You became imitators of us and of the Lord, having received the word in much affliction, with joy of the Holy Spirit, so that you became an example to all who believe in Macedonia and in Achaia. For from you the word of the Lord has been declared, not only in Macedonia and Achaia, but also in every place your faith toward God has gone out, so that we need not to say anything.
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We always give thanks to God for all of you, mentioning you in our prayers, remembering without ceasing your work of faith and labor of love and perseverance of hope in our Lord Jesus Christ, before our God and Father. We know, brothers loved by God, that you are chosen, and that our Good News came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. You became imitators of us and of the Lord, having received the word in much affliction, with joy of the Holy Spirit, so that you became an example to all who believe in Macedonia and in Achaia. For from you the word of the Lord has been declared, not only in Macedonia and Achaia, but also in every place your faith toward God has gone out, so that we need not to say anything. For they themselves report concerning us what kind of a reception we had from you, and how you turned to God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead: Jesus, who delivers us from the wrath to come.
Parallel Translations
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You became imitators of us and of the Lord, having received the word in much affliction, with joy of the Holy Spirit,
so that you became an example to all who believe in Macedonia and in Achaia.
For from you the word of the Lord has been declared, not only in Macedonia and Achaia, but also in every place your faith toward God has gone out, so that we need not to say anything.
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And ye became folowers of vs and of the lord and receaved the worde in moche affliccion with ioye of the holy gost:
so that ye were an ensample to all that beleve in Macedonia and Achaia.
For from you sounded out the worde of the lorde not in Macedonia and in Achaia only: but youre fayth also which ye have vnto god spred her silfe abroade in all quartars so greatly that it nedeth not vs to speake eny thynge at all.
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And ye became followers of vs, and of the Lord, and receiued the worde in much affliction, with ioy of the holy Ghost,
So that ye were as ensamples to all that beleeue in Macedonia and in Achaia.
For from you sounded out the worde of the Lord, not in Macedonia and in Achaia only: but your faith also which is toward God, spred abroad in all quarters, that we neede not to speake any thing.
Cross-references (49)
- Titus 2:7 (v7) In all things be showing yourself an example of good works. In your teaching, be showing integrity, seriousness, incorruptibility,
- 1 Corinthians 11:1 (v6) Be imitators of me, even as I also am of Christ.
- Acts 13:52 (v6) The disciples were filled with joy and with the Holy Spirit.
- 1 Corinthians 4:16 (v6) I beg you therefore, be imitators of me.
- Romans 1:8 (v8) First, I thank my God through Jesus Christ for all of you, that your faith is proclaimed throughout the whole world.
Show all 48 cross-references
- 1 Timothy 4:12 (v7) Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in…
- 1 Peter 5:3 (v7) not as lording it over those entrusted to you, but making yourselves examples to the flock.
- Galatians 5:22 (v6) But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith,
- Romans 10:14-18 (v8) How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear…
- 2 Thessalonians 3:9 (v6) not because we don’t have the right, but to make ourselves an example to you, that you should imitate us.
- Ephesians 5:1 (v6) Be therefore imitators of God, as beloved children.
- 3 John 1:11 (v6) Beloved, don’t imitate that which is evil, but that which is good. He who does good is of God. He who does evil hasn’t seen God.
- 2 Thessalonians 1:4 (vv6, 8) so that we ourselves boast about you in the assemblies of God for your perseverance and faith in all your persecutions and in the…
- Isaiah 52:7 (v8) How beautiful on the mountains are the feet of him who brings good news, who publishes peace, who brings good news, who proclaims…
- Romans 5:3-5 (v6) Not only this, but we also rejoice in our sufferings, knowing that suffering produces perseverance; and perseverance, proven character; and…
- 3 John 1:12 (v8) Demetrius has the testimony of all, and of the truth itself; yes, we also testify, and you know that our testimony is true.
- Revelation 14:6 (v8) I saw an angel flying in mid heaven, having an eternal Good News to proclaim to those who dwell on the earth, and to every nation, tribe,…
- Matthew 16:24 (v6) Then Jesus said to his disciples, “If anyone desires to come after me, let him deny himself, and take up his cross, and follow me.
- John 8:12 (v6) Again, therefore, Jesus spoke to them, saying, “I am the light of the world. He who follows me will not walk in the darkness, but will have…
- John 14:16-18 (v6) I will pray to the Father, and he will give you another Counselor, that he may be with you forever: the Spirit of truth, whom the world…
- Romans 8:16-18 (v6) The Spirit himself testifies with our spirit that we are children of God; and if children, then heirs: heirs of God and joint heirs with…
- 2 Corinthians 11:9-10 (v7) When I was present with you and was in need, I wasn’t a burden on anyone, for the brothers, when they came from Macedonia, supplied the…
- 1 Thessalonians 1:8 (v7) For from you the word of the Lord has been declared, not only in Macedonia and Achaia, but also in every place your faith toward God has…
- 1 Thessalonians 2:13-14 (v6) For this cause we also thank God without ceasing, that when you received from us the word of the message of God, you accepted it not as the…
- 2 Thessalonians 3:1 (v8) Finally, brothers, pray for us, that the word of the Lord may spread rapidly and be glorified, even as also with you,
- Exodus 18:9 (v8) Jethro rejoiced for all the goodness which Yahweh had done to Israel, in that he had delivered them out of the hand of the Egyptians.
- Isaiah 2:3 (v8) Many peoples shall go and say, “Come, let’s go up to the mountain of Yahweh, to the house of the God of Jacob; and he will teach us of his…
- Acts 5:41 (v6) They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for Jesus’ name.
- Acts 9:31 (v6) So the assemblies throughout all Judea, Galilee, and Samaria had peace, and were built up. They were multiplied, walking in the fear of the…
- Acts 16:12 (v7) and from there to Philippi, which is a city of Macedonia, the foremost of the district, a Roman colony. We were staying some days in this…
- Acts 17:5-10 (v6) But the unpersuaded Jews took along some wicked men from the marketplace, and gathering a crowd, set the city in an uproar. Assaulting the…
- Romans 15:13 (v6) Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope, in the power of the Holy Spirit.
- Romans 16:19 (v8) For your obedience has become known to all. I rejoice therefore over you. But I desire to have you wise in that which is good, but innocent…
- 2 Corinthians 8:1-2 (v6) Moreover, brothers, we make known to you the grace of God which has been given in the assemblies of Macedonia, how in much proof of…
- 2 Corinthians 8:5 (v6) This was not as we had expected, but first they gave their own selves to the Lord, and to us through the will of God.
- Philippians 3:17 (v6) Brothers, be imitators together of me, and note those who walk this way, even as you have us for an example.
- 1 Thessalonians 3:2-4 (v6) and sent Timothy, our brother and God’s servant in the Good News of Christ, to establish you, and to comfort you concerning your faith,…
- Hebrews 10:34 (v6) For you both had compassion on me in my chains, and joyfully accepted the plundering of your possessions, knowing that you have for…
- 1 Peter 1:6 (v6) Wherein you greatly rejoice, though now for a little while, if need be, you have been grieved in various trials,
- 1 Peter 1:8 (v6) whom, not having known, you love. In him, though now you don’t see him, yet believing, you rejoice greatly with joy that is unspeakable and…
- 1 Peter 3:13 (v6) Now who will harm you if you become imitators of that which is good?
- Revelation 22:17 (v8) The Spirit and the bride say, “Come!” He who hears, let him say, “Come!” He who is thirsty, let him come. He who desires, let him take the…
- Isaiah 66:19 (v8) “I will set a sign among them, and I will send those who escape of them to the nations, to Tarshish, Pul, and Lud, who draw the bow, to…
- John 13:13-15 (v6) You call me, ‘Teacher’ and ‘Lord.’ You say so correctly, for so I am. If I then, the Lord and the Teacher, have washed your feet, you also…
- Acts 1:13 (v7) When they had come in, they went up into the upper room where they were staying; that is Peter, John, James, Andrew, Philip, Thomas,…
- 1 Corinthians 14:36 (v8) What!? Was it from you that the word of God went out? Or did it come to you alone?
- 2 Corinthians 1:1 (v7) Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, to the assembly of God which is at Corinth, with all the…
- 2 Corinthians 3:4 (v8) Such confidence we have through Christ toward God,
48 distinct cross-references across this passage (49 total citations).
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain On vv6–8 6 And ye became imitators. With the view of…
6 And ye became imitators. With the view of increasing their alacrity, he declares that there is a mutual agreement, and harmony, as it were, between his preaching and their faith. For unless men, on their part, answer to God, no proficiency will follow from the grace that is offered to them — not as though they could do this of themselves, but inasmuch as God, as he begins our salvation by calling us, perfects it also by fashioning our hearts to obedience. The sum, therefore, is this — that an evidence of Divine election shewed itself not only in Paul’s ministry, in so far as it was furnished with the power of the Holy Spirit, but also in the faith of the Thessalonians, so that this conformity is a powerful attestation of it. He says, however, “Ye were imitators of God and of us,” in the same sense in which it is said, that the people believed God and his servant Moses, (Exodus 14:13 ) not as though Paul and Moses had anything different from God, but because he wrought powerfully by them, as his ministers and instruments. While ye embraced. Their readiness in receiving the gospel is called an imitation of God, for this reason, that as God had presented himself to the Thessalonians in a liberal spirit, so they had, on their part, voluntarily come forward to meet him.
He says, with the joy of the Holy Spirit, that we may know that it is not by the instigation of the flesh, or by the promptings of their own nature, that men will be ready and eager to obey God, but that this is the work of God’s Spirit. The circumstance, that amidst much tribulation they had embraced the gospel, serves by way of amplification. For we see very many, not otherwise disinclined to the gospel, who, nevertheless, avoid it, from being intimidated through fear of the cross. Those, accordingly, who do not hesitate with intrepidity to embrace along with the gospel the afflictions that threaten them, furnish in this an admirable example of magnanimity. And from this it is so much the more clearly apparent, how necessary it is that the Spirit should aid us in this. For the gospel cannot be properly, or sincerely received, unless it be with a joyful heart. Nothing, however, is more at variance with our natural disposition, than to rejoice in afflictions.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On v6 With joy which cometh from the holy Ghost.
With joy which cometh from the holy Ghost.
Another reason: Because even to that day, they embraced the Gospel with great cheerfulness, insomuch that they were an example to all their neighbors: so that it should be more shame for them to faint in the mid-race.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–8 6 And ye became followers of us, and of…
6 And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost:
Ver. 6. Followers of us and of the Lord] The apostles walked in Christ, Col 2:6; as Christ, 1Jn 2:6; their lives were a commentary upon his life, 1Pe 2:9.
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Received the word in much affliction] Opposition is (as Calvin wrote to the French king) Evangelii genius, the black angel that dogs the gospel at the heels. To preach (saith Luther) is nothing else but to get the ill will of the world.
With joy of the Holy Ghost] Which bore them up above all persecutions, as blown bladders bear a man up aloft all waters.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv7–8 As ye followed our example, and of the Lord,…
As ye followed our example, and of the Lord, so ye were examples yourselves, and such great examples that influenced all the believers both of Macedonia and Achaia. Your example reached beyond the confines of Thessalonica, unto the believers of all Macedonia, yea farther, to the believers of all Achaia. And though the Philippians of Macedonia received the gospel before you, as appears in the story, Act 16:1-40, yet ye exceeded them, and became examples to them in your faith and patience, &c.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv6, 8 In these words, our apostle gives us another probable…
In these words, our apostle gives us another probable evidence, that the Thessalonians were undoubtedly chosen of God, namely, because they were active and operative Christians; they did in their life and practice conform themselves to that excellent pattern and example held forth unto them by their preachers, Ye became followers of us.
Where note, that there ought to be something worthy of imitation in the lives of ministers, something which their people may safely follow; and it is the people’s duty, not only to lend an ear to their doctrine, but an eye to their pious conversation. It is added, Followers of us, and of the Lord: Followers of Christ, absolutely, as an unerring pattern; of his ministers conditionally, so far as they followed Christ: But followers of the Lord here, seems to import their following of him in his sufferings and afflictions, as appears by the next words, Having received the word with much affliction. Such as are sincere and serious Christians, are followers of Christ in his sufferings, as well as in his example: they follow him in the sharp and thorny path of affliction, in which he went before them; they are willing to bear his cross, as well as to wear his crown; to suffer for them, as well as to be glorified with him.
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Observe next, the particular instance wherein the Thessalonians became followers of the apostles; it was this, that they preached the word to them with great desire, delight, and joy, though at the same time they endured a great sight of afflictions, contending with the opposition both of men and devils, in preaching the word unto them: In like manner did they receive the word with much affliction, and adhere to it in the midst of persecution; and all this accompanied with such inward joy, as none but the Holy Ghost could be the author of in them: Ye received the word with much affliction, with joy of the Holy Ghost.
Learn hence, that upon preaching of the word, to have a heart open to receive it, to receive it with affliction, with much affliciton, and yet with joy and rejoicing, with a cheerful spirit, and such a joy as the holy Spirit of God is the author and producer of, is a good evidence, that a person is chosen of God, and has a title to the everlasting inheritance.
