John Gill's Exposition of the Entire Bible.
John Gill's Exposition of the Entire Bible.
Colossians 4:1
INTRODUCTION TO COLOSSIANS 4
This chapter begins with an exhortation to masters to behave towards their servants in a just and equitable manner, from the consideration of their having a master in heaven, which should have concluded the preceding one; and in it the apostle gives some general exhortations, and some particular instructions about reading this, and another epistle, and stirring up their minister to his duty; and great part of it is taken up in expressing his love to the Colossians, and in the salutations of others, and of himself. The general exhortations are to prayer, with watchfulness and thankfulness, not only for themselves, but especially for the ministers of the Gospel, Col 4:2 and next to a wise behaviour towards them that were of the world, Col 4:5 and also to a prudent conversation, particularly in language, with everyone, Col 4:6. And then the apostle proceeds to declare his great affection for them, and care of them, which he showed by sending two proper persons to them from him, partly to make known his affairs to them, and partly to know the state and condition they were in, and comfort them, Col 4:7 and next follow the salutations of various persons to them, who are mentioned by name, and whose characters are given, Col 4:10. And then he orders them to read this epistle in the church of Laodicea, and also that which came from that place, Col 4:16 and to admonish Archippus to take heed to, and fulfil his ministry, since it was what he had received in the Lord, Col 4:17. And then closes the epistle with his own salutation and benediction, entreating a remembrance of him and his bonds, Col 4:18.
Ver. 1. Masters, give unto your servants,.... This verse properly belongs to the preceding chapter, with which it should have been concluded. It is indeed strange, that those who made the division of chapters and verses should separate this from the former chapter, to which it so manifestly belongs, and begin a new one with it, when it has no connection with what follows; for the apostle having observed the duty of servants to their masters, proceeds to direct masters to the discharge of their duty to their servants, by giving them
that which is just and equal: proper food and raiment, which is sufficient and fitting for them; the wages due unto them by law or contract; using them with gentleness and humanity, taking care of them when under affliction, and in sickness; encouraging the diligent and laborious by an addition to their salaries; correcting the disobedient within just bounds, not with too much rigour and severity; and carrying it with an even hand to all, not preferring or indulging one before another, without any reason:
knowing that ye also have a master in heaven:
See Gill on "Eph 6:9".
Colossians 4:2
Ver. 2. Continue in prayer,.... This is not said particularly to masters, as in the foregoing verse, but to all the members of the church in general; for the apostle having taken notice of some special duties relating to persons in different stations of life, returns to such as were common to them all; as this of prayer to God is, for such prayer is intended; for though the object is not expressed here, he is in the following verse, and the Mediator Christ is supposed, and also the Holy Spirit, whose assistance is necessary to it. The things exhorted to, and required in prayer, are, first, as in this clause, continuance in it, which does not mean that men should be always formally praying to God; nor can it be thought that saints are always in praying frames of soul, though such are always desirable; but it intends frequency and constancy in prayer, in opposition to an entire restraint and omission of it, and to a performance of it but now and then, or very rarely; for though Christians are not, as the Jews were, bound to certain stated hours of prayer, so many times in a day, yet a day should not pass without prayer to God; for their daily cases call for it; their lives, their health, their daily bread, and all their temporal enjoyments, which depend on his daily goodness, providence, and power; their spiritual affairs, the renewing of the inward man day by day, fresh supplies of grace for new service; their daily trials and afflictions, their continued enemies, sin, Satan, and the world, all fully show the necessity of daily prayer: besides, God does not always immediately answer the prayers of his people, he will be sought unto time after time, even for a blessing he intends to give; and therefore the saints should not be discouraged, but continue in prayer till they receive the mercy, and their importunity is a means of enjoying it, as in the case of the poor widow; and which is an encouraging reason why men should pray always, and not faint. Add to this, that constant prayer is a means of keeping up a spiritual acquaintance, intercourse, and familiarity with God, and of the soul alive in the vigorous exercise of the graces of the Spirit, and of preserving the saints from temptations and sin; for, generally speaking, restraining prayer before God, and casting off his fear, go together. The next things requisite in prayer are watchfulness and thankfulness:
and watch in the same with thanksgiving. There is not only a watchfulness unto it, previous to a man's entrance on it, as in Eph 6:18 but a watchfulness in it, which is opposed both to sleepiness of body, and to coldness and indifference of mind, to all careless airs and negligent manner of performing it; and designs an intenseness of mind, an application of thought, and fervency of devotion, and affection in it. It lies in a concern, that the heart be lift up, with the hands to God; in a care, that what is asked is according to the will of God, and that the whole be performed in sincerity, faith, and fear. This is what the Jews call hlpt Nwye, "the attention of prayer" {f}, and blh tnwk, "the intention of the heart"; and which, they say {g}, is the root of prayer, the main and principal thing in it; and that every prayer which is not with intention, is no prayer {h}; and which, they observe, lies in this, that a man turns his heart from all (other) thoughts, and seems to himself as if he stood before the divine Majesty. To this
thanksgiving must be added; see Php 4:6 for this is well pleasing to God; and the contrary, an ungrateful spirit, is highly resented by him. Besides, a believer has always mercies to bless God for, as well as favours to ask at his hands; nor is he ever in such a situation, either in temporals or spirituals, but he has something to bless God for. Moreover, how should it be expected that a person should succeed in a present request, who is not thankful for a former kindness?
{f} T. Bab. Bava Bathra, fol. 164. 2. & Sabbat, fol. 127. 1. {g} R. Aben Ezra in Psal. lxxviii. 37. {h} Maimon. Hilch. Tephilla, c. 4. sect. 15, 16.
Colossians 4:3
Ver. 3. Withal, praying also for us,.... The persons to be prayed for are next directed to; and these are not only themselves, though their concern is very near and great, but others also, all the saints and people of God, yea, all men, and in particular the ministers of the Gospel. The apostle desires they would pray for him, and his fellow ministers, and which he says not in dissimulation, under a guise of humility, but in true humility and lowliness of mind; being sensible of the greatness of the ministerial work, which this shows, and of his own imperfection and weakness, and of what advantage the prayers, even of the meanest in the church, might be unto him: and this shows, that it is the duty of churches, and of particular believers, to pray for their ministers, and, among the rest, as follows,
that God would open to us a door of utterance; or "of the word"; so the Vulgate Latin, Syriac, Arabic; and Ethiopic versions; meaning, either the word of the Gospel, that the door of that might be opened, that it might have a free course, and be glorified; for though he was bound, that was not; nor does he desire that the door of the prison might be opened, but the door of the word; that there might be an opportunity of preaching it; in which sense this phrase is used, 1Co 16:9 that whereas he could not go abroad to preach it, the hearts of men might be inclined to come to him, and hear it from his mouth; and that the door of their hearts might be opened, that they might attend unto it; that it might have an entrance into them, and a place in them: or else the door of his own speech and words is intended, and the sense be, that God would not only set before him an open door for the preaching of the Gospel, and make it effectual for the conversion of many souls; but that, as he would furnish him with all abilities, and every gift for that service, so that with enlargement of heart, and liberty of mind, he would give him elocution, a mouth and wisdom to speak, utterance and freedom of speech; that the door of the Gospel being opened, or an opportunity given to preach it, and the door of men's hearts opened to receive it, the door, of his lips might be also opened to show forth the praise of the grace of God. The Alexandrian copy adds, "with boldness", or "boldly", as in Eph 6:19
to speak the mystery of Christ; the Gospel, of which Christ is the author, preacher, sum, and substance; the whole of which is a mystery; the wisdom of God in a mystery; all the doctrines of it are mysteries; and particularly those, and which are here more especially designed, which regard the person, offices, and grace of Christ, as the mystery of his divine and eternal sonship, of his incarnation, of the union of the two natures, divine and human, in his person, of redemption by his blood, justification by his righteousness, and satisfaction by his sacrifice, things dear to the apostle, and which his soul was full of, and he wanted to speak out; and therefore desires prayer, to be made for him, that a door might be opened, and way made for his speaking of these things with freedom:
for which, says he,
I am also in bonds; this he adds, partly to show how dear the Gospel was to him, that he was willing to suffer, and did suffer cheerfully for the sake of it; and what an honour he esteemed it to lie in chains for it, of which, nor of that, was he in the least ashamed; and partly to stir them up the more to prayer for him, for his liberty in every respect.
