1 Thessalonians 2

The apostle sets forth how the Gospel was brought and preached to the Thessalonians, in consequence of his being persecuted at Philippi, 1Thes 2:1 , 1Thes 2:2 . The manner in which the apostles preached, the matter of their doctrine, and the tenor of their lives, 1Thes 2:3-11 . He exhorts them to walk worthy of God, 1Thes 2:12 . And commends them for the manner in which they received the Gospel, 1Thes 2:13 . How they suffered from their own countrymen, as the first believers did from the Jews, who endeavored to prevent the apostles from preaching the Gospel to the Gentiles, 1Thes 2:14-16 . St. Paul's apology for his absence from them; and his earnest desire to see them, founded on his great affection for them, 1Thes 2:17-20 . Verse 1 Our entrance in unto you - His first coming to preach the Gospel was particularly owned of the Lord, many of them having been converted under his ministry. This consideration gave him a right to deliver all the following exhortations. Verse 2 Shamefully entreated - at Philippi - There Paul and Silas had been beaten with many stripes, shut up in the inner prison, and their feet made fast in the stocks. See Act 16:23 , etc.; and the notes there. With much contention - The words εν πολλῳ αγωνι not only signify, with intense labor and earnestness, but may here mean, exposed to the greatest danger; at the peril of our lives. The Greek phrase quoted by Rosenmuller is to the point, αγων προφασιν ουκ αναμενει, in danger we must not delay - activity and despatch are then indispensably necessary. Verse 3 Our exhortation - The word παρακλησιςhas a very extensive meaning; it signifies not only exhortation and teaching in general, but also encouragement, consolation, and the like. When the apostles exhorted or admonished men, it was that they should turn from evil to good, from misery to happiness, from Satan to God, and from hell to heaven. Their exhortations having this object, every word was consolatory; and as the truth which they delivered was unquestionable, therefore their ministry was a subject of the highest encouragement and joy. Not of deceit - We did not endeavor to allure you with false pretences; we did not deceive you, nor were we deceived ourselves. Nor of uncleanness - Such as the teachings of the Gentile philosophers were; their supreme gods were celebrated for their adulteries, fornications, uncleannesses, thefts, barbarities, and profligacies of the most odious kind. Our Gospel was pure; came from the pure and holy God; was accompanied with the influences of the Holy Spirit, and produced purity both in the hearts and lives of all that received it. Nor in guile - We had no false pretences, and were influenced by no sinister motives. Verse 4 But as we were allowed of God - Καθως δεδοκιμασμεθα· As we were accounted worthy to be put in trust - as God put confidence in us, and sent us on his most especial message to mankind, even so we speak, keeping the dignity of our high calling continually in view; and, acting as in the sight of God, we speak not to please or flatter men, though our doctrine is the most consolatory that can be conceived, but to please that God who searcheth the heart, and before whom all our motives are constantly without a veil. Verse 5 Flattering words - Though we proclaimed the Gospel or glad tidings, yet we showed that without holiness none should see the Lord. Ye know - That while we preached the whole Gospel we never gave any countenance to sin. For a cloak of covetousness - We did not seek temporal emolument; nor did we preach the Gospel for a cloak to our covetousness: God is witness that we did not; we sought you, not yours. Hear this, ye that preach the Gospel! Can ye call God to witness that in preaching it ye have no end in view by your ministry but his glory in the salvation of souls? Or do ye enter into the priesthood for a morsel of bread, or for what is ominously and impiously called a living, a benefice? In better days your place and office were called a cure of souls; what care have you for the souls of them by whose labors you are in general more than sufficiently supported? Is it your study, your earnest labor, to bring sinners to God; to preach among your heathen parishioners the unsearchable riches of Christ? But I should speak to the thousands who have no parishes, but who have their chapels, their congregations, pew and seat rents, etc., etc. Is it for the sake of these that ye have entered or continue in the Gospel ministry? Is God witness that, in all these things, ye have no cloak of covetousness? Happy is the man who can say so, whether he has the provision which the law of the land allows him, or whether he lives on the free-will offerings of the people. The faithful laborer is worthy of his hire; for the ox that treads out the corn should not be muzzled; and they that preach the Gospel should live, not riot, by the Gospel. But wo to that man who enters into the labor for the sake of the hire! he knows not Christ; and how can he preach him? Verse 6 Nor of men sought we glory - As we preached not for worldly gain, so we preached not for popular applause; we had what we sought for-the approbation of God, and the testimony of a good conscience. When we might have been burdensome - They had a right to their maintenance while they devoted themselves wholly to the work of the Gospel for the sake of the people's souls. Others understand the words εν βαρει ειναι, to be honorable; we sought no glory of you nor of others, though we were honorable as the apostles of Christ. כבוד cabod, in Hebrew, to which the Greek βαρος answers, signifies not only weight but glory; and in both these senses the apostle uses it, 2Cor 4:17 . Verse 7 But we were gentle among you - Far from assuming the authority which we had, we acted towards you as a tender nurse or parent does to a delicate child. We fed, counselled, cherished, and bore with you; we taught you to walk, preserved you from stumbling, and led you in a right path. Instead of ηπιοι, gentle, many MSS., and several versions and fathers, have νηπιοι, young children. But this never can be considered the original reading, the scope of the place being totally opposed to it. It is the Thessalonians whom the apostle considers as young children, and himself and fellow laborers as the nurse; he could with no propriety say that he was among them as a little child, while himself professed to be their nurse. Verse 8 Being affectionately desirous of you - We had such intense love for you that we were not only willing and forward to preach the unsearchable riches of Christ to you, but also to give our own lives for your sake, because ye were dear, διοτι αγαπητοι ἡμιν, because ye were beloved by us. The words used here by the apostle are expressive of the strongest affection and attachment. Verse 9 Ye remember - our labor and travail - From this it appears that St. Paul spent much more time at Thessalonica than is generally supposed; for the expressions in this verse denote a long continuance of a constantly exercised ministry, interrupted only by manual labor for their own support; labouring night and day, because we would not be chargeable to you. Probably Paul and his companions worked with their hands by day, and spent a considerable part of the night, or evenings, in preaching Christ to the people. Verse 10 Ye are witnesses, and God also, how holily - i.e., in reference to God; how justly in reference to men; and unblamably in reference to our spirit and conduct, as ministers of Christ, we behaved ourselves among you. What a consciousness of his own integrity must St. Paul have had to use the expressions that are here! No hypocrite, and none who did the work of the Lord carelessly, could make such an appeal both to God and man. Verse 11 How we exhorted - What pastoral care is marked here! They exhorted - were continually teaching and instructing, the objects of their charge; this was their general work. And comforted - They found many under trials and temptations, and those they encouraged. And charged - Μαρτυρουμενοι· Continued witness to the people that all the threatenings and promises of God were true; that he required faith, love, and obedience; that he could not behold sin with allowance; that Jesus died to save them from their sins; and that, without holiness, none should see God. And all these things they did, not in a general way only, but they spoke to every man; none was left