Observe farther, Our apostle, in a just and deserved commendation of these Thessalonians, tells them to their great and singular honour, that as they were followers of them (the apostles) in sufferings, in patience, and cheerfulness; so they were themselves living patterns, and lively ensamples of courage and constancy under their sufferings, to all the neighbouring churches in Macedonia and Achaia. Then is the grace of God received by us, a mark and evidence of our election of God, when we have advanced to such a considerable proficiency and growth in it, as to become patterns and examples of piety to all that are round about us. Thus the Thessalonians here, Ye are become ensamples to all that believe in Macedonia and Achaia.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v6 In these words we have the evidence of the…
In these words we have the evidence of the apostle's success among the Thessalonians, which was notorious and famous in several places. For,
I. They were careful in their holy conversation to imitate the good examples of the apostles and ministers of Christ, Th1 1:6. As the apostle took care to demean himself well, not only for his own credit's sake, but for the benefit of others, by a conversation suitable to his doctrine, that he might not pull down with one hand what he built up with the other, so the Thessalonians, who observed what manner of men they were among them, how their preaching and living were all of a piece, showed a conscientious care to be followers of them, or to imitate their good example. Herein they became also followers of the Lord, who is the perfect example we must strive to imitate; and we should be followers of others no further than they are followers of Christ, Co1 11:1. The Thessalonians acted thus, notwithstanding their affliction, that much affliction which the apostles and themselves also were exposed to. They were willing to share in the sufferings that attended the embracing and professing of Christianity. They entertained the gospel, notwithstanding the troubles and hardships which attended the preachers and professors of it too. Perhaps this made the word more precious, being dear - bought; and the examples of the apostles shone very bright under their afflictions; so that the Thessalonians embraced the word cheerfully, and followed the example of the suffering apostles joyfully, with joy in the Holy Ghost - such solid and spiritual and lasting joy as the Holy Ghost is the author of, who, when our afflictions abound, makes our consolations much more to abound.
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II. Their zeal prevailed to such a degree that they were themselves examples to all about them, Th1 1:7, Th1 1:8. Observe here,
1. Their example was very effectual to make good impressions upon many others. They were tupoi - stamps, or instruments to make impression with. They had themselves received good impressions from the preaching and conversation of the apostles, and they made good impressions, and their conversation had an influence upon others. Note, Christians should be so good as by their example to influence others.
2. It was very extensive, and reached beyond the confines of Thessalonica, even to the believers of all Macedonia, and further, in Achaia; the Philippians, and others who received the gospel before the Thessalonians, were edified by their example. Note, Some who were last hired into the vineyard may sometimes outstrip those who come in before them, and become examples to them.
3. It was very famous. The word of the Lord, or its wonderful effects upon the Thessalonians, sounded, or was famous and well known, in the regions round about that city, and in every place; not strictly every where, but here and there, up and down in the world: so that, from the good success of the gospel among them, many others were encouraged to entertain it, and to be willing, when called, to suffer for it. Their faith was spread abroad. (1.) The readiness of their faith was famed abroad. These Thessalonians embraced the gospel as soon as it was preached to them; so that every body took notice what manner of entering in among them the apostles had, that there were no such delays as at Philippi, where it was a great while before much good was done. (2.) The effects of their faith were famous. [1.] They quitted their idolatry; they turned from their idols, and abandoned all the false worship they had been educated in. [2.] They gave themselves up to God, to the living and true God, and devoted themselves to his service. [3.] They set themselves to wait for the Son of God from heaven, Th1 1:10. And this is one of the peculiarities of our holy religion, to wait for Christ's second coming, as those who believe he will come and hope he will come to our joy. The believers under the Old Testament waited for the coming of the Messiah, and believers now wait for his second coming; he is yet to come. And there is good reason to believe he will come, because God has raised him from the dead, which is full assurance unto all men that he will come to judgment, Act 17:31. And there is good reason to hope and wait for his coming, because he has delivered us from the wrath to come. He came to purchase salvation, and will, when he comes again, bring salvation with him, full and final deliverance from sin, and death, and hell, from that wrath which is yet to come upon unbelievers, and which, when it has once come, will be yet to come, because it is everlasting fire prepared for the devil and his angels, Mat 25:41.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv6–8 And ye became followers of us, and of the…
And ye became followers of us, and of the Lord,.... So far followers of them as they were of Christ, in embracing the Gospel, submitting to the ordinances of it, professing the name of Christ, and suffering for his sake; the Alexandrian copy reads, "of God", and others, "of Christ":
having received the word; the Gospel, the word of truth, peace, and righteousness, and of salvation by Christ; which they received not as the word of man, but of God; and that
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in much affliction; referring to the uproar made by the baser sort of people, instigated by the unbelieving Jews, and the trouble they gave to Jason and other brethren, mentioned in Act 17:1 and this is a considerable commendation of them, that at a time when others were offended and fell off from hearing the word, and a profession of the Gospel, they should receive it, and that
with much joy of the Holy Ghost; not with a carnal joy, or with a mere flash of natural affection, as in the stony ground hearers, and in the Jews, who rejoiced for a while in John's ministry, and in Herod, who sometimes heard him gladly; but with a spiritual joy of the Holy Ghost's producing in them, applying the word with power to them, giving them a spiritual gust of it, and pleasure in it, raising in their souls a joy upon the most solid foundation.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6, 8 Though in much affliction, yet with much joy.
Though in much affliction, yet with much joy.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6–8 Verse 6. Ye became followers of us] Ye became…
Verse 6. Ye became followers of us] Ye became imitators, μιμηται, of us-ye believed the same truths, walked in the same way, and minded the same thing; knowing that our doctrine was of the Lord, and that the way in which we walked was prescribed by himself, and that he also suffered the contradictions of ungodly men.
Having received the word in much affliction] That they received the doctrine of the Gospel in the midst of much persecution we may learn from the history in general, and from Ac 17:5-6.
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With joy of the Holy Ghost] The consolations which they received, in consequence of believing in Christ, more than counterbalanced all the afflictions which they suffered from their persecutors.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v6 1Th 1:6-10. Ye became followers of us — Obedient…
1Th 1:6-10. Ye became followers of us — Obedient to our directions, and imitators of our example; and of the Lord also — Both in the holiness of your lives, and in the courage and patience with which you endured those sufferings which lay in the way of your duty; having received the word — When first preached to you; in much affliction, with joy of the Holy Ghost — That is, though attended with persecution, yet with joy, such as only the Holy Ghost could inspire you with. So that ye were ensamples — Patterns to be imitated; to all that believe in Macedonia — Chiefly in Philippi and Berea; and in the more distant province of Achaia — Namely, to the Corinthian converts, who, hearing of their pious and virtuous conduct, were excited to emulation. The apostle mentions Macedonia and Achaia, because he had just been travelling through these parts before he came to Corinth, from whence, as has been observed in the preface, he wrote this epistle. For from you sounded forth the word of the Lord — Was echoed, as it were, from you; not only in your own borders of Macedonia and Achaia — With which you could easily have correspondence; but also in every place — That is, far beyond these countries; your faith to God-ward — The report of your embracing the gospel, and of consequence believing in the living and true God; is spread abroad — Is become notorious; so that we need not to speak any thing — Concerning it. The apostle does not mean that the Thessalonian brethren sent persons to preach the gospel in the countries here mentioned, but that their relinquishing idolatry had occasioned the preaching of the gospel at Thessalonica to be much talked of in these provinces, and in many other places. Grotius observes, that many of the Thessalonians being merchants, who travelled into foreign countries for the sake of commerce, the news of their fellow-citizens having renounced the worship of the heathen gods must have been spread abroad widely by their means, as the apostle here affirms. And as this was a very extraordinary event, it would naturally occasion much discourse among them to whom it was reported. For they themselves — The faithful, wherever we come; show of us what manner of entering in, &c. — Are able to give an account of the success of our ministry among you, and what entertainment it found with you; and how ye turned to God from idols —
In the worship of which ye had been brought up; to serve the living and true God — The epithet living is given to God to distinguish him from the heathen idols, which were destitute of life. And he is called the true God, in opposition to the fictitious deities worshipped by the heathens, who, though some of them may have formerly lived, or are now living, are not true gods; such as demons and the souls of men departed. And to wait for his Son from heaven — To raise the dead and judge the world; whom he raised from the dead — In proof of his future coming for these purposes. “Christ himself, on two different occasions, promised that he would return from heaven, Mat 16:27; Joh 14:3. The angels, likewise, who attended at his ascension, foretold the same things, Act 1:11. And as the great design of his return is to punish his enemies, and reward his faithful servants, his second coming was always a principal topic on which the apostles insisted in their discourses; consequently it was a principal article of the faith and hope of the first Christians, a frequent subject of their conversation, and a powerful source of consolation to them in all their afflictions and troubles. May it ever be the object of our faith and hope, and the source of our consolation, especially at death!” — Macknight. Even Jesus, who delivered — Greek, ρυομενον, rather, delivereth; us from the wrath to come — He hath redeemed us once, he delivers us continually; and will deliver all that believe in him from the wrath, the eternal vengeance, which will then come upon the ungodly.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv6–8 And ye became followers of us - “You became…
And ye became followers of us - “You became imitators - μιμηταὶ mimētai - of us.” This does not mean that they became followers of Paul, Silas, and Timothy, in the sense that they had set themselves up as teachers, or as the head of a sect, but that they imitated their manner of living; see the notes on 1Co 4:16; 1Co 11:1.
And of the Lord - The Lord Jesus. You also learned to imitate him. From this it is evident that the manner in which the Saviour lived was a prominent topic of their preaching, and also that it was one of the means of the conversion of the Thessalonians. It is probable that preaching on the pure and holy life of the Lord Jesus might be made a much more important means of the conversion of sinners than it is. Nothing is better adapted to show them the evil of their own guilty lives than the contrast between their lives and his; and nothing can be conceived better fitted to win them to holy living than the contemplation of his pure and holy deportment.
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Having received the word in much affliction - That is, amidst much opposition from others; see Act 17:5-8. It was in the midst of these trials that they had become converted - and they seem to have been all the better Christians for them. In this they were imitators of the Saviour, or shared the same lot with him, and thus became his followers. Their embracing and holding fast the truths of religion amidst all this opposition, showed that they were controlled by the same principles that he was, and that they were truly his friends.
With joy of the Holy Ghost - With happiness produced by the Holy Ghost. Though they were much afflicted and persecuted, yet there was joy. There was joy in their conversion - in the evidence of pardoned sin - in the hope of heaven; see the notes, Act 8:8. However great may be the trials and persecutions experienced in receiving the gospel, or however numerous and long the sufferings of the subsequent life in consequence of having embraced it, there is a joy in religion that more than overbalances all, and that makes religion the richest of all blessings.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v8 From you was spread abroad the word.[2] The Greek,…
From you was spread abroad the word.[2] The Greek, was sounded about. --- In every place. In very many places. (Witham)
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[BIBLIOGRAPHY]
Diffamatus est, Greek: exechetai. Insonuit, St. John Chrysostom says, (Greek: log. b. p. 166.) Greek: delon oti osper salpiggos, instar Tubæ.
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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v8 2. Other Christians also, who have heard thereof, bear…
1Th_1:8-10
2. Other Christians also, who have heard thereof, bear witness to the blessed work of the Apostle at Thessalonica, and the thorough conversion of the Thessalonians.
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8For [sin. omits γάρ] from you sounded out [hath been sounded forth, ἐξήχηται] the word of the Lord43 not only in Macedonia and Achaia,44 but also in every [but in every]45 place your faith to God ward [toward God] is spread abroad [hath gone forth, ἐξελήλυθεν], so that we need not [have no need]46 to speak anything. 9For they themselves shew of us [report concerning us, περὶ ἡμῶν ἀπαγγέλλουσιν] what manner of entering in [entrance, εἴσοδον] we had47 unto you, and how ye turned to God from [the]48 idols, to serve the living and true God, 10and to wait for His Son from heaven [the heavens],49 whom He raised from the50 dead, even Jesus, which delivered us [who delivered us]51 from the wrath to come [the coming wrath, τῆς ὀργῆς τῆς ἐρχομένης],
EXEGETICAL AND CRITICAL
1. In commencing a new short section with 1Th_1:8, we vary from the common view which takes the whole of the first chapter together. But there are evidently three different testimonies adduced by Paul in support of the two facts, which he is now engaged in proving—his own pure, powerful preaching, and the genuine faith of the Thessalonians. He first gives his own testimony, 1Th_1:2-7, especially 1Th_1:5 sqq.; then he brings forward that of Christians elsewhere, 1Th_1:8-10; lastly, he appeals to the These salonians and their remembrance of his entrance among them (1Th_2:1-2), just as on his side he bears witness to them of their believing reception of the word, of which they had, and still have, experience as the word of God (1Th_2:13-16).
