Now this forced removal of the apostle as the chief labourer, without weakening the bond between him and the disciples, formed other links which would consolidate and strengthen the assembly, knitting it together by that which every joint supplied. This is connected (all things are but the instruments of the power and wisdom of God) with the circumstances of which the Acts of the Apostles give us the principal details.
After the persecutions excited by the Jews the apostle made a short stay at Thessalonica, and was then obliged to leave that city and go to Berea. Even there the Jews of Thessalonica followed him, and influenced those of Berea, so that the Berean brethren had to provide for his safety. The person to whom they committed him brought him to Athens; Silas and Timotheus remained at Berea for the moment, but soon at his command rejoined him at Athens. Meantime a violent persecution raged against the Christians at Thessalonica, a city of importance, in which, as it appears, the Jews had already exercised a considerable measure of influence over the heathen population-an influence that was undermined by the progress of Christianity, which the Jews in their blindness rejected.
The apostle, learning this state of things from Silas and Timotheus, was concerned at the danger his new converts ran in being shaken in faith by the difficulties that beset their path while they were still young in the faith. His affection would not allow him to rest without putting himself in communication with them, and already from Athens he had sent Timotheus to in quire into their condition, and to establish their hearts by reminding them that while yet with them he had told them these things would happen. During his absence Paul left Athens and went to Corinth, where Timotheus again comforted him by the good tidings he brought from Thessalonica, and the apostle resumed his labors at Corinth with renewed energy and courage. (See Acts 18:5)
On the arrival of Timotheus Paul wrote this letter. Timotheus had informed him of the good state of the Thessalonian Christians-that they held fast the faith, that they greatly desired to see the apostle, and that they walked together in love. In the midst of his sorrows, and of the opposition of men-in a word, of the afflictions of the gospel-the apostle's spirit is refreshed by these tidings. He is himself strengthened, for if the faith of the labourer is the means of blessing to souls, and in general the measure of the outward character of the work, the faith of the Christians who are the fruit of his labors, and who correspond to it is in return a source of strength and encouragement to the labourer; even as their prayers are a great means of blessing to him.
Love finds in their spiritual welfare both its food and its joy; faith, that which sustains and strengthens it. The word of God is felt in it. "I live," says the apostle, "if ye stand fast in the Lord. "What thanks," he adds, "can we render to God for you, for all the joy wherewith we rejoice for your sakes before God?" Beautiful and affecting picture of the effect of the operation of the Spirit of God, delivering souls from the corruption of the world, and producing the purest affections, the greatest self-renunciation for the sake of others, the greatest joy in their happiness-divine joy, realised before God Himself, and the value of which was appreciated in His presence by the spiritual heart that abode in it, the heart which, on the part of that God of love, had been the means of its existence.
What a bond is the bond of the Spirit! How selfishness is forgotten, and disappears in the joy of such affections! The apostle, animated by this affection, which increased instead of growing weary by its exercise, and by the satisfaction it received in the happiness of others, desires so much the more, from the Thessalonians being thus sustained, to see them again; not now for the purpose of strengthening them, but to build upon that which was already so established, and to complete their spiritual instruction by imparting that which was yet lacking to their faith. But he is, and he ought to be, a labourer and not a master (God makes us feel this), and he depends entirely on God for his work, and for the edification of others. In fact years passed away before he saw the Thessalonians again. He remained a long time at Corinth, where the Lord had much people; he re-visited Jerusalem, then all Asia Minor where he had laboured earlier; thence he went to Ephesus, where he abode nearly three years; and after that he saw the Thessalonians again, when he left that city to go to Corinth, taking his journey by the way of Macedonia, in order not to visit Corinth before the restoration of the Christians there to order.
"God himself "-it is thus that the apostle's desire and his submission to the will of God expresses itself--"God himself direct our way unto you." His desire is not vague. He refers to God as to his Father, the source of all these holy affections, Him who holds the place of Father to us, and orders all things with a view to the good of His children, according to that perfect wisdom which embraces all things and all His children at once. "Our God and Father himself," the apostle says. But there is another consideration-not, assuredly, in opposition to this, for God is one, but which has another and less individual character: and he adds-"And our Lord Jesus Christ." Christ is Son over God's house, and besides joy and blessing and individual affection, there was the progress, the welfare, and the development of the whole assembly to be considered. These two parts of Christianity act assuredly upon each other.
Where the operation of the Spirit is full and unhindered, the well-being of the assembly and the individual affections are in harmony. If anything is lacking in the one, God uses the failure itself to act powerfully on the other. If the assembly as a whole is weak, individual faith is exercised in a special manner, and more immediately upon God Himself. There are no Elijahs and Elishas in the reign of Solomon. On the other hand the watchful care of the assembly by those divinely engaged in it is the true energy of its spiritual organization, strengthens the life, and re-awakens the spiritual affections of its slumbering members. But the two things are different. Therefore the apostle adds to "our God and Father," "and our Lord Jesus Christ," who, as we have said according to Hebrews 3, is a Son over His house. It is a blessing that our path depends on the love of a Father, who is God Himself, acting-according to the tender affections expressed by that name; and, as to the well-being of the assembly, that it depends on the government of a Lord like Jesus, who loves it with a perfect love: and who, although He took such a place, is the God who created all things, the Man who has all power in heaven and on earth, to whom Christians are the objects of incessant and faithful care-care which He expends in order to bring the assembly finally unto Himself in glory according to the counsels of God. [1] Such then was the apostle's first wish, and such were they with regard to whom he formed it, Meanwhile he must leave his beloved Thessalonians to the immediate care of the Lord on whom he depended (compare Acts 20:32) To that his heart turns May God "direct my way to come to you. And the Lord make you to increase and abound in love one toward another and toward all." And his heart could present its affection for them, as the pattern of that which they ought to feel for others. This power of love maintains the heart in the presence of God and makes it find its joy in the light of His presence and earnestly desire that all saints may be in His presence, their hearts fitted for it and there. For God is love, and the exercise of love in the Christian's heart (fruit of the presence and the operation of the Spirit) is in fact the effect of the presence of God; and at the same time it makes us feel His presence, so that it keeps us before Him and maintains sensible communion in the heart. Love may suffer and thereby prove its strength, but we are speaking of the spontaneous exercise of love towards the objects which God presents to it.
