+I. Divine principles have to unfold themselves in unfavourable
circumstances.+--1. _Moral influence from without._ 2. _Jewish
misrepresentation._ 3. _Persecution._
+II. Must be treated with gentleness.+--1. _In the adaptation of
teaching to suit their state._ 2. _In the manner and spirit of the
instruction given._
+III. Must be treated with affectionate self-sacrificingness+ (ver.
8).
_MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 9-12.
_Essential Elements of Success in Preaching. IV. Moral Consistency._
The writer, in dwelling on the manner and spirit of preaching, has
shown the necessity of boldness, sincerity, and gentleness as
powerful instrumentalities in achieving success. In these verses he
insists on the moral consistency of the individual life and conduct.
As the time indicated on the dial answers to the perfect mechanism of
the watch, so the personal example of the preacher must answer to the
words he utters. The most accomplished elocution, the most
impassioned and captivating utterance will be fruitless unless backed
with the strength of a complete, well-rounded, all-beautiful
spiritual character. Paul and his co-helpers could fearlessly appeal
to their hearers, and in all humility to God, in attestation of the
moral consistency of their private and public action.
+I. Their moral consistency seem in the unselfish principle that
governed them in their work.+--"For ye remember, brethren, our
labours and travail: for labouring night and day, because we would
not be chargeable to any of you, we preached unto you the gospel of
God" (ver. 9). The apostle invariably asserted the obligation of
ministerial maintenance by the Church. In another place he
emphatically affirms that, not merely naked equity and the spirit of
the Mosaic law, but also a positive ordinance of Christ requires that
just as "they which ministered about holy things lived of the things
of the temple, and they which waited at the altar were partakers with
the altar, even so they which preach the gospel shall live of the
gospel" (1 Cor. ix. 13, 14). In the special circumstances and early
stage of the work at Thessalonica, the apostle waived this righteous
claim. It might be on account of the poverty of the majority of the
converts, or more probably on account of the charge of covetousness
their enemies had diligently circulated. To crush all suspicion of
interested motives and self-seeking, those noble missionaries refused
"to be chargeable unto any one of them," depending for their support
upon the occasional remittances of the liberal Philippians, and on
their own manual labour. Thus did they evidence their supreme desire
to be, not mercenary gain, but the proclamation of the Gospel of
God--an example which has its counterpart in the brave, devoted,
self-denying labours of many a modern missionary.
+II. Their moral consistency seen in the maintenance of a blameless
deportment.+--"Ye are witnesses, and God also, how holily and justly
and unblameably we behaved ourselves among you that believe" (ver.
10). A Roman prince of the celebrated house of Colonna, whose virtues
had sustained him alike in prosperous and adverse times, was once
driven into exile, and when reduced to extremity was asked, "Where is
now your fortress?" He laid his hand upon his heart, and answered,
"Here!" A conscious sense of integrity threw a strength and majesty
around him in the midst of poverty and suffering. It was an inward
consciousness of purity that prompted these Christian workers to
appeal to those who were best acquainted with their walk and
conversation. They behaved holily toward God, justly toward men, and
unblameably in all things. "Among them that believe." Believers could
best understand the secret of their whole life, its aims and motives,
its tendencies and issues, and on them it would have an irresistible
impression. It is often the fate of the public teacher, while
blameless, to be unmercifully blamed by those who are outside the
circle of his work. The world retains all its historic enmity to the
truth and is as venomous as ever in its expression.
"No might, nor greatness in mortality
Can censure 'scape: back-wounding calumny
The whitest virtue strikes."
+III. Their moral consistency seen in their persistent endeavours to
stimulate their converts to the highest attainments.+--1. _This is
evident in the lofty standard set up._ "That ye walk worthy of God"
(ver. 12). How sublime and dignified the Christian character may
become--to walk worthily of God!--in harmony with His nature, His
law, with our profession of attachment to Him. To the production of
this grand result all their efforts were bent. "As a father doth his
children," so they "exhorted" with all earnestness, "comforted" with
all loving sympathy, and "charged" with all fidelity and authority.
The preacher must be master of every art necessary to success.
