Introduction

We find in the Epistle to the Thessalonians, and especially in the first (for in the second it was already needful to guard that freshness from the perfidious attacks of the enemy), the condition and the hope of the Christian as such in this world in all its freshness. These two epistles are the first that Paul wrote, unless we except that to the Galatians, the date of which is uncertain. Already long occupied with the work, it is only when this work was considerably advanced that in watching over it he guards it by means of his writings-writings, as we have seen, various in character, according to the state of the churches, and according to the divine wisdom which, by this means, deposited in the scriptures that which would be necessary for all ages.

Newly converted, the Christians at Thessalonica suffered much from the persecution of the world-a persecution which the Jews of that place had already previously stirred up against Paul himself. Happy at the gracious work there, and rejoicing in the state of his dear children in the faith (a testimony to which was borne everywhere, even by the world), the apostle opens his heart; and the Holy Ghost sets forth by his mouth what that christian condition was upon the earth which was the source of his joy in the case of the Thessalonians; and what the hope which threw its light upon the believer's existence, shining around him through his whole life, and illumining his path in the wilderness. In a word the christian character is unfolded to our eyes with all its motives and its joys and that in connection with the testimony of God and the hope which is our strength in bearing it.

We all know that the doctrine of the coming of Christ, which universally accompanies the work of the Spirit that attaches our hearts to Him in the first spring of a new life, is specially presented to us in these two epistles. And it is not merely formally taught as a doctrine; it is linked with every spiritual relationship of our souls, it is displayed in all the circumstances of the Christian's life. We are converted in order to wait for Him. The joy of the saints in the fruits of their labors is realised in His presence. It is at the coming of Christ that holiness has all its value, its measure being seen in that which is then manifested. It is the consolation when Christians die. It is the unexpected judgment of the world. It is unto the coming of Christ that God preserves His own in holiness, and blameless. We shall see these points set forth in detail in the different chapters of the first epistle. We only point them out here. In general we shall find that personal relationships, and the expectation of His appearing, have a remarkable and enlivening freshness in this epistle in every respect. The Lord is present to the heart-is its object; and christian affections spring up in the soul, causing the fruits of the Spirit to abound.

In these two epistles only is an assembly said to be "in God the Father," that is to say, planted in this relationship having its moral existence-its mode of being-in it. The life of the assembly developed itself in the communion that flowed from this relationship. The Spirit of adoption characterises it. With the affection of little children the Thessalonians knew the Father. Thus John says, when speaking of the little children in Christ, " I write unto you because ye have known the Father." It is the first introduction into the position of liberty in which Christ has placed us -liberty before God and in communion with Him. Precious position! to be as children to One who loves as a Father, with all the liberty and tender affection of that relationship, according to divine perfection. For here it is not the adaptation of Christ's human experience to the wants in which He acquired it (precious as that grace is); it is our introduction into the unmingled enjoyment of the light, and of the divine affections displayed in the character of the Father. It is our communion, tender and confiding but pure, with Him whose love is the source of all blessing. Nor do I doubt that, freshly brought out of heathenism as the Thessalonians were, the apostle refers to their knowledge of the one true God the Father in contrast with their idols.