Now, being thus the development of the divine nature in us, and the sustainment of our hearts in communion with God Himself, love is the bond of perfectness, the true means of holiness, when it is real. The heart is kept, far away from the flesh and its thoughts, in the pure light of the presence of God which the soul thus enjoys. For this reason the apostle prays, while waiting to give them more light, that the Lord would increase love in them in order to establish their hearts unblamable in holiness before God even our Father in the presence of our Lord Jesus Christ with all His saints. Here we find again the two great principles of which I spoke at the end of chapter 1: God in the perfection of His nature; and the Lord Jesus in the intimacy of His connection with us-God however as Father, and Jesus as Lord. We are before God, and Jesus comes with His saints. He has brought them to perfection: they are with Him and thus before God known in the relationship of Father.
Observe also that everything refers to this hope: it was an actual and present expectation. If they were converted it was to serve God and to wait for His Son from heaven. Everything related to that wondrous moment when He should come. That which holiness was would be demonstrated when they should be before God, and the saints would be with their Head; moreover manifested with Him in glory, even as then they should also fully enjoy the fruit of their labour, and the reward of love in the joy of all those whom they had loved. [2] The scene which would be the consummation of the work is presented here in all its moral bearing. We are before God, in His presence, where holiness is demonstrated in its true character; we are there for perfect communion with God in the light, where the connection of holiness with His nature and with the manifestation of Himself is apparent; even as this manifestation is in connection with the development of a nature in us, which by grace sets us in relationship with Him.
"Unblamable," he says, "in holiness," and in holiness "before God." He is light. What immense joy, what power, through grace, in this thought, for the time present, to keep ourselves manifested before Him! But only love, known in Him, can do this.
But also we add "Our Father." It is a known and real relationship, which has its own peculiar character, a relationship of love. It is not a thing to be acquired, and holiness is not the means of acquiring it. Holiness is the character of our relationship with God, inasmuch as we have received His nature as His children, and it is the revelation of the perfection of that nature in Him in love. Love itself has given us that nature, and has placed us in that relationship; practical holiness is its exercise in communion with God, having fellowship with Him in His presence according to the love which we thus know, that is, God Himself as He has revealed Himself towards us.
But the heart is not alone: there is companionship in this joy and in this perfection; and above all it is with Jesus Himself. He will come, He will be present, and not only He who is the Head, but all the saints with Him will be there also. It will be the accomplishment of the ways of God respecting those whom He had given to Jesus. We shall see Him in His glory, the glory which He has taken in connection with His coming for us. We shall see all the saints in whom He will be admired, and see them in the perfection which our hearts desire for them now.
Observe also that love makes us rise above the difficulties, the persecutions, the fears, which the enemy seeks to produce. Occupied with God, happy in Him, this weight of affliction is not felt. The strength of God is in the heart; the walk is sensibly connected with the eternal happiness possessed with Him, and the affliction is felt to be but light and for a moment. Nor this only; we suffer for Christ's sake: it is joy with Him, it is intimacy of communion, if we know how to appreciate it, and all is invested with the glory and salvation that are found at the end-"at the coming of our Lord Jesus Christ with all his saints."
In reading this passage one cannot but observe the immediate and living way in which the Lord's coming is linked with daily practical life, so that the perfect light of that day is thrown upon the hourly path of the present time. By the exercise of love they were to be established in holiness before God at the coming of Christ. From one day to another, that day was looked for as the consummation and the only term they contemplated to the ordinary life of each day here below. How this brought the soul into the presence of God! Moreover, as I havealready in part observed, they lived in a known relationship with God which gave room for this confidence. He was their Father; He is ours. The relationship of the saints to Jesus was equally known. The saints were "his saints." They were all to come with Him. They were associated with His glory. There is nothing equivocal in the expression. Jesus, the Lord, coming with all His saints, allows us to think of no other event than His return in glory. Then also will He be glorified in His saints, who will already have rejoined Him to be for ever with Him. It will be the day of their manifestation as of His.
The apostle then turns to the dangers that beset the Thessalonians in consequence of their former habits (and which were still those of the persons that surrounded them), habits in direct contradiction to the holy and heavenly joy of which he spoke. He had already shewn them how they were to walk and to please God. In this way he had himself walked among them. (chap 2:10) He would exhort them to a similar conduct with all the weight that his own walk gave him, even as he would desire their growth in love according to the affection he had for them. (Compare Acts 26:29) It is this which gives authority to the exhortation, and to all the words of a servant of the Lord.
The apostle takes up especially the subject of purity, for the pagan morals were so corrupt that impurity was not even accounted to be sin. It appears strange to us that such an exhortation should have been needful to such lively Christians as the Thessalonians; but we do not make allowance enough for the power of those habits in which persons have been brought up, and which become as it were a part of our nature and of the current of our thoughts, and for the action of two distinct natures under the influence of these, though the allowance or cultivation of one soon deadens the other. But the motives given here shew upon what entirely new ground, as regards the commonest morality, Christianity places us. The body was but as a vessel to be used at will for whatever service they chose. They were to possess this vessel instead of allowing themselves to be carried away by the desires of the flesh; because they knew God. They were not to deceive their brethren in these things, [3] for the Lord would take vengeance. God has called us to holiness: it is with Him that we have to do; and if any one despised his brother, taking advantage of his feebleness of mind to encroach upon his rights in this respect, it would be to despise not man but God, who would Himself remember it, and who has given us His Spirit; and to act thus would be to despise that Spirit, both in one's self and in one's brother in whom He also dwells. He who was wronged in this way was not only the husband of a wife, he was the dwelling-place of the Holy Ghost and ought to be respected as such. On what high ground Christianity places a man, and that in connection with our best affections !
