he disputed in the synagogue and in the market ' daily' (Acts xvii. 17): he held a controversy with the philosopliers (Acts xvii. 18 — 22); he made converts there (Acts xvii. 24), and "after these things" he calmly went to Corinth. There was no tumult or excitement, and it is not suggested that he was driven awaj^, as in other places, because his life was in danger. There was, therefore, ample time for Timothy to come to him there — for Paul was at liberty to remain as long as he pleased, and as he stayed there for the express purpose of having Timotiiy and Silas meet him, it is to be presumed that his wish was in this respect accomplished. Fourthly, the sending back of Timothy to Macedonia, as mentioned in the epistle, is a circumstance v.'hich will account for the fact mentioned in Acts xviii. 5, that Timotiiy came to him " at Corinth,^'' instead of at Athens. He had given directions for him to meet him at Athens (Acts xvii. 15), but the history mentions only that he met him, after a long delay, at Corinth. This delay, and this change of place, when they rejoined each other for the purpose of labouring together, can only be accounted for by the supposition that Timothy had come to him at Athens, and had been immediately sent back to Macedonia, with instructions to join him a That ° no man should be moved by those alilictions: for again at Corintli. Tiiis is one of tlio ' nndo-signcd coincidences' between the Iiistory in the Act^ of tlic Ajxi—^- tles and tlie epistles of Paul, of which Paley (//or. Paul.) 1ms made so grootl use in dcinonstratinj^ the genuineness of botli. "Tiic epistle discloses a fact whiolj is not presorv'cd in the history; but which makes what is said in the histor}' more siffnilicant, probable, and consistent. The history bears marks of an omission; tlic epistle furnishes a circumstance which supplies that omission." *[ Our hrolhrr. Notes, Col. i. 1. The mention of Iiis beinor a.* brother'' is designed to show his interest in the church there. He did not send one whose absence would be no inconvenience to him, or for whom he had no regard, lie sent one who was as dear to him as a brother. «[ And minister of Gnd. Another circumstan^ e showing his affection for them. He <iid not send a layman, or one who:o(dd not be useful with him or to them, out he sent one fully qualified to preacii to them, and to break to them the bread of life. One of the riclicst tokens of afibction which can be shown to any people, is to Fend to them a faithful minister of (rod. *I And our fdlow-lahnnrcr in thr irnspfl of Christ. A third token of atlbctionate interest in their welfare. The meanin? is, ♦! did not send one whom I did not want, or who could be of no use here, but one who was a fellow- labourer with me, and whose aid would have been of essential service to me. In parting witii him, therefore, for your welfare, I showed a strong attachment for you. I was willing to endure personal inconvenience, and additional toil, m order to promote your wcltare.' •[ To establish you. To strengthen you, to make you firm— (jr»;,)t£tu.

yourselves know that wu *■ are u[)- pointfd thereunto.

This was to be done by presenting such considerations as would enable them to maintJiin their faith steadfastly in their trials. ^ And to comfort you concernimr your fzilh. It is evident that they were suffering persecution on account of their faith in tiic Lord Jesus; that is, lor tiicir belief in him as a Saviour. The object of sending Timothy was to suggest such topics of consolation as would sustain them in their trials — that is, that he was the Son of God; that the people of God had been persecuted in all ages; that God wa.s able to support them, &.c.

5i. That no man should be. moved. The word rendered moved {aw'.itS) occurs nowhere else in the New Testament It properly means to wag, to move to and t'ro, as of dogs whicli wag their tails in tbndue.^s (Horn. q.L K. 21G. Ml A. N..\. 7. Ovid,.\iv. '2.jS); then to cares.^, to fawn upon, to flatter; then to move or wuver in inind — as from fear; to dread, to tremble. See Passow and Wetstein. Here the sense is, to be so moved or agitated by fear, or by the terror of persecution, as to forsake their religion. The object of sending Timothy was, that they might not be thus moved, but that amidst all opposition they might adhere steadfastly to their religion. •[ These afflictions. Notes, ch. ii. 14. 'i^ For yourselves know that toe are appointed thereunto. It is not quite certain whether by the word ' we' iiere the apostle refers to himself; or to him.self anr/ the The.-.'vilonians; or to Christians in general. On oitlier sup|X)sition what he says ia true, and either would meet the case. It would be most to the purpose, however, to suppose that he means to state the general idea that all Christians are exposed to persecution ana

4 For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know.

could not hope to avoid it. It would then appear that tiie Thessalonians liad partaken only of the common lot. Still there may have been a special reference to the fact that Paid and his fellow-labourers there were subjected to trials; and if this be the reference, then the idea is, that the Thessalonians should not be ' moved' by their trials, for even their teachers were not exempt. Even their enemies could not say that the apostle and his co-workers were impostors, for they had persevered in preaching the gospel when they knew that these trials were coming upon thera. The phrase, ' we are appointed thereunto,' means that such was the divine arrangement. No one who professed Christianity could hope to be exempted from trial, for it was the common lot of all believers. Comp. Notes on 1 Cor. iv. 9. 2 Tim. iii. 12.