2. (1Th_1:8.) There is a question, first of all, of the punctuation of 1Th_1:8. Ordinarily a comma is put first after Ἀχαΐᾳ, and then there arises a double inconvenience. In the first place, the proof (γάρ) stretches unsuitably beyond the thing to be proved (1Th_1:7): Ye are become a pattern to the believers in Macedonia and Achaia, for not only in Macedonia and Achaia, but everywhere, have you been heard of. In the second place, the clause with but is, in a manner at once unsuitable and really insignificant, provided with a new subject and verb, whilst we are expecting only: From you the word of the Lord has come forth not only in Macedonia and Achaia, but in all places. If Paul meant to introduce a new subject and verb into the latter clause, he must have placed after οὐ μόνον the subject and verb of the former clause, together with ἀφʼ ὑμῶν, which answers to the ὑμῶν after πίστις.52 It will therefore be better, with Calvin, Lünemann and others, to put a colon after κυρίου, so that now οὐ μόνον ἐν, as well as ἀλλʼ ἐν, is dependent on ἡ πίστις ὑμῶν ἐξελήλυθεν..53 If in this way the second of the difficulties named is obviated, so not less is the first also, since now the logical relation, expressed by γἀρ, of 1Th_1:8 to 1Th_1:7 is formed thus: Ye are become a pattern to the believers in Macedonia and Achaia; for even in other quarters it has become known, how the word of God has wrought among you. On this new thought the Apostle now dwells, and carries it out by itself still further and beyond 1Th_1:7. For the exemplariness of the Thessalonians is not the main thought to be established in the following verses, but forms merely the transition to the new witnesses, the citation of whom is (according to Note 1) properly his object. That the clause with οὐ μόνον appears attached to the preceding one by asyndeton need not disturb us, since, with explanatory clauses particularly, this is frequently the case, comp. 1Th_2:7; 1Th_2:9. Winer, p. 476.
3. From you hath been sounded forth.—Ἀφʼὑμῶν stands emphatically first; ἀπό in the proper local sense: out from, you. Ἐξἠχηται in the New Testament ἅπαξ λεγόμενον; ἐξηχἐω commonly intransitive, but also in classic Greek transitive=to cause to sound forth; ἐξηχεῖται, it sounds forth, is heard abroad. Similarly here with the sense of the perfect: The word of God has been so powerful among you, has produced a movement so lively and loud, that the sound thereof, so to speak, [as of a trumpet; Chrysostom,] has propagated itself to a distance—that people have heard it everywhere. Bengel: claro sono diditus est. The idea of resonance (echo) does not lie in the word. Comp. the parallel έξελήλυθεν: has pressed forth, become known, (Luk_7:17).
4. The word of the Lord—your faith in God.—These two expressions of themselves describe Christianity on its two sides; the word on the Divine side, but offering itself to men; faith on the human, but turning to meet the approach of God; 1Th_1:4; 1Th_1:6. In the present connection, however, where the second clause merely carries out further the first, and where also, therefore, the verbs are synonymous, both points are jointly intended under both expressions:54 the word of God, as it was preached by the Apostle and believingly received by the Thessalonians (so also Olshausen, De Wette, Koch), and hence the emphatic position of ἀφʼ ὑμὦν; faith, as it was aroused in the Thessalonians by the Apostle’s preaching (Lünemann). But still the word of the Lord stands first, precluding mere human glory—The word of the Lord (as in 2Th_3:1), the word or the gospel of Christ (Col_3:16; Rom_1:9, and often), not different from the word or gospel of God (1Co_14:36; Rom_1:1, and often), just as in the Acts ὁ λόγος τοῦ θεοῦ and ὁ λόγος τοῦ κυρἰου are used interchangeably. It is not a genitive of the object=verbum de Deo, but, as is clear especially from 1Th_2:13, a genitive of the subject or author=the word which Christ or God causes to be proclaimed (Lünemann, &c.). Faith in God, because most of the Christians in Thessalonica had previously been heathens, see 1Th_1:9; πίστις πρός, instead of the common εἰσ,[55] also at Phm_1:5; comp. 2Co_3:4.
5. In every place, where, that is, there are Christian churches, even beyond Macedonia and Achaia; similarly full expressions, Rom_1:8; Col_1:6; Col_1:23. But since Paul had not in the meantime left these countries, ὡστε μή &c. must have reference to letters or visits. Ewald and others call attention to the fact that precisely in Corinth where Paul wrote our Epistle, with trade converging there from all quarters of the Roman world, was it possible for him to give such an assurance. The church need not, therefore, have already existed for a long period (against Baur), but its rapid, powerfully spreading conversion must have excited great attention. The words also indicate an intercourse of the liveliest kind among the Christians.
6. (1Th_1:9.) They themselves.—Ad sensum, the explanation is from the previous ἐν παντὶ τόπῳ (1Th_1:8).—Concerning us.—Ἡμῶν refers, as the double specification (ὁποίαν καὶ πῶς) shows, to the Apostle and his helpers on the one side, and the Thessalonians on the other.56
7. What manner of entrance we had unto you.—εἴσοδον does not answer to the German Eingang in the sense of friendly reception, entrance into the heart (Pelt, Olshausen and many). Opposed to this is partly the word itself (see 1Th_2:1 sq. and comp. Act_13:24), and partly the connection, since it is in the following clause, καὶ πῶς, that mention is first made of the reception of the Apostle and his preaching. The word means a going in introduction (Chrysostom, Calvin, De Wette, &c.): “what sort of an introduction we had to you, to wit, with the preaching of the gospel; i. e. (comp. 1Th_1:5), with what power and fulness of the Holy Ghost (Calvin), with what inward confidence and contempt of outward dangers (Chrysostom, &c.), we proclaimed to you the gospel.” Mark the expressive emphasis in δποίαν; it is not merely ἥν or οἷοι (comp. οἷοι, 1Th_1:5) or ποίαν. Πῶς likewise is not=that [Alford: how that, referring merely to the fact; and so Ellicott], but=under what difficult circumstances, and with what joy of the Spirit withal; it points back to 1Th_1:6. just as ὁποίαν to 1Th_1:6. At the same time we here detect the joy of the foreign brethren over the faith of the Thessalonians.
8. How ye turned to God from the idols.—is the regular New Testament word for conversion; in the Acts, where it is naturally of frequent occurrence, with the addition ἐπὶ τὸν κύριον (Act_11:21), or εἰς φῶς (Act_26:18), or ἐπὶ τὸν θεόν (Act_26:18; Act_26:20; Act_14:16; Act_15:9), often too with an ἀπό, whose substantive describes heathenism sometimes on the side of its demonian background, sometimes on the side of men, sometimes of the idols, viz. Act_26:18 ἀπὸ τῆς ἐξουσίας τοῦ σατανᾶ. Act_15:19 ἀπὸ τῶν ἐθνῶν. Act_14:15 ἀπὸ τῶν ματαίων ἐπιστρέφειν ἐπὶ θεὸν ζῶντα. With this class is connected the expression in our verse. The latter, negative clement corresponds to repentance (Act_26:20); the former, positive one to faith (Act_11:21).
9. To serve the living and true God.—Δουλεύειν[57] and ἀναμένειν are infinitives of the purpose. The primary feeling of profound awe in presence of Deity, that belongs to human nature and especially to antiquity, finds expression also in language. The Old Testament employs, over against God, the expression that denotes the relation of the most unconditional subjection, that of the slave to his master: עָבַד (Exo_9:1; Exo_9:13; Deu_8:19; and often); to which expression the corresponding inner sentiment is fear (יָרֵא, Jon_1:9; comp, פַּחַד, of God, Gen_31:42; Gen_31:53). To fear God and to serve God, these are the two most common Biblical expressions for religion. And so in our text also appears δουλεύειν θεῷ as the designation of religion or of religious practice generally; or rather, what we are accustomed to designate by these faint expressions, is in a more concrete and living way conveyed by the Apostle in that phrase, as we too have the beautiful word Gottesdienst [Divine service]. By means of the additions to τῷ θεῷ phraseology becomes a closer description of the true religion, in opposition to the false: ζῶντι, living, in opposition to the dead idol-images (see Rom_1:23); ἀληθινῷ, existing in objective truth and reality, in opposition to the merely imaginary, lying idols (see Rom_1:25). It may be thought strange that the Apostle uses, in regard to Christianity, such a general expression, that is applied also to the Old Testament religion as contrasted with heathenism, whereas he then puts what is specifically Christian, not into faith in Jesus, the Son of God and the Saviour, but into the expectation of His return from heaven. But it is just in its connection with 1Th_1:10 that the general expression of our verse acquires also a more especially Christian sense. A man can, in truth, only then really serve God, when he has access to him through Christ, and is by His blood purified from the dead works of the old, ungodly mind (see Heb_9:14). And that Paul had not been silent on this point at Thessalonica, that he had proclaimed Christ as the Son of God, as the Saviour, and salvation in His death and resurrection, all that we see from 1Th_1:10. But certainly our two verses show that his preaching at Thessalonica had turned, not so much round this central doctrine of salvation, as about the beginning and the end, the first things and the last. A parallel is furnished by the speech which the Apostle soon afterwards delivered at Athens (Act_17:22-31). There too he first of all leads Iris hearers over from the idols to the living God, and speaks of Christ especially as the future Judge, and only incidentally, in connection with that, of His resurrection, and of faith therein; though this, it is true, significantly enough forms the conclusion.—[Webster and Wilkinson: “He puts together the first and last articles of their creed; and then supplies the two most important of the intervening articles.”—J. L.]
10. (1Th_1:10.) And to wait for.—The Apostle defines the life-aim of the converts in two particulars, the service of God, and the waiting for the return of His Son from heaven. Though we should even say with Olshausen, that ἐπιστρέφειν includes faith, and δουλεύειν implies love, it is only the more surprising that hope is raised into such explicit and emphatic prominence. This agrees and is connected with the Whole eschatological tenor of our Epistles, as well as of the Apostle’s oral teaching at Thessalonica, and it contains a weighty warning for the Church (see Doctrinal and Ethical, no. 3). Bengel says in his New Testament on our text: To wait for the Son of God is the most appropriate mark of a true Christian. Ἀναμένειν only here in the New Testament; elsewhere we find used of the eschatological waiting προσδέχεσθαι, Luk_12:36; Tit_2:13; ἀπεκδέχεσθαι, Php_3:20; Heb_9:26 [28]; 1Co_1:7; Rom_8:19; Rom_8:23; Rom_8:25; Gal_5:5; προσδοκᾷν, 2Pe_3:12-14.
11. From the heavens &c. coming, belongs to ἀναμένειν. The plural οἱ οὐρανοί, which occurs so often in the New Testament, but in Luther’s version is unhappily obliterated (so even in the address of the Lord’s Prayer), is to give us an impression of the manifold, rich life of the super-terrestrial world (Joh_14:2). These heavens, which frequently seem to us so remote, strange, and shut, will open their doors, and from them the Son of God will come forth with the heavenly host, to the dismay of the world and the joy of His own. Comp. Act_1:1.
12. His Son, whom He raised from the dead.—The expression, Son of God, is thus used of Christ by Paul in his very first Epistle, though as yet without further specification. But it must be considered, in the first place, that the expression is plainly chosen, for the purpose of designating Christ in his inner relation to God mentioned immediately before, and, secondly, that already in connection with it even here is the characteristic from heaven, which holds good as well of His first appearing (Gal_4:4, ἐ ξαπέστειλεν, sent forth; Rom_8:3; 1Co_15:47): The Son of God is of heavenly, Divine origin. To the heathen at Thessalonica Paul had proclaimed not merely the true God, but also, what was still more unknown to them, that this God has a Son, who has become our Deliverer (ῥυόμενος). The resurrection of Jesus from the dead is the great fact by which He is shown to be the Son of God (Rom_1:4), and by which at the same time His return is rendered possible and certain (1 Pet. [1]:3–5). Was ἐκ τῶν νεκρῶν to form an antithesis to ἐκ τῶν οὐρανῶν Comp. Rom_10:6-7.
13. Jesus, our Deliverer.—The majestic title, Son of God, is on purpose followed simply and plainly by His human proper name, Jesus. [Webster and Wilkinson: presenting our Lord to us as He was revealed and known in the flesh.—J. L.] τὸνῥυόμενον: not ῥυσἀμ., with reference to the past deliverance by His death;58 nor ῥυσόμ., with reference to the future deliverance at the judgment59 (both, the latter as founded on the former, at Rom_5:9-10), but comprehensively ῥυόμ., our Deliverer, absolutely and evermore; the participle having thus a substantival sense (Winer, p. 316); comp. Rom_11:26, after Isa_59:20 גּוֹאֵל., Ῥύεσθαι (comp. Col_1:13; Rom_7:24; Mat_6:13), stronger than σώζειν, expresses the deliverance as a mighty fact, a strong, powerful extrication from the judgment, which shall inevitably smite all who have no part in Jesus. Τὸν ῥυόμενον has an explanatory relation to Ἰησοῦν (comp. Mat_1:21; Act_4:10-12), similar to that of ὅν ἤγειρεν &c. to τὸν υίὸν αὐτοῦ, [Bengel: Christus nos semel ἐλυτρώσατο, redemit: semper ῥύεται, eripit.—J. L.]