As touching brotherly love-that new mainspring of their life-it was not necessary to exhort them: God Himself had taught them, and they were an example of love to all. Only let them abound in it even more and more; walking quietly, working with their own hands, so as to be in no man's debt, that in this respect also the Lord might be glorified.
Such were the apostle's exhortations. That which follows is an absolutely new revelation for their encouragement and consolation.
We have seen that the Thessalonians were always expecting the Lord. It was their near and immediate hope in connection with their daily life. They were constantly expecting Him to take them to Himself They had been converted to wait for the Son of God from heaven. Now (from want of instruction) it appeared to them that the saints who had recently died would not be with them to be caught up. The apostle clears up this point, and distinguishes between the coming of Christ to take up His own, and His day, which was a day of judgment to the world. They were not to be troubled [4] as those who had no hope were troubled. And the reason which he gives for this is a proof of the strict connection of their entire spiritual life with the expectation of Christ's personal return to bring them into heavenly glory. The apostle, in comforting them with regard to their brethren who had lately died, does not say a word of the survivors rejoining them in heaven. They are maintained in the thought that they were still to look for the Lord during their lifetime to transform them into His glorious image. (Compare 2 Cor. 5 and 1 Cor. 15) An especial revelation was required to make them understand that those who had previously died would equally have their part in that event. Their part, so to speak, would resemble that of Christ. He has died, and He has risen again. And so will it be with them. And when He should return in glory, God would bring them-even as He would bring the others, that is, the living-with Him.
Upon this the apostle gives some more detailed explanation of the Lord's coming in the form of express revelation, shewing how they would be with Him so as to come with Him when He appears. The living will not take precedence of those who sleep in Jesus. The Lord Himself will come as the Head of His heavenly army, dispersed for a time, to gather them to Himself. He gives the word. The voice of the archangel passes it on, and the trumpet of God is sounded. The dead in Christ will rise first, that is to say, before the living go up. Then we who shall be alive and remain shall go with them, all together, in the clouds to meet the Lord in the air. So shall we be for ever with the Lord.
It was that that the Lord Himself ascended; for in all things we are to be like Him-an important circumstance here. Whether transformed or raised from the dead, we shall all go up in the clouds. It was in the clouds that He ascended, and thus we shall be ever with Him.
In this part of the passage, where he explains the details of our ascension to the Lord in the air nothing is said of His coming down to the earth; it is our going up (as He went up) to be with Him. [5] Neither, as far as concerns us, does the apostle go farther than our gathering together to be for ever with Him. Nothing is said either of judgment or of manifestation; but only the fact of our heavenly association with Him in that we leave the earth precisely as He left it. This is very precious. There is this difference: He went up in His own full right, He ascended; as to us, His voice calls the dead, and they come forth from the grave, and, the living being changed, all are caught up together. It is a solemn act of God's power, which seals the Christians' life and the work of God, and brings the former into the glory of Christ as His heavenly companions. Glorious privilege! Precious grace! To lose sight of it destroys the proper character of our joy and of our hope.
Other consequences follow, which are the result of His manifestation; but that is our portion, our hope. We leave the earth as He did, we shall for ever be with Him.
It is with these words that we are to comfort our selves if believers die- fall asleep in Jesus. They shall return with Him when He shall be manifested; but, as regards their own portion, they will go away as He went, whether raised from the dead or transformed, to be for ever with the Lord.
All the rest refers to His government of the earth: an important subject, a part of His glory; and we also take part in it. But it is not our own peculiar portion. This is, to be with Him, to be like Him, and even (when the time shall come) to quit in the same manner as Himself the world which rejected Him, and which has rejected us, and which is to be judged.
I repeat it: to lose sight of this is to lose our essential portion. All lies in the words, "so shall we ever be with the Lord." The apostle has here explained how this will take place. [6] Remark here, that verses 15-18 are a parenthesis, and that chapter 5:1 follows on chapter 4:14; chapter 5 shewing what He will do when He brings the saints with Him according to chapter 4:14.
In this important passage then we find the Christian living in an expectation of the Lord, which is connected with his daily life and which completes it. Death then is only an accessory which may take place, and which does not deprive the Christian of his portion when his Master shall return. The proper expectation of the Christian is entirely separated from all which follows the manifestation of Christ, and which is in connection with the government of this world.
The Lord comes in Person to receive us to Himself; He does not send. With full authority over death, which He has conquered, and with the trump of God, He calls together His own from the grave; and these, with the living (transformed), go to meet Him in the air. Our departure from the world exactly resembles His own: we leave the world, to which we do not belong, to go to heaven. Once there, we have attained our portion. We are like Christ, we are forever with Him, but He will bring His own with Him, when He shall appear. This then was the true comfort in the case of a Christian's death, and by no means put aside the daily expectation of the Lord from heaven. On the contrary this way of viewing the subject confirmed it. The dead saint did not lose his rights by dying-by sleeping in Jesus; he should be the first object of his Lord's attention when He came to assemble His own. Nevertheless the place from which they go forth to meet Him is the earth. The dead should be raised-this was the first thing--that they might be ready to go with the others; and then from this earth all would depart together to be with Christ in heaven. This point of view is all important, in order to apprehend the true character of that moment when all our hopes will be consummated.