unnoticed, unadmonished, uncomforted. The spirit in which they performed all these branches of the pastoral care was that which was most likely to insure success; as a father treats his children, so they treated every member of the Church. Verse 12 That ye would walk worthy of God - That they should, in every respect, act up to their high calling, that it would not be a reproach to the God of holiness to acknowledge them as his sons and daughters. See the notes on Eph 4:1 ; Phi 1:27 (note); and Col 1:10 (note). His Kingdom and glory - His Church here, for that is the kingdom of God among men; and his glory hereafter, for that is the state to which the dispensations of grace in his Church lead. The words, how ever, may be a hendiadys, and signify his glorious kingdom. Verse 13 Ye received the word of God - Ye received the doctrine of God, not as any thing fabricated by man, but as coming immediately from God himself, we being only his messengers to declare what he had previously revealed to us. And ye have had the fullest proof that ye have not believed in vain; for that doctrine, under the power and influence of the Holy Ghost, has worked most powerfully in you, filling you with light, life, and holiness. Verse 14 Ye - became followers of the Churches of God - There is not a word here of the Church of Rome being the model after which the other Churches were to be formed; it had no such pre-eminence: this honor belonged to the Churches of Judea; it was according to them, not the Church at Rome, that the Asiatic Churches were modelled. The purest of all the apostolic Churches was that of the Thessalonians, and this was formed after the Christian Churches in Judea. Had any pre-eminence or authority belonged to the Church of Rome, the apostle would have proposed this as a model to all those which he formed either in Judea, Asia Minor, Greece, or Italy. Ye also have suffered - of your own countrymen - It is worthy of remark that, in almost every case, the Jews were the leaders of all persecutions against the apostles and the infant Church. And what they could not do themselves, they instigated others to do; and, by gathering together lewd fellows of the baser sort from among the Gentiles, they made frequent uproars, and especially at Thessalonica, where the opposition to the Gospel was very high, and the persecution of the Christians very hot. Verse 15 Who hath killed the Lord Jesus, etc. - What a finished but just character is this of the Jews! 1. They slew the Lord Jesus, through the most unprincipled and fell malice. 2. They killed their own prophets; there was no time in which the seed of the serpent did not hate and oppose spiritual things, they slew even their own prophets who declared to them the will of God. 3. They persecuted the apostles; showing the same spirit of enmity to the Gospel which they had shown to the law. 4. They did not please God, nor seek to please him; though they pretended that their opposition to the Gospel was through their zeal for God's glory, they were hypocrites of the worst kind. 5. They were contrary to all men; they hated the whole human race, and judged and wished them to perdition. 6. They forbade the apostles to preach to the Gentiles, lest they should be saved; this was an inveteracy of malice completely superhuman; they persecuted the body to death, and the soul to damnation! They were afraid that the Gentiles should get their souls saved if the Gospel was preached to them! 7. They filled up their sins always; they had no mere purposes or outlines of iniquity, all were filled up; every evil purpose was followed, as far as possible, with a wicked act! Is it any wonder, therefore, that wrath should come upon them to the uttermost? It is to be reckoned among the highest mercies of God that the whole nation was not pursued by the Divine justice to utter and final extinction. Verse 17 Being taken from you for a short time - Through the persecution raised by the Jews, see Acts 17, he was obliged to leave Thessalonica, and yield to a storm that it would have been useless for him to have withstood. Being taken from you - in presence, not in heart - The apostle had compared himself to a parent or nurse, 1Thes 2:7 , 1Thes 2:11 ; and the people he considered as his most beloved children; here he represents himself as feeling what an affectionate father must feel when torn from his children; for this is the import of the word απορφανισθεντες, bereft of children, which we tamely translate being taken from you. Endeavoured the more abundantly - His separation from them did not destroy his parental feelings, and the manner in which he was obliged to leave them increased his desire to visit them as soon as possible. Verse 18 Even I Paul - He had already sent Timothy and Silas to them; but he himself was anxious to see them, and had purposed this once and again, but Satan hindered; i.e., some adversary, as the word means, whether the devil himself, or some of his children. There was, however, such a storm of persecution raised up against him, that his friends did not think it prudent to permit him to go till the storm had been somewhat allayed. Verse 19 For what is our hope - I can have no prospects from earth; I have forsaken all for the Gospel; and esteem every thing it can afford as dross and dung, that I may gain Christ. Why then should I continually labor at the risk of my life, preaching the Gospel? Is it not to get your souls saved, that ye may be my crown of rejoicing in the day of Christ? For this I labor; and, having planted the Gospel among you, I wish to take every opportunity of watering it, that it may grow up unto eternal life. Verse 20 For ye are our glory and joy - Ye are the seal of our apostleship; your conversion and steadiness are a full proof that God hath sent us. Converts to Christ are our ornaments; persevering believers, our joy in the day of judgment. 1. In the preceding chapter we have the character and marks of a genuine pastor laid down in such a manner as not to be misunderstood. Every man who preaches the Gospel should carefully read this chapter and examine himself by it. Most preachers, on reading it conscientiously, will either give up their place to others, or purpose to do the work of the Lord more fervently for the future. He who expects nothing but the approbation of Christ, will labor for Christ; and he, who has the glory of his Master only in view, will ever have his Master's presence and blessing. Those who enter into this work for human applause or secular emolument, may have their reward; but in that, one smile of approbation from Christ is not included. 2. God, for reasons best known to himself, often permits the most pious and benevolent purposes of his servants to be frustrated for a time. It is well that the good purpose was in the heart; but God knows the fittest time and place to bring it to effect. Satan is ever opposing all that is pure, good, and benevolent and he appears frequently to succeed; but this is not really the case: if at any time he prevents the followers of God from bringing a pious purpose into effect, that was the time in which it could not have been done to secure its full effect. Let the purpose be retained, and the best time and place will be duly provided. As Satan constantly endeavors to oppose every good work, no wonder he is found opposing a good purpose, even at the very time that God sees it improper to bring it to the intended effect. Man proposes, but God disposes. 3. The apostle speaks of the wrath coming upon the Jews: it was about twenty years after this that their city was destroyed, their temple burnt, more than a million of them destroyed, their civil polity utterly subverted, and what remained of this wretched nation scattered to all the winds of heaven; and in this state, without a nation, without a temple, without worship, and apparently without any religion, they continue, to this day, a monument of God's displeasure, and a proof of the Divine inspiration both of the prophets and apostles, who, in the most explicit manner, had predicted all the evils which have since befallen them. Their crimes were great; to these their punishment is proportioned. For what end God has preserved them distinct from all the people of the earth among whom they sojourn, we cannot pretend to say; but it must unquestionably be for an object of the very highest importance. In the meantime, let the Christian world treat them with humanity and mercy. Introduction