2. _This is evident in the sublime motive that should animate us in
reaching the standard._--The Divine, heavenly calling. "Who hath
called you unto His kingdom and glory" (ver. 12)--His own glorious
kingdom. We are invited to enter this kingdom on earth and
participate in its blessings; but the full splendours of that kingdom
are reserved for the heavenly world. How brief and insignificant will
the sufferings and sorrows of the present appear, contrasted with the
ineffable bliss of the future state! "Do you want anything?" eagerly
asked the loved ones who surrounded the dying couch of Melancthon.
"Nothing but heaven," was the gentle response, and he went smiling on
his way.
+Lessons.+--1. _In order to success in preaching moral consistency of
life must accompany and sustain the faithful declaration of the
truth._ 2. _That the greatest success is achieved when the highest
experience of the Christian life is constantly enforced by both
precept and example._
_GERM NOTES ON THE VERSES._
Vers. 9-12. _The High Moral Feeling that should influence the
Preacher._--Illustrated by Paul's work and conduct.
+I. In preaching the Gospel.+
+II. In labouring for his own support.+
+III. In his behaviour.+--1. _Towards God._ "Holily." 2. _Towards
others._ "Justly." 3. _Unblameable._ Prudent and inoffensive. He
could appeal to man and God.--_Stewart._
_MAIN HOMILETICS OF VERSE_ 13.
_The Correct Estimate of Gospel Truth._
We have before stated that the population of Thessalonica consisted
of two diverse classes, Greek and Jew--the one representing the
philosophy of paganism, the other being the custodian of the sacred
truths of Revelation. Among the Hebrews Moses was recognised as the
central human figure and head of their legal system, and his words
were profoundly venerated; and the Gentiles were not less devout and
ardent in their admiration of Plato and his far-seeing wisdom. The
influence of these two systems was all-potent with the Thessalonians;
it supplied thought, moulded character and life, and filled up the
widest circle of their hopes. The Gospel impinged upon these ancient
and revered institutions, and they reeled beneath the shock. The
bigoted followers of Moses and Plato were compelled to admit the
higher authority of the apostolic message. They formed a correct
estimate of Gospel truth when they "received it, not as the word of
men, but as it is in truth, the word of God."
+I. The Gospel is superior to all human wisdom.+--It is "not the word
of men." 1. _Human wisdom is limited in its range._ The greatest mind
is restricted in its knowledge, and imperfect in using what it knows.
A celebrated Roman scholar once exclaimed with petulance and disgust:
"The human mind wanders in a diseased delirium, and it is therefore
not surprising that there is no possible folly which philosophers, at
one time or another, have not propounded as a lesson of wisdom."
2. _Human wisdom is changeable._--Aristotle, the great father of
natural philosophy, summed up his impressions on this subject with
his usual hard, unyielding logic when ye said: "There is no
difference between what men call knowledge and mere opinion;
therefore, as all opinion is uncertain, there can be no certainty in
human knowledge."
3. _Human wisdom is unsatisfying._--It is with a sigh of bitter
disappointment that one of the most profound thinkers of antiquity
concluded his long and deep inquiry into human affairs, and summed up
the result with these sad, melancholy words: "Nothing can be known;
nothing therefore can be learned; nothing can be certain; the senses
are limited and delusive; intellect is weak; life is short!"
+II. The Gospel is essentially Divine.+--1. _It is authoritative._
There is an old proverb, "When the lion roars, the beasts of the
forest tremble." So when the Gospel speaks, unbelievers may well be
filled with fear. Milton thus describes Adam in his innocency
advancing to meet his celestial Visitor: He--
"walks forth without more train
Accompanied than with His own complete
Perfections: in Himself was all His state."
In like manner God's Word comes to us clothed with the majesty and
authority of its own innate power. It bends the ear to attention, the
mind to faith, the heart to reverence, the will and conscience to
obedience.
2. _It is immutable._--It is "the word of the Lord that liveth and
abideth for ever" (1 Peter i. 23). (1) Its promises are sure; (2) its
threatenings will certainly be executed.
3. _It is complete._--There is nothing to add, nothing to subtract.