Colossians 4:4
Ver. 4. That I may make it manifest,.... It being a mystery, a secret, which was hid in God from everlasting, and, during the legal dispensation, was wrapped up in types, and shadows, and sacrifices, and is still hidden unto the natural man. Wherefore the apostle was desirous of making it manifest in a ministerial way; for God only, by his Spirit, makes it manifest in a spiritual, experimental, and saving way.
As, says he,
I ought to speak. The Arabic version adds, "concerning it", the Gospel, the mystery of Christ. The apostle's meaning is, that he might deliver it with that clearness and evidence, and use that plainness of speech which became the Gospel, and him as a minister of it, and not ambiguous expressions, equivocal phrases, words of double meanings, on purpose to hide things from men, but by manifestation of the truth, to commend himself to every man's conscience in the sight of God. As also to speak it faithfully, declaring the whole counsel of God, keeping back nothing that might be profitable to the churches; and with all constancy and certainty, with all boldness and intrepidity of soul, and freedom of mind; not seeking to please men, aiming at vain glory, and popular applause, or being afraid of their faces, menaces, and reproaches.
Colossians 4:5
Ver. 5. Walk in wisdom,.... Or wisely, circumspectly, not as fools, but as wise men; See Gill on "Eph 5:15".
Towards them that are without; so the Jews used to call the Gentiles, all that were out of their own land, that were not of their nation or religion, who were aliens from them, and strangers to their privileges; and sometimes the unbelieving. Jews bear the same character, see Mr 4:11. Here it may design such who were not members of this church; so the distinction of those that are without, and such as are within, is used by the apostle in 1Co 5:12. A church is an house or family, and such as belong to it are called the household of faith, and those that do not are they that are, without; it is as a city, and, those that are of it are fellow citizens with the saints, but others are strangers and foreigners; it is a garden enclosed, they that are planted in it are those that are within, and such as lie in the wide open field of the world are those that are without: but inasmuch as there are some who are not members of churches, and yet have the grace of God, this phrase may chiefly regard all unregenerate men, profane sinners, such as have not faith in Christ, nor hope in God, who are entirely destitute of the grace of God. Now it becomes saints to walk wisely towards them; all communication with them is not cut off, or correspondence and conversation with them forbidden; the saints indeed are not to have their conversation among them as in times past; they are to have no fellowship with them in immoral actions, and superstitious practices; but they may be concerned with them in things civil, with respect to trade and commerce, and the common business of life; on these accounts they may keep company with them; otherwise, as the apostle elsewhere says, they must needs go out of the world. But then it is incumbent upon them to behave wisely towards them, with the simplicity of the dove to join the wisdom of the serpent; they should walk inoffensively towards them, and do nothing to provoke them, to injure and persecute them, but take all prudent methods to gain their affections, escape their resentment and wrath, and obtain their liberty of worshipping God without disturbance; they should give to all their due, tribute, custom, fear, and honour, to whom they are due, and owe no man anything but love; they should submit to every ordinance of men and be subject to the higher powers, not only to escape wrath, but for conscience sake, and should give to Caesar the things that are Caesar's; they should pray for kings, and all in authority; for the prosperity of the nation, city, and place where they are, for their carnal relations and neighbours, and even their very entities, and do them all the good, both for soul and body, that lies in their power, and as they have opportunity; and by so doing, they will heap up coals of fire on their heads. Such a prudent walk, and wise conduct, is necessary on account of the Gospel, that the public ministration of it may be continued, that it may spread and get ground, and that it may not be reproached and blasphemed; and on the account of them that are without, that they may not have any stumblingblocks laid in their way, and they be hardened in their impiety and irreligion, and be more set against the truths of the Gospel; and also on account of believers themselves, who ought so to converse with the men of the world, that they are not partakers with them in their sins, and have their manners corrupted by them, or the vital heat of religion damped, and they become dead, lifeless, lukewarm, and indifferent to divine things, which is often the case through an indiscreet and imprudent walk with such men: the apostle adds,
redeeming the time; as an instance of prudent walking towards them that are without; See Gill on "Eph 5:16".
Colossians 4:6
Ver. 6. Let your speech be always with grace,.... "In grace, or concerning grace": let grace be the subject matter of your speech and conversation. When saints meet together they should converse with each other about the work of grace upon their souls, how it was begun, and how it has been carried on, and in what case it now is; they should talk of the great things and wonders of grace, which God has done for them, which would be both comfortable and edifying to them, and make for the glory of the grace of God; and also, they should confer together about the doctrines of grace, and so instruct, establish, and build up one another in them; and at least their conversation should always turn on things graceful and acceptable, such as may minister grace unto the hearer, and be useful and edifying; wherefore all obscene words, unchaste expressions, filthiness, foolish talking, and jesting, ought not to be used. Or this may regard the manner of the speech, and language of the saints; it should be in the exercise of grace; it should be in truth, faithfulness, and sincerity, without lying, dissimulation, and flattery; it should be in consistence with the grace of love, therefore evil should not be spoken one of another; nor should there be whisperings, backbitings, or anything said that is injurious to the character, credit, and reputation of another; for this is contrary to love, and so not with grace: and whatever is said should be spoken in the fear of God; the reason why so many evil things proceed out of the mouths of men is, because the fear of God is not before their eyes. Moreover, the speech of the saints ought to be in a graceful way, with a cheerful and pleasant countenance, in an affable and courteous manner, and not after a morose, churlish, and ill natured fashion: and this should be "alway" the case; not that they should be always talking, for there is a time to keep silence, as well as a time to speak; but the sense is, that when they do speak, it should be both graceful things, and in a graceful manner; so that there is never any room and place for vain discourse, unprofitable talk, and idle words, which must all be accounted for in the day of judgment.
Seasoned with salt. The Syriac version adds, Kya, "as" and reads it, "as if it was seasoned with salt": grace being that to speech, as salt is to meat; as salt makes meat savoury and agreeable to the palate, so grace, prudence, and holiness, which may be meant by salt, see Mr 9:50, make discourse savoury, pleasant, and acceptable to a spiritual man, who savours the things that be of God, as all such things are that relate to the grace of God, the work or doctrines of it; and as salt preserves flesh from putrefaction and corruption, so when grace goes along with speech, it makes it pure and incorrupt, sound speech which cannot be condemned: and the apostle's view is, in this exhortation, that nothing unsavoury and corrupt proceed out of the mouths of believers; see Eph 4:29,
that ye may know how ye ought to answer every man. The Syriac and Arabic versions render it, "and know ye how", &c. and make it to be a fresh exhortation to the saints to be concerned for such a share of spiritual knowledge, that they may be able to give a proper and pertinent answer, with meekness and fear, to such as shall ask a reason of the hope that is in them; and to make suitable returns to persons according to their age, sex, capacities, and circumstances; for everyone is not to be answered alike, nor the same man under different circumstances; a fool is sometimes to be answered according to his folly, and sometimes not; and this seems to be a better reading than ours, which makes this to be the end of gracious, savoury, and incorrupt speech; whereas knowledge is not acquired by speaking, but ought to go before it; though indeed a person that uses himself to speaking with prudence, purity, and grace, is at all times ready to give an agreeable answer, in a graceful and acceptable manner, to everyone.