Footnotes
[1] It is well here to recall that, though Christ is Son over God's house, as Lord He is not Lord over the assembly but over individuals. Besides this, He is in a general sense Lord of all. But His action towards individuals ministers to the well-being of the assembly.
[2] It is very striking how holiness here, and manifestation in glory, are brought together as one thing in scripture, only the veil drawn aside when the glory is there. Even Christ was declared Son of God with power according to the Spirit of holiness by resurrection. We beholding the glory with unveiled face are changed into the same image from glory to glory. So here; we are to walk in love, to be unblamable in holiness. We should have said here; but no, the veil is drawn at the appearing of our Lord Jesus Christ with all His saints. In Ephesians 5 He washes us with the word, to present us a glorious body without spot to Himself.
[3] "pas touton" is a euphemism for "these things"
[4] It has been thought that the apostle speaks here of those who had died for His name's sake as martyrs. It may have been so in consequence of the persecutions, but "dia tov Iesous" would be a singular way of expressing it; "dia" with a genitive is used for a state of things, a condition that we are in, that characterises us. Being in Christ, their removal was but falling asleep, not dying. They had this position by means of Jesus, not for His name's sake. (Compare, however, 2 Cor. 4:14)
[5] In order that we may all return-be brought back with Him-together.
[6] Compare 2 Corinthians 5:1, &c. We have already remarked as a fact that this passage is a new distinct revelation. But the bearing of this fact appears here and proves that it has much importance. The Christian's life is so connected with the day (that is to say, with the power of the life of light of which Christ lives), and Christ who is already in glory is so truly the believer's life, that he has no other thought than to pass into it by this power of Christ's, which will transform him. (See 2 Cor. 5:4) It required a new and accessory revelation to explain that which was wanting to the intelligence of the Thessalonians, how the dead saints should not lose their part in it. The same power would be applied to their dead bodies as to the mortal bodies of the living saints, and all would be caught up together. But the victory over death was already gained, and Christ, according to the power of resurrection, being already the believer's life, it was but natural, according to that power, that he should pass without dying into the fullness of life with Christ. This was so much the natural thought of faith that it required an express, and as I have said, an accessory revelation to explain how the dead should have their part in it. To us now it presents no difficulty. It is the other side of this truth which we lack, which belongs to a much more lively faith, and which realises much more the power of the life- of Christ and His victory over death. No doubt the Thessalonians should have considered that Christ had died and risen again, and not have allowed the abundant power of their joy in realising their own portion in Christ to hide from them the certainty of the portion of those who slept in Him. But we see (and God allowed it that we might see) how the life which they possessed was connected with the position of the Head triumphant over death. The apostle does not weaken this faith and hope, but he adds (that they may be comforted by the thought that the triumph of Christ would have the same power over the sleeping as over the living saints; and that God would bring back the former as well as the latter with Jesus in glory, having caught them up together as their common portion to be for ever with Him. To us also God gives this truth, this revelation of His power. He has permitted thousands to fall asleep, because (blessed be His name ) He had other thousands to call in, but the life of Christ has not lost its power, nor the truth its certainty. We as living ones wait for Him because He is our life. We shall see Him in resurrection, if haply we die before He comes to seek us; and the time draws near. Observe, also, that this revelation gives another direction to the hope of the Thessalonians, because it distinguishes with much precision between our departure hence to join the Lord in the air, and our return to the earth with Him. Nor this only, but it shews the first to be the principal thing for Christians, while at the same time confirming and elucidating the other point. I question whether the Thessalonians would not better have understood this return with Christ than our departure hence all together to rejoin Him. Even at their conversion they had been brought to wait for Jesus from heaven. From the first the great and essential principle was established in their hearts- the Person of Christ was the object of their hearts' expectation, and they were separated thereby from the world. Perhaps they had some vague idea that they were to appear with Him in glory, but how it was to be accomplished they knew not. They were to be ready at any moment for His coming, and He and they were to be glorified together before the universe. This they knew. It is a summary of the truth. Now the apostle develops more than one point here in connection with this general truth. 1st, they would be with Christ at His coming. This, I think, is but a happy application of a truth which they already possessed, giving a little more precision to one of its precious details. At the end of chapter 3 we have the truth plainly stated (although it was still indistinct in their hearts, since they thought the dead in Christ would be deprived of it) that all the saints should come with Jesus-an essential point as to the character of our relationship to Him. So that Jesus was expected-the saints should be together with Jesus at the time of His coming-all the saints should come with Him. This fixed and gave precision to their ideas on a point already more or less known. 2nd, That which follows is a new revelation on the occasion of their mistake with regard to those who slept. They thought indeed that the Christians who were ready should be glorified with Christ when He came back to this world; but the dead-were they ready? They were not present to share the glorious manifestation of Christ on the earth. For, I doubt not, the vague idea that possessed the mind of the Thessalonians was this: Jesus would return to this world, and they who were waiting for Him would share His glorious manifestation on the earth. Now the apostle declares that the dead saints were in the same position as Jesus who had died. God had not left Him in the grave; nor would He those who had, like Him, been there. God would also bring them with Him when He should return in glory to this earth. But this was not all. The coming of Christ in glory to the earth was not the principal thing. The dead in Christ should be raised, and then, with the living, should go to meet the Lord in the air, before His manifestation, and return with Him to the earth in glory; and thus should they be ever with the Lord. This was the principal thing, the Christian's portion; namely, to dwell eternally with Christ and in heaven. The portion of the faithful was on high- was Christ Himself, although they would appear with Him in the glory. For this world it would then be the judgment.