14. From the coming wrath.—Wrath is the holy will of God, energetically upholding, over against the sinful creature, His own inviolable order of life and government as the highest interest of the world, and for that reason surrendering for righteous punishment the party resisting it to self-chosen destruction. The word is used sometimes of the affection in God, His punitive justice (Rom_9:22; Heb_3:11; Heb_4:3; Rev_6:16; and often in the Old Testament); sometimes of the effect in the world, thence resulting, the judicial punishment (Luk_21:23; Rom_2:5; Rom_3:5; comp. Rom_13:4; Rom_13:9 [5]; Eph_5:6; Col_3:6); sometimes in such a way that both ideas are included (Joh_3:36; Rom_1:18; Rom_2:8; Eph_2:3; Rev_14:10; Revelation 16, 19; Rev_19:15). Here and in 1Th_2:16; 1Th_5:9 ὀργή stands in the second signification. This is shown also by the addition ἡἐρχομένη (comp. Col_3:6): the approaching, infallibly imminent punishment; similarly ἡ μέλλουσαὀργή, Mat_3:7; and then Rev_11:18, ἦλθεν ἡ ὀργή σου. Salvation or the deliverance is just the being rescued from the judgment that overwhelms the world, Rom_1:16-18 and, referring back to this, 1Th_5:9-11; and this is the immediate sense of σώζειν, σωτή, σωτηρία, as here of ῥύεσθαι In 1Th_5:9 also ὀργή and σωτηρία stand as mutual opposites. Because in Christ judgment has already passed upon the world (Joh_12:31), therefore whosoever believeth in Him is no longer judged (Joh_3:14-18; Joh_5:24).
DOCTRINAL AND ETHICAL
1. (1Th_1:8.) The man who walks uprightly before God, God accredits also before his brethren, imparting to them through all that is seen of him joy, refreshment, strength, so that they in return are able by their testimony to his conversion and spiritual walk to strengthen and encourage him, when tempted thereupon from without or within. This is the Christian import of the ideas glory, honor, praise, &c. The lofty consciousness, as it is here aroused by the Apostle, does not flatter self-love, but begets an earnest sense of obligation. To be a city on the hill, to which the eyes of all look, is no light responsibility, and brings a man under the discipline of the Spirit. The increase of idle talk is repressed by much affliction.
2. (1Th_1:9-10.) Christian truth is so rich and manysided (πολυπίκιλος, Eph_3:10), that it may be delivered in very various ways and from different points of view. Not only do we find in the New Testament a peculiar style of teaching in the case of every apostolic writer, but even the same Paul, it is evident, addressed the Thessalonians orally and in writing otherwise—put other truths in the foreground—than, for example, in the Epistles to the Galatians and the Romans; and yet at Thessalonica also there was laid the foundation of a steadfast Christianity, approved in trial. This consideration likewise cannot but inspire us in the Church with a large-heartedness and liberality of view in regard to the different ways of conceiving and representing the truth, provided only they stand sincerely and earnestly on the one foundation, 1Co_3:11, whether they be rather mystical or intellectual, churchly or specially biblical, practical or scientific (in the sense of Eph_1:17 sq.), clinging to antiquity or looking towards the future. Church Confessions tolerate and require by the side of them all? forms of expression. In our hymn-books too we find Paul Gerhardt, Tersteegen, Zinzendorf, Gellert [Toplady, Cowper, the Wesleys], and others, in peace together, uttering one language in various dialects.
3. (1Th_1:10.) The earliest Epistles of Paul are distinguished by their eschatological complexion. Subsequently he went back from eschatology to the doctrine of faith and justification (Galatians and Romans), of Christ and the Church (Philippians, Ephesians and Colossians).60 In his development of doctrine he pursued a regressive course similar to that of Messianic prophecy before him, and of the Church after him: first, the glorious end, and after that, the way to the end. But neither Old Testament prophecy nor apostolic teaching ever on the way lost sight of the end, the glorious consummation in the kingdom of God. And even in one of his latest Epistles (Tit_2:11 sq.) Paul has a passage very kindred to ours: conversion here has its counterpart there in the (objective) appearing of Divine grace, whose aim is declared to be a godly life with denial of the heathen worldly-mindedness (=to serve the living and true God), while expecting the blessed hope and appearing of the glory of our great God and Saviour Jesus Christ (=to wait for His Son from heaven). The Church, however, has, especially since the days of Constantine, too much neglected to wait for the coming of Christ; even the Reformation restored, indeed, the genuine Pauline faith, but not yet the full hope. Calvin finds it here worthy of note, that for the hope of eternal salvation Paul puts the expectation of Christ. For, he adds, without Christ we are lost and hopeless; but, where Christ comes forward, there shines life and prosperity. Very beautiful; still one perceives that he had not yet attained to the full apostolic consciousness of the importance of Christ’s coming as distinct from the blessedness after death,[61] when, it is true, we are even already present with the Lord. If the Reformation is a working back to what was originally exhibited for the Church in Holy Scripture, we have then here one of the points in which the Reformation of the 16th century needs to be carried yet further. As we would walk in the footsteps of Prophets and Apostles, and in particular even of our Paul, we must recognize it as our task to quicken anew the element of hope in knowledge and practice. The beginnings, moreover, of such a work show themselves latterly in almost all evangelical countries.
HOMILETICAL AND PRACTICAL
1Th_1:8. The clear pealing sound, that rings out from the living Church. J. M. Hahn: The awakening of some souls may produce much reflection far and wide.—J. G. Kolb: A good man may through his earnestness become the light and salt of a whole neighborhood. (Kurzer Lebensabriss von J. G. Kolb, nebst einer Sammlung von Betrachtungen, Stuttgart, 1859).—The report of faith a sweet-savor of Christ (comp. 2Co_2:15 sq.). Chrysostom: As a sweet-scented **ointment keeps not its fragrance shut up within itself, but sends it afar, so likewise noble men keep not their virtue shut up within themselves, but through their reputation are of service to many for their improvement. Chrysostom then further makes mention of the renown acquired by Macedonia, of which Thessalonica was a principal city, through Alexander the Great, who was not without reason beheld by the prophet [Dan_7:6] as a winged leopard, the swiftness and force being thus described, wherewith he scoured the whole world; and so what happened in Macedonia became not less universally known than what occurred in Rome (the seat of the fourth-world empire of Daniel; see Rom_1:8).—The same: In such circumstances there frequently arises envy (there is indeed, alas, such a thing as spiritual envy; see Gal_5:26, φθονοῦντες; Php_2:3-4; 1Co_12:15 sqq.); but even this also your excellence has overcome, and they themselves are heralds of your conflicts.—Zinzendorf: When Jesus glorifies His time of grace now here now there, rejoice thou in the mercy to others returning.—The testimony of others to our faith a comfort in trial.—[Benson: It was an honor to any church or city, to have the gospel go out from thence to other places.”—J. L.]
1Th_1:9. When the Lord enters the heart through the powerful preaching of the word, that is even the entrance of a king, though in humble raiment—Zwingli: Paul did not ride into Thessalonica with such pride and pomp, as Cardinals, Bishops, and Popish Legates are wont to display.—Rieger: The idols of the altar were not to be overthrown by the purer knowledge of God, which many philosophers at that time had; the word of the Cross must come, which brought the idols to an end in the heart’s affection, and forthwith also in the members; then too they fell as to the service that was paid to them a the altar.—Calvin: The end of true conversion is the living God. Many renounce superstition only to fall into what is worse; for, losing all sense of God, they plunge into a worldly minded, irrational62 contempt of the Holy One.—The same: We must first be converted, before we can serve God.—The same:—No one is duly converted to God, but the man who has learned to yield himself fully to Him as a servant (in servitutem).—Rieger: Conversion from idolatry to God was certainly in former times a great change; but neither is it at the present time any trifle, when on obedience to the truth the idols of wealth, pleasure, fleshly ease, honor from men, seeking to save one’s life in this world, self love, confidence in the flesh, and such like, are cast forth from the heart’s affection.—The same: The living and true God can be served only in spirit and in truth; and that requires a conscience purified in the blood of Jesus from dead works. Without fellowship with the Light, a man deals even with the living God as with a dumb idol (Joh_4:23-24; Heb_9:14; see Joh_1:5-10).
1Th_1:10.—[On the first clause of this verse, see a good note by Barnes.—J. L.]—The Christian is a man who serves God and waits for Jesus.—Calvin: In the service of God, which in the corruption of our nature is a more than difficult matter, we are kept and established by the expectation of Christ; otherwise the world drags us back to itself, and we grow weary. Waiting for the Lord a main point 1. in the doctrine of Jesus and His Apostles, 2. in the life of faith of the Apostles and first Christians.—Rieger: As to what is behind, free from everything; for what is before, watchful (Mar_13:33 sqq.; Luk_21:36).—[Alford: The especial aspect of the faith of the Thessalonians was hope: hope of the return of the Son of God from heaven: a hope, indeed, common to them with all Christians in all ages, but evidently entertained by them as pointing to an event more immediate than the church has subsequently believed it to be. Certainly these words would give them an idea of the nearness of the coming of Christ: and perhaps the misunderstanding of them may have contributed to the notion which the Apostle corrects, 2Th_2:1 sqq.—J. L]—We must be in earnest with the expectation of Christ’s coming, if we would stand in the fulness of apostolic Christianity. This carries with it, 1. a Warning, a. against every kind of worldly happiness, and service of perishable things and men, especially against the modern absorption in practical and theoretic materialism, even of a refined sort; b. against the Romanizing over valuing of what we already have even in the Church, and against striving for the Church’s outward dominion and glory; c. against false ideals of a great future of the life of nations, to be introduced by our own, be it even Christian, power and activity; and against the so frequent intermixture, concurrent therewith, of the world and the kingdom of God; 2. Comfort, a. in regard to imperfections and sins in ourselves, in the world, in the Church: it has not yet appeared, what we shall be (1Jn_3:2); b. in regard to the sufferings and afflictions, which are the divinely appointed way to the future glory, 2Co_4:17 sq.; Rom_8:17.—Chrysostom: The sword in hand, the good in expectancy.—[Vaughan: A summary of the Christian life in all times; service, and expectation. The loss or disparagement of either has been in all times the cause of injury to the Church. The one, by itself, degenerates into a dry routine of duty: the other, into excitement, dreaminess, and indolent sentiment. The two together make up that life of practical piety which is the true end and chief glory of the Gospel. Tit_2:12-13.—J. L.] Jesus, the Deliverer from the future wrath: 1. The wrath cometh; the world is going on to meet the judgment: an irrefragable matter of fact. On one hand, Roos: When the unbelieving world looks out to the time after death, it sees nothing, hopes for nothing, fears nothing, except when conscience is stirred; whereas there is to be feared a fearful wrath of God, which at the appearing of Christ shall wholly burst over it, and, even before that, will make the condition of the soul separated from the body an unhappy condition. On the other hand, Rieger: The wrath of God, its revelation against all ungodliness of men, judgment on hidden sins, is already written deep in the consciences of all men. Under that wrath abide, and are even already grievously tormented by the fear of it in this world and the next, all who are not begotten again by the gospel unto hope. 2. In Christ is deliverance from the judgment. Calvin: It is an invaluable privilege that believers, as often as the judgment is spoken of, know that Christ will come for their deliverance.—The same: The wrath of God is a future thing. We are not to measure it by our present afflictions in the world, as nothing is more absurd than to snatch at the enjoyment of transitory blessings, by way of forming an estimate of the grace of God. Faith is the sight of the invisible, and so is not misled by the aspect of the present life. Whilst the ungodly revel in their security, and we languish in sorrow, let us learn to fear the vengeance of God that is hidden from the eyes of the flesh, and rest in the calm pleasures of the spiritual life!
[Vaughan: The three phrases are equally scriptural, (1) Christ saved, (2) Christ saves, (3) Christ will save. Comp. (1) Rom_8:24; Eph_2:5; 2Ti_1:9. (2) 1Co_1:18; 1Co_15:2. (3) Mat_24:13; Mar_13:13; Php_2:12; 2Ti_2:10; Heb_9:28; 1Pe_1:5.—J. L.]
[There is a discourse by bishop Sherlock on 1Th_1:9-10.—J. L.]
Footnotes:
[43]1Th_1:8.—[The German adopts a different arrangement of this verse. See Exeg. Note 2. For κυριου, Sin.1 has θεοῦ.—J. L.]
[44]1Th_1:8.—[There is large authority of manuscripts (including Sin.) and versions for the repetition of ἐν τῇ every before Ἀχαḯᾳ (Scholz, Schott, Lachmann). But this is supposed to be an assimilation to 1Th_1:7. Tischendorf, Alford, Ellicott, &c., retain the common reading (A. B., many cursive mss., and some versions and Fathers).—J. L.]
[45]1Th_1:8.—Καί after ἀλλά should be cancelled, with Lachmann, Tischendorf and others [Alford, Wordsworth, Ellicott], on superior manuscript authority [including Sin.]—to the advantage of the sense.