Colossians 4:7
Ver. 7. All my state shall Tychicus declare unto you,.... This Tychicus was an Asian by birth; see Ac 20:4. His name signifies "fortunate", and is the same with "Fortunatus" in Latin, which name is mentioned in 1Co 16:17 whether he is the same person may be inquired. It is said that this Tychicus was one of the seventy disciples, and was afterwards bishop of Chalcedon. However, he was employed by the apostle as a messenger to Colosse, as he also was to Ephesus, see Eph 6:21, to inform the members of the church of his state and condition, how it was with him; as that he was in prison at Rome, for the sake of the Gospel, which he continued to abide by, and held fast the profession of, not being in the least moved and intimidated by what he suffered, being supported by the presence of Christ, and the discoveries of his love; and therefore, though his outward state was very mean and uncomfortable, yet the inward state of his soul was right and good; the inward man was renewed day by day. He might also send word by him what his thoughts were about his deliverance, or his dissolution, and what expectation he had of either of these: and that they might give the greater credit to what Tychicus should relate from him, he gives him the following character,
who is a beloved brother, and a faithful minister: the same character is given of him in Eph 6:21
See Gill on "Eph 6:21" to which is here added,
and fellow servant in the Lord; he was a "brother" in Christ, being a partaker of the same grace, and in the same spiritual relation; and "beloved" of God, and Christ, of all the churches and saints that knew him, and especially by the apostle; and was also a "minister" of the Gospel, a preacher of Jesus Christ, and a "faithful" one to Christ, to his Gospel, and the souls of men; than which a greater character cannot well be given: and though the apostle was endued with such superior gifts, grace, and usefulness; yet he calls this ministering brother a "fellow servant in the Lord"; he having a commission to preach from the same Lord, and having the same Gospel intrusted with him, and being engaged in the same good work, and having the same ends in view, the glory of Christ, and the good of souls; though he had not equal abilities and qualifications, and was not in the same high post and office as an apostle of Jesus Christ.
Colossians 4:8
Ver. 8. Whom I have sent unto you for the same purpose,.... That is, to relate to them his affairs both temporal and spiritual; and also,
that he might know your estate. The Arabic version renders it, "that I may know your estate" by him when he returned again; as whether they continued steadfast in the Gospel, and observed the order, ordinances, and discipline of it; how it prospered, and was succeeded among them, to their comfort and edification, and to the conversion of others; and what reception the false teachers had among them; and what love, concord, and harmony were among themselves; or what were their afflictions and distresses from their enemies. The Ethiopic version renders it, "that ye may know the history of me"; which agrees with a manuscript mentioned by Grotius, which reads, "that ye may know the things concerning us", as does the Alexandrian copy; and with Eph 6:22 where it is added, as here, and "comfort your hearts"; who might be greatly cast down upon hearing of the sufferings of the apostle, and also with those they themselves endured both from within and from without, from sin, Satan, and the world; see on Gill "Eph 6:22".
Colossians 4:9
Ver. 9. With Onesimus,.... Who had been Philemon's servant, ran away from him, and was met with and converted by the Apostle Paul, of whom he says many things in his epistle to his master. According to the Apostolic Constitutions, he was afterwards bishop of Beyrhoea; and some say he suffered martyrdom under Domitian; a servant of this name is mentioned by Suetonius {i}, Ignatius {k} speaks of one Onesimus as bishop of Ephesus, but not the same with this,
a faithful and beloved brother, who is one of you; either one of their ministers, as Epaphras was, Col 3:12 or one of their city, who was originally a native of that place; and which the apostle mentions, the more to recommend him; though this is the least part of his commendation; he calls him a "brother", being both a converted man, and in the ministry; and being faithful in his work to Christ, and greatly beloved, by the saints; and particularly highly in the esteem and affections of the apostle:
they shall make known unto you all things which are done here; at Rome, either to him in prison, or in the church; and being two of them, were a proper number to bear a testimony, and which ought to be received.
{i} ln Vit. Galbae, c. 13. {k} Ep. ad Ephes. p. 17. & ad Antioch. ascript. p. 89.
Colossians 4:10
Ver. 10. Aristarchus my fellow prisoner saluteth you,.... This man was a man of Macedonia, and a Thessalonian; Ac 19:29 which hinders not but that he might be of the circumcision, or a Jew, as is suggested in the following verse; for he might be born at Thessalonica, and yet be of Jewish parents; nor is his Greek name any objection to it, for the Jews themselves say, that the greatest part of the Israelites that were out of the land, their names are as the names of strangers {l}: he was a constant companion of the apostle, and one of his fellow labourers, as in Phm 1:24 and now a prisoner with him at Rome; and who having some knowledge of the members of the church at Colosse, takes this opportunity of sending his Christian salutation to them:
and Marcus, sister's son to Barnabas; the same with John Mark, whose mother's name was Mary, said here to be sister to Barnabas, Ac 12:12 concerning whom there was a difference between Paul and Barnabas, Ac 15:37, and is the same Mark that wrote the Gospel, and was converted by the Apostle Peter, 1Pe 5:13 and who is said to have received his Gospel from him; he is also mentioned 2Ti 4:11
#Phm 24. The Arabic version calls him here, the "brother's son of Barnabas": and the Syriac version, hdd rb, "his uncle's son": however, Barnabas being so great a man as he was, and so well known, it added some credit to Mark, that he was a relation of his:
touching whom ye received commandments; not concerning Barnabas, but Mark, concerning whom they had had letters of commendation, either from Barnabas or from Paul, to this purpose:
if he come unto you, receive him; for this was either the substance of those letters, or what the apostle now adds of his own, for the further confirmation of them; and that they might more readily and honourably receive him, when he should come unto them.
{l} T. Bab. Gittin, fol. 11. 2.
Colossians 4:11
Ver. 11. And Jesus, which is called Justus,.... The former of these names is the same with Joshua, and was very frequent with the Jews, and the later a surname that was sometimes given to men remarkable for holiness and righteousness: so Joseph, called Barsabas, is surnamed Justus, Ac 1:23 and James, the brother of our Lord, was called by the Jews James the Just {m}: whether this man was not the same with Justus of Corinth, whose house joined to the synagogue, and into which Paul entered, Ac 18:7 is not certain, but is likely: who are of the circumcision; were Jews, were circumcised persons, though not now sticklers for circumcision, and the rest of the ceremonies, as appears by what follows: this is to be understood of all the above persons, that sent their salutations to this church; though some confine it to Marcus, Barnabas's sister's son, and to Jesus, called Justus:
these only are my fellow workers unto the kingdom of God; who assisted him in preaching the Gospel of the kingdom of God, and in promoting the honour and interest of Christ. These were the only persons of the Jewish nation that were then at Rome under that character; from whence it appears that Peter was not there at that time: the apostle adds,
which have been a comfort unto me; under his afflictions and sufferings, by visiting him, conferring with him, praying for him, communicating to him, and labouring in the Gospel in his room and stead.
{m} Euseb. Eccl. Hist. l. 2. c. 1.
Colossians 4:12
Ver. 12. Epaphras, who is one of you,.... A native of Colosse, and one of their faithful ministers; see Col 1:7.
A servant of Christ; not merely in the same sense as every believer is, but as he was a preacher of the Gospel, in which he faithfully served his Lord and master, Christ:
saluteth you; sends his Christian respects to you, for whom he bore a sincere love and hearty affection, as appears by what follows:
always labouring fervently for you in prayers; in all his prayers, which were many and frequent, he never forgot his dear flock at Colosse, of which he was pastor, but strove with God for them, even to an agony, as the word signifies; he wrestled with the Lord as Jacob did, nor, as he, would he let him go without a blessing for this church; he was incessant, importunate, and fervent in prayer for them: and what he prayed in particular for them was,
that ye may stand perfect; in Christ Jesus their head, and in his spotless righteousness; see Col 1:28 and continue believing in him, and looking to him for righteousness and strength, in whom all the fulness, the perfection of grace dwells; and where the saints only are, and can continue to be perfect:
and complete in all the will of God; or "be filled" in it, have a perfect knowledge of the revealed will of God, both as to doctrine and practice, and be enabled to act according to it.
Colossians 4:13
Ver. 13. For I bear him record,.... The apostle was an eye and ear witness of his fervent prayers, his labour of love, and zealous affection for these saints and others; and therefore, as he judged he ought, he bears a testimony for him,
that he hath a great zeal for you; for their spiritual welfare, that the Gospel might continue with them, and they in that, against false teachers, and their attempts to subvert them; that they might grow in the grace of the Gospel, and walk worthy of it, and be at peace among themselves:
and them that are in Laodicea, and them in Hierapolis; cities in Phrygia, which lay near to Colosse, the one being situated by the river Lycus, and the other by the Maeander; here were many believers, for whom Epaphras had a like zeal and affections as for the Colossians, and to whom very likely he had been useful, either in conversion or edification, or both. The apostle takes no notice to the Colossians of Epaphras being his fellow prisoner, as, he does in his epistle to Phm 1:23 it may be for this reason, lest they should be over much distressed and cast down with it.