What was proposed, 1Thess 1:5 ,6, is now more largely treated of: concerning Paul and his fellowlabourers, 1Th 2:1 - 12; concerning the Thessalonians, 1Th 2:13 - 16.

FIRST THESSALONIANS CHAPTER 2 ANALYSIS OF THE CHAPTER 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 tile gospel at Thessalonica, 1Thes 2:1-12. In this statement, the apostle specifies particularly the following things. (1.) That he and his fellow-labourers had been shamefully treated at Philippi, and had been obliged to encounter much opposition at Thessalonica, 1Thes 2:1,2. (2.) That in their efforts to convert the Thessalonians they had used no deceit, corruption, or guile, 1Thes 2:3,4. (3.) That they had not sought the praise of men, and had not used the weight of authority which they might have done as the apostles of Christ, 1Thes 2:6. (4.) That they had been gentle and mild in all their intercourse with them, 1Thes 2:7,8. (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, 1Thes 2:9. (6.) That the Thessalonians themselves were witnesses in what a holy and pure manner they had lived when there, and how they had exhorted them to a holy life, 1Thes 2:10-12. II. The apostle refers to the manner in which the Thessalonians had received the truth at first, as undoubtedly the word of God, and not as the word of men, 1Thes 2:13. III. He reminds them of the fact that they had met with the 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, 1Thes 2:14-16. IV. In the conclusion of the chapter, the apostle expresses the earnest desire 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, 1Thes 2:17-20. 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 infer the following things: 1. That it was represented by some that the apostle, and his fellow-labourers, 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, 1Thes 2:1-12. 2. That the church at Thessalonica met with severe and violent opposition from the Jews who were there, 1Thes 2:14-17. This appears to have been a formidable opposition. Comp. Acts 17:5, 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 fact, apostates, and were engaged in overturning the revealed doctrines of God. It would be easy to represent them as men who, from this cause, were worthy of no confidence, and to urge the 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 ill 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; nut was it to be regarded as ally argument that the apostles, though Jews, were unworthy of confidence, 1Thes 2:15,16 . 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 church there, or they would have remained there 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 their hearts were still with them, and by assuring them that he had often endeavoured to visit them again, but that "Satan had hindered" him, 1Thes 2:17-20. He had, however, given them the highest proof of interest and affection that he could, for when he was unable to go himself, he had, at great self-denial, sent Timothy to establish them in the faith, and to comfort their hearts, 1Thes 2:1-3. His absence, therefore, should not be urged as a proof that he had no regard for them. 1. For yourselves, brethren, know our entrance in unto you. 1Thes 1:9, 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 the slanderous accusations of his enemies. 1Cor 4:10-16, 9:19-27, 2Cor 6:3-10. Every minister of the gospel ought so to live as to be able, when slanderously attacked, to make such an appeal to his people. That it was not in vain. κενη. This word means (1.) empty, vain, fruitless, or without success; (2.) that in which there is no truth or reality-- false, fallacious, Eph 5:6, Col 2:8. Here it seems, from the connexion, 1Thes 2:3-5, to be used in the latter sense, as denoting that they were not deceivers. The object does not appear to be so much to show that their ministry was successful, as to meet a charge of their adversaries that they were impostors. Paul tells them that, from their own observation, they knew that this was not so.Vers

The Primitive Ministers. ( a. d. 51.) 1 For yourselves, brethren, know our entrance in unto you, that it was not in vain: 2 But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention. 3 For our exhortation was not of deceit, nor of uncleanness, nor in guile: 4 But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts. 5 For neither at any time used we flattering words, as ye know, nor a cloak of covetousness; God is witness: 6 Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ. Here we have an account of Paul's manner of preaching, and his comfortable reflection upon his entrance in among the Thessalonians. As he had the testimony of his own conscience witnessing to his integrity, so he could appeal to the Thessalonians how faithful he, and Silas, and Timotheus, his helpers in the work of the Lord, had discharged their office: You yourselves, brethren, know our entrance in unto you. Note, It is a great comfort to a minister to have his own conscience and the consciences of others witnessing for him that he set out well, with good designs and from good principles; and that his preaching was not in vain, or, as some read it, was not fain. The apostle here comforts himself either in the success of his ministry, that it was not fruitless or in vain (according to our translation), or as others think, reflecting upon the sincerity of his preaching, that it was not vain and empty, or deceitful and treacherous. The subject-matter of the apostle's preaching was not vain and idle speculations about useless niceties and foolish questions, but sound and solid truth, such as was most likely to profit his hearers. A good example this is, to be imitated by all the ministers of the gospel. Much less was the apostle's preaching vain or deceitful. He could say to these Thessalonians what he told the Corinthians ( 2 Cor. iv. 2 ): We have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully. He had no sinister or worldly design in his preaching, which he puts them in mind to have been, I. With courage and resolution: We were bold in our God to speak unto you the gospel of God, v. 2 . The apostle was inspired with a holy boldness, nor was he discouraged at the afflictions he met with, or the opposition that was made against him. He had met with ill usage at Philippi, as these Thessalonians well knew. There it was that he and Silas were shamefully treated, being put in the stocks; yet no sooner were they set at liberty than they went to Thessalonica, and preached the gospel with as much boldness as ever. Note, Suffering in a good cause should rather sharpen than blunt the edge of holy resolution. The gospel of Christ, at its first setting out in the world, met with much opposition; and those who preached it preached it with contention, with great agony, which denoted either the apostles' striving in their preaching or their striving against the opposition they met with. This was Paul's comfort; he was neither daunted in his work, nor driven from it. II. With great simplicity and godly sincerity: Our exhortation was not of deceit, nor of uncleanness, nor in guile, v. 3 . This, no doubt, was matter of the greatest comfort to the apostle—the consciousness of his own sincerity; and was one reason of his success. It was the sincere and uncorrupted gospel that he preached and exhorted them to believe and obey. His design was not to set up a faction, to draw men over to a party, but to promote pure religion and undefiled before God and the Father. The gospel he preached was without deceit, it was true and faithful; it was not fallacious, nor a cunningly-devised fable. Nor was it of uncleanness. His gospel was pure and holy, worthy of its holy author, tending to discountenance all manner of impurity. The word of God is pure. There should be no corrupt mixtures therewith; and, as the matter of the apostle's exhortation was thus true and pure, the manner of his speaking was without guile. He did not pretend one thing and intend another. He believed, and therefore he spoke. He had no sinister and secular aims and views, but was in reality what he seemed to be. The apostle not only asserts his sincerity, but subjoins the reasons and evidences thereof. The reasons are contained, v. 4 . 1. They were stewards, put in trust with the gospel: and it is required of a steward that he be faithful. The gospel which Paul preached was not his own, but the gospel of God. Note, Ministers have a great favour shown them, and honour put upon them, and trust committed to them. They must not dare to corrupt the word of God: they must diligently make use of what is entrusted with them, so as God hath allowed and commanded, knowing they shall be called to an account, when they must be no longer stewards. 2. Their design was to please God and not men. God is a God of truth, and requires truth in the inward parts; and, if sincerity be wanting, all that we do cannot please God. The gospel of Christ is not accommodated to the fain fancies and lusts of men, to gratify their appetites and passions; but, on the contrary, it was designed for the mortifying of their corrupt affections, and delivering them from the power of fancy, that they might be brought under the power of faith. If I yet pleased men, I should not be the servant of Christ, Gal. i. 10 . 3. They acted under the consideration of God's omniscience, as in the sight of him who tries our hearts. This is indeed the great motive to sincerity, to consider that God not only seeth all that we do, but knoweth our thoughts afar off, and searcheth the heart. He is well acquainted with all our aims and designs, as well as our actions. And it is from this God who trieth our hearts that we must receive our reward. The evidences of the apostle's sincerity follow; and they are these:—(1.) He avoided flattery: Neither at any time used we flattering words, as you know, v. 5 . He and his fellow-labourers preached Christ and him crucified, and did not aim to gain an interest in men's affections for themselves, by glorying, and fawning and wheedling them. No, he was far from this; nor did he flatter men in their sins; nor tell them, if they would be of his party, they might live as they listed. He did not flatter them with fain hopes, nor indulge them in any evil work or way, promising them life, and so daubing with untempered mortar. (2.) He avoided covetousness. He did not make the ministry a cloak, or a covering, for covetousness, as God was witness, v. 5 . His design was not to enrich himself by preaching the gospel; so far from this, he did not stipulate with them for bread. He was not like the false apostles, who, through covetousness, with feigned words made merchandise of the people, 2 Pet. ii. 3 . (3.) He avoided ambition and vain-glory: Nor of men sought we glory, neither of you nor yet of others, v. 6 . They expected neither people's purses nor their caps, neither to be enriched by them nor caressed, and adored, and called Rabbi by them. This apostle exhorts the Galatians ( ch. v. 26 ) not to be desirous of vain glory; his ambition was to obtain that honour which comes from God, John v. 44 . He tells them that they might have used greater authority as apostles, and expected greater esteem, and demanded maintenance, which is meant by the phrase of being burdensome, because perhaps some would have thought this too great a burden for them to bear.

