Chapter 1

The apostle, in declaring (as was his custom) that which he felt respecting them-the aspect in which they appeared to his heart and mind, speaks neither of gifts, as to the Corinthians, nor of the grand features of an exaltation that embraced the Lord and all saints, as to the Ephesians and even to the Colossians (with the addition of that which their state required); nor of the brotherly affection and fellowship of love which the Philippians had manifested in their connection with himself; nor of a faith that existed apart from his labors, and in communion with which he hoped to refresh himself, adding to it that which his abundant gifts enabled him to impart to them, as he writes to the Romans whom he had not yet seen.

Here it is the life itself of the Christian in its first fresh impressions, in its intrinsic qualities, as it developed itself by the energy of the Holy Ghost on earth, the life of God here below in them, which he remembers in his prayers with so much satisfaction and joy. Three great principles, he tells the Corinthians (l Cor.13) form the basis, and ever abide as the foundation of this life-faith, hope, and love. Now these three were the powerful and divine motives of the life of the Thessalonians. This life was not merely a habit; it flowed, in its outward activities, from immediate communion with its source. These activities were quickened and maintained by divine life, and by keeping the eye constantly fixed upon the object of faith. There was work, and labour, and endurance. There were the same in Ephesus, as we see it in Revelation 2. But here it was a work of faith, labour undertaken by love, endurance fed by hope. Faith, hope, and love are, we have seen, the springs of Christianity in this world. The work, the labour, the endurance continued at Ephesus, but ceased to be characterised by these great and mighty principles. The habit continued, but the communion was wanting They had forsaken their first love.

The first to the Thessalonians is the expression of the living power in which the assembly is planted: Ephesus, in Revelation 2, of its first departure from that state.

May our work be a work of faith, drawing its strength, its existence even, from our communion with God our Father! May it be, each moment, the fruit of the realisation of that which is invisible, of the life which lives in the certainty, the immutable certainty, of the word! May it thus bear the impress of the grace and truth that came by Jesus Christ, and be a testimony to it.

May our labour in service be the fruit of love, not performed merely as duty and obligation, although it was this, if we know that it is before us to be done!

May the patience that we must have, in order to go through this wilderness, be, not the necessity we feel because the path is before us, but an endurance sustained by the hope that belongs to our view of Jesus by faith, and that is waiting for Him !

These principles, faith, hope, and love, form our character as Christians: [1] but it cannot, and ought not to, be formed in us without having objects. Accordingly the Spirit presents them here. They have a twofold character. The heart rests by faith on Jesus, waits for Him, counts upon Him, links itself with Him in its walk. He has walked here below, He represents us in heaven, He watches over us as the good Shepherd. He loves His own; He nourishes and cherishes them: our faith and our hope keep Him always in view. The conscience is before God our Father; it is not in the spirit of fear: there is no uncertainty as to our relationship. We are the children of a Father who lovesus perfectly; but we are before God. His light has authority and power in the conscience: we walk in the sense that His eye is upon us, in love but upon us. And light makes everything manifest. It judges all that might weaken the sweet and peaceful realisation of the presence of God, and our communion with Jesus, and our confidence in Him, the intimacy of the intercourse between our souls and the Lord. These two principles are of all importance for abiding peace, for the progress of our souls. Without them the soul flags. The one sustains confidence, the other keeps us in the light with a good conscience. Without the latter, faith (not to say more) loses its liveliness; without the former, the conscience be comes legal, and we lose spiritual strength, light and ardour.

The apostle reminds them also of the means used by God to produce this condition, that is, the gospel, the word, brought in power and in much assurance to the soul by the Holy Ghost. The word had power in their heart-came to it as the word of God; the Spirit Himself revealed Himself in it, giving the consciousness of His presence; and the consequence of this was the full assurance of the truth in all its power, in all its reality. The apostle's life, his whole conduct, confirmed the testimony which he bore-formed a part of it. Accordingly (it is always the case) the fruit of his labors answered in character to him who laboured; the Christianity of the Thessalonians resembled that of Paul. It was like the walk of the Lord Himself whom Paul followed so closely. It was " in much affliction," for the enemy could not bear so plain a testimony, and God granted this grace to such a testimony, and " with joy of the Holy Ghost."

Happy testimony to the power of the Spirit working in the heart! When this is so, everything becomes testimony to others. They see that there is in Christians a power of which they are ignorant, motives which they have not experienced, a joy which they may scoff at but which they do not possess; a conduct which strikes them, and which they admire, although they do not follow it; a patience which shews the impotence of the enemy in striving against a power that endures everything, and that rejoices in spite of all his efforts. What can we do with those who allow themselves to be killed without becoming less joyful, nay, whom it makes more so; who are above all our motives when left to themselves, and who, if oppressed, possess their souls in perfect joy in spite of all our opposition; and who are unconquered by torments, finding in these only an occasion for bearing a stronger testimony that Christians are beyond our power? At peace, life is all of it a testimony; death even in torture, is still more so. Such is the Christian, where Christianity exists in its true power, in its normal condition according to God-the word (of the gospel) and the presence of the Spirit, reproduced in the life, in a world estranged from God.

