3 Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;
And now abideth faith, hope, charity, these three; but the greatest of these is charity.
Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power:
I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.
We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth;
For this is the love of God, that we keep his commandments: and his commandments are not grievous.
And let us not be weary in well doing: for in due season we shall reap, if we faint not.
For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews:
But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you:
For this is good and acceptable in the sight of God our Saviour;
I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day; Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy; When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.
Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.
Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.
For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end:
And so, after he had patiently endured, he obtained the promise.
For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.
By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith. By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.
By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son,
By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward. By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned. By faith the walls of Jericho fell down, after they were compassed about seven days. By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace. And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions. Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.
Knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.
Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? For as the body without the spirit is dead, so faith without works is dead also.
Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.
But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.
And every man that hath this hope in him purifieth himself, even as he is pure.
Beloved, if our heart condemn us not, then have we confidence toward God.
Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:
For God giveth to a man that is good in his sight wisdom, and knowledge, and joy: but to the sinner he giveth travail, to gather and to heap up, that he may give to him that is good before God. This also is vanity and vexation of spirit.
Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned.
Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. Then said they unto him, What shall we do, that we might work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.
He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.
So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord.
To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; And patience, experience; and experience, hope: And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.
For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:
Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth; Beareth all things, believeth all things, hopeth all things, endureth all things.
For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.
Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love. For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.
I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 Thessalonians 1
Commentary on 1 Thessalonians 1 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 1
1Th 1:1-10. Address: Salutation: His Prayerful Thanksgiving for Their Faith, Hope, and Love. Their First Reception of the Gospel, and Their Good Influence on All Around.
1. Paul—He does not add "an apostle," because in their case, as in that of the Philippians (see on Php 1:1), his apostolic authority needs not any substantiation. He writes familiarly as to faithful friends, not but that his apostleship was recognized among them (1Th 2:6). On the other hand, in writing to the Galatians, among whom some had called in question his apostleship, he strongly asserts it in the superscription. An undesigned propriety in the Epistles, evincing genuineness.
Silvanus—a "chief man among the brethren" (Ac 15:22), and a "prophet" (Ac 15:32), and one of the deputies who carried the decree of the Jerusalem council to Antioch. His age and position cause him to be placed before "Timothy," then a youth (Ac 16:1; 1Ti 4:12). Silvanus (the Gentile expanded form of "Silas") is called in 1Pe 5:12, "a faithful brother" (compare 2Co 1:19). They both aided in planting the Thessalonian Church, and are therefore included in the address. This, the first of Paul's Epistles, as being written before various evils crept into the churches, is without the censures found in other Epistles. So realizing was their Christian faith, that they were able hourly to look for the Lord Jesus.
unto the church—not merely as in the Epistles to Romans, Ephesians, Colossians, Philippians, "to the saints," or "the faithful at Thessalonica." Though as yet they do not seem to have had the final Church organization under permanent "bishops" and deacons, which appears in the later Epistles (See on Php 1:1; 1 and 2 Timothy). Yet he designates them by the honorable term "Church," implying their status as not merely isolated believers, but a corporate body with spiritual rulers (1Th 5:12; 2Co 1:1; Ga 1:2).
in—implying vital union.
God the Father—This marks that they were no longer heathen.
the Lord Jesus Christ—This marks that they were not Jews, but Christians.
Grace be unto you, and peace—that ye may have in God that favor and peace which men withhold [Anselm]. This is the salutation in all the Epistles of Paul, except the three pastoral ones, which have "grace, mercy, and peace." Some of the oldest manuscripts support, others omit the clause following, "from God our Father and the Lord Jesus Christ." It may have crept in from 1Co 1:3; 2Co 1:2.
2. (Ro 1:9; 2Ti 1:3.) The structure of the sentences in this and the following verses, each successive sentence repeating with greater fulness the preceding, characteristically marks Paul's abounding love and thankfulness in respect to his converts, as if he were seeking by words heaped on words to convey some idea of his exuberant feelings towards them.
We—I, Silvanus, and Timotheus. Ro 1:9 supports Alford in translating, "making mention of you in our prayers without ceasing" (1Th 1:3). Thus, "without ceasing," in the second clause, answers in parallelism to "always," in the first.
3. work of faith—the working reality of your faith; its alacrity in receiving the truth, and in evincing itself by its fruits. Not an otiose assent; but a realizing, working faith; not "in word only," but in one continuous chain of "work" (singular, not plural, works), 1Th 1:5-10; Jas 2:22. So "the work of faith" in 2Th 1:11 implies its perfect development (compare Jas 1:4). The other governing substantives similarly mark respectively the characteristic manifestation of the grace which follows each in the genitive. Faith, love, and hope, are the three great Christian graces (1Th 5:8; 1Co 13:13).
labour of love—The Greek implies toil, or troublesome labor, which we are stimulated by love to bear (1Th 2:9; Re 2:2). For instances of self-denying labors of love, see Ac 20:35; Ro 16:12. Not here ministerial labors. Those who shun trouble for others, love little (compare Heb 6:10).
patience—Translate, "endurance of hope"; the persevering endurance of trials which flows from "hope." Ro 15:4 shows that "patience" also nourishes "hope."
hope in our Lord Jesus—literally, "hope of our Lord Jesus," namely, of His coming (1Th 1:10): a hope that looked forward beyond all present things for the manifestation of Christ.
in the sight of God and our Father—Your "faith, hope, and love" were not merely such as would pass for genuine before men, but "in the sight of God," the Searcher of hearts [Gomarus]. Things are really what they are before God. Bengel takes this clause with "remembering." Whenever we pray, we remember before God your faith, hope, and love. But its separation from "remembering" in the order, and its connection with "your … faith," &c., make me to prefer the former view.
and, &c.—The Greek implies, "in the sight of Him who is [at once] God and our Father."