We had suffered - In several places. We are bold - Notwithstanding. With much contention - Notwithstanding both inward and outward conflicts of all kinds.

e 2. But even after that we had suffered before. Before we came among you. And were shamefully entreated, as ye know, at Philippi, Acts 16:19, 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 Philippians. 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 matter over by saying that it was not so. We were bold in our God. By humble dependence on the support of our God. It was only his powerful aid that could have enabled them to persevere with ardour and zeal in such a work after such treatment. The meaning here is, that they were not deterred from preaching the gospel by the treatment which they had received, but at the very next important town, and on the first opportunity, they proclaimed the same truth, though 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 were 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 αγων ( agony,) a word referring usually to the Grecian games. Col 2:1. It means the course, or place of contest; and then the contest itself, the strife, the combat, the effort 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 1Cor 9:24-27. The triumph of the gospel there was secured only by an effort of the highest kind, and by overcoming the most formidable opposition. (a) "at Philippi we" Acts 16:12 (b) "bold" Acts 17:2,3 (c) "contention" Jude 1:3 Verse 3.

For our exhortation - That is, our preaching. A part is put for the whole. Is not, at any time, of deceit - We preach not a lie, but the truth of God. Nor of uncleanness - With any unholy or selfish view. This expression is not always appropriated to lust, although it is sometimes emphatically applied thereto. Nor in guile - But with great plainness of speech.

For our exhortation. That is, the exhortation to embrace the 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 sophistry. The apostle means to say, that the Thessalonians knew that his manner of preaching was not such as was adopted by the advocates of error. Nor of uncleanness.--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 philosophers 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 was 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. 2Cor 12:16. Comp. Ps 32:2, 34:13, Jn 1:47, 1Pet 2:1,22, Rev 14:5. (d) "deceit" 2Pet 1:16 Verse 4.

But as we were allowed of God to be put in trust with the gospel. Comp. @1Ti 1:11,12. Since there had been committed to us an office so high and holy, and so much demanding sincerity, fidelity, and honesty, we endeavoured to act in all respects in conformity to the trust reposed in us. The gospel is a system of truth and sincerity, and we evinced the same. The gospel is concerned with great realities, and we did not resort to trick and illusion. The office of the ministry is most responsible, and we acted in view of the great account which we must render. The meaning is, that Paul had such a sense of the truth, reality, and importance of the gospel, and of his responsibility, as effectually to keep him from anything like craft or cunning in preaching it. An effectual restrainer from mere management and trick will always be found in a deep conviction of the truth 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 be secured by sincerity and straight-forward dealing, it is not desirable that it should 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. Not as pleasing 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 suppose that he desired to offend men; or that he regarded their esteem as of no value; or that 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. Gal 1:10. Which trieth our hearts. It is often said to be an attribute of God that he tries or searches the hearts of men, 1Chr 28:9, 29:17; Jer 11:20, 17:10, Ps 11:4, Rom 8:27. 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 last day. (a) "trust with" 1Timm 1:11,12 Verse 5.

Flattering words - This ye know. Nor a cloak of covetousness - Of this God is witness. He calls men to witness an open fact; God, the secret intentions of the heart. In a point of a mixed nature, 1Th 2:10 , he appeals both to God and man.

For neither at any time used we flattering words. Job 32:21; Job 32:22; 2Cor 2:17. The word here rendered "flattering"--κολακεια--occurs nowhere else in the New Testament. The 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 commend men if truth would admit of it, and never hesitating to declare his honest convictions about their guilt and danger. One of the principal arts of the deceiver on all subjects is flattery; and Paul says, that when preaching to the Thessalonians 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 souls. Nor a cloke of covetousness. The word rendered " cloke " here-- προφασις--means, properly, "what is shown or appears before any one;" i.e., show, pretence, pretext, put forth in order to cover one's real intent, Mt 23:14, Mk 12:40, Lk 20:47. The meaning here is, that he did not put on a pretence or appearance of piety for the sake of promoting the schemes of covetousness. The evidence of that was not only what their observed of the general spirit of the apostle, but also the fact that when with them he had actually laboured with his own hands for a support, 1Thes 2:9. 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 fellow-labourers that they were such persons. 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 that we can properly make such an appeal to him. (b) "neither at any time" 2Cor 2:17 Verse 6. Nor of men s

ought we glory. Or praise. The love of applause was not that which influenced them. Col 1:10. Neither of you, nor yet of others. Nowhere has this been our object. The love of fame is not that which has influenced us. The particular idea in this verse seems to be, that though they had uncommon advantages, as the apostles of Christ, for setting up a dominion or securing an ascendency over others yet they had not availed themselves of it. As an apostle of Christ; as appointed by him to found churches; as endowed 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 meaning that they might have demanded a support in virtue of their being apostles; others, as Calvin, and as it is in the margin, that they might have used authority, and have governed them wholly in that manner, exacting unqualified obedience. The Greek properly refers to that which is weighty --ενβαρει -- heavy, burdensome. Anything that weighs down, or oppresses --as a burden, sorrow, or authority, would 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 have been somewhat burdensome for them to have maintained him and his fellow-labourers, though as an apostle he might have required it. Comp. 1Cor 9:8-15. 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 office 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, 1Thes 2:7, or a father his sons, 1Thes 2:11, and employed only the arts of persuasion. Comp. 2Cor 12:13; 2Cor 12:14; 2Cor 12:15; 2Cor 12:16. As the apostles 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 Timothy are joined with him in this epistle, 1Th 1:1, yet it is evident that he writes the letter as if he were alone, and that they had no part in the composition or the instructions. Timothy and Silas are associated with him for the mere purpose of salutation or kind remembrance. That this is so, is apparent from chapter 3. In 1Thes 3:1, Paul uses the plural term also. "When we could no longer forbear, we thought it good to be left at Athens alone." 1Thes 2:5 "For this cause, when I could no longer forbear, I sent to know your faith? Neither Silas nor Timothy 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 exerted by an apostle of Christ. (c) "men sought" Jn 5:41,44, Gal 1:10 (1) "been burdensome" "used authority"Verse 7. But we were gentle

Nor from others - Who would have honoured us more, if we had been burdensome - That is, taken state upon ourselves.

among you, etc. Instead of using authority, we used only the most kind and gentle methods to win you and to promote your peace and order. The word here rendered "nurse" may mean any one who nurses a child, whether a mother or another person. It seems here to refer to a mother, 1Thes 2:11; and the idea is, that the apostle felt for them the affectionate solicitude which a mother does for the child at her breast. (*) "cherisheth" "nursing mother"Verse 8. So, being affection