Colossians 4:14
Ver. 14. Luke, the beloved physician,.... Luke the Evangelist, though some doubt it, is here intended, who was a constant companion of the apostle in his troubles, and went with him to Rome, as the Acts of the Apostles wrote by him show, and as from 2Ti 4:11 it appears; so Jerom {n} calls the Evangelist Luke, the physician of Antioch, for from thence he was; and being converted by the Apostle Paul, as is very probable, though some make him to be one of the seventy disciples, he became of a physician of bodies, a physician of souls: some say {o} he was a scholar of Galen, the famous physician, and others that he was his sister's son; who having heard of Christ's miracles, set out with his master Galen for Judea, to know the truth of them, of which they doubted; Galen died by the way, Luke came to Christ, and being taught by him, became one of the seventy disciples. The apostle calls him "beloved", not on account of his profession, in which he might be useful to many, but as he was a brother in Christ, a minister of the Gospel, and a fellow labourer of his. This is the same person as Lucas, mentioned along with Demas, and others, as here, in Phm 1:24. The name perhaps is Roman, but was, however, well known among the Jews; for they say {p}, the
"witnesses that sign a divorce, and their names are as the names of strangers, what is to be done with it? there is none comes into our hands (is received) but owqwl "Lukus" and "Lus", and we allow it to be right:''
upon which the gloss says, because these were famous names:
and Demas greet you; the same who, through the love of the present world, forsook the apostle, 2Ti 4:10 which he did either after the writing of this epistle, or if before it, he was now returned again to him: his name seems to be the same with the Roman Dama, unless it should be a contraction of Demetrius, or rather of Demarchos; though the Jews make frequent mention of R. ymyd, "Dimi", or "Demi", in their writings {q}, which perhaps is the same name with this.
{n} Catalog. Script. Eccles. p. 91. Vid. Nicephor. Hist. l. 2. c. 43. {o} Vid. Castell. Lex. Polyglott. col. 1894. {p} T. Bab. Gittin, fol. 11. 2. {q} T. Bab. Gittin, fol. 19. 2. Nazir, fol. 36. 1. Sota, fol. 43. 2. Bava Kama, fol. 43.
Colossians 4:15
Ver. 15. Salute the brethren which are in Laodicea,.... Where there was a church mentioned in the following verse, of which
see on Gill "Re 2:10".
And Nymphas; which some, unskilful in the Greek language, have took for a woman; whereas it is the name of a man, as the following words show; and is a contraction of Nymphios, or Nymphidios, or Nymphodoros:
and the church which is in his house. This man seems to have been an inhabitant of Laodicea, and that the church there met at his house to worship God, to pray unto him, sing his praise, hear his word, and attend on all ordinances: or his own family was brought up so strictly to the observance of these things, that they looked like a little church of themselves.
Colossians 4:16
Ver. 16. And when this epistle is read amongst you, &c,] Which the apostle was now writing, and sent unto them; and which was to be read publicly, before the whole church; being sent not to any particular person, or persons, but to the whole body, and for their general good and instruction:
cause that it be read also in the church of the Laodiceans; his will was, that after it had been read to the church at Colosse, it should be sent, or at least a copy of it, to the church of the Laodiceans, in order to be read there: his reason might be, not only because this church was near them, but because it was in much the same situation, being infested with the same sort of false teachers; and therefore what was said to the one, was pertinent to the other:
and that ye likewise read the epistle from Laodicea; which was not an epistle of the apostle to the Laodiceans, as some have thought, but one that was "written from" thence, as the Syriac version renders it. Marcion, the heretic, called the epistle to the Ephesians, the epistle to the Laodiceans, but without any reason; and others have forged an epistle which bears this name, and appears to be a collection out of others, and chiefly from the epistle to the Philippians; and which being short, and may gratify the curious who cannot otherwise come at it, I shall transcribe it, and is as follows {r}.
"Paul an Apostle, not of men, neither by man, but by Jesus Christ; to the brethren which are of Laodicea, grace be unto you, and peace from God our Father and the Lord Jesus Christ. I give thanks to Christ in every prayer of mine, that ye continue and persevere in good works, expecting the promise in the day of judgment: neither let the vain speeches of some that pretend to truth disturb you, so as to turn you from the truth of the Gospel which is preached by me; and now the Lord cause that those who belong to me may be serviceable for the furtherance of the truth of the Gospel, and doing kind actions, which are of salvation unto eternal life: and now my bonds are manifest which I suffer in Christ, in which I am glad and rejoice; and this is to my perpetual salvation which is done by your prayers, the Holy Ghost supplying, whether by life or by death; for me to live is life in Christ, and to die is joy; and he will do his own mercy in you, that ye may have the same love, and be unanimous: therefore, most beloved, as ye have heard of the presence of the Lord, so think ye, and do in fear, and you shall have life for ever; for it is God that worketh in you; and whatsoever ye do, do without sin; and what is best, most beloved, rejoice in the Lord Jesus Christ, and take heed of all filth in all gain; let your petitions be openly with God, be ye steadfast in the sense of Christ: and whatsoever things are sound and true, and chaste and just, and lovely, do; and what ye have heard and received retain in the heart, and peace shall be with you. Salute all the brethren with an holy kiss; all the saints salute you; the grace of our Lord Jesus Christ be with your spirit. Amen. Cause this to be read to the Colossians, and that which is of the Colossians to you.''
Every one on reading it will easily see that it is a spurious piece, a collection out of other epistles, and very ill put together: however, the apostle here does not speak of any epistle written to the church of Laodicea, but of one that was written from thence; which some think was written by himself, and that he means his first epistle to Timothy, which is said to be written from Laodicea; and the rather, because in that the qualifications of the ministers of the Gospel are given; and also suitable instructions for the discharge of their work, and so very proper to be read in the presence of Archippus; who, from the following verse, seems to have been remiss and negligent, and needed stirring up to the performance of his office: but from Col 2:1 it appears, that the apostle had not been at Laodices when he wrote this, and had not so much as seen any of the faces of the brethren there in the flesh; it therefore seems rather to be an epistle which was sent from Laodicea to him, or to the Colossians; which having something in it very instructive and useful, the apostle desires it might be publicly read.
{r} Jachasin, fol. 87. 2. & 117. 1.
Colossians 4:17
Ver. 17. And say to Archippus,.... A name common among the Grecians. This person the apostle calls his fellow soldier, in Phm 1:2 and who was now the minister of the Gospel at Colosse, his fellow minister, or co-pastor Epaphras, being at Rome, and a prisoner there; though by some he is said to be the first bishop of the Laodiceans, but it seems most likely that he now resided at Colosse, and was their minister: who being negligent in his office, they are called upon to say unto him,
take heed to the ministry which thou hast received in the Lord,
that thou fulfil it. The "ministry" he had, was not that of the office of a deacon, as some have thought, but of a preacher of the word; and this he had "received" gifts for, and was called unto it, and installed in it; and that "in", and "by the Lord" himself, and to whom he was accountable for it: and therefore it was incumbent on him to "fulfil it"; by constantly preaching the word, and faithfully administering the ordinances; by defending truth, detecting error, reproving vice, visiting the sick, and comforting the feeble minded; taking heed in all things to himself and doctrine, that he feed the whole flock of God with wholesome food; and, as a wise and faithful steward, give to everyone their portion of meat in due season: hence it appears, that when ministers are negligent in the discharge of their duty, the church has a power to admonish and exhort them to a diligent performance of it.
Colossians 4:18
Ver. 18. The salutation by the hand of me Paul,.... After his amanuensis had finished the epistle, he added his usual salutation to it with his own hand, to prevent all counterfeits and impositions, and that the churches to whom he wrote might be sure of the genuineness of his epistles; but before he added it to it, he either wrote with his own hand, or ordered to be written the following words,
remember my bonds; this he says, partly that they might be animated to abide by the Gospel, for which, as he had told them before, Col 4:3 that he was in bonds; and partly to encourage them, by his example, patiently to endure what afflictions and persecutions soever they should meet with, for the sake of it; as also that they might be moved hereby, to remember him in their prayers, that, if it was the will of God, he might be released, and be yet further useful in preaching the Gospel; or however, that he might be supported in his bonds, and cheerfully bear them, and remain steadfast in his faith in Christ unto the end: and then follows the salutation,
grace be with you, Amen; which is common to all his epistles, and well suits them; in which he so much displays the grace of God, as it is expressed in the Gospel; and which his heart was full of, and earnestly desired might be more largely manifested to, and bestowed upon the saints. This epistle is said to be
written from Rome to the Colossians, by Tychicus and Onesimus; and though the subscriptions of the epistles are not always to be depended on, yet this seems to be right; that it was inscribed to the Colossians, there is no doubt; and that it was written from Rome is clear enough, since by several expressions it is plain that he was now a prisoner, and in bonds; and that it was sent by Tychicus and Onesimus is more than probable, from Col 4:7.