1 Thessalonians 3 Bible Commentary
John Darby’s Synopsis
Now this forced removal of the apostle as the chief labourer, without weakening the bond between him and the disciples, formed other links which would consolidate and strengthen the assembly, knitting it together by that which every joint supplied. This is connected (all things are but the instruments of the power and wisdom of God) with the circumstances of which the Acts of the Apostles give us the principal details.
After the persecutions excited by the Jews the apostle made a short stay at Thessalonica, and was then obliged to leave that city and go to Berea. Even there the Jews of Thessalonica followed him, and influenced those of Berea, so that the Berean brethren had to provide for his safety. The person to whom they committed him brought him to Athens; Silas and Timotheus remained at Berea for the moment, but soon at his command rejoined him at Athens. Meantime a violent persecution raged against the Christians at Thessalonica, a city of importance, in which, as it appears, the Jews had already exercised a considerable measure of influence over the heathen population-an influence that was undermined by the progress of Christianity, which the Jews in their blindness rejected.
The apostle, learning this state of things from Silas and Timotheus, was concerned at the danger his new converts ran in being shaken in faith by the difficulties that beset their path while they were still young in the faith. His affection would not allow him to rest without putting himself in communication with them, and already from Athens he had sent Timotheus to in quire into their condition, and to establish their hearts by reminding them that while yet with them he had told them these things would happen. During his absence Paul left Athens and went to Corinth, where Timotheus again comforted him by the good tidings he brought from Thessalonica, and the apostle resumed his labors at Corinth with renewed energy and courage. (See Acts 18:5)
On the arrival of Timotheus Paul wrote this letter. Timotheus had informed him of the good state of the Thessalonian Christians-that they held fast the faith, that they greatly desired to see the apostle, and that they walked together in love. In the midst of his sorrows, and of the opposition of men-in a word, of the afflictions of the gospel-the apostle's spirit is refreshed by these tidings. He is himself strengthened, for if the faith of the labourer is the means of blessing to souls, and in general the measure of the outward character of the work, the faith of the Christians who are the fruit of his labors, and who correspond to it is in return a source of strength and encouragement to the labourer; even as their prayers are a great means of blessing to him.
Love finds in their spiritual welfare both its food and its joy; faith, that which sustains and strengthens it. The word of God is felt in it. "I live," says the apostle, "if ye stand fast in the Lord. "What thanks," he adds, "can we render to God for you, for all the joy wherewith we rejoice for your sakes before God?" Beautiful and affecting picture of the effect of the operation of the Spirit of God, delivering souls from the corruption of the world, and producing the purest affections, the greatest self-renunciation for the sake of others, the greatest joy in their happiness-divine joy, realised before God Himself, and the value of which was appreciated in His presence by the spiritual heart that abode in it, the heart which, on the part of that God of love, had been the means of its existence.
What a bond is the bond of the Spirit! How selfishness is forgotten, and disappears in the joy of such affections! The apostle, animated by this affection, which increased instead of growing weary by its exercise, and by the satisfaction it received in the happiness of others, desires so much the more, from the Thessalonians being thus sustained, to see them again; not now for the purpose of strengthening them, but to build upon that which was already so established, and to complete their spiritual instruction by imparting that which was yet lacking to their faith. But he is, and he ought to be, a labourer and not a master (God makes us feel this), and he depends entirely on God for his work, and for the edification of others. In fact years passed away before he saw the Thessalonians again. He remained a long time at Corinth, where the Lord had much people; he re-visited Jerusalem, then all Asia Minor where he had laboured earlier; thence he went to Ephesus, where he abode nearly three years; and after that he saw the Thessalonians again, when he left that city to go to Corinth, taking his journey by the way of Macedonia, in order not to visit Corinth before the restoration of the Christians there to order.
"God himself "-it is thus that the apostle's desire and his submission to the will of God expresses itself--"God himself direct our way unto you." His desire is not vague. He refers to God as to his Father, the source of all these holy affections, Him who holds the place of Father to us, and orders all things with a view to the good of His children, according to that perfect wisdom which embraces all things and all His children at once. "Our God and Father himself," the apostle says. But there is another consideration-not, assuredly, in opposition to this, for God is one, but which has another and less individual character: and he adds-"And our Lord Jesus Christ." Christ is Son over God's house, and besides joy and blessing and individual affection, there was the progress, the welfare, and the development of the whole assembly to be considered. These two parts of Christianity act assuredly upon each other.
Where the operation of the Spirit is full and unhindered, the well-being of the assembly and the individual affections are in harmony. If anything is lacking in the one, God uses the failure itself to act powerfully on the other. If the assembly as a whole is weak, individual faith is exercised in a special manner, and more immediately upon God Himself. There are no Elijahs and Elishas in the reign of Solomon. On the other hand the watchful care of the assembly by those divinely engaged in it is the true energy of its spiritual organization, strengthens the life, and re-awakens the spiritual affections of its slumbering members. But the two things are different. Therefore the apostle adds to "our God and Father," "and our Lord Jesus Christ," who, as we have said according to Hebrews 3, is a Son over His house. It is a blessing that our path depends on the love of a Father, who is God Himself, acting-according to the tender affections expressed by that name; and, as to the well-being of the assembly, that it depends on the government of a Lord like Jesus, who loves it with a perfect love: and who, although He took such a place, is the God who created all things, the Man who has all power in heaven and on earth, to whom Christians are the objects of incessant and faithful care-care which He expends in order to bring the assembly finally unto Himself in glory according to the counsels of God. [1] Such then was the apostle's first wish, and such were they with regard to whom he formed it, Meanwhile he must leave his beloved Thessalonians to the immediate care of the Lord on whom he depended (compare Acts 20:32) To that his heart turns May God "direct my way to come to you. And the Lord make you to increase and abound in love one toward another and toward all." And his heart could present its affection for them, as the pattern of that which they ought to feel for others. This power of love maintains the heart in the presence of God and makes it find its joy in the light of His presence and earnestly desire that all saints may be in His presence, their hearts fitted for it and there. For God is love, and the exercise of love in the Christian's heart (fruit of the presence and the operation of the Spirit) is in fact the effect of the presence of God; and at the same time it makes us feel His presence, so that it keeps us before Him and maintains sensible communion in the heart. Love may suffer and thereby prove its strength, but we are speaking of the spontaneous exercise of love towards the objects which God presents to it.