The Primitive Ministers. ( a. d. 51.) 7 But we were gentle among you, even as a nurse cherisheth her children: 8 So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. 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 are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe: 11 As ye know how we exhorted and comforted and charged 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. In these words the apostle reminds the Thessalonians of the manner of his conversation among them. And, I. He mentions the gentleness of their behaviour: We were gentle among you, v. 7 . He showed great mildness and tenderness who might have acted with the authority of an apostle of Christ. Such behaviour greatly recommends religion, and is most agreeable to God's gracious dealing with sinners, in and by the gospel. This great apostle, though he abhorred and avoided flattery, was most condescending to all men. He accommodated himself to all men's capacities, and became all things to all men. He showed the kindness and care of a nurse that cherishes her children. This is the way to win people, rather than to rule with rigour. The word of God is indeed powerful; and as it comes often with awful authority upon the minds of men, as it always has enough in it to convince every impartial judgment, so it comes with the more pleasing power, when the ministers of the gospel recommend themselves to the affections of the people. And as a nursing mother bears with frowardness in a child, and condescends to mean offices for its good, and draws out her breast, cherishing it in her bosom, so in like manner should the ministers of Christ behave towards their people. The servant of the Lord must not strive, but be gentle unto all men, and patient, 2 Tim. ii. 24 . This gentleness and goodness the apostle expressed several ways. 1. By the most affectionate desire of their welfare: Being affectionately desirous of you, v. 8 . The apostle had a most affectionate love to their persons, and sought them, not theirs; themselves, not their goods; and to gain them, not to be a gainer by them, or to make a merchandise of them: it was their spiritual and eternal welfare and salvation that he was earnestly desirous of. 2. By great readiness to do them good, willingly imparting to them, not the gospel of God only, but also our own souls, v. 8 . See here the manner of Paul's preaching. He spared no pains therein. He was willing to run hazards, and venture his soul, or life, in preaching the gospel. He was willing to spend and be spent in the service of men's souls; and, as those who give bread to the hungry from a charitable principle are said to impart their souls in what they give ( Isa. xviii. 10 ), so did the apostles in giving forth the bread of life; so dear were these Thessalonians in particular to this apostle, and so great was his love to them. 3. By bodily labour to prevent their charge, or that his ministry might not be expensive and burdensome to them: You remember our labour and travail; for, labouring night and day, &c., v. 9 . He denied himself the liberty he had of taking wages from the churches. To the labour of the ministry he added that of his calling, as a tent-maker, that he might get his own bread. We are not to suppose that the apostle spent the whole night and day in bodily labour, or work, to supply the necessities of his body; for then he would have had no time for the work of the ministry. But he spent part of the night, as well as the day, in this work; and was willing to forego his rest in the night, that he might have an opportunity to do good to the souls of men in the day time. A good example is here set before the ministers of the gospel, to be industrious for the salvation of men's souls, though it will not follow that they are always obliged to preach freely. There is no general rule to be drawn from this instance, either that ministers may at no time work with their hands, for the supply of their outward necessities, or that they ought always to do so. 4. By the holiness of their conversation, concerning which he appeals not only to them, but to God also ( v. 10 ): You are witnesses, and God also. They were observers of their outward conversation in public before men, and God was witness not only of their behaviour in secret, but of the inward principles from which they acted. Their behaviour was holy towards God, just towards all men, and unblamable, without giving cause of scandal or offence; and they were careful to give no offence either to those who were without, or to those who believed, that they might give no ill example; that their preaching and living might be all of a piece. Herein, said this apostle, do I exercise myself, to have always a conscience void of offence towards God, and towards men, Acts xxiv. 16 . II. He mentions their faithful discharge of the work and office of the ministry, v. 11, 12 . Concerning this also he could appeal to them as witnesses. Paul and his fellow-labourers were not only good Christians, but faithful ministers. And we should not only be good as to our general calling as Christians, but in our particular callings and relations. Paul exhorted the Thessalonians, not only informing them in their duty, but exciting and quickening them to the performance of it, by proper motives and arguments. And he comforted them also, endeavouring to cheer and support their spirits under the difficulties and discouragements they might meet with. And this he did not only publicly, but privately also, and from house to house ( Acts xx. 20 ), and charged every one of them by personal addresses: this, some think, is intended by the similitude of a father's charging his children. This expression also denotes the affectionate and compassionate counsels and consolations which this apostle used. He was their spiritual father; and, as he cherished them like a nursing mother, so he charged them as a father, with a father's affection rather than a father's authority. As my beloved sons, I warn you, 1 Cor. iv. 14 . The manner of this apostle's exhortation ought to be regarded by ministers in particular for their imitation, and the matter of it is greatly to be regarded by them and all others; namely, that they would walk worthy of God, who hath called them to his kingdom and glory, v. 12 . Observe, 1. What is our great gospel privilege—that God has called us to his kingdom and glory. The gospel calls us into the kingdom and state of grace here and unto the kingdom and state of glory hereafter, to heaven and happiness as our end and to holiness as the way to that end. 2. What is our great gospel duty—that we walk worthy of God, that the temper of our minds and tenour of our lives be answerable to this call and suitable to this privilege. We should accommodate ourselves to the intention and design of the gospel, and live suitably to our profession and privileges, our hopes and expectations, as becomes those who are called with such a high and holy calling.

But we were gentle - Mild, tender. In the midst of you - Like a hen surrounded with her young. Even as a nurse cherisheth her own children - The offspring of her own womb.

To impart our own souls - To lay down our lives for your sake.

ately desirous of you. The word here rendered "being affectionately desirous" ιμειρω occurs nowhere else in the New Testament. It means to long after, to have a strong affection for. The sense here is, that Paul was so strongly attached to them that he would have been willing to lay down his life for them. We were willing to have imparted unto you. To have given or communicated, Rom 1:11. 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 if it were attended with no self-denial 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 he 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 them of the way by which they may be rescued from everlasting ruin. But also our own souls. Or rather lives --ψυχας. Mt 6:25, 20:28, Lk 12:22,23, Mk 3:4. This does not mean that the apostle was willing to be damned, or to lose his soul in order to save them; but that, if it had been necessary, he would have been ready to lay down his life. See Jn 3:16. "We ought to lay down our lives for the brethren." Comp. Jn 15:13. His object seems to be to assure them that he did not leave them 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. He appears to have left them because he could not longer remain without exposing others to danger, and without the certainty that there would be continued disturbances. See Acts 17:9,10. (a) "have imparted" Rom 1:1 (+) "souls" "lives"Verse 9. Ye remember, brethren, our lab

our. Doubtless in the occupation of a tent-maker. Acts 20:34; 1Cor 4:12. And travail. 2Cor 11:27. 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 day time during the week, he made it up by night labour. We preached unto you 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 the expense of others. (b) "labour and travail" Acts 20:34,35, 1Thes 3:7,8 (++) "travail" "toil"Verse 10. Ye are witnesses. They ha

d a full opportunity of knowing his manner of life. And God also. 1Thes 2:5. 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 those 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 able to appeal to all who have had an opportunity of knowing him, as witnesses that he was consistent and faithful, and that there was nothing which could be laid to his charge.Verse 11. How we exhorted. That is,

Holily - In the things of God. Justly - With regard to men. Unblamable - In respect of ourselves. Among you that believe - Who were the constant observers of our behaviour.

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 witness of what God had revealed and required, and they did this in the earnest and solemn manner-which became such an office. As a father doth his children. With an interest in your welfare, such as a father feels for his children, and with such a method as a father would use. It was not done in a harsh, dictatorial, and arbitrary manner, but in tenderness and love.Verse 12. That ye would walk worthy of

By exhorting, we are moved to do a thing willingly; by comforting, to do it joyfully; by charging, to do it carefully.