John Gill's Exposition of the Entire Bible.
1 Thessalonians 1:1
INTRODUCTION TO 1 THESSALONIANS
Thessalonica was a very large, populous, and flourishing city, it was "liberae conditionis", as Pliny says {a}, a free city, and the metropolis of Macedonia; it was formerly called Halis {b}, and had the name of Thessalonica given it by Philip king of Macedon, on account of his conquest of Thessalia, which this name signifies; and some say he gave this name to a daughter of his on that occasion, who was afterwards the wife of Cassander; who, others say, called this place by his wife's name {c}, which before was Therme: its name with the Italians is Salonichi, and is now in the hands of the Turks, as all Greece is: here the Apostle Paul came after he had been at Philippi, and stayed about three weeks, and preached every sabbath day, and his ministry was blessed to the conversion of some Jews, a multitude of devout Greeks, and many of the chief women of the place, which laid the foundation of a Gospel church; to which the apostle wrote this epistle, and is the first of all the epistles he wrote: the occasion of it was this; the unbelieving Jews, vexed to see the apostle's success, raised a mob of the baser sort of people, and assaulted the house of Jason, where the apostle and his companions were; but Paul and Silas were sent away by night to Berea, which the rabble understanding, followed them thither; when Paul was sent as if he was going to the sea, but was conducted by the brethren to Athens, who gave orders that Silas and Timothy should come to him with all speed, as they did; and Timothy was sent back to Thessalonica to establish and comfort the young converts there; and returning with good news of their faith, and charity, to the apostle at Corinth, he sent them from thence this epistle, and not from Athens, as some have thought: the design of which is to encourage them under their afflictions and sufferings; to exhort them to stand fast in the Lord, to abide by his truths and ordinances, and to live an holy life and conversation, and to regard the several duties of religion, towards God and one another, and those that were set over them; and in it he instructs them concerning the resurrection of the dead, and the coming of Christ, articles of very great importance and concern: the writing of this epistle is placed by Dr. Lightfoot in the 51st year of Christ, and in the 11th of Claudius Caesar.
INTRODUCTION TO 1 THESSALONIANS 1
This chapter contains the inscription of the epistle; the apostle's salutation of the persons it is written to; his thanksgiving for blessings received by them; an account of the manner in which the Gospel came to them, how they behaved when it was preached to them, and of the success of it in their conversion. The inscription which expresses the names of the persons concerned in the epistle, and describes those to whom it is written, and also the salutation, which is the same as in other epistles, are in 1Th 1:1 and then follows a thanksgiving to God made in prayer to him for the special graces of the Spirit bestowed on them, as faith, hope, and love, and the lively exercise of them in which they were; the source and spring of which was the electing love of God, 1Th 1:2 and the evidence of their election of God to the apostle, was the manner in which the Gospel came to them; not merely in the external ministry of it, but in the internal efficacy of it, through the power of the Holy Ghost, 1Th 1:5 and the effects of it upon them; it found an hearty reception among them, in much affliction, and with joy of the Holy Ghost; so that they not only professed it, and became the followers of Christ and his apostles, but were examples unto others, 1Th 1:6 for the fame of the Gospel being preached unto them, and of their faith, were spread everywhere, so that the apostle had no need to say anything about it, 1Th 1:8 the manner of their entrance among them, and the issue of it, their conversion, were so manifest to all; which is described by what they were turned from, idols; and by what they were turned to, the living God; and by the ends of it, which were to serve God, and wait for Jesus Christ; the arguments engaging to which are, his relation to God as his Son, his being raised from the dead by him; his being in heaven, exalted at his right hand there, from whence he is expected; and his having, by his sufferings and death, delivered his people from wrath to come, 1Th 1:9.
Ver. 1. Paul, and Silvanus, and Timotheus,.... These are the persons concerned in this epistle, and who send their greetings and salutations to this church; Paul was the inspired writer of it, and who is called by his bare name, without any additional epithet to it, as elsewhere in his other epistles; where he is either styled the servant, or apostle, or prisoner of Christ, but here only Paul: the reason for it is variously conjectured; either because he was well known by this church, having been lately with them; or lest these young converts should be offended and stumble at any pompous title, which they might imagine carried an appearance of arrogance and pride; or because there were as yet no false apostles among them, who had insinuated anything to the disadvantage of Paul, as in other places, which obliged him to assert his character and magnify his office; or rather because this was the first epistle he wrote, and he being conscious to himself of his own meanness, and that he was the least of the apostles, and unworthy to be called one, chose not to use the title. Silvanus is the same with Silas, who was with the apostle at Thessalonica and at Corinth, when he wrote this epistle; he was originally a member of the church at Jerusalem, and was one of the chief of the brethren there, and a prophet; see Ac 17:4, Timothy was also with the apostle at the same place, and was sent back by him from Athens to know their state, and returned to Corinth to him with Silas; he stands last, as being the younger, and perhaps was the apostle's amanuensis, and therefore in modesty writes his name last: the reason of their being mentioned was because, having been with the apostle at this place, they were well known by the church, who would be glad to hear of their welfare; as also to show their continued harmony and consent in the doctrines of the Gospel; they stand in the same order in 2Co 1:19,
unto the church of the Thessalonians: which consisted of several of the inhabitants of Thessalonica, both Jews and Gentiles;
See Gill on "Ac 17:4", who were called under the ministry of the word by the grace of God, out of darkness into marvellous light, and were separated from the rest of the world, and incorporated into a Gospel church state. This was a particular congregated church of Christ. Some have thought it was not as yet organized, or had proper officers in it; since no mention is made of pastors and deacons, but the contrary is evident from 1Th 5:12, where they are exhorted to know, own, and acknowledge them that laboured among them, and were over them in the Lord, and esteem them highly for their works' sake. This church is said to be
in God the Father; were interested in his love and free favour, as appears by their election of God, 1Th 1:4, and they were in the faith of God the Father, as the Father of our Lord Jesus Christ, and in the profession of it, and so were distinguished from an assembly of Heathens that were in the faith of idols, and not of the one true and living God, and especially as the Father of Christ; they were in fellowship with God the Father, and they were drawn by the efficacy of his grace to himself and to his Son, and were gathered together and embodied in a church state under his direction and influence; he was the author of them as a church, and they were plants of Christ's heavenly Father's planting, not to be plucked up; and they were, as the Arabic version renders it, "addicted" to God the Father; they were devoted to his service; they had his word among them, which they had received not as the word of men, but as the word of God; and his ordinances were duly and faithfully administered among them, and attended on by them:
and in the Lord Jesus Christ; they were chosen in him before the foundation of the world; they were chosen in him as their head and representative; they were in him as members of his body, and as branches in the vine; they were openly in him by the effectual calling and conversion, were in the faith of him, and in the observance of his commands, and in communion with him; and so were distinguished from a Jewish synagogue or congregation: all this being true, at least of the far greater part of them, is said of them all, in a judgment of charity, they being under a profession of the Christian religion:
grace be unto you, and peace from God our Father, and the Lord Jesus Christ. This is the apostle's usual salutation and wish in all his epistles to the churches; See Gill on "Ro 1:7", the words "from God our Father and the Lord Jesus Christ" are left out in the Vulgate Latin and Syriac versions; and the Arabic version omits the last clause, "and the Lord Jesus Christ"; and the Ethiopic version only reads, "peace be unto you and his grace".
{a} Nat. Hist. l. 4. c. 10. {b} Ptolom. l. 3. c. 13. {c} Strabe, l. 7.