It contains the fullest revelation of God, of man, of eternal
issues--such as can never be found elsewhere.
4. _It is worthy of universal credence._--"If we receive the witness
of men, the witness of God is greater." It is to the everlasting
commendation of the Thessalonians, and of millions since their day,
that when they heard the Word of God they "received it, not at the
word of men, but as it is in truth, the word of God."
This next paragraph includes the word "niggardly," which is
a fine word, meaning "stingy," "grasping," or
"parsimonious;" but to someone who is not familiar with the
word or not paying complete attention, it can sound like a
racial slur. When teaching this material, please strongly
consider substituting a synonym.
+III. The Gospel is efficacious in transforming character.+--"Which
effectually worketh also in you that believe." As the planet
receiving the light of the sun is transformed into an imitation sun,
so the believing soul receiving the light of the Word is changed into
the image of that Word. Whatever the Divine Word prescribes, _that_
it works in us. Does it prescribe repentance?--it works repentance;
faith?--it works faith; obedience?--it works obedience;
knowledge?--it enlightens to know. Its transforming power, is
continually demonstrated. It makes the niggardly generous, the
profane holy, the drunkard sober, the profligate chaste. Faith is the
vital force that connects the soul with this converting power.
+IV. The correct estimate of Gospel truth is matter of ceaseless
thanksgiving to the preacher.+--"For this cause also thank we God
without ceasing." No disappointment is keener to the anxious preacher
than that of unproductive labour. Some of the choicest ministers of
God have to mourn over comparative failure. Think of the anguish of
the sympathetic Jeremiah when the Word of the Lord which he declared
was turned into daily reproach and derision; and to Ezekiel, when he
wept over rebellious Israel! But the joy of success is irrepressible,
and the full heart pours out its thanks to God. "They joy before Thee
according to the joy in harvest, and as men rejoice when they divide
the spoil" (Isa. ix. 3).
+Lessons.+--1. _The word of man, while it may charm the
understanding, is powerless to change the heart._ 2. _The correct
estimate of Gospel truth is to regard it as the Word of God._ 3. _The
Word of God is efficacious to the individual only as it is received
believingly._
_GERM NOTES ON THE VERSE._
_The Efficacy of the Word of God and the Way of receiving it._
+I. The description given of the Word.+--1. _The Word not of men, but
of God._ 2. _Known by its effects._ (1) Producing conviction of sin.
(2) Binding up the broken heart.
+II. In what manner it should be received.+--1. _With attention and
reverence._ 2. _With humility and teachableness._ 3. _As the
instrument for conversion and edification.--E. Cooper._
_MAIN HOMILETICS OF VERSE_ 14.
_Suffering: the Test of Conversion._
It often happens that suffering reveals new features of individual
character and awakens powers that were before dormant. It takes a
great deal to thoroughly rouse some people. We are told that Agrippa
had a dormouse that slumbered so profoundly that it would never wake
till cast into a cauldron of boiling lead. So, there are some natures
which put forth all their powers only when in suffering and
extremity. The piety of God's people has been most severely tested in
the midst of persecution and affliction. The faith of thousands has
failed in the hour of trial, while those who have borne the strain
have gained an accession of moral nerve and bravery. The
Thessalonians imitated the Churches in Judea in boldly facing the
storm of malignant opposition, and standing under it with calm,
unconquerable firmness.
+I. The suffering of the Thessalonians had a common origin.+--"For ye
also have suffered like things of your own countrymen, even as they
have of the Jews." Just as the Jews who embraced Christianity met
with the maddest violence from their own unbelieving countrymen, so
the Gentiles found their fiercest foes among their fellow-countrymen,
who blindly clung to the worship of the gods. It is the unkindest cut
of all that comes from the sword of our own people--people with whom
we have lived in amity and concord, but from whom conscience compels
us to differ. Who can fathom the deep anguish of the Psalmist
sounding in that sharp, bitter cry of startled surprise, "For it was
not an enemy that reproached me, then I could have borne it; but it
was thou, a man, mine equal, my guide and mine acquaintance"! (Ps.
lv. 12, 13). It was a horrible discovery of nature engaged in a
terrible suicidal war with itself! Nature grown monstrously unnatural
and savagely retaliating on its own; natural love turned into
unnatural enmity! What a revelation, too, is this of the desperate
nature of all persecution! Its insensate malice rudely sunders all
bonds of fatherland, friendship, and kindred. The close affinity
between Cain and Abel does not arrest the murderer's hand; the tender
ties between Saul and David, woven with much reciprocal kindness and
affection, avail not to curb the mad cruelty of the infuriate king.