[46]1Th_1:8.—[μὴ χρείαν ἡμᾶς ἔχειν (rather: ἔχειν ἡμᾶς, with A. B. C. D. Sin., &c.; Lachmann, Scholz, Tischendorf, Alford, Wordsworth, Ellicott) Our English Version renders χρείαν ἔχειν, to have need or lack, 24 times; and in 6 of these the negative phrase is, to have no need.—J. L.]
[47]1Th_1:9.—Instead of the Recepta ἔχομεν, all now read ἔσχομεν, according to the best manuscripts [Sin., &c.], and the sense also favors this.
[48]1Th_1:9.—[τῶν εἰδώλων=חָאֱלִילִים, Isa_2:18. Comp. 1Jn_5:21.—J. L.]
[49]1Th_1:10.—[τῶν οὐρανῶν. Comp. Act_2:34; &c.—J. L.]
[50]1Th_1:10.—[The reading, τῶν νεκρῶν, which nearly all the critical editions now follow, “is supported,” says Ellicott, “by preponderating external evidence... and by the probability of a conformation to the more usual ἐγείρειν ἐκ νεκρῶν.” Sin has the article.—J. L.]
[51]1Th_1:10.—[Or, our Deliverer, τὸν ῥυόμενον ἡμᾶς. See Exeg. Note 13. Our Translators here followed the Vulgate, qui eripuit, against the older English versions.—For ἀπό, Sin. and one cursive manuscript have ἐκ.—J. L.]
[52][Accordingly, not a few interpreters from Pagninus to Schott and Gerlach assume such a transposition.—J. L.]
[53][Others, on the contrary, as Martin’s French version and Michaelis, introduce the colon immediately after τόπῳ, and throw all that precedes on the first verb. “The most simple explanation,” says Ellicott, “appears that of Rückert (Loc. Paul. Expl. Jena, 1844), according to which the Apostle is led by the desire of making a forcible climax into a disregard of the preceding nominative, and in fact puts a sentence in antithesis to οὐ μόνον—Ἀχαΐᾳ instead of a simple local clause, ἐν πάντι τόπῳ or ἐν ὅλῳ τῷ κόσμῳ (Rom_1:8), as the strict logical connection actually required.” But if we acquiesce in this view of the case as one of interrupted or mixed construction, it is not necessary, as I remarked in the Revision of the verse, Note g, with Rückert, to lay the main stress on ἡ πίστις ὑμῶν, or, except in the particular of local extent, to find any increase of force whatever in the latter clause. On the contrary, ἀφ̓ ὑμῶν ἐξήχηται ὁ λόγος τοῦ κυρίου sounds something greater than ἡ πίστις ὑμῶν ἐξελήλυθεν; and the very feeling of the writer that the former phrase implied, on the part of the Thessalonians, more of evangelical influence, if not missionary activity, than could properly be asserted of them in reference to the regions beyond their own Greek provinces, may have prompted the use, in the latter connection, of the weaker form of expression: From you hath been sounded forth the word of the Lord, and not only is that true, as I have just intimated (1Th_1:7), in relation to Macedonia and Achaia, but everywhere, throughout all the household of faith, the fact and the circumstances of your conversion are familiarly known.” Alford retains the ordinary punctuation, but regards the “new subject and predicate as merely an epexegesis of the former.”—J. L.]
[54][This view of the synonymous equivalence of the two clauses is given by Baumgarten, and is adopted, besides those mentioned above, by Alford. But see Note† on p. 70.—J. L.]
[55][Ellicott: “The less usual preposition πρός is here used with great propriety, as there is a tacit contrast to a previous faith, πρὸς τὰ εἵδωλα (see 1Th_1:9), in which latter case the deeper πίστ. εἰς... would seem theologically unsuitable.”—J. L.]
[56][So Lünemann. But the common restriction of ἡμῶν to the preachers is greatly to be preferred; see Alford. Of the other view Ellicott remarks: “The studied prominence of περὶ ἡμῶν and the real point of the clause are thus completely overlooked: Instead of our telling about our own success, they do it for us; ἃ γὰρ αὐτοὺς ἐχρῆν παῤ ἡμῶν ἀκούειν,ταῦτα αὐτοὶ προλαβόντες λέγουσι, Chrys.”—J. L.]
[57][The very word applied by Rome to her worship of the saints, while she reserves λατρεύειν for God.—J, L.]
[58][See Critical Note 9.—J. L.]
[59][Grouius, Benson, Koppe, Pelt, and others.—J. L.]
[60][According as the development of error, and the circumstances of particular churches, required.—J. L.]
[61][For sufficiently obvious reasons, the general tone of the Reformation period on the subject of Christ’s second advent is not quite that of the apostolic age. Much more emphatically, however, is this true of the times that followed the Reformation. In the writings of the more eminen Reformers themselves, Luther, Melanchthon, Calvin Knox, &c., not a few strong and fervid utterances are found to which the remark of our Author would not do justice. For example, immediately preceding the above quotation from Calvin we find these words: “Ergo quisquis in vitæ sanctæ cursu perseverare volet, totam mentem applicet ad spem adventus Christi”—where there is no reference whatever to death or the intermediate state. And similar testimonies could easily be multiplied (see the Homiletical Notes on 1Th_1:10, and my Missionary Address, on The Hope of the Church, before the Synod of New York, 1865). But take only this pregnant one from Bishop Latimer’s Third Sermon on the Lord’s Prayer: “All those excellent learned men whom, without doubt, God hath sent into this world in these latter days to give the world warning—all those men do gather out of Sacred Scripture that the last day cannot be far off. And this is most certain and sure that, whensoever He cometh, He cometh not too timely; for all things which ought to come before are passed now: so that, if He come this night or to-morrow, He cometh not too early.” The modern device, of interposing between us and that blessed hope the promised times of universal blessing, had not yet been thought of.—J. L.]
[62][Weltlichgesinnte, unvernünftige; Calvin: profanum et brutum, profane and brutish.—J. L.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv6–8 And ye--answering to "For our Gospel," Th1 1:5.
And ye--answering to "For our Gospel," Th1 1:5.
followers--Greek, "imitators." The Thessalonians in their turn became "ensamples" (Th1 1:7) for others to imitate.
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of the Lord--who was the apostle of the Father, and taught the word, which He brought from heaven, under adversities [BENGEL]. This was the point in which they imitated Him and His apostles, joyful witness for the word in much affliction: the second proof of their election of God (Th1 1:4); Th1 1:5 is the first (see on Th1 1:5).
received the word in much affliction-- (Th1 2:14; Th1 3:2-5; Act 17:5-10).
joy of--that is, wrought by "the Holy Ghost." "The oil of gladness" wherewith the Son of God was "anointed above His fellows" (Psa 45:7), is the same oil with which He, by the Spirit, anoints His fellows too (Isa 61:1, Isa 61:3; Rom 14:17; Jo1 2:20, Jo1 2:27).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv6–8 6. And ye gave due evidence of your election.
6. And ye gave due evidence of your election.
Became followers… received the word—The example of the preachers was followed after their message had been accepted. The people took as models those whom they had received as instructors. Happy the Church which has an exemplar in its pastor.
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Much affliction—The persecution by which Paul and his fellow preachers were expelled from Thessalonica. By this much affliction was the power of that received gospel demonstrated and the reality of their election attested.
Affliction… joy—Jason and his fellow Thessalonians rejoiced in their affliction for the gospel’s sake.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv6–8 6. And ye became followers of us, and of…
6. And ye became followers of us, and of the Lord] imitators of us &c. (R.V.); comp. ch. 1Th_2:14; 2Th_3:9, where the same correction is made. An “imitator” not only accepts the teaching of another, but copies his example. This imitation consisted (1) in the joyful endurance of suffering for the Gospel’s sake, as the following words show (comp. ch. 1Th_2:2; 1Th_2:14-15, &c.); but (2) also in the vigour which marked the life of this Church, corresponding to that of the Apostle’s ministry amongst them (1Th_1:4). See note on “work of faith” (1Th_1:3).
Thus imitating their apostles, the Thessalonian believers were walking in the steps of the Lord, Who Himself “received” from the Father “the word in much affliction,” and “with joy of the Holy Spirit:” “The words that Thou gavest Me,” He said to the Father, “I have given them;” men “persecuted Me, and they will persecute you,” He promised His disciples; and He too “rejoiced in the Holy Spirit” (Joh_17:8; Joh_15:20; Luk_10:21). Accordingly, in Col_1:24 the Apostle writes of himself as “filling up what is left behind of the afflictions of Christ.”—Observe two things here: (1) How inspiring to the Thessalonians to be told they were walking in the very steps “of the Lord;” this makes toil welcome, and shame glorious. (2) How bold in the Apostle, and what a good conscience he kept, that he could identify following himself with following Christ. Comp. 1Co_11:1, “Be imitators of me, even as I also of Christ.”
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1Th_1:6 is parallel to 1Th_1:5, both serving to establish 1Th_1:4. St Paul was satisfied that God had set His love upon these Thessalonians and chosen them to salvation, in the first instance by the extraordinary power and effect upon them of his preaching, as they will remember (1Th_1:5); and further by their joyous endurance of persecution, proving the thoroughness of their conversion, to which everyone is witness (1Th_1:6-10). “We give thanks to God for you … being well assured of your Divine election, in that our message to you was attended with the manifest power of the Holy Spirit, and yon gladly consented to the sufferings that it brought upon you” (1Th_1:3-6).
having received the word] On “receive” see note to ch. 1Th_2:13.
“The word” (par excellence) stands alone for “the word of the Lord” (1Th_1:8), or “of God” (ch. 1Th_2:13), the same as “our gospel” (1Th_1:5).
in much affliction] This great affliction (or tribulation: same Greek word, ch. 1Th_3:4; 2Th_1:4; 2Th_1:6) is described in Act_17:5-9, and referred to frequently in the Epistles: see Introd. pp. 15, 35. Persecution marked out the path in which the Thessalonians were called to follow Christ, and gave them an immediate opportunity of showing the genuineness of their faith. So with the kindred Philippian Church: “To you it was granted as a favour on Christ’s behalf, not only to believe in Him, but also to suffer for His sake” (Php_1:29).
with joy of the Holy Ghost] i.e. coming of (or inspired by) the Holy Spirit. Joy constantly attends suffering for the truth’s sake, and for the word of God. Of this St Paul was an eminent example—“sorrowing, yet alway rejoicing” (2Co_6:10, &c.); and Christ Himself, Who promises His disciples “My joy” amidst the sorrows of His passion (Joh_15:11); the Thessalonians were “imitators.” At a later time the Apostle notes in the Macedonian Churches, “in much proof of affliction, the abundance of their joy” (2Co_8:2). All such joy is from the Holy Spirit, and is a sign of His indwelling,—
“Whose blessed unction from above
Is comfort, life, and fire of love!”
The same Spirit Who enabled the apostles to preach with power in spite of all opposition, enabled the Thessalonians to believe with joy in spite of all persecution.
The Apostle introduces the Holy Spirit in 1Th_1:5-6 as One whose presence and attributes were well known to his readers. They had been “baptised into the name of the Holy Spirit,” as well as “of the Father and the Son:” see notes on 1Th_1:1, “in God the Father &c.” In these first few verses the whole doctrine of the Trinity is implied.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv6–8 (6) And ye became followers.—Not so much a separate…
(6) And ye became followers.—Not so much a separate reason for believing them elected of God, because of their receptiveness, but an evidence of the power given by God to the preachers for the winning of them. “So much so, that, in spite of persecution, you became Christians with enthusiasm.”
Followers.—Not “disciples,” but imitators. The three points in which the Lord and His Apostles were imitated are then expressed—(1) meek reception (Psa_40:6; Isa_1:5); (2) cost what it might; (3) rejoicing all the while (Psa_22:22; Psa_45:7).
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In much affliction.—For examples of troubles in the early days of the Thessalonian Church, see Act_17:5; Act_17:8.
Holy Ghost is used in the same way as it is in 1Th_1:5. “Joy which is the natural outcome of a spirit united with the Holy Spirit.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6–8 Now follows the second reason assigned by Paul for…
Now follows the second reason assigned by Paul for his confidence in their election. And ye became followers (or, imitators) of us, and of the Lord; of Christ. By becoming imitators of the apostle, they became imitators of Christ. "Be ye followers of me," writes St. Paul to the Corinthians, "even as I also am of Christ". (1Co_11:1) The point of imitation did not consist in their cordial reception of the gospel, for that could not apply to Christ; but in their joyful endurance of suffering. Having received the word in much affliction. We learn from the Acts that the unbelieving Jews stirred up the heathen rabble, and raised a persecution against Paul and his associates, in consequence of which they had to depart from Thessalonica. (Act_17:4-10) It would appear that, after the apostle had left the city, the persecution, far from abating, rather increased, and the Gentile inhabitants united with the unbelieving Jews against the Christians; the Thessalonian converts suffered from their own countrymen as well as from the Jews. (1Th_2:14) With joy of the Holy Ghost; that is, not merely spiritual joy, or joy in the Holy Ghost, but joy which proceeds from the Holy Ghost joy which is produced by him, of which he is the Author. The imitation of Christ.