God, etc. That you would live in such a manner as would honour God, who has chosen you to be his friends. Eph 4:1. A child "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 on him, so as not to pain his heart by misconduct, or so as to give no occasion to any to speak reproachfully of him. This he does, when (1.) he keeps all his commands; (2.) when he leads a life of purity and virtue; (3.) when he carries out the principles of the family into his own life; (4.) when he honours a father by evincing 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 bring a reproach upon him or his cause, and so as to teach the world to honour him who has bestowed such grace upon him. Who hath called you. 1Cor 1:9. (c) "walk worthy" Eph 4:1 (d) "who hath" 1Cor 1:9 Verse 13. For this cause also thank we

To his kingdom here, and glory hereafter.

God. In addition to the reasons for thankfulness 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 origin, 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 religion will show itself sufficient to abide the fiery trials to which Christians may be exposed. He who is convinced by mere human reasoning, may have his faith shaken by opposite, artful reasoning; he who is won by the mere arts of popular eloquence, will have no faith which will be proof against similar arts in the cause of error; he who embraces religion from mere respect for a pastor, parent, or friend, or because others do, may abandon it when the popular current shall set in a different direction, or when his friends shall embrace different views; but he who embraces religion as the truth of God, and from the love of the truth, will have a faith, like that Of the Thessalonians, which will abide every trial. Which effectually worketh also in you that believe. The word rendered "which" here--ος--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. The meaning is, that the truth was made efficacious 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 temptations of life. Comp. Php 2:12, Php 2:13; Heb 13:21. The particular illustration here is, that when they embraced the gospel, it had such an efficacy on their hearts as to prepare them to meet all the terrors of bitter persecution without shrinking. (e) "not as" Mt 10:40, 2Pet 3:2 (f) "worketh also" Jas 1:18, 1Pet 1:23 Verse 14. For ye, brethren, became follow

Effects of the Christian Ministry. ( a. d. 51.) 13 For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. 14 For ye, brethren, became followers of the churches of God which in Judæa are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: 15 Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: 16 Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost. Here observe, I. The apostle makes mention of the success of his ministry among these Thessalonians ( v. 13 ), which is expressed, 1. By the manner of their receiving the word of God: When you received the word of God, which you heard of us, you received it, not as the word of men, but (as it is in truth) the word of God. Where note, (1.) The word of the gospel is preached by men like ourselves, men of like passions and infirmities with others: We have this treasure in earthen vessels. The word of God, which these Thessalonians received, they heard from the apostles. (2.) However, it is in truth the word of God. Such was the word the apostles preached by divine inspiration, and such is that which is left upon record, written in the scriptures by divine inspiration; and such is that word which in our days is preached, being either contained, or evidently founded on, or deduced from, these sacred oracles. (3.) Those are greatly to blame who give out their own fancies or injunctions for the word of God. This is the vilest way of imposing upon a people, and to deal unfaithfully. (4.) Those are also to blame who, in hearing the word, look no further than to the ministry of men, who are only, or chiefly, pleased with the elegance of the style, or the beauty of the composition, or the voice and manner in which the word is preached, and expect to receive their advantage herein. (5.) We should receive the word of God as the word of God, with affections suitable to the holiness, wisdom, verity, and goodness, thereof. The words of men are frail and perishing, like themselves, and sometimes false, foolish, and fickle: but God's word is holy, wise, just, and faithful; and, like its author, lives and abides for ever. Let us accordingly receive and regard it. 2. By the wonderful operation of this word they received: It effectually worketh in those that believe, v. 13 . Those who by faith receive the word find it profitable. It does good to those that walk uprightly, and by its wonderful effects evidences itself to be the word of God. This converts their souls, and enlightens their minds, and rejoices their hearts ( Ps. xix. ); and such as have this inward testimony of the truth of the scriptures, the word of God, by the effectual operations thereof on their hearts, have the best evidence of their divine original to themselves, though this is not sufficient to convince others who are strangers thereto. II. He mentions the good effects which his successful preaching had, 1. Upon himself and fellow-labourers. It was a constant cause of thankfulness: For this cause thank we God without ceasing, v. 13 . The apostle expressed his thankfulness to God so often upon this account that he seemed to think he never could be sufficiently thankful that God had counted him faithful, and put him into the ministry, and made his ministrations successful. 2. Upon them. The word wrought effectually in them, not only to be examples unto others in faith and good works (which he had mentioned before), but also in constancy and patience under sufferings and trials for the sake of the gospel: You became followers of the churches of God, and have suffered like things as they have done ( v. 14 ), and with like courage and constancy, with like patience and hope. Note, The cross is the Christian's mark: if we are called to suffer we are called only to be followers of the churches of God; so persecuted they the prophets that were before you, Matt. v. 12 . It is a good effect of the gospel when we are enabled to suffer for its sake. The apostle mentions the sufferings of the churches of God, which in Judea were in Christ Jesus. Those in Judea first heard the gospel, and they first suffered for it: for the Jews were the most bitter enemies Christianity had, and were especially enraged against their countrymen who embraced Christianity. Note, Bitter zeal and fiery persecution will set countrymen at variance, and break through all the bonds of nature, as well as contradict all the rules of religion. In every city where the apostles went to preach the gospel the Jews stirred up the inhabitants against them. They were the ringleaders of persecution in all places; so in particular it was at Thessalonica: Acts xvii. 5 , The Jews that believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city in an uproar. Upon this occasion, the apostle gives a character of the unbelieving Jews ( v. 15 ), enough to justify their final rejection and the ruin of their place, and church, and nation, which was now approaching. (1.) They killed the Lord Jesus, and impudently and presumptuously wished that his blood might be on them and their children. (2.) They killed their own prophets: so they had done all along; their fathers had done so: they had been a persecuting generation. (3.) They hated the apostles, and did them all the mischief they could. They persecuted them, and drove and chased them from place to place: and no marvel, if they killed the Lord Jesus, that they persecuted his followers. (4.) They pleased not God. They had quite lost all sense of religion, and due care to do their duty to God. It was a most fatal mistake to think that they did God service by killing God's servants. Murder and persecution are most hateful to God and cannot be justified on any pretence; they are so contrary to natural religion that no zeal for any true or only pretended institution of religion can ever excuse them. (5.) They were contrary to all men. Their persecuting spirit was a perverse spirit; contrary to the light of nature, and contrary to humanity, contrary to the welfare of all men, and contrary to the sentiments of all men not under the power of bigotry. (6.) They had an implacable enmity to the Gentiles, and envied them the offers of the gospel: Forbidding the apostles to speak to the Gentiles, that they might be saved. The means of salvation had long been confined to the Jews. Salvation is of the Jews, says our Saviour. And they were envious against the Gentiles, and angry that they should be admitted to share in the means of salvation. Nothing provoked them more than our Saviour's speaking to them at any time concerning this matter; this enraged the Jews at Jerusalem, when, in his defence, Paul told them, he was sent unto the Gentiles, Acts xxii. 21 . They heard him patiently till he uttered these words, but then could endure no longer, but lifted up their voices, and said, Away with such a fellow from the earth, for it is not fit that he should live. Thus did the Jews fill up their sins; and nothing tends more to any person or people's filling up the measure of their sins than opposing the gospel, obstructing the progress of it, and hindering the salvation of precious souls. For the sake of these things wrath has come upon them to the uttermost; that is, wrath was determined against them, and would soon overtake them. It was not many years after this that Jerusalem was destroyed, and the Jewish nation cut off by the Romans. Note, When the measure of any man's iniquity is full, and he has sinned to the uttermost, then comes wrath, and that to the uttermost.