Ah! how deep and changeless is the truth, "All that will live godly
in Christ Jesus shall suffer persecution" (2 Tim. iii. 12). The
suffering that tests is still from the same source, "A man's foes are
they of his own household" (Matt. x. 36).
+II. The suffering of the Thessalonians was borne with exemplary
Christian fortitude.+--"For ye, brethren, became followers of the
Churches of God, which in Judea are in Christ Jesus." The same
thought is expressed in the first chapter, where the apostle says,
"Ye became followers of us and of the Lord." For at the head of the
long line is Jesus, the Captain of salvation; and all whom He leads
to glory walk in His steps, imitate His example, and so become
followers one of another. It is not, however, suffering in itself
that purifies and exalts Christian character, so much as the spirit
in which it is borne. The hardest point of obedience is to obey in
suffering. It was enough to cool the fiery ambition of the aspiring
disciples when Jesus said, "Are ye able to drink of the cup that I
shall drink of?" (Matt. xx. 22). And yet the following of Christ in
suffering is the true test of discipleship. "He that taketh not his
cross and followeth me is not worthy of Me" (Matt. x. 38). It is a
grand proof of the supernatural efficacy of Gospel truth that it
inspires so intense a love of it as to make us willing to endure the
most exquisite suffering for its sake. The love of truth becomes
supreme. John Huss, lamenting the rupture of an old and valued
friendship, said: "Paletz is my friend; truth is my friend; and both
being my friends, it is my sacred duty to give the first honour to
truth." The soul, penetrated with this sublime devotion to truth,
will pass unscathed the fiery test of suffering. On the destruction
by fire of the London Alexandra Palace a few years ago, it was found
that, while many specimens of old English porcelain exhibited there
were reduced to a black, shapeless mass, the true porcelain of
Bristol, though broken into fragments, still retained its whiteness,
and even its most delicate shades of colour, uninjured by the fire.
So the truly good, though wounded and maimed, shall survive the
fiercest trial, and retain intact all that specially distinguishes
and beautifies the Christian character.
+Lessons.+--1. _Our love of the Gospel is tested by what we suffer
for it._ 2. _The similarity of experience in all times and places is
a strong evidence of the truth of the Christian religion._
3. _Suffering does not destroy, but builds up and perfects._
_MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 15, 16.
_The Fury of the Old Religion against the New._
It is the natural order of things that the old must give place to the
new. The inexorable operation of the law of progress is seen in a
thousand different forms. In the world of vegetation, the old life is
continually yielding supremacy to the new. The leaves, buds, and
blossoms of the tree, as they force their way to the light, fling
their shadows on the grave where their predecessors lie decayed and
buried--life blooming amid the ghastly emblems of death. And, in the
world of religious thought and opinion, while Divine truth remains in
its essence unchangeably the same, old forms and old definitions are
ever giving place to the new. The transition from the old to a new
order of things in the progress of religion is not always
accomplished without opposition. Age is naturally and increasingly
tenacious; and the old religion looks on the new with suspicion, with
jealousy, with fear, with anger. The Jews had resisted the attempts
of their own Divinely commissioned prophets to rouse the nation to a
purer faith and more vigorous religious life; but their fury reached
its climax in their blind, unreasonable, and fiendish opposition to
Christianity. The text describes the fury of the old religion against
the new.
+I. The fury of the Jews is seen in their inhuman treatment of the
great leaders of religious thought.+--"Who both killed the Lord Jesus
and their own prophets, and have persecuted us" (ver. 15).