Thus it was with the Thessalonians; and the world, in spite of itself, became an additional witness to the power of the gospel. An ensample to believers in other places, they were the subject of report and conversation to the world, which was never weary of discussing this phenomenon, so new and so strange, of people who had given up all that governed the human heart, all to which it was subject, and worshiped one only living and true God, to whom even the natural conscience bore testimony. The gods of the heathen were the gods of the passions, not of the conscience. And this gave a living reality, an actuality, to the position of Christians and to their religion. They waited for His Son from heaven.

Happy indeed were those Christians whose walk and whole existence made of the world itself a witness for the truth, who were so distinct in their confession, so consistent in their life, that an apostle did not need to speak of that which he had preached, of that which he had been among them. The world spoke of it for him and for them.

A few words on the testimony itself, which, simple as it may be, is of great importance,and contains principles of great moral depth. It forms the basis of the whole life, and of all the christian affections also, that are unfolded in the Epistle, which, besides this development, contains only a special revelation of the circumstances and the order of the coming of Christ to call His people to Himself, and of the difference between that event and the day of the Lord to judge the world, although this latter follows on the former.

That which the apostle points out, as the testimony borne by the faithful walk of the Thessalonians, contained three principal subjects: 1st, they had forsaken their idols to serve the living and true God; 2nd, they were waiting for His Son from heaven, whom He had raised from among the dead; 3rd, the Son was a safeguard from the wrath which was to be revealed.

An immense fact-simple but of vast import-characterises Christianity. It gives us a positive object; and this object is nothing less. than God Himself. Human nature may discover the folly of that which is false. We scorn false gods and graven images; but we cannot get beyond ourselves, we cannot reveal anything to ourselves. One of the most renowned names of antiquity is pleased to tell us, that all would go well if men followed nature (it is manifest that they could not rise above it); and, in fact, he would be in the right if man were not fallen. But to require man to follow nature is a proof that he is fallen, that he has degraded himself below the normal state of that nature. He does not follow it in the walk that suits its constitution. All is in disorder. Self-will carries him away, and acts in his passions. Man has forsaken God, and has lost the power and centre of attraction that kept him in his place and everything in his own nature in its place. Man cannot recover himself, he cannot direct himself; for, apart from God, there is nothing but self-will that guides man. There are many objects that furnish occasion for the acting of the passions and the will; but there is no object which, as a centre, gives him a regular, constant, and durable moral position in relationship with that object, so that his character should bear its stamp and value. Man must either have a moral centre, capable of forming him as a moral being, by attracting him to itself and filling his affections, so that he shall be the reflex of that object; or he must act in self-will, and then he is the sport of his passions; or, which is the necessary consequence, he is the slave of any object that takes possession of his will. A creature, who is a moral being, cannot subsist without an object. To be self-sufficing is the characteristic of God.

The equilibrium which subsisted in the unconsciousness of good and evil is lost. Man no longer walks as man, having nothing in his mind outside his normal condition, outside that which he possessed; not having a will, or, which comes to the same thing, having a will that desired nothing more than it possessed, but that gratefully enjoyed all that was, already appropriated to its nature, and especially the companionship of a being like himself, a help who had his own nature, and who answered to his heart-blessing God for everything.

Now man wills. While he has lost that which formed the sphere of his enjoyment, there is in him an activity which seeks, which is become unable to rest without aiming at, something farther; which has already, as will, thrown itself into a sphere that it does not fill, in which it lacks intelligence to apprehend all that is there and power to realise even that which it desires. Man, and all that has been his, no longer suffices man as enjoyment. He still needs an object. This object will either be above or below the man. If it be below, he degrades himself below himself; and it is this indeed which has taken place. He no longer lives according even to nature (as he to whom I have alluded says), a state which the apostle has described in the beginning of the Epistle to the Romans with all the horrors of the plain truth. If this object be above himself and below God, there is still nothing to govern his nature, nothing that puts him morally in his place. A good being could not take this place to exclude God from it. If a bad object gains it, he becomes to the man, a god, who shuts out the true God, and degrades man in his highest relationship-the worst of all degradations. This too has taken place. And since these beings are but creatures, they only can govern man by that which exists, and by that which acts upon him. This is to say, they are the gods of his passions. They degrade the idea of the Divinity: they degrade the practical life of humanity into slavery to the passions (which are never satisfied, and which invent evil when they are surfeited with excess in that which is natural to them) and are thus left without resource. Such in fact was the condition of man under Paganism.

Man, and above all, man having knowledge of good and evil, should have God for his object; and as an object that his heart can entertain with pleasure, and on which his affections can be exercised: other wise he is lost. The gospel-Christianity-has given him this, God, who fills all things, who is the source of, in whom is centered, all blessing, all good-God, who is all love, who has all power, who embraces everything in His knowledge, because everything (except the forsaking of Himself) is but the fruit of His mind and will-God has revealed Himself in Christ to man, in order that his heart, occupied with with Him, with perfect confidence in His goodness, may know Him, may enjoy His presence, and reflect His character.