Christ not only died as a Sacrifice, but lived as an Example. He is the great Example whom we must imitate, the Pattern of the new creation, the Original of which all believers are copies. Especially we must imitate him in his patient endurance of suffering. The cross is ever the Christian"s motto; and we can only enter into heaven through tribulation.
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The union of affliction with joy.
The Thessalonians "received the word with much affliction and joy of the Holy Ghost." Christianity makes no stoical demands. Spiritual joy does not exclude, but even includes, sorrow. Sorrowing, yet always rejoicing," is the Christian"s condition. To glory in tribulation is the Christian"s experience. "In the spiritual world joy and sorrow are not two, but one." Affliction with joy.
The Christians of Thessalonica had no sooner accepted the gospel than they were attacked with swift, sharp persecution; and it is to be remarked that, while in other places the apostles were often assailed and the converts spared, here the full force of the assault fell on the infant Church. (Act_17:5-10) St. Paul frequently refers to the sufferings that so quickly tested the faith of this brave Christian community at the very commencement of its new life. (1Th_2:14 1Th_3:2-5) But in spite of persecution a peculiar joy seems to have possessed the Church at Thessalonica. The Epistles to the Thessalonians are to be distinguished for hearty congratulations and a spirit of gladness. Here is an apparent paradox, which, however, when regarded from a higher standpoint, resolves itself into a spiritual harmony.
I AN EARTHLY PARADOX St. Paul was much inclined to the use of startling paradoxes. His vigorous mind seemed to delight in facing them. Thus his style is rugged with great contrasting ideas.
1. The gospel does not prevent affliction. To the Thessalonians it was the means of bringing suffering. Christians often suffer more of earthly trouble, rather than less, than others. (Heb_12:8) Though the gospel is good news, and though it brings gladness to the soul, it may be ushered in with storms and sufferings in the outer life. This might be expected, seeing that it is in conflict with the prince of this world.
2. Affliction does not prevent the experience of the joy of the gospel. In spite of much affliction, the Thessalonians had joy. The world sees only the outside. Hence its common verdict that religion must be melancholy. It can see the flaming fagots; it cannot see the exultant heart of the martyr. It is a great truth to know that, when God does not remove trouble, he may give us such gladness of heart as shall entirely counteract it. Surely it is better to rejoice in tribulation than to be sad in prosperity.
II THE SPIRITUAL HARMONY.
1. The affliction is external, while the Joy is internal The two belong to different spheres. It would be impossible for one and the same person to be in temporal prosperity and adversity at the same moment, or to be at once m spiritual sunshine and under spiritual clouds. But it may well be that,
2. while the earthly sun is shrouded in gloom, the heavenly sun is shining in full splendor.
3. The affliction comes from earthly causes, the joy from heavenly. Men persecute, the Holy Spirit inspires joy. Here are different sources of experience, and accordingly the experiences differ.
4. The affliction rather helps the spiritual joy than otherwise. It prevents men from looking to external things for comfort. It enables them to see that true joy must be inward and spiritual.
In conclusion, observe that affliction is no reason for the rejection of the gospel, since this is not therefore the less true, and it claims to be received on its truth, not on our pleasure, and also because the joy it brings will not be lessened by any external trouble. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv6–7 And ye became followers of us and of the…
1Th_1:6-8
And ye became followers of us and of the Lord
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Followers of the Apostles and of the Lord
This is a very interesting and beautiful account of the triumph of the truth and the progress of religion in Thessalonica.
The eye rests with gladness and gratitude upon the bright spots and periods, in the history of our world, in which the religion of Jesus has subdued and overcome the vice, and infatuation, and ignorance, and stupidity of our race; and we are prepared to say devoutly--Awake, O arm of the Lord; awake, as in the ancient time, in the generations of old! Let Thy work be repeated, and the lovely scenery be viewed again!
I. The Thessalonians were careful to follow the example of the apostles. And the apostles took every care to demean themselves well, not only for their own credits sake, but for the benefit of others, by a conversation suitable to their doctrine, that they might not pull down with one hand what they built up with the other; so the Thessalonians, who observed what manner of men they were among them, how their preaching and living were all of a piece, showed a conscientious care to be followers of them; that is--to imitate their good example. And herein they became followers of the Lord also, who is the perfect example; and we should be followers of others no farther than they are followers of Christ (1Co_11:1). The Thessalonians acted thus notwithstanding the afflictions to which the apostles and themselves also were exposed. They were willing to share in the sufferings that attended the embracing and professing Christianity. Perhaps this made the Word more precious, being dearly bought; and the examples of the apostles shone very bright under these trying circumstances; so that the Thessalonians embraced the gospel cheerfully, and followed the example of the suffering apostles joyfully. Such spiritual, and solid, and lasting joy as the Holy Ghost is the Author of, when our afflictions do abound, maketh our consolation much more abound.
II. Their zeal so prevailed that they were themselves examples to all others. They were stamps, or instruments to make impression. They made good impressions, and their conversation had a correspondent influence upon others. There is nothing which maketh the gospel sound louder, the sound of it to be heard better, and the offer embraced more readily, than when a sincere profession is beautified, and adorned, and seconded by a sober and conscientious practice; for it was such a profession, strengthened with such a practice, in the Thessalonians, which made the gospel sound from them in Macedonia and Achaia. The word signifies to sound shrill and far, as with the noise of a trumpet, or voice of lion herald. So that the effects of the gospel in turning the Thessalonians from idols to serve the living and true God, was so spread abroad that the apostles themselves need not to speak anything. (D. Mayo.)
The power of example
Ye became followers--imitators, or copiers--of us. This is the first view Paul here takes of his Thessalonian converts.
1. They resembled himself and his fellow labourers. But how? In their faith, their hope, their love, and their good works. Let us enter into this thought. Man is an imitative creature. The first voluntary efforts that are made by children, are always endeavours to mimic something which they have seen. But as man is a depraved creature, and as he is exposed to bad examples in this world, as well as good, and more to bad examples than to good, he naturally follows the multitude to do evil; and the question with him, therefore, concerning anything, is not--Is it true? or is this reasonable? or is it righteous? but--What will people think or say of me? Shall I not be seen? Why, all the Lords people are a peculiar people; and it argues much more dignity of principle and purity of motive to advance alone than under the applause of thousands. This disposition was in the case of the Thessalonians sanctified, for it was turned another way; for the men they now followed were few, compared with the rest, and they had nothing of a worldly kind to recommend them. No; they were esteemed the very filth and offscouring of all. Yet, with Moses, these Thessalonians chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. They esteemed the reproach of Christ greater riches than the treasures of Egypt. Yes; with David they could say--I am a companion of all them that fear Thee, of them that keep Thy statutes. So it always is when persons are made wise unto salvation; then they immediately see, that the righteous are more excellent than their neighbours, and that of them the world is not worthy. Then they pray--Look Thou upon me, and be merciful unto me, as Thou usedst to do unto them that love Thy name. Then they let go the sons and daughters of folly and vice, and run and take hold of the skirt of him that is a Jew, saying--We will go with you, for we have heard that God is with you.
2. They resembled the Lord also; to show the apostles confidence that they were themselves conformed to Him, and those that followed them thus far would be followers of Him. Therefore, says the apostle to the Corinthians--Be ye followers of me, even as I also am of Christ. Did he mean to place himself upon a level, then, with Christ? By no means; but to assert that he knew he was walking the same way, that he was influenced by the same principles, that he felt the same sentiments. And we must be conscious of this too. Yes; we must remember that if any man have not the spirit of Christ, he is none of His. But it is added, to teach us that no men are to be our examples any further than they resemble Him; that we are not to give up ourselves absolutely to any leader, however distinguished by gifts or graces. We are not to pin our faith upon their sleeve, or to determine our action by their practice invariably. No; they are all fallible. The wisest of men have their follies; the best of men have their faults; the wisest and the best of men, therefore, may lead us astray. Abraham denied his wife at Gerah; Moses spake unadvisedly with his lips; Job cursed the day of his birth; Peter said with an oath, I know not the Man. But here we have in the Lord Jesus an infallible pattern; and therefore we may give up ourselves entirely to His direction and influence, and, as it is said, follow the Lamb whithersoever He goeth.
3. They who imitated others became ensamples to others:--Ye became ensamples to all that believe in Macedonia and Achaia. It is very observable in nature that things in succession are alternately cause and effect, effect and cause. Thus, parents produce children, and children produce in time children; thus, those now obey, who by and by command; thus, learners now become teachers; and those who were followers become leaders themselves. This was the case here; from following the apostles and the Lord Jesus, they became ensamples to all that believed in Macedonia and Achaia. Indeed, what individual is there, who is not, more or less, an ensample to some? Which of you is entirely isolated? Who is not seen and heard of some? Who is not followed by some? But how honourable was it for these converts! They were ensamples, to whom? To them that believe. Oh! it is easy for you to be ensamples to some. It is easy, to have goodness enough to censure and condemn the grossly wicked; it is easy, to have goodness enough to be considered righteous, when compared with drunkards, and swearers, and thieves, and robbers. But these Thessalonians were ensamples to the good, to the godly, to them that believed; yea, and what is more, to all them that believed in Macedonia and Achaia; though it is very probable that many of these had been in the Lord before them, and had believed before them. There are many cases in which the first shall be last, and the last shall be first. (W. Jay.)
The practical result of a true reception of the gospel
I. The true reception of the Gospel
1. They received the Word in sorrow--in much affliction (Act_17:5-9). Principally, sorrow on account of sin--their prolonged rejection of Christ, and obstinate disobedience.
2. In joy. With joy of the Holy Ghost. They realized--
(1) The joy of conscious forgiveness and acceptance with God. The sinless angels, placed beyond the necessity of pardon, are incapable of realizing this joy. It belongs exclusively to the believing penitent.
(2) The joy of suffering for the truth. Cyprian, who suffered for Jesus, used to say, It is not the pain but the cause that makes the martyr. That cause is the cause of truth. Suffering is limited to life, but truth is eternal. To suffer for the truth is a privilege and a joy.
(3) The joy of triumph--over error, sin, Satan, persecution. This joy is the fruit of the Spirit. These twin feelings--sorrow and joy--are typical of the alternating experience of the believer throughout his earthly career.
II. The practical result.
1. They became imitators of the highest patterns of excellence--us and the Lord. The example of Christ is the all-perfect standard. But this does not supersede the use of inferior models. The planets have their mission, as well as the sun, and we can better bear the moderated light of their borrowed splendour. The bravery of a common soldier, as well as the capacity and heroism of the most gifted officer, may stimulate a regiment to deeds of valour. So the apostles, in their patience, zeal, and integrity, became examples, while they pointed to the great Pattern.
2. They became examples to others. So that ye were ensamples to all that believe.
(1) In the reality and power of their faith.
(2) In their zealous propagation of the truth. For from you sounded out the word of the Lord.
(3) The influence of their example was extensive in its range. Macedonia and Achaia were two Roman provinces that comprised the territory known as ancient Greece. Thessalonica, the metropolis of Macedonia, was the chief station on the great Roman road--the Via Egnatia--which connected Rome with the whole region north of the AEgean sea, and was an important centre, both for commerce and the spread of intelligence. Wherever the trade of the merchant city extended, there the fame of the newly founded Church penetrated. Great was the renown of their own Alexander, the Macedonian monarch, and brilliant his victories: but the reputation of the Thessalonian Christians was of a higher order, and their achievements more enduring. Learn--
1. The gospel that brings sorrow to the heart also brings the joy.
2. A genuine reception of the truth changes the man, and creates unquenchable aspirations after the highest good.
3. A living example is more potent than the most elaborate code of precepts, however eloquently explained or cogently enforced. (G. Barlow.)
The divinity of a true man
I. He is a recipient of the Divine. The word here is the gospel. Their suffering in receiving it was more than counterbalanced by the joy of the Holy Ghost. What matters bodily affliction if you have this joy. We glory in tribulation, etc. A genuine Christian is a man who has received into him the Divine Word. Gods great thoughts have come into his intellect, touched his heart, and given a new moral impulse to his being. He who has not received this Divine Word intelligently and with practical effect is no Christian. The Christian is a living Bible, the word made flesh.
II. He is an imitator of the Divine. The apostles were Christians because they were followers of the Lord; and all who would be Christians must become the same.
1. Christ is the most perfect moral model. In Him we have all that commands the attention and admiration of the soul.
2. Christ is the most imitable moral model. Sublimely great as He is, no character has appeared in history so imitable as His.
(1) Because none is so powerful to awaken our admiration. What we admire most, we imitate most.
(2) Because none is so easily understood. He is perfectly transparent. One principle--love--explains all His moral features and activities.
(3) Because none but His is permanently consistent.
III. He is an example of the Divine. So that ye were ensamples, etc. Macedonia and Achaia stand for all Greece, so that they became ensamples to the entire Greek race. Genuine Christian not only receives and imitates, but reflects and radiates the Divine. He is the brightest and fullest revelation of God on earth; there is more of the Divine seen in the Christly soul than there is in starry heavens and blooming landscapes. Ye are My witnesses.