Now, being thus the development of the divine nature in us, and the sustainment of our hearts in communion with God Himself, love is the bond of perfectness, the true means of holiness, when it is real. The heart is kept, far away from the flesh and its thoughts, in the pure light of the presence of God which the soul thus enjoys. For this reason the apostle prays, while waiting to give them more light, that the Lord would increase love in them in order to establish their hearts unblamable in holiness before God even our Father in the presence of our Lord Jesus Christ with all His saints. Here we find again the two great principles of which I spoke at the end of chapter 1: God in the perfection of His nature; and the Lord Jesus in the intimacy of His connection with us-God however as Father, and Jesus as Lord. We are before God, and Jesus comes with His saints. He has brought them to perfection: they are with Him and thus before God known in the relationship of Father.
Observe also that everything refers to this hope: it was an actual and present expectation. If they were converted it was to serve God and to wait for His Son from heaven. Everything related to that wondrous moment when He should come. That which holiness was would be demonstrated when they should be before God, and the saints would be with their Head; moreover manifested with Him in glory, even as then they should also fully enjoy the fruit of their labour, and the reward of love in the joy of all those whom they had loved. [2] The scene which would be the consummation of the work is presented here in all its moral bearing. We are before God, in His presence, where holiness is demonstrated in its true character; we are there for perfect communion with God in the light, where the connection of holiness with His nature and with the manifestation of Himself is apparent; even as this manifestation is in connection with the development of a nature in us, which by grace sets us in relationship with Him.
"Unblamable," he says, "in holiness," and in holiness "before God." He is light. What immense joy, what power, through grace, in this thought, for the time present, to keep ourselves manifested before Him! But only love, known in Him, can do this.
But also we add "Our Father." It is a known and real relationship, which has its own peculiar character, a relationship of love. It is not a thing to be acquired, and holiness is not the means of acquiring it. Holiness is the character of our relationship with God, inasmuch as we have received His nature as His children, and it is the revelation of the perfection of that nature in Him in love. Love itself has given us that nature, and has placed us in that relationship; practical holiness is its exercise in communion with God, having fellowship with Him in His presence according to the love which we thus know, that is, God Himself as He has revealed Himself towards us.
But the heart is not alone: there is companionship in this joy and in this perfection; and above all it is with Jesus Himself. He will come, He will be present, and not only He who is the Head, but all the saints with Him will be there also. It will be the accomplishment of the ways of God respecting those whom He had given to Jesus. We shall see Him in His glory, the glory which He has taken in connection with His coming for us. We shall see all the saints in whom He will be admired, and see them in the perfection which our hearts desire for them now.
Observe also that love makes us rise above the difficulties, the persecutions, the fears, which the enemy seeks to produce. Occupied with God, happy in Him, this weight of affliction is not felt. The strength of God is in the heart; the walk is sensibly connected with the eternal happiness possessed with Him, and the affliction is felt to be but light and for a moment. Nor this only; we suffer for Christ's sake: it is joy with Him, it is intimacy of communion, if we know how to appreciate it, and all is invested with the glory and salvation that are found at the end-"at the coming of our Lord Jesus Christ with all his saints."
In reading this passage one cannot but observe the immediate and living way in which the Lord's coming is linked with daily practical life, so that the perfect light of that day is thrown upon the hourly path of the present time. By the exercise of love they were to be established in holiness before God at the coming of Christ. From one day to another, that day was looked for as the consummation and the only term they contemplated to the ordinary life of each day here below. How this brought the soul into the presence of God! Moreover, as I havealready in part observed, they lived in a known relationship with God which gave room for this confidence. He was their Father; He is ours. The relationship of the saints to Jesus was equally known. The saints were "his saints." They were all to come with Him. They were associated with His glory. There is nothing equivocal in the expression. Jesus, the Lord, coming with all His saints, allows us to think of no other event than His return in glory. Then also will He be glorified in His saints, who will already have rejoined Him to be for ever with Him. It will be the day of their manifestation as of His.
The apostle then turns to the dangers that beset the Thessalonians in consequence of their former habits (and which were still those of the persons that surrounded them), habits in direct contradiction to the holy and heavenly joy of which he spoke. He had already shewn them how they were to walk and to please God. In this way he had himself walked among them. (chap 2:10) He would exhort them to a similar conduct with all the weight that his own walk gave him, even as he would desire their growth in love according to the affection he had for them. (Compare Acts 26:29) It is this which gives authority to the exhortation, and to all the words of a servant of the Lord.