1 Thessalonians 1:2
Ver. 2. We give thanks to God always for you all,.... For all the members of this church, Jew or Gentile, rich or poor, greater or lesser believers, officers or private Christians; for their being a church, for the gifts bestowed on them, for the graces hereafter mentioned that were wrought in them and exercised by them; the glory of all which is given to God, and thanks for the same, which shows them to be gifts of his, and not in the least owing to any merits of men: the apostle ascribes nothing to their free will, previous dispositions and qualifications, diligence and industry; nor does he attribute anything to himself and to his companions, who were only ministers by whom these believed; but he refers all to God, to his grace and goodness: and he returned thanks to him for it, and that "always"; whenever he thought of it, made mention of it, or was at the throne of grace, as follows,
making mention of you in our prayers; to God, daily, both in private and in public, at which times thanksgivings to God were made on their account; for thanksgiving is a part of prayer, and requests are always to be made known unto God with thanksgiving. The Ethiopic version renders this clause in the singular number, "and I am mindful of you always in my prayer"; and leaves out the word "all" in the former clause.
1 Thessalonians 1:3
Ver. 3. Remembering without ceasing,.... The phrase "without ceasing", is, by the Vulgate Latin, Syriac, and Ethiopic versions, joined to the last clause of the preceding verse; and the remembrance the apostle speaks of is either a distinct thing from the mention made of them in prayer, and suggests that they bore them on their minds at other times also; or it is the same with it; or rather a reason of their mentioning of them then, because they remembered them, and the following things of theirs:
as your work of faith; by which is meant not the principle of faith, for as such that is God's work, the product of his grace, and the effect of his almighty power; but the operative virtue and exercise of it under the influence of the grace of God: the Vulgate Latin, Arabic, and Ethiopic versions render it, "the work of your faith"; and so some copies, and the Syriac version, "the works of your faith". The Targumist in Hab 1:12 represents God as holy
atwnmyh ydbweb, "in works of faith": faith is a working grace, it has a deal of work to do, it has its hands always full, and is employed about many things; it is the grace by which a soul goes to God, as its covenant God, lays hold on him as such, pleads his promises with him, asks favours of him, and is very importunate, and will have no denial; and by which it goes to Christ as at first conversion, afterwards for fresh supplies of grace, out of that fulness of grace that is in him; it receives him and all from him, and through him pardon, righteousness, adoption of children, and an eternal inheritance; and it is that grace which carries back all the glory to God and Christ, and to free grace; it glorifies God, exalts Christ, humbles the creature, and magnifies the grace of God, it has much work to do this way; and it works by love, by acts of love to God, to Christ, and to the saints; and it puts the soul upon a cheerful obedience to every ordinance and command, and hence obedience is styled the obedience of faith; and indeed all good works that are properly so are done in faith, and faith without works is dead; it is greatly engaged against the world and the devil; it is that grace by which Satan is opposed and overcome, and by which the believer gets the victory over the world; so that he is not discouraged by its frowns, and cast down by the trials and afflictions he meets with in it, nor drawn aside by its snares and allurements; something of this kind the apostle had observed and remembered in these believers: he adds,
and labour of love; love is a laborious grace when in lively exercise; love to God and Christ will constrain a believer to engage in, and go through, great hardships, difficulties, toil, and labour, for their sakes; and love to the saints will exert itself, by serving them in things temporal and spiritual, ministering cheerfully and largely to their outward wants, for which reason the same epithet is given to love in Heb 6:10 as here; regarding and assisting them in their spiritual concerns; praying for them and with them; building them up in their most holy faith; communicating their experiences, and speaking comfortable words unto them; reproving them for sin in love, and with tenderness; restoring them when fallen in a spirit of meekness; and stirring them up to love and good works: love has much toil and labour, not only in performing the several duties of religion, both towards God and man; but in bearing all things, the burdens of fellow Christians; the infirmities of weak believers, forbearing them in love, forgiving their offences, and covering their sins:
and patience of hope in our Lord Jesus Christ, or "of our Lord Jesus Christ". These persons had a good hope through grace given unto them, and which was founded in Christ Jesus, in his person, blood, and righteousness, and so was as an anchor sure and steadfast; and it had him for its object, it was an hope of interest in him, of being for ever with him, of his, second coming and glorious appearance, and of eternal life and happiness through him; and this was attended with patience, with a patient bearing of reproaches, afflictions, and persecutions, for the sake of Christ, and a patient waiting for his coming, his kingdom and glory; and this as well as the others were remembered by the apostle, and his fellow ministers, with great pleasure: and that
in the sight of God and our Father; or before God and our Father; which may be read in connection either with the above graces, which were exercised, not only before men, but before God, and in his sight, who sees not as man seeth, and who cannot be deceived and imposed upon; and so shows that these graces were true and genuine, faith was unfeigned, love was without dissimulation, and hope without hypocrisy: or with the word remembering, as it is in the Syriac version, which reads, "remembering before God and our Father"; that is, as often as we appear before God, and lift up our hands and our hearts unto him in prayer, we bear you upon our minds before God; and particularly remember your operative faith, laborious love, and patient hope of Christ.
1 Thessalonians 1:4
Ver. 4. Knowing, brethren beloved, your election of God. Which intends not an election to an office, for this epistle is written not to the officers of the church only, but to the whole church; nor to the Gospel, the outward means of grace, since this was common to them with others, and might be known without the evidence after given; nor does it design the effectual calling, sometimes so called for this is expressed in the following verse as a fruit, effect, and evidence of the election here spoken of, which is no other than the eternal choice of, them to everlasting life and happiness: this is of God, an act of God the Father, made in Christ Jesus before the world began, and which springs from his sovereign will, and is the effect of his pure love and free favour; and therefore these persons who are the objects of it are said to be "beloved of God"; for so the Vulgate Latin, Syriac, Arabic, and Ethiopic versions read the words, and which agree with 2Th 2:13 for this choice does not arise from the merits of men, or any conditions in them, or from the foresight of their faith, holiness, and good works, but from the free grace and good pleasure of God; and is the source and spring of all grace, and the blessings of it, and even of good works; and is a sure, immutable, and irreversible act of God, being founded on his own will, and not on the works of men; the knowledge they had of this was not what the Thessalonians themselves had, though they might have, and doubtless had the knowledge of this grace, and which may be concluded with certainty from the effectual calling; and is a privilege which many particular believers may, and do arrive unto the knowledge of, without any extraordinary revelation made unto them: but here it intends the knowledge which the apostle and his companions had of the election of the members of this church; not by inspiration of the Spirit of God, but by the manner of the Gospel's coming unto them, and the effects it had upon them, as expressed in the following verses; and from their faith, hope, and love, mentioned in the preceding verse; and which was the ground and foundation of their thanksgiving for them; see on Gill "2Th 2:13".