IV. He is a proclaimer of the Divine. From you sounded out the word. This is an image from a trumpet filling with its clear sounding echo all the surrounding places. They sounded out the gospel, not only in enthusiastic utterances but in noble and generous deeds. Thessalonica was a large maritime and commercial city; and its Christian mer chants would in all their transactions with foreign traders ring out the gospel. Conclusion: A genuine Christian, then, is a Divine man. There is in a moral as well as in a constitutional sense, a divinity within him. He is the recipient, imitator, example, and herald of the Divine. (D. Thomas, D. D.)
Stimulating example
The leisure of Caesar was spent in reading the history of Alexander the Great. Upon one occasion his friends found him bathing the book with tears. In deep concern they asked him the reason why he wept. The reply was, Do you think I have not sufficient cause for concern, when Alexander at my age reigned over so many conquered countries, and I have not one glorious achievement to boast? So the lives of the apostles and early saints may well be studied by us who are Christians, that we may be fired by their exploits to do greater deeds for God; and we should mourn bitterly when we compare our small achievements with His whom we call Master and Lord, and who, before He had attained the years of middle manhood, had performed deeds at which the stoutest frames might quake and the most faithful soul might blush. Comparisons such as these would first stir our gratitude that such an example has been left us, and then fire our valour, that at the end our lives might not be mere empty names, but such as men might gaze upon with admiration, and seek to copy.
Christ the only sufficient Exemplar
It is said, that, thinking to amuse him, his wife read to Dr. Judson some newspaper notices, in which he was compared to one or other of the apostles. He was exceedingly distressed: and then added, Nor do I want to be like them; I do not want to be like Paul, nor Apollos, nor Cephas, nor any mere man. I want to be like Christ. We have only one perfectly safe Exemplar--only One, who, tempted like as we are in every point, is still without sin. I want to follow Him only, copy His teachings, drink in His Spirit, place my feet in His footprints, and measure their shortcomings by these, and these only. Oh, to be more like Christ!
The noble army of martyrs
Man can do without happiness, and instead thereof find blessedness, wrote Carlyle, and Paul preached it with his life. But that life was only a faint echo of a greater life. The Man of sorrows was God over all, blessed forever. If a man cannot understand how many afflictions may be consonant with the joy of the Holy Ghost, he may be a Christian by courtesy, but he knows little of Christian experience. The calling of a son of God does not exempt from sorrow, but it opens beneath it a spring of joy. This was proved by Paul, and his life work was the noblest, and has left the deepest mark on the progress of the race. Where are the Caesars? Much of their work abides, but their names are little more than shades. It is the man who brings regenerating work to bear upon his age who is shrined most lovingly in the reverence of mankind. And so Paul lives because Christ lived in him. Those who followed Christ live amongst us because Christ is amongst us. Three hundred years ago Paul shook Christendom as he shook heathenism and Judaism in his day.
I. Followers of us and of the Lord.
1. There is something startling in these words. A man of like passions with ourselves dares to propose himself for imitation to those who were seeking to follow the incarnate God. And the world is never without its Christlike ones. And there is nothing more wonderful than that men and women like ourselves may be and live like the Son of God. He does not shine in unapproachable isolation. As the elder among many brethren, a bright particular star amid a cluster of constellations, He leads the human host with which He has cast His lot and mixed up His life forever.
2. Where are the points of likeness? (Gal_2:20; 2Co_12:10). In the power of self-sacrifice. It may seem strange to this self-loving age, but it is well worth noting, that these men whose lives have been so fruitful had no thought of any interest but Christ; no self-will, but were absolutely open to the will of God. Are we then to have no will of our own? God forbid! Paul had a mighty will of his own, and expressed it in defiance of the whole secular and religious world. But it was his own and yet not his own; it was moulded and refined into harmony with a higher will; and just as the blood gets purified from its carbonic dross as the vital air breathes through it in the lungs, so the will of Paul was purged of the acrid leaven of self by prayer that God would use him, strengthen him to follow Christ, and teach him to spend himself for the service of mankind.
3. A man need not adopt the calling of an apostle to enter such a life as this. There have been soldiers, statesmen, merchants, whose deepest thought has been I am not mine own. Hard as it may be, it is the beginning of peace to say it and try to live it. You may have your own way, and you will weary of it as soon as you have got it; while you may give up our own way, and make it your effort to care for others, and a glow of heavenly joy will enter and abide in your spirit. Likeness to Christ lies expressly in the power of self-sacrifice, and this is to grasp the difference between blessedness and happiness which the text expounds.
II. They entered into this fellowship by receiving the Word with much affliction and joy of the Holy Ghost.
1. Confession or profession is in these days cheapwork. Then it was dear work, and at any moment might cost dear life. It is not good to be out of fellow ship with the heroisms of the past. How many a stout citizen has stained his hearthstone with his lifes blood that you may sit with your loved ones without fears around yours? An age out of fellowship with the martyrs is neither noble nor blessed, however prosperous.
2. We learn from Act_17:1-34 and the Epistle some thing of these afflictions. Strain your imagination to realize them--
(1) Feel the cords tightening, see the glaring eye of the lion, hear the hiss of the red-hot iron or the swing of the axe; and bethink you in the last dread moment of a gentle wife, or a dear boy, etc., whom you are leaving obnoxious to the same doom. Does it seem to you that you could utter the name of Christ with your last breath with passionate devotion? Then you can understand how none but as martyrs can taste the joy of the Holy Ghost.
(2) Then there was the utter rupture of all the bonds of kindred and social relation, and the loss of means. It is evident, from the Second Epistle, that there was deep poverty in the Church. They received the Word as England did at the Reformation--as Hindoos, Chinese, and South Sea Islanders receive it today.
(3) And this is independent of the sorrow which springs out of the stern struggle against the world and flesh and devil.
3. To understand this better, notice--
(1) That the purest joys are independent of surroundings. What a man has is nothing in comparison with what he is. If two persons love each other, to be near, even in penury, is bliss; to be separate, even in wealth, is misery.
(2) So the joy of the Holy Ghost is the joy of a man who has found the true Lover and Lord of His being, whom he can obey with supreme delight. It is the joy of the lonely soul that has found its kindred, of a sick man who feels within himself that the spring of his life is healed. Men can glory in tribulations if they but bring them fully into the sphere of Christs fellowship and love. Suffering ceases to be pain if love consecrates it.
4. And let the careless understand that the choice in life is mainly between suffering with joy in the Holy Ghost, and suffering without it. Life is no holiday pastime for any of us; but the true agony of life must be with those who are without God and hope in the world. (Baldwin Brown, B. A.)
Followers of us and of the Lord--
Not disciples merely, but imitators
I. In meek reception (Psa_40:6; Isa_50:5).
II. Cost what it might.
III. Rejoicing all the while (Psa_22:22; Psa_45:7). (Canon Mason.)
Christs example the universal rule
God never gave a man a thing to do concerning which it were irreverent to ponder how the Son of God would have done it. (G. Macdonald, LL. D.)
The possibility of following Christ
Christs Divinity does not destroy the reality of His manhood by overshadowing or absorbing it. Certainly the Divine attributes of Jesus are beyond our imitation. We can but adore a boundless intelligence or resistless will. But the province of the imitable in the life of Jesus is not indistinctly traced; as the Friend of publicans and sinners, as the Consoler of these who suffer, and as the Helper of those who want, Jesus Christ is at hence among us. We can copy Him, not merely in the outward activities of charity, but in its inward temper. We can copy the tenderness, the meekness, the patience, the courage, which shine forth from His perfect manhood. His human perfections constitute, indeed, a faultless ideal of beauty, which, as moral artists, we are bound to keep in view. What the true and highest model of a human life is, has been decided for us Christians by the appearance of Jesus Christ in the flesh. Others may endeavour to reopen the question; for us it is settled irrevocably. (Canon Liddon.)
The indispensableness of following Christ
Believing on Christ, learning of Christ, following Christ; this is what it is to be a Christian. You must believe on Him that you may learn of Him. You must learn of Him that you may follow Him. But believing is nothing, and learning is less than nothing, if they do not result in faithful following. (W. Gladden, D. D.)
The motive for following Christ
Francis I of France had not reached his twentieth year when he was present at the celebrated battle of Marignan, which lasted two days. He performed prodigies of valour, and fought less as a king than as a soldier. Having perceived his standard bearer surrounded by the enemy, he precipitated himself to his assistance in the midst of lances and halberts. He was presently surrounded, his horse pierced with several wounds, and his casque despoiled of its plumes. He must have been inevitably overwhelmed if a body of troops, detached from the allies, had not hastened to his succour. Francis hazarded this battle against the advice of his generals, and cut short all remonstrances by the expression, which afterwards became proverbial, Let him that loves me, follow me! (Percy.)
Much affliction, with Joy of the Holy Ghost--
Affliction and joy
Plato makes Socrates say to his friends, after drinking the poison, How singular is the thing called pleasure, and how curiously related to pain, which might be thought the opposite of it! For they never come to a man together; and yet he who possesses either is generally compelled to take the other! They are two, and yet they grow together out of one head or stem; and I cannot help thinking that, if AEsop had noticed them, he would have made a fable about God trying to reconcile their strife, and, when He could not, fastening their heads together; and this is the reason why, when one comes, the other follows. That is a heathen speculation on one of the great mysteries of human life. The mystery appears intensified in Christian life (2Co_6:10). Yet so far it is explained by that lifes being an imitation of Christ. The believer, like his Master, being in world of sin, is encompassed with tribulation; but, being a citizen of heaven, he is also girded with gladness. He hears the voice of loving authority, and he yields to it loving obedience. If any man will come after him, etc. He knows that the via dolorosa which he thus has to tread is a path of true joy, for he recognizes his Saviours steps in it. Hence he can sing in the ways of the Lord, for fulness of consolation will be his at last. The stream of the renewed life is of two currents. As near Geneva, at the junction of the Rhone to the Arve, the two rivers, though joined, yet appear distinct--the blue stream of the one and the white stream of the other forming one volume of water, flowing within the same banks, at least for a time, towards the sea beyond--so it is with the Christian life. Its stream has two currents--distinct, yet united--of tribulation and joy, ever wending its course, troubled and calm, to the ocean of eternity beyond. (J. Hutchison, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv6–8 6, 7. Ye became followers of us. Followed them…
6, 7. Ye became followers of us. Followed them as they followed the Lord. Having received the word in much affliction. In the midst of opposition and persecution. See Acts, chapter 17. With joy of the Holy Ghost. With rejoicing as soon as they accepted the gospel.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v6 1Th_1:6. Followers of us and of the Lord.—R.V. “imitators.”…
CRITICAL AND EXPLANATORY NOTES
1Th_1:6. Followers of us and of the Lord.—R.V. “imitators.” St. Paul begs his Corinthian readers to imitate him, even as he imitates Christ. The same thought is implied here: We are walking after Christ; walk after us, and you will follow Him. With joy of the Holy Ghost.—Not only was the word preached “in the Holy Ghost” (1Th_1:5), but it was eagerly welcomed by hearts made ready by the Holy Ghost—as St. Paul said to the Corinthians, “So we preach, so ye believed.”
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1Th_1:7. So that ye were ensamples.—R.V. follows the singular. The original word is that from which we get our “type.” The image left on a coin by stamping is a type. Children are said to be types of their parents. So these Thessalonians were clearly stamped as children of God.
1Th_1:8. For from you sounded out the word of the Lord.—The word did not originate amongst the Thessalonians. They had but taken up the sound and sent it ringing on to others in the regions farther removed. They had echoed out the word, says St. Paul. In every place.—Or as we say, “Everybody is talking about the matter.”
MAIN HOMILETICS OF THE PARAGRAPH.—1Th_1:6-8
The Practical Result of a True Reception of the Gospel.
Christianity transforms man, fills the mind with pure and lofty thoughts, turns the current of his feelings into the right channel, makes the soul luminous with ever-brightening hopes, and transfigures his sin-stricken nature into a semblance of the dignity, beauty, and perfection of the divine. Observe its influence on the mixed population of Thessalonica.
I. The true reception of the gospel.—“Having received the word in much affliction, with joy of the Holy Ghost” (1Th_1:6). The word may fall on the ear like a sweet strain of music, and charm the soul with temporary rapture, may enter the understanding as a clearly apprehended truth, may captivate the affections, and travel through the whole sphere of emotion on a thrill of ecstasy; but unless it be embraced by the heart and conscience, with the aid of the Holy Spirit, it is powerless in spiritual reformation. Two opposite, but often strangely blended, emotions—sorrow and joy—were exercised in the reception of the gospel by the Thessalonians.
1. They received the word in sorrow.—“In much affliction.” Amid the tumult and persecution of the citizens (Act_17:5-9). Principally, sorrow on account of sin, and because of their prolonged rejection of Christ and obstinate disobedience.
2. They received the word with joy.—“With joy of the Holy Ghost.” They realised the joy of conscious forgiveness and acceptance with God. The sinless angels, placed beyond the necessity of pardon, are incapable of experiencing this joy. It belongs exclusively to the believing penitent. The joy of suffering for the truth. Cyprian, who suffered for the gospel, used to say, “It is not the pain but the cause that makes the martyr.” That cause is the cause of truth. Suffering is limited, life itself is limited, but truth is eternal. To suffer for that truth is a privilege and a joy. The joy of triumph, over error, sin, Satan, persecution. This joy is the special product of the Holy Ghost. These twin feelings—sorrow and joy—are typical of the ever-alternating experience of the believer throughout his earthly career.