The apostle takes up especially the subject of purity, for the pagan morals were so corrupt that impurity was not even accounted to be sin. It appears strange to us that such an exhortation should have been needful to such lively Christians as the Thessalonians; but we do not make allowance enough for the power of those habits in which persons have been brought up, and which become as it were a part of our nature and of the current of our thoughts, and for the action of two distinct natures under the influence of these, though the allowance or cultivation of one soon deadens the other. But the motives given here shew upon what entirely new ground, as regards the commonest morality, Christianity places us. The body was but as a vessel to be used at will for whatever service they chose. They were to possess this vessel instead of allowing themselves to be carried away by the desires of the flesh; because they knew God. They were not to deceive their brethren in these things, [3] for the Lord would take vengeance. God has called us to holiness: it is with Him that we have to do; and if any one despised his brother, taking advantage of his feebleness of mind to encroach upon his rights in this respect, it would be to despise not man but God, who would Himself remember it, and who has given us His Spirit; and to act thus would be to despise that Spirit, both in one's self and in one's brother in whom He also dwells. He who was wronged in this way was not only the husband of a wife, he was the dwelling-place of the Holy Ghost and ought to be respected as such. On what high ground Christianity places a man, and that in connection with our best affections !
As touching brotherly love-that new mainspring of their life-it was not necessary to exhort them: God Himself had taught them, and they were an example of love to all. Only let them abound in it even more and more; walking quietly, working with their own hands, so as to be in no man's debt, that in this respect also the Lord might be glorified.
Such were the apostle's exhortations. That which follows is an absolutely new revelation for their encouragement and consolation.
We have seen that the Thessalonians were always expecting the Lord. It was their near and immediate hope in connection with their daily life. They were constantly expecting Him to take them to Himself They had been converted to wait for the Son of God from heaven. Now (from want of instruction) it appeared to them that the saints who had recently died would not be with them to be caught up. The apostle clears up this point, and distinguishes between the coming of Christ to take up His own, and His day, which was a day of judgment to the world. They were not to be troubled [4] as those who had no hope were troubled. And the reason which he gives for this is a proof of the strict connection of their entire spiritual life with the expectation of Christ's personal return to bring them into heavenly glory. The apostle, in comforting them with regard to their brethren who had lately died, does not say a word of the survivors rejoining them in heaven. They are maintained in the thought that they were still to look for the Lord during their lifetime to transform them into His glorious image. (Compare 2 Cor. 5 and 1 Cor. 15) An especial revelation was required to make them understand that those who had previously died would equally have their part in that event. Their part, so to speak, would resemble that of Christ. He has died, and He has risen again. And so will it be with them. And when He should return in glory, God would bring them-even as He would bring the others, that is, the living-with Him.
Upon this the apostle gives some more detailed explanation of the Lord's coming in the form of express revelation, shewing how they would be with Him so as to come with Him when He appears. The living will not take precedence of those who sleep in Jesus. The Lord Himself will come as the Head of His heavenly army, dispersed for a time, to gather them to Himself. He gives the word. The voice of the archangel passes it on, and the trumpet of God is sounded. The dead in Christ will rise first, that is to say, before the living go up. Then we who shall be alive and remain shall go with them, all together, in the clouds to meet the Lord in the air. So shall we be for ever with the Lord.
It was that that the Lord Himself ascended; for in all things we are to be like Him-an important circumstance here. Whether transformed or raised from the dead, we shall all go up in the clouds. It was in the clouds that He ascended, and thus we shall be ever with Him.
In this part of the passage, where he explains the details of our ascension to the Lord in the air nothing is said of His coming down to the earth; it is our going up (as He went up) to be with Him. [5] Neither, as far as concerns us, does the apostle go farther than our gathering together to be for ever with Him. Nothing is said either of judgment or of manifestation; but only the fact of our heavenly association with Him in that we leave the earth precisely as He left it. This is very precious. There is this difference: He went up in His own full right, He ascended; as to us, His voice calls the dead, and they come forth from the grave, and, the living being changed, all are caught up together. It is a solemn act of God's power, which seals the Christians' life and the work of God, and brings the former into the glory of Christ as His heavenly companions. Glorious privilege! Precious grace! To lose sight of it destroys the proper character of our joy and of our hope.
Other consequences follow, which are the result of His manifestation; but that is our portion, our hope. We leave the earth as He did, we shall for ever be with Him.
It is with these words that we are to comfort our selves if believers die- fall asleep in Jesus. They shall return with Him when He shall be manifested; but, as regards their own portion, they will go away as He went, whether raised from the dead or transformed, to be for ever with the Lord.
All the rest refers to His government of the earth: an important subject, a part of His glory; and we also take part in it. But it is not our own peculiar portion. This is, to be with Him, to be like Him, and even (when the time shall come) to quit in the same manner as Himself the world which rejected Him, and which has rejected us, and which is to be judged.
I repeat it: to lose sight of this is to lose our essential portion. All lies in the words, "so shall we ever be with the Lord." The apostle has here explained how this will take place. [6] Remark here, that verses 15-18 are a parenthesis, and that chapter 5:1 follows on chapter 4:14; chapter 5 shewing what He will do when He brings the saints with Him according to chapter 4:14.
In this important passage then we find the Christian living in an expectation of the Lord, which is connected with his daily life and which completes it. Death then is only an accessory which may take place, and which does not deprive the Christian of his portion when his Master shall return. The proper expectation of the Christian is entirely separated from all which follows the manifestation of Christ, and which is in connection with the government of this world.
The Lord comes in Person to receive us to Himself; He does not send. With full authority over death, which He has conquered, and with the trump of God, He calls together His own from the grave; and these, with the living (transformed), go to meet Him in the air. Our departure from the world exactly resembles His own: we leave the world, to which we do not belong, to go to heaven. Once there, we have attained our portion. We are like Christ, we are forever with Him, but He will bring His own with Him, when He shall appear. This then was the true comfort in the case of a Christian's death, and by no means put aside the daily expectation of the Lord from heaven. On the contrary this way of viewing the subject confirmed it. The dead saint did not lose his rights by dying-by sleeping in Jesus; he should be the first object of his Lord's attention when He came to assemble His own. Nevertheless the place from which they go forth to meet Him is the earth. The dead should be raised-this was the first thing--that they might be ready to go with the others; and then from this earth all would depart together to be with Christ in heaven. This point of view is all important, in order to apprehend the true character of that moment when all our hopes will be consummated.