Ye suffered the same things - The same fruit, the same afflictions, and the same experience, at all times, and in all places, are an excellent criterion of evangelical truth. As they from the Jews - Their countrymen.

ers of the churches of God which in Judea are in Christ Jesus. Which are united to the Lord Jesus, or which are founded on his truth: that is, which are true churches. OF those churches they became imitators μιμηται-- to wit, in their sufferings. This does not mean that they were founded on the same model; or that they 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 this is, to comfort and encourage them, by showing them 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 who made extraordinary pretensions to piety. For ye also have suffered like things of your own countrymen; Literally, "of those who are of your fellow, tribe, or fellow-clansmen," συμφυλετων. The Greek word means "one of the same tribe," and then a fellow-citizen, or fellow-countryman. It is not elsewhere used in the New Testament. The particular reference here seems not to be to the heathen, who were the agents or actors in the scenes of tumult and persecutions, but to the Jews by whom they were led on, or who were the prime-movers in the persecutions which they had endured. It is necessary to suppose that they were principally Jews who were the 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, they 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. They 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." "They drew Jason and certain brethren unto the rulers of the city, crying These that have turned the world upside down have come hither also," Acts 17:5,6. 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 17:13; Comp. Acts 14:2. "The unbelieving Jews stirred up the Gentiles, and made their minds evil-affected 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, Hor. Paul. 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 the apostle states, "by their own countrymen;" that is, that they were the agents or instruments by which it was done. This 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 of both. As they have of the Jews. Directly. In Palestine there were no others but Jews who could be excited against Christians, and they were obliged to appear as the persecutors themselves. (*) "followers" "imitators"Verse 15. Who both killed the Lord Jesus.

Us - Apostles and preachers of the gospel. They please not God - Nor are they even careful to please him, notwithstanding their fair professions. And are contrary to all men - Are common enemies of mankind; not only by their continual seditions and insurrections, and by their utter contempt of all other nations; but in particular, by their endeavouring to hinder their hearing or receiving the gospel.

Acts 2:23. The meaning here is, that it was characteristic of the Jews to be engaged in the work of persecution, and that they should not regard it strange, that they who had put their own Messiah to death, and slain the prophets, should now be found persecuting the true children of God. And their own prophets. Mt 21:33, and following; Mt 23:20-37, and following; Acts 7:52. And have persecuted us. As at Iconium, ( Acts 14:1,) Derbe, and Lystra, ( Acts 14:6 ) and at Philippi, Thessalonica, and Berea. 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. Their conduct is not such as to please God, but such as expose them to his wrath, 1Thes 2:16. The meaning is, not that they did not aim to please God--whatever may have been the truth about that--but that they had shown, by all their history, that their conduct could not meet with the Divine approbation. They made extraordinary pretensions to being the peculiar people of God, and it was important for the apostle to show that their conduct demonstrated that they had no such claims. Their opposition to the Thessalonians, therefore, was no proof that God was opposed to them, and they should not allow themselves to be troubled by such opposition. It was, rather, proof that they were the friends of God--since those who now persecuted them had been engaged in persecuting the most holy 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 was 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 they 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 the 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 with whom they had intercourse. Thus Tacitus describes them as "cherishing hatred against all others"--adversus omnes alios hostile odium, Hist. v. 5. So Juvenal, (Sat. xiv. 103, 104,) describes them. Non monstrare vias eadem nisi sacra colenti, Quasitum ad fontem solos deducere verpos. "They would not even point out the way to any one except of the same religion; nor, being asked, guide any to a fountain except the circumcised." So they are called by Appollonius, "atheists and misanthropes, and the most uncultivated barbarians"--αθεοικαι μισανθρωποικαιαφυεστατοιτωνβαρβαρων Josephus Con. Ap. ii, 15. So Diodorus Sicuhs, (xxxiv. p. 524,) describes them as "those alone among all the nations who were unwilling to have any intercourse [or intermingling--επιμιξιας] with any other nation, and who regarded all others as enemies"--καιπολεμιουςυπολαμβανεινπαντας-. Their history had given abundant occasion for these charges. (a) "their own prophets" Acts 7:52 (1) "persecuted us" "chased us out" (+) "contrary to all men" "Against all men"Verse 16. Forbidding us to speak to the Gentiles. See Acts 17:5,13. No particular instance i

To fill up - The measure of their sins always, as they have ever done. But the vengeance of God is come upon them - Hath overtaken them unawares, whilst they were seeking to destroy others, and will speedily complete their destruction.

s mentioned in the life of Paul previous to this, when they had formally commanded him not to preach to the heathen; but 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 had no advantages over the rest of mankind in this respect, and that the heathen might be saved without becoming Jews, or being circumcised, Rom 2:25-29; Rom 3:22-31; Col 1:25. The Jews did not hold it unlawful "to speak to the Gentiles," and even to offer to them eternal life, ( Mt 23:15;) but it was only on condition that they should become proselytes to their religion, and should observe the institutions of Moses. If saved, they held that it would be as Jews --either originally such, or such by becoming proselytes. 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 them as to the children of Abraham. Though there are no express instances in which they prohibited Paul from speaking to the Gentiles recorded before the date of this epistle, yet events occurred afterwards which showed what were their feelings, and such as to make it in the highest degree probable that they had attempted to restrain him. See Acts 22:21,22. "And he [Christ] said unto me [Paul,] Depart, for I will send thee far hence unto the Gentiles. And they [the Jews] gave him audience unto this word, and then lift up their voices and said, Away with such a fellow from the earth, for it is not fit that he should live." 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 faith. To fill up their sins alway. At all times παντοτε--in every generation. That 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 with their fixed character. Comp. Acts 7:51-53, and Mt 23:32, on the expression, "Fill ye up then the measure of your fathers." For the wrath is come upon them.This cannot mean that the wrath of God had been then 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 might be spoken of as an indubitable fact. The "wrath of God" may be said to have come upon a man when he abandons him, even though there may not be as yet any external expressions of his indignation. It is not punishment that constitutes the wrath of God. That is the mere outward expression of the Divine indignation; and the wrath of God may, in fact, have come upon a man when as yet there are no external tokens of it. The overthrow of Jerusalem and the temple, were but the outward expressions of the Divine displeasure at their conduct. Paul, inspired to speak of the feelings God, describes that wrath as already existing in the Divine mind; Comp. Rom 1:18. To the uttermost. Gr. ειςτελος, to the end; that is, until wrath shall be complete or exhausted; or wrath in the extremest degree. It does not mean "to the end of their race or history;" nor necessarily to the remotest periods of time, but to that which constitutes completion, so that there should be nothing lacking of that which would make indignation perfect: ειςτελος--thoroughly, entirely, through and through." Passow. Some have understood this as meaning at the last or at length, as Macknight, Rosenmuller, Koppe, and Wetstein; others 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 woe which was about to come upon the nation. For an account of this, Mt 24:21. (b) "forbidding" Acts 17:5,13, 18:12 (c) "fill up" Gen 15:16, Mt 23:32 (d) "uttermost" Rev 22:11 Verse 17. But we, brethren, being taken from you. There is more implied in the Greek word here rendered, "being taken from you"-- απορφανισθεντες--than appears