1. _They plotted against the life of the world's Redeemer;_ and in
spite of insufficient evidence to convict, and the endeavours of the
Roman procurator to release, they clamoured for the immediate
crucifixion of their innocent Victim, exclaiming in the wild
intoxication of malignant passion, "His blood be on us and on our
children" (Matt. xxvii. 25)--a self-invoked imprecation that fell on
them with terrible and desolating vengeance.
2. _The sin of murder already darkly stained their race._--The best
and noblest of their prophets were unoffending victims: Isaiah,
Jeremiah, Amos, Zechariah, met with violent deaths. The charge of the
proto-martyr Stephen was unanswerable (Acts vii. 52).
3. _The apostles were subjected to similar treatment._--"And have
persecuted us"--have chased and driven us out. They drove them out of
Thessalonica, afterwards out of Berœa, and were at that moment
engaged in instigating an insurrection to drive the apostle out of
Corinth. The spirit of persecution is unchanged. Wherever the attempt
is made to raise the Church from the grave of spiritual death and
reanimate her creed and ritual with intenser reality and life, it is
met with a jealous, angry opposition. What a wretched, short-sighted
policy does persecution reveal! It is the idolised weapon of the
tyrant and the coward, the sport of the brutal, the sanguinary
carnival of demons!
+II. The fury of the Jews was displeasing to God.+--"They please not
God" (ver. 15). They fondly imagined they were the favourites of
heaven, and that all others were excluded from the Divine
complacency. They had the words of the law carefully committed to
memory and could quote them with the utmost facility to serve their
own purpose. They would support their proud assumption of superiority
and exclusiveness by quoting Deut. xiv. 2, wilfully shutting their
eyes to the vital difference between the holy intention of Jehovah
and their miserably defective realisation of that intention. In their
opposition to Christianity they thought they were doing God service;
yet all the time they were displeasing to Him. How fatally blinding
is sin, goading the soul to the commission of the most horrible
crimes under the sacred guise of virtue!
+III. The fury of the Jews was hostile to man.+--1. _Their hostility
was directed against the world of mankind._ "Are contrary to all men"
(ver. 15). The Jews of that period delighted in hatching all kinds of
"sedition, privy conspiracy, and rebellion." They were adversaries of
all, the despisers of all. Tacitus, the Roman historian, brands them
as "the enemies of all men:" and Apion, the Egyptian, according to
the admission of Josephus, calls them "atheists and misanthropes--in
fact, the most witless and dullest of barbarians."
2. _Their hostility was embittered by a despicable religious
jealousy._--"Forbidding us to speak to the Gentiles, that they might
be saved" (ver. 16). Here the fury of the old religion against the
new reached its climax. It is the perfection of bigotry and cruelty
to deny to our fellow-men the only means of salvation. Into what
monsters of barbarity will persecution turn men! Pharaoh persisted to
such a degree of unreasonableness as to chastise the Hebrews for not
accomplishing impossibilities! Julian, the apostate from
Christianity, carried his vengeful spirit to his deathbed, and died
cursing the Nazarene!
+IV. The fury of the Jews hurried them into irretrievable
ruin.+--1. _Their wickedness was wilfully persistent._ "To fill up
their sins alway" (ver. 16)--at all times, now as much as ever. So
much so, the time is now come when the cup of their iniquity is
filled to the brim, and nothing can prevent the consequent
punishment. The desire to sin grows with its commission. "Sinners,"
says St. Gregory, "would live for ever that they might sin for
ever"--a powerful argument for the endlessness of future punishment.
The desire to sin is endless.
2. _Their punishment was inevitable and complete._--"For the wrath is
come upon them to the uttermost" (ver. 16)--is even now upon them.
The process has begun; their fury to destroy others will accelerate
their own destruction. Punishment fell upon the wicked, unbelieving,
and resisting Jews, and utter destruction upon their national status
and religious supremacy (_vide_ Josephus, _Wars,_ Books v., vi.).
+Lessons.+--1. _There is a fearful possibility of sinking into a
lifeless formality, and blind, infatuate opposition to the good._
2. _The rage of man against the truth defeats its own ends, and
recoils in vengeance on himself._
_GERM NOTES ON THE VERSES._