II. The practical result of the true reception of the gospel.—
1. They became imitators of the highest patterns of excellence. “Ye became followers of us and of the Lord” (1Th_1:6). The example of Christ is the absolute, all-perfect standard of moral excellence. But this does not supersede the use of inferior models. The planets have their season to guide and instruct us, as well as the sun, and we can better bear the moderated light of their borrowed splendour. The bravery of the common soldier, as well as the capacity and heroism of the most gifted officer, may stimulate a regiment to deeds of valour. So the apostles, in their patient endurance of suffering, their enterprising zeal and blameless integrity of life, became examples for their converts to imitate, while they pointed to the great infallible Pattern after which the noblest life must ever be moulded.
2. They became examples to others.—“So that ye were ensamples to all that believe” (1Th_1:7). In the reality and power of their faith. They eagerly embraced the word preached, believing it to be not the word of men but of God. This gave a profound reality to their conceptions of the gospel and a strong impulse to their active religious life. In their zealous propagation of the truth. “For from you sounded out the word of the Lord” (1Th_1:8). Wherever they travelled they proclaimed the gospel. They imparted that which had enriched themselves, and which, in giving, left them still the richer. The influence of their example was extensive in its range. “Not only in Macedonia and Achaia, but also in every place your faith to Godward is spread abroad; so that we need not to speak anything” (1Th_1:8). Macedonia and Achaia were two Roman provinces that comprised the territory known as ancient Greece. Thessalonica, the metropolis of Macedonia, was the chief station on the great Roman road—the Via Egnatia—which connected Rome with the whole region north of the Ægean Sea, and was an important centre both for commerce and the spread of intelligence. Wherever the trade of the merchant city extended, there the fame of the newly founded Church penetrated. Great was the renown of their own Alexander, the Macedonian monarch, and brilliant his victories; but the reputation of the Thessalonian Christians was of a higher order, and their achievements more enduring.
Lessons.—
1. The gospel that brings sorrow to the heart brings also joy.
2. A genuine reception of the truth changes the man and creates unquenchable aspirations after the highest good.
3. A living example is more potent than the most elaborate code of precepts.
GERM NOTES ON THE VERSES
1Th_1:6-7. The Evidences and Effects of Revival.
I. Receivers.—With faith, with joy, not without trial.
II. Followers.—Apostolic piety. Christ-like spirit. Multiplication of Christ-like men.
III. Ensamples.—Centres of Christian influence.
IV. Dispensers.—Induced to diffuse the gospel by their gratitude for the special grace which had brought it to them with saving power, by their supreme attachment to its vital truths and their experience of the suitableness of these truths to their wants as sinners, by their commiseration for those who were yet in a state of nature, by their love to the Lord Jesus, by the express command of God, by the hope of reward.—G. Brooks.
1Th_1:8. The Power of Example—
I. In a faithful declaration of the gospel.
II. In its far-reaching influence on others.
III. Speaks for itself, rendering explanation unnecessary.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v8 1 Thessalonians
1 Thessalonians
GOD’S TRUMPET
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1Th 1:8.
This is Paul’s first letter. It was written very shortly after his first preaching of the Gospel in the great commercial city of Thessalonica. But though the period since the formation of the Thessalonian Church was so brief, their conversion had already become a matter of common notoriety; and the consistency of their lives, and the marvellous change that had taken place upon them, made them conspicuous in the midst of the corrupt heathen community in which they dwelt. And so says Paul, in the text, by reason of their work of faith and labour of love and patience of hope, they had become ensamples to all that believe, and loud proclaimers and witnesses of the Gospel which had produced this change.
The Apostle employs a word never used anywhere else in the New Testament to describe the conspicuous and widespread nature of this testimony of theirs. He says, ‘The word of the Lord sounded out ‘ from them. That phrase is one most naturally employed to describe the blast of a trumpet. So clear and ringing, so loud, penetrating, melodious, rousing, and full was their proclamation, by the silent eloquence of their lives, of the Gospel which impelled and enabled them to lead such lives. A grand ideal of a community of believers! If our churches to-day were nearer its realisation there would be less unbelief, and more attraction of wandering prodigals to the Father’s house. Would that this saying were true of every body of professing believers! Would that from each there sounded out one clear accordant witness to Christ, in the purity and unworldliness of their Christlike lives!
I. This metaphor suggests the great purpose of the Church.
It is God’s trumpet, His means of making His voice heard through all the uproar of the world. As the captain upon the deck in the gale will use his speaking-trumpet, so God’s voice needs your voice. The Gospel needs to be passed through human lips in order that it may reach deaf ears. The purpose for which we have been apprehended of Christ is not merely our own personal salvation, whether we understand that in a narrow and more outward, or in a broader and more spiritual sense. No man is an end in himself, but every man, though he be partially and temporarily an end, is also a means. And just as, according to the other metaphor, the Kingdom of Heaven is like leaven, each particle of the dead dough, as soon as it is leavened and vitalised, becoming the medium for transmitting the strange, transforming, and living influence to the particle beyond, so all of us, if we are Christian people, have received that grace into our hearts, for our own sakes indeed, but also that through us might be manifested to the darkened eyes beyond, and through us might drop persuasively on the dull, cold ears that are further away from the Divine Voice, the great message of God’s mercy. The Church is God’s trumpet, and the purpose that He has in view in setting it in the world is to make all men know the fellowship of the mystery, and that through it there may ring out, as by some artificial means a poor human voice will be flung to a greater distance than it would otherwise reach, the gentle entreaties, and the glorious proclamation, and the solemn threatenings of the Word, the Incarnate as well as the written Word, of God.
Of course all this is true, not only about communities, but it is true of a community, just because it is true of each individual member of it. The Church is worse than as ‘sounding brass,’ it is as silent brass and an untinkling cymbal, unless the individuals that belong to it recognise God’s meaning in making them His children, and do their best to fulfil it. ‘Ye are my witnesses,’ saith the Lord. You are put into the witness-box; see that you speak out when you are there.
II. Another point that this figure may suggest is, the sort of sound that should come from the trumpet.
A trumpet note is, first of all, clear. There should be no hesitation in our witness; nothing uncertain in the sound that we give. There are plenty of so-called Christian people whose lives, if they bear any witness for the Master at all, are like the notes that some bungling learner will bring out of a musical instrument: hesitating, uncertain, so that you do not know exactly what note he wants to produce. How many of us, calling ourselves Christian people, testify on both sides; sometimes bearing witness for Christ; and alas! alas! oftener bearing witness against Him. Will the trumpet, the instrument of clear, ringing, unmistakable sounds, be the emblem of your Christian testimony? Would not some poor scrannel-pipe, ill-blown, be nearer the mark? The note should be clear.
The note should be penetrating. There is no instrument, I suppose, that carries further than the ringing clarion that is often heard on the field of battle, above all the strife; and this little church at Thessalonica, a mere handful of people, just converted, in the very centre of a strong, compact, organised, self-confident, supercilious heathenism, insisted upon being heard, and got itself made audible, simply by the purity and the consistency of the lives of its members. So that Paul, a few weeks, or at most a few months, after the formation of the church, could say, ‘From you sounded out the word of the Lord, not only in Macedonia and Achaia,’ your own province and the one next door to it, ‘but also in every place your faith to Godward is spread abroad.’ No man knows how far his influence will go. No man can tell how far his example may penetrate. Thessalonica was a great commercial city. So is Manchester. Hosts of people of all sorts came into it as they come here. There were many different circles which would be intersected by the lives of this Christian church, and wherever its units went they carried along with them the conviction that they had turned from idols to serve the living God, and to wait for His Son from heaven.
And so, dear brethren, if our witness is to be worth anything it must have this penetrating quality. There is a difference in sounds as there is a difference in instruments. Some of them carry further than others. A clear voice will fling words to a distance that a thick, mumbling one never can attain. One note will travel much further than another. Do you see to it that your notes are of the penetrating sort.
And then, again, the note should be a musical one. There is nothing to be done for God by harshness; nothing to be done by discords and gangling; nothing to be done by scolding and rebuke. The ordered sequence of melodious sound will travel a great deal further than unmusical, plain speech. You can hear a song at a distance at which a saying would be inaudible. Which thing is an allegory, and this is its lesson,--Music goes further than discord; and the witness that a Christian man bears will travel in direct proportion as it is harmonious, and gracious and gentle and beautiful.
And then, again, the note should be rousing. You do not play on a trumpet when you want to send people to sleep; dulcimers and the like are the things for that purpose. The trumpet means strung-up intensity, means a call to arms, or to rejoicing; means at any rate, vigour, and is intended to rouse. Let your witness have, for its utmost signification, ‘Awake! thou that sleepest, and arise from the dead; and Christ shall give thee light.’
III. Then, still further, take another thought that may be suggested from this metaphor, the silence of the loudest note.
If you look at the context, you will see that all the ways in which the word of the Lord is represented as sounding out from the Thessalonian Church were deeds, not words. The context supplies a number of them. Such as the following are specified in it: their work; their toil, which is more than work; their patience; their assurance; their reception of the word, in much affliction with joy in the Holy Ghost; their faith to Godward; their turning to God from idols, to serve and to wait.
That is all. So far as the context goes there might not have been a man amongst them who ever opened his mouth for Jesus Christ. We know not, of course, how far they were a congregation of silent witnesses, but this we know, that what Paul meant when he said, ‘The whole world is ringing with the voice of the word of God sounding from you,’ was not their going up and down the world shouting about their Christianity, but their quiet living like Jesus Christ. That is a louder voice than any other.
Ah! dear friends! it is with God’s Church as it is with God’s heavens; the ‘stars in Christ’s right hand’ sparkle in the same fashion as the stars that He has set in the firmament. Of them we read: ‘There is neither voice nor language, their speech is not heard’; and yet, as man stands with bared head and hushed heart beneath the violet abysses of the heavens, ‘their line’ {or chord, the metaphor being that of a stringed instrument} ‘is gone out through all the earth, and their words to the end of the world.’ Silent as they shine, they declare the glory of God, and proclaim His handiwork. And so you may speak of Him without speaking, and though you have no gift of tongues the night may be filled with music, and your lives be eloquent of Christ.
I do not mean to say that Christian men and women are at liberty to lock their lips from verbal proclamation of the Saviour they have found, but I do mean to say that if there was less talk and more living, the witness of God’s Church would be louder and not lower; ‘and men would take knowledge of us, that we had been with Jesus’; and of Jesus, that He had made us like Himself.
IV. And so, lastly, let me draw one other thought from this metaphor, which I hope you will not think fanciful playing with a figure; and that is the breath that makes the music.
If the Church is the trumpet, who blows it? God! It is by His Divine Spirit dwelling within us, and breathing through us, that the harsh discords of our natural lives become changed into melody of praise and the music of witness for Him. Keep near Christ, live in communion with God, let Him breathe through you, and when His Spirit passes through your spirits their silence will become harmonious speech; and from you ‘will sound out the word of the Lord.’
In a tropical country, when the sun goes behind a cloud, all the insect life that was cheerily chirping is hushed. In the Christian life, when the Son of Righteousness is obscured by the clouds born of our own carelessness and sin, all the music in our spirit ceases, and no more can we witness for Him. A scentless substance lying in a drawer, with a bit of musk, will become perfumed by contact, and will bring the fragrance wherever it is carried. Live near God, and let Him speak to you and in you; and then He will speak through you. And if He be the breath of your spiritual lives, and the soul of your souls, then, and only then, will your lives be music, the music witness, and the witness conviction. And only then will there be fulfilled what I pray there may be more and more fulfilled in us as a Christian community, this great word of our text, ‘from you sounded out,’ clear, rousing, penetrating, melodious, ‘the word of the Lord,’ so that we, with our poor preaching, need not to speak anything.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv6–8 And ye became imitators of us [ 1Co_11:1 ],…
And ye became imitators of us [ 1Co_11:1 ], and of the Lord, having received the word in much affliction [ Act_17:4-10 ], with joy of the Holy Spirit ;
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv6, 8 You became imitators
You became imitators
To "imitate" means to act like or to copy the behavior of another.
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received the word
"welcomed the message" or "accepted what we had to say"
in much hardship
"during a time of great suffering" or "in much persecution"
Achaia
This is an ancient district in what is present-day Greece. (See: How to Translate Names)
translationWords
lord
receive
word
joy
Holy Spirit
Macedonia
believe
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6–7 1:6 Because they accepted the Good News, the Thessalonians…
1:6 Because they accepted the Good News, the Thessalonians experienced severe suffering from their contemporaries (2:14; 3:3-4). Yet as they followed the model of the apostles and of the Lord himself (Matt 5:11-12; Rom 8:17; 12:12; Phil 2:17), they received joy from the Holy Spirit (1 Pet 4:13-14).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.