Effects of the Christian Ministry. ( a. d. 51.) 17 But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire. 18 Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us. 19 For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? 20 For ye are our glory and joy. In these words the apostle apologizes for his absence. Here observe, 1. He tells them they were involuntarily forced from them: We, brethren, were taken from you, v. 17 . Such was the rage of his persecutors. He was unwillingly sent away by night to Berea, Acts xvii. 10 . 2. Though he was absent in body, yet he was present in heart. He had still a remembrance of them, and great care for them. 3. Even his bodily absence was but for a short time, the time of an hour. Time is short, all our time on earth is short and uncertain, whether we are present with our friends or absent from them. This world is not a place where we are always, or long, to be together. It is in heaven that holy souls shall meet, and never part more. 4. He earnestly desired and endeavoured to see them again: We endeavoured more abundantly to see your face with great desire, v. 17 . So that the apostle at least intended his absence should be but for a short time. His desire and endeavour were to return again very soon to Thessalonica. But men of business are not masters of their own time. Paul did his endeavour, and he could do no more, v. 18 . 5. He tells them that Satan hindered his return ( v. 18 ), that is, either some enemy or enemies, or the great enemy of mankind, who stirred up opposition to Paul, either in his return to Thessalonica, when he intended to return thither, or stirred up such contentions or dissensions in those places whether he went as made his presence necessary. Note, Satan is a constant enemy to the work of God, and does all he can to obstruct it. 6. He assures them of his affection and high esteem for them, though he was not able, as yet, to be present with them according to his desire. They were his hope, and joy, and crown of rejoicing; his glory and joy. These are expressions of great and endeared affection, and high estimation. And it is happy when ministers and people have such mutual affection and esteem of each other, and especially if they shall thus rejoice, if those that sow and those that reap shall rejoice together, in the presence of our Lord Jesus Christ at his coming. The apostle here puts the Thessalonians in mind that though he could not come to them as yet, and though he should never be able to come to them, yet our Lord Jesus Christ will come, nothing shall hinder this. And further, when he shall come, all must appear in his presence, or before him. Ministers and people must all appear before him, and faithful people will be the glory and joy of faithful ministers in that great and glorious day.

from our translation. It properly has relation to the condition of an orphan, (comp. Jn 14:18,) or one who 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 there is included the idea that it was like a painful bereavement. It was such a state as that of one who had lost a parent. No word, perhaps, could have expressed stronger attachment for them. For a short time. Gr., "For the time of an hour;" that is, for a brief period. The meaning is, that when he left them he supposed it would be only for a short time. The fact seems to have been, ( Acts 17:10,) that it was supposed, when Paul was sent to Berea, that things would soon be in such a state that he could safely return to Thessalonica. He was "sent" there by those who thought it was necessary for the safety of some of his friends at Thessalonica, and he evidently purposed to return as soon as it could properly be done. It had, in fact, however, turned out to be a long and painful absence. In presence, not in heart, My heart was still with you. This is an elegant and touching expression, which we still use to denote affection for an absent friend. Endeavoured the more abundantly to see your face. Made every endeavour possible. It was from no want of affection that I have not done it, but from causes beyond my control. With great desire. Comp. Lk 22:15.Verse 18. Wherefore we would have come unto you, even I Paul. The phrase "even I Paul," seems to be used by way of/emphasis, lie had a special desire to go himself. He had se

In this verse we have a remarkable instance, not so much of the transient affections of holy grief, desire, or joy, as of that abiding tenderness, that loving temper, which is so apparent in all St. Paul's writings, towards those he styles his children in the faith. This is the more carefully to be observed, because the passions occasionally exercising themselves, and flowing like a torrent, in the apostle, are observable to every reader; whereas it requires a nicer attention to discern those calm standing tempers, that fixed posture of his soul, from whence the others only flow out, and which more peculiarly distinguish his character.

nt Timothy to them, ( 1Thes 3:2,6,) and perhaps some might have been disposed to allege that Paul 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. But Satan hindered us. Comp. 2Cor 12:7. 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, be employed ill the embarrassments that we meet with in life. The hindrances which we meet with 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 like the work of Satan. They are just such obstructions as a very wicked being would be glad to throw in our way.Verse 19. For what is our hope. That is, "I had a strong desire to see you; to assist you; to enjoy your friendship; for you are my hope and joy, and my absence does not aris

Satan - By those persecuting Jews, Acts 17:13 .

e 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 hope of future blessedness. It was an evidence that he was a faithful servant of God, and that he would 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 which he had won. 1Cor 9:24-27. Are not even ye. Or, will 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 highest 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 the highest happiness, that he had been the means of saving them from ruin. (1) "rejoicing" "glorying" (a) "in the presence" 2Cor 1:14, Php 4:1 (b) "of our Lord Jesus Christ" Jude 1:24 (c) "at his coming" Rev 1:7 Verse 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 o

Ye also - As well as our other children.

f souls. The object of the apostle in dwelling on this, in a manner so tender and affectionate, is, to show them that his leaving them, and his long absence from them, Were not caused by any want of affection for them. REMARKS on 1st Thessalonians Chapter 2 (1.) Ministers of the gospel should be entirely sincere, and without guile. They should attempt to carry no measure--not even the conversion of sinners--by trick or management, 1Thes 2:3-5. (2.) They should not make it a point to please men, 2Thes 2:4. If they do please men; or if their ministry is acceptable to men, they should not regard it, indeed, as proof that they are unfaithful, for they "should have a good report of them that are without;" nor should they make it a point to displease men, or consider it a proof that because men are offended, therefore they are faithful; but it should not be their leading aim or purpose to gratify men. They should preach the truth; and if they do this, God will take care of their reputation, and give them just as much as they ought to have. The same principle should operate with all Christians. They should do right, and leave their reputation with God. (3.) Ministers of the gospel should be gentle, tender, and affectionate. They should be kind in feeling, and courteous in manner --like a father or mother, 2Thes 2:7,11. 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 he is rough in manner, coarse or harsh in his expressions, or sour in his intercourse with mankind. Not thus was the 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 wrong we should indeed oppose, but it should be in the kindest manner towards the persons of those who do wrong; what is true and right we should maintain and defend--and we shall always do it more effectually if we do it kindly. (4.) Ministers should be willing to labour in any proper calling, if it be necessary for their own support, or to do good, 1Thes 2:9. It is, indeed, the duty of a people to support 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 willing to do it. Paul made tents; and if he were willing to do that, a minister should not feel himself degraded if he be obliged to make shoes, or to hoe 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 be obliged to do it, and should feel that it is a privilege to preach the gospel even if he be 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 other way of procuring an honest living. (5.) Every minister should be able to appeal to the people among whom he has laboured in proof that he is an honest man, and lives consistently with his profession, 1Thes 2:1,9-11. The same remark applies to all other Christians. They should so live that 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 this, a man should live as he ought; for the world generally forms a very correct estimate of character. (6.) The joy of a minister in the day of judgment will be measured by the amount of good which he has done, and the number of souls which he has been the means of converting and saving, 1Thes 2:19. It will not be the honour which he has received from men; the titles which they have conferred on him; the commendation which he has received for eloquence or talent, or the learning which he has acquired; but it will be found in the number of those who have been converted from the error of their ways, and in the evidence of the good which he 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 were 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?" The good that we do will be remembered certainly with pleasure in the day of judgment: of how many other things which now interest us so much, can the same thing be said? (7.) Paul expected evidently to recognise the Thessalonian Christians at the day of judgment, for he said that they would be then his "joy and crown of rejoicing," 1Thes 2:19. 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, which nothing in the Bible forbids us to entertain, should do much to alleviate the 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 they have are already in heaven--and how should their own hearts pant that they may meet them there!