4. Knowing—Forasmuch as we know.
your election of God—The Greek is rather, "beloved by God"; so Ro 1:7; 2Th 2:13. "Your election" means that God has elected you as individual believers to eternal life (Ro 11:5, 7; Col 3:12; 2Th 2:13).
5. our gospel—namely, the Gospel which we preached.
came—Greek, "was made," namely, by God, its Author and Sender. God's having made our preaching among you to be attended with such "power," is the proof that you are "elect of God" (1Th 1:4).
in power—in the efficacy of the Holy Spirit clothing us with power (see end of verse; Ac 1:8; 4:33; 6:5, 8) in preaching the Gospel, and making it in you the power of God unto salvation (Ro 1:16). As "power" produces faith; so "the Holy Ghost," love; and "much assurance" (Col 2:2, full persuasion), hope (Heb 6:11), resting on faith (Heb 10:22). So faith, love, and hope (1Th 1:3).
as ye know—answering to the "knowing," that is, as WE know (1Th 1:4) your character as the elect of God, so YE know ours as preachers.
for your sake—The purpose herein indicated is not so much that of the apostles, as that of God. "You know what God enabled us to be … how mighty in preaching the word … for your sakes … thereby proving that He had chosen (1Th 1:4) you for His own" [Alford]. I think, from 1Th 2:10-12, that, in "what manner of men we were among you," besides the power in preaching, there is included also Paul's and his fellow missionaries' whole conduct which confirmed their preaching; and in this sense, the "for your sake" will mean "in order to win you." This, though not the sole, yet would be a strong, motive to holy circumspection, namely, so as to win those without (Col 4:5; compare 1Co 9:19-23).
6. And ye—answering to "For our Gospel," 1Th 1:5.
followers—Greek, "imitators." The Thessalonians in their turn became "ensamples" (1Th 1:7) for others to imitate.
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 (1Th 1:4); 1Th 1:5 is the first (see on 1Th 1:5).
received the word in much affliction—(1Th 2:14; 3:2-5; Ac 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" (Ps 45:7), is the same oil with which He, by the Spirit, anoints His fellows too (Isa 61:1, 3; Ro 14:17; 1Jo 2:20, 27).
7. ensamples—So some of the oldest manuscripts read. Others, "ensample" (singular), the whole Church being regarded as one. The Macedonian Church of Philippi was the only one in Europe converted before the Thessalonians. Therefore he means their past conduct is an ensample to all believers now; of whom he specifies those "in Macedonia" because he had been there since the conversion of the Thessalonians, and had left Silvanus and Timotheus there; and those in "Achaia," because he was now at Corinth in Achaia.
8. from you sounded … the word of the Lord—not that they actually became missionaries: but they, by the report which spread abroad of their "faith" (compare Ro 1:8), and by Christian merchants of Thessalonica who travelled in various directions, bearing "the word of the Lord" with them, were virtually missionaries, recommending the Gospel to all within reach of their influence by word and by example (1Th 1:7). In "sounded," the image is that of a trumpet filling with its clear-sounding echo all the surrounding places.
to God-ward—no longer directed to idols.
so that we need not to speak any thing—to them in praise of your faith; "for (1Th 1:9) they themselves" (the people in Macedonia, Achaia, and in every place) know it already.
9. Strictly there should follow, "For they themselves show of you," &c.; but, instead, he substitutes that which was the instrumental cause of the Thessalonians' conversion and faith, "for they themselves show of us what manner of entering in we had unto you"; compare 1Th 1:5, which corresponds to this former clause, as 1Th 1:6 corresponds to the latter clause. "And how ye turned from idols to serve the living … God," &c. Instead of our having "to speak any thing" to them (in Macedonia and Achaia) in your praise (1Th 1:8), "they themselves (have the start of us in speaking of you, and) announce concerning (so the Greek of 'show of' means) us, what manner of (how effectual an) entrance we had unto you" (1Th 1:5; 2:1).
the living and true God—as opposed to the dead and false gods from which they had "turned." In the English Version reading, Ac 17:4, "of the devout Greeks a great multitude," no mention is made, as here, of the conversion of idolatrous Gentiles at Thessalonica; but the reading of some of the oldest manuscripts and Vulgate singularly coincides with the statement here: "Of the devout AND of Greeks (namely, idolaters) a great multitude"; so in Ac 17:17, "the devout persons," that is, Gentile proselytes to Judaism, form a separate class. Paley and Lachmann, by distinct lines of argument, support the "AND."
10. This verse distinguishes them from the Jews, as 1Th 1:9 from the idolatrous Gentiles. To wait for the Lord's coming is a sure characteristic of a true believer, and was prominent amidst the graces of the Thessalonians (1Co 1:7, 8). His coming is seldom called his return (Joh 14:3); because the two advents are regarded as different phases of the same coming; and the second coming shall have features altogether new connected with it, so that it will not be a mere repetition of the first, or a mere coming back again.
his Son … raised from the dead—the grand proof of His divine Sonship (Ro 1:4).
delivered—rather as Greek, "who delivereth us." Christ has once for all redeemed us; He is our Deliverer ALWAYS.
wrath to come—(1Th 5:9; Col 3:6).