1 Thessalonians 1:5
Ver. 5. For our Gospel came not unto you,.... The apostle calls the Gospel "our Gospel", not because he and his fellow ministers were the authors of it; for in this respect it is solely of God, being the produce of his wisdom and grace, and by the revelation of Jesus Christ, hence he calls it the Gospel of God in 1Th 2:2 nor because they were the subject of it, for they preached not themselves, but a crucified Christ, and him only, though it was a stumblingblock to some, and foolishness to others; but because it was committed to their trust, and they were the preachers of it, and agreed in the ministration of it; and it is opposed to, and is distinct from, that which was preached by the false teachers; and here intends not barely the Gospel itself, but chiefly their preaching of it: and this came unto them being sent of God, for wherever the Gospel comes, it comes with a mission and commission from God; and being brought unto them by the apostles, who were bringers and publishers of the good tidings of good things, it came unthought of, unsought and unasked for by them; and that not only externally, which to have is a great blessing, but internally,
eiv umav, "into you"; it came not barely into their ears vocally, and into their heads notionally; but into their hearts, and worked effectually there; it was mixed with faith, and was profitable; it became the ingrafted word, and dwelt richly in them: for it came to them not
in word only; it did come in word, it could not come without words, there is no interpreting of Scripture, no preaching of the Gospel, nor hearing of it without words, without articulate sounds; but not only with these, nor with wisdom of words, with enticing words of man's wisdom, with words which man's wisdom teacheth; as also not in the mere notion and letter of the Gospel, which when it comes in that manner is a dead letter, and the savour of death unto death:
but in power; not merely preached in a powerful way, or attended with miraculous operations, though doubtless both were true; for the apostle was a powerful preacher, and his ministry was confirmed by signs and wonders and mighty deeds; but from neither of these could he conclude the election of these people: but the preaching of the Gospel was accompanied with the powerful efficacy of the grace of God, working by it upon them; so that it became the power of God unto salvation to them; it came to them in the demonstration of the Spirit of God, and of power, quickening them who were dead in trespasses, and sin, enlightening their dark understandings, unstopping their deaf ears, softening their hard hearts, and delivering them from the slavery of sin and Satan; from whence it clearly appeared that they were the chosen of God, and precious:
and in the Holy Ghost; the Gospel was not only preached under the influence, and by the assistance of the Holy Spirit, and attended with his extraordinary gifts for the confirmation of it, which it might be, and be no proof of the election of these persons to eternal life; but it came by the power of the Holy Spirit to their souls, working and implanting his graces in them, as faith, hope, and love, and every other; and he himself was received along with it, as a spirit of illumination and conviction, of regeneration, conversion, and sanctification, and of faith and adoption; all which gave full evidence of their election:
and in much assurance; not on the preacher's side, as if the Gospel was preached by him with great assurance, boldness, and confidence; or with great strength of evidence, giving clear and full proof of what was delivered sufficient to ascertain it, and persuade anyone to the belief of it; or with "much fulness", as some render the words, that is, of the Gospel of Christ, and of the gifts of the Spirit, and to a multitude of persons; all which might be, and yet be no proof of the choice of these persons in Christ to eternal salvation; but the Gospel preached to them was blessed to produce in them much assurance, or a large assurance, if not a full one, of the grace of faith in Christ, and of hope of eternal life by him, and of understanding of the doctrines of the Gospel, and of interest in the blessings of grace held forth in them; and this being a fruit, was an evidence of electing grace:
as ye know what manner of men we were among you for your sake. The apostle appeals to themselves for the truth of what he had said; who must have observed, and could not but remember, with what meanness they appeared, with what fear and trembling, with what plainness and simplicity, without the enticing words of man's wisdom; what a contemptible figure they made, how they wrought with their own hands, and endured reproach and persecution for their sakes, that they might obtain salvation by Christ with eternal glory; and had nothing to recommend them to them, to win upon them, and engage their attention, and strike their affection; or persuade them to receive their persons, and believe their doctrines; wherefore the effects their ministry had upon them were not owing to the charms of words, the force of language, and power of oratory; or to any external thing in them, or done by them; but must be ascribed to the Spirit of God, and to the power and efficacy of his grace.
1 Thessalonians 1:6
Ver. 6. And ye became followers of us, and of the Lord,.... So far followers of them as they were of Christ, in embracing the Gospel, submitting to the ordinances of it, professing the name of Christ, and suffering for his sake; the Alexandrian copy reads, "of God", and others, "of Christ":
having received the word; the Gospel, the word of truth, peace, and righteousness, and of salvation by Christ; which they received not as the word of man, but of God; and that
in much affliction; referring to the uproar made by the baser sort of people, instigated by the unbelieving Jews, and the trouble they gave to Jason and other brethren, mentioned in Ac 17:1 and this is a considerable commendation of them, that at a time when others were offended and fell off from hearing the word, and a profession of the Gospel, they should receive it, and that
with much joy of the Holy Ghost; not with a carnal joy, or with a mere flash of natural affection, as in the stony ground hearers, and in the Jews, who rejoiced for a while in John's ministry, and in Herod, who sometimes heard him gladly; but with a spiritual joy of the Holy Ghost's producing in them, applying the word with power to them, giving them a spiritual gust of it, and pleasure in it, raising in their souls a joy upon the most solid foundation.
1 Thessalonians 1:7
Ver. 7. So that ye were ensamples to all that believe,.... They were not only followers of Christ and his apostles, whom they took for examples of faith, holiness, courage, meekness, and patience; but they were patterns of good works; and of suffering afflictions to other believers, even to all that knew them, or heard of them, particularly
in Macedonia; as at Philippi and other places: though the Gospel was first preached there, and they had received it, and a Gospel church state was formed there; yet these were more forward in the exercise of grace and discharge of duty, and were even ensamples to them to copy after; so the first are sometimes last, and the last first:
and Achaia; another part of Greece, the metropolis of which was Corinth, where there also was a very considerable church; but these saints at Thessalonica set them an example in many things, and particularly in acts of beneficence and liberality, being one of the churches of Macedonia spoken of in 2Co 8:1.
1 Thessalonians 1:8
Ver. 8. For from you sounded out the word of the Lord,.... By which is meant the Gospel, and is so called because it is from the Lord, as the author of it: and it is of the Lord, as the subject of it; and it is by the Lord, as the minister or dispenser of it; and it is owing to the efficacy of his grace that it is useful and successful, and ought to be attended to, received, and obeyed, not as the word of man, but as the word of the Lord. This is said to have "sounded out", alluding to the blowing of a trumpet, to which the Gospel is sometimes compared, as to the silver trumpet under the law, for the gathering of the people of Israel; or to the trumpet blown in the years of jubilee, which proclaimed liberty, release of debts, and restoration of inheritances, as the Gospel in a spiritual sense does; or to the trumpet used in war to prepare for the battle, and therefore should not give an uncertain sound; or as used musically, the Gospel being a joyful sound; and this sounding of it may denote the clear publication and open declaration, and large spread of it far and near: though, when it is said to sound forth from the Thessalonians, it is not to be understood as if the Gospel first began to be preached among them, and from thence went to other places; it was preached at Philippi before it came to them, and at many other places before it was there; the word of the Lord, according to the prophecy of Isa 2:2 came from Jerusalem; Christ and his apostles first preached there, and from thence their words and sound went to the ends of the earth; but not so much the preaching of the Gospel, as the fame and report of its being preached in this place, is here meant: and so the Latin translation of the Syriac version renders it, "for from you went the report of the word of our Lord"; the fame of its being preached and received at Thessalonica, in the manner it was, spread itself,
not only in Macedonia and Achaia, but also in every place; not only at Philippi, Berea, Athens, and Corinth, and other cities and towns in those countries, but also in other parts of the world; and what greatly contributed to it were the uproar that was made at Thessalonica, and continued at Berea upon the first preaching of the Gospel in those parts by the unbelieving Jews; as also the large numbers both of Greeks and Jews, and of devout women of considerable families, that were converted: to which may be added, that Thessalonica was the metropolis of Macedonia, and a city of great trade, and much frequented from all parts both by sea and land; and by this means it came to pass, that not only the fame of the preaching of the word among them went abroad everywhere; but, as the apostle adds,
your faith to God-ward is spread abroad; meaning the grace of faith bestowed on them, by which they received the Gospel in the love of it, assented to it, and professed it, and which has God for its object, and is very valuable, since such public notice is taken of it; and which shows that it was not kept to themselves, and lay hid in their own breasts; but they declared it both by words and by deeds, by making a profession of it, and by walking agreeably to it:
so that we had no need to speak anything; the Syriac version adds, "concerning you"; concerning the preaching of the Gospel among them, their faith in it and profession of it, all being so well known in the several places where they came; for it seems it was usual with the apostles, when they came to any place, to speak of their success in others, and of the faith, and hope, and joy of other Christians, for the encouragement of, and as ensamples to those to whom they minister; but with relation to the Thessalonians this was unnecessary.