Footnotes
[1] It is well here to recall that, though Christ is Son over God's house, as Lord He is not Lord over the assembly but over individuals. Besides this, He is in a general sense Lord of all. But His action towards individuals ministers to the well-being of the assembly.
[2] It is very striking how holiness here, and manifestation in glory, are brought together as one thing in scripture, only the veil drawn aside when the glory is there. Even Christ was declared Son of God with power according to the Spirit of holiness by resurrection. We beholding the glory with unveiled face are changed into the same image from glory to glory. So here; we are to walk in love, to be unblamable in holiness. We should have said here; but no, the veil is drawn at the appearing of our Lord Jesus Christ with all His saints. In Ephesians 5 He washes us with the word, to present us a glorious body without spot to Himself.
[3] "pas touton" is a euphemism for "these things"
[4] It has been thought that the apostle speaks here of those who had died for His name's sake as martyrs. It may have been so in consequence of the persecutions, but "dia tov Iesous" would be a singular way of expressing it; "dia" with a genitive is used for a state of things, a condition that we are in, that characterises us. Being in Christ, their removal was but falling asleep, not dying. They had this position by means of Jesus, not for His name's sake. (Compare, however, 2 Cor. 4:14)
[5] In order that we may all return-be brought back with Him-together.
[6] Compare 2 Corinthians 5:1, &c. We have already remarked as a fact that this passage is a new distinct revelation. But the bearing of this fact appears here and proves that it has much importance. The Christian's life is so connected with the day (that is to say, with the power of the life of light of which Christ lives), and Christ who is already in glory is so truly the believer's life, that he has no other thought than to pass into it by this power of Christ's, which will transform him. (See 2 Cor. 5:4) It required a new and accessory revelation to explain that which was wanting to the intelligence of the Thessalonians, how the dead saints should not lose their part in it. The same power would be applied to their dead bodies as to the mortal bodies of the living saints, and all would be caught up together. But the victory over death was already gained, and Christ, according to the power of resurrection, being already the believer's life, it was but natural, according to that power, that he should pass without dying into the fullness of life with Christ. This was so much the natural thought of faith that it required an express, and as I have said, an accessory revelation to explain how the dead should have their part in it. To us now it presents no difficulty. It is the other side of this truth which we lack, which belongs to a much more lively faith, and which realises much more the power of the life- of Christ and His victory over death. No doubt the Thessalonians should have considered that Christ had died and risen again, and not have allowed the abundant power of their joy in realising their own portion in Christ to hide from them the certainty of the portion of those who slept in Him. But we see (and God allowed it that we might see) how the life which they possessed was connected with the position of the Head triumphant over death. The apostle does not weaken this faith and hope, but he adds (that they may be comforted by the thought that the triumph of Christ would have the same power over the sleeping as over the living saints; and that God would bring back the former as well as the latter with Jesus in glory, having caught them up together as their common portion to be for ever with Him. To us also God gives this truth, this revelation of His power. He has permitted thousands to fall asleep, because (blessed be His name ) He had other thousands to call in, but the life of Christ has not lost its power, nor the truth its certainty. We as living ones wait for Him because He is our life. We shall see Him in resurrection, if haply we die before He comes to seek us; and the time draws near. Observe, also, that this revelation gives another direction to the hope of the Thessalonians, because it distinguishes with much precision between our departure hence to join the Lord in the air, and our return to the earth with Him. Nor this only, but it shews the first to be the principal thing for Christians, while at the same time confirming and elucidating the other point. I question whether the Thessalonians would not better have understood this return with Christ than our departure hence all together to rejoin Him. Even at their conversion they had been brought to wait for Jesus from heaven. From the first the great and essential principle was established in their hearts- the Person of Christ was the object of their hearts' expectation, and they were separated thereby from the world. Perhaps they had some vague idea that they were to appear with Him in glory, but how it was to be accomplished they knew not. They were to be ready at any moment for His coming, and He and they were to be glorified together before the universe. This they knew. It is a summary of the truth. Now the apostle develops more than one point here in connection with this general truth. 1st, they would be with Christ at His coming. This, I think, is but a happy application of a truth which they already possessed, giving a little more precision to one of its precious details. At the end of chapter 3 we have the truth plainly stated (although it was still indistinct in their hearts, since they thought the dead in Christ would be deprived of it) that all the saints should come with Jesus-an essential point as to the character of our relationship to Him. So that Jesus was expected-the saints should be together with Jesus at the time of His coming-all the saints should come with Him. This fixed and gave precision to their ideas on a point already more or less known. 2nd, That which follows is a new revelation on the occasion of their mistake with regard to those who slept. They thought indeed that the Christians who were ready should be glorified with Christ when He came back to this world; but the dead-were they ready? They were not present to share the glorious manifestation of Christ on the earth. For, I doubt not, the vague idea that possessed the mind of the Thessalonians was this: Jesus would return to this world, and they who were waiting for Him would share His glorious manifestation on the earth. Now the apostle declares that the dead saints were in the same position as Jesus who had died. God had not left Him in the grave; nor would He those who had, like Him, been there. God would also bring them with Him when He should return in glory to this earth. But this was not all. The coming of Christ in glory to the earth was not the principal thing. The dead in Christ should be raised, and then, with the living, should go to meet the Lord in the air, before His manifestation, and return with Him to the earth in glory; and thus should they be ever with the Lord. This was the principal thing, the Christian's portion; namely, to dwell eternally with Christ and in heaven. The portion of the faithful was on high- was Christ Himself, although they would appear with Him in the glory. For this world it would then be the judgment.