1 Thessalonians 1:9
Ver. 9. For they themselves show of us,.... Either the above reports of the preaching of the Gospel to the Thessalonians, and of their faith in God; or rather the persons to whom these reports were brought, openly and publicly, and largely declared concerning
the apostles, what manner of entering in we had unto you; under what difficulties they laboured, what contention they had with the unbelieving Jews, what reproaches were cast upon them, and what persecutions they endured when they first entered their city and synagogue, and preached the Gospel to them; and in what manner they did preach it, with what boldness, sincerity, uprightness and affection, and without flattery, covetousness, and vain glory; and with what power it came to them, and what success attended it, and how readily, cheerfully, and reverently both they and that were received by them:
and how ye turned to God from idols; immediately and at once, upon the preaching of the Gospel to them, being first turned by the powerful and efficacious grace of God; for the first work of conversion is God's work; then they themselves, under the influence of the same grace, turned to the one God, from their internal idols, their sins and lusts, and from their external idols, their many false and fictitious deities: for the Thessalonians before the Gospel came among them were idolaters; here the "Dii Cabiri", the great and chief gods of the Gentiles, were worshipped; as Jupiter and Bacchus, Ceres and Proserpina, Pluto and Mercury, Castor and Pollux, and Esculapius; these the Macedonians, and particularly the Thessalonians, worshipped with great devotion and reverence {d}: but now they turned from them and forsook them,
to serve the living and true God; who is called the living God, because he has life in and of himself, and is the fountain of life to others; from whom all living creatures have their life, and are supported in it by him; and in opposition to the above idols, which were inanimate things made of wood or metal, and were images of men that had been dead long ago: and the "true" God, because he is truth itself, and cannot lie, who faithfully performs all his promises, and is to be worshipped in spirit and in truth; and in opposition to the nominal and fictitious deities of the Gentiles, which were only in name, not in truth and reality, or by nature gods: now though these Thessalonians had before done service to these idols, they now turned from them to serve the one living and true God; not only externally, by embracing and professing his Gospel, submitting to his ordinances, and walking according to the rules prescribed by him; but also internally, in the exercise of faith, hope, love, and every other grace.
{d} Gutherlothus de mysteriis Deor. Cabirorum, c. 15. p. 94, 95. Jul. Firmicus. de errore prof. relig. p. 18.
1 Thessalonians 1:10
Ver. 10. And to wait for his Son from heaven,.... The Lord Jesus Christ, who is the natural, essential, and eternal Son of God; and whoever is truly converted, is not only turned to God the Father, and believes in him; but also believes in, receives, embraces, and professes his Son Jesus Christ; who became incarnate, and, in the human nature he assumed, obeyed, suffered, and died and rose again, and ascended into heaven, where he now is, and will be till the time of the restitution of all things; when he will descend from thence, and come and judge the world in righteousness; and from thence the saints expect him, and look and wait by faith for eternal glory and happiness by him, and with him at his appearance and kingdom; so that many articles of faith are contained in this expression, which these Thessalonians were acquainted with, believed, and acted upon: and Christ the Son of God is further described as that person
whom he raised from the dead; that is, God the Father raised from the dead, and whereby he was declared to be the Son of God; and which supposes his dying for the sins of his people, as it expresses his rising again for their justification; things which the faith of these believers was led unto, and in which light they viewed him:
even Jesus, which delivered us from wrath to come; which is revealed from heaven against sin, and comes upon the children of disobedience; which all men are deserving of, even God's elect themselves, but shall not partake of, because they are not appointed to it, but to salvation; and because they are justified by the blood and righteousness of Christ, and so are saved from it; not from all fears about it, and apprehensions of it, which they are filled with, especially under first awakenings, and sometimes afterwards when under afflictive providences; but they are delivered from the thing itself, by which is meant vindictive punishment, even from all punishment in this life, for there is no wrath mixed with any of their mercies or their chastisements; and from all punishment in the world to come, which will fall heavy on others; and that because Christ has bore their sins, and the wrath of God and curse of the law, due unto them, in their room and stead.
John Gill's Exposition of the Entire Bible.
1 Thessalonians 2:1
INTRODUCTION TO 1 THESSALONIANS 2
The apostle in this chapter gives a further account of his ministry among the Thessalonians, of the nature, manner, and success of it, and of his regard to them, and conduct and conversation when with them; and commends their readiness in receiving the Gospel, and excuses his present absence from them. He appeals to them themselves for the truth of it, that his entrance to them, or preaching among them, was not in vain and without success, 1Th 2:1 that it was with all boldness and intrepidity of mind, notwithstanding what he had suffered before for it, 1Th 2:2 and with all integrity and faithfulness to the trust reposed in him by the Lord, without deceit and guile, or seeking to please men, but God the searcher of hearts, who had committed this trust unto him, 1Th 2:3 and that neither then, nor at any other time, he had used flattery, or showed covetousness; which he calls God to witness, 1Th 2:5 nor of them or others sought glory and honour, even that which was due unto him by virtue of his office, 1Th 2:6 but had showed all gentleness, humanity, and, affection; which he illustrates by the simile of a nurse cherishing her children 1Th 2:7 and by the willingness he showed not only to preach the Gospel to them, but to lay down his life for them, had it been necessary; so great was his affection for them, 1Th 2:8 and, as a proof of this, he puts them in mind of his labours, both in preaching the word, and in working with his own hands; because he would not be burdensome and chargeable to them, 1Th 2:9 and as for his conversation among them, he appeals both to God and them, how holy, just, and unblemished it was, 1Th 2:10 and reminds them of his tenderness, diligence, and faithfulness, in exhorting, comforting, and charging them, particularly to walk worthy of God; since he had called them to his kingdom and glory, 1Th 2:11 and then he expresses his thankfulness to God for their reception of the worth of the Gospel; not as an human invention, but as of God, which wrought effectually in them, 1Th 2:13 the evidence of which were partly their imitation of the churches of Christ in Judea, in doctrine and practice; and partly their suffering the same things they did, of the Jews, 1Th 2:14 who are described by their ill usage of, and cruelty to, Christ, their own prophets, and his apostles, by their not pleasing God, and by their opposition to men; an instance of which is given in prohibiting the apostles to preach to the Gentiles, whose end in so doing with respect to the Gentiles, was that they might not be saved; but God's end in suffering them so to do, was with respect to them that they might fill up their iniquity, and so entire wrath and ruin come upon them, as had been foretold, 1Th 2:15 and then the apostle concludes the chapter, by expressing his affectionate concern in parting with them, which was not in heart but in body; by declaring his earnest desire and endeavour to see them again; and by observing to them the reason he had not and could not come unto them, because Satan hindered him, 1Th 2:17 the cause of his being so desirous to see them, was their being his hope, joy, glory, and crown of rejoicing, both now and hereafter, 1Th 2:19.
Ver. 1. For yourselves, brethren, know our entrance in unto you,.... The apostle having observed in 1Th 1:9 that those persons to whom the report of the Gospel being preached at Thessalonica, and the success of it there was made, showed everywhere both what manner of entrance he and his fellow ministers had in that place, and the conversion of many souls there; he enlarges upon the latter, and here reassumes the former, and appeals to the Thessalonians themselves, who must know full well, and better than others, what an entrance it was; and which is to be understood not merely of a corporeal entrance into their city and synagogue, but of their coming among them, by the preaching of the Gospel, as the ministers of the word and ambassadors of Christ:
that it was not in vain; it was not a vain show with outward pomp and splendour, as the public entrances of ambassadors into cities usually are; but with great meanness, poverty, reproach, and persecution, having been lately beaten and ill used at Philippi; nor was it with great swelling words of vanity, with the enticing words of man's wisdom, to tickle the ear, please the fancy, and work upon the passions of natural men, in which manner the false teachers came: but the apostle came not with deceit and guile, with flattering words or a cloak of covetousness, or with a view to vain glory and worldly advantage; nor was the message they came with, from the King of kings, a vain, light, empty, and trifling one; but solid and substantial, and of the greatest importance; the doctrine they taught was not comparable to chaff and wind; it was not corrupt philosophy and vain deceit, the traditions and commandments of men, but sound doctrine, the wholesome words of our Lord Jesus Christ: nor was it fruitless and without effect; the word did not return void and empty; but was powerful and efficacious to the conversion of many souls. Christ was with them both to assist them in their ministry, and to bless it to the salvation of men; nor was their coming to Thessalonica an human scheme, a rash enterprise, engaged in on their own heads, on a slight and empty foundation; but upon good and solid grounds, by divine direction and counsel; see Ac 16:9.
1 Thessalonians 2:2
Ver. 2. But even after that we had suffered before,.... Before they came to Thessalonica, which they would not have done, had their ministry been a light and empty one in itself, and unprofitable to others; and especially had this been the case, they would never have rashly engaged in it again, and exposed themselves to fresh sufferings and dangers, as they did:
and were shamefully entreated, as ye know, at Philippi; being beaten with many stripes, and put into prison, and their feet made fast in the stocks, at the instigation of the masters of the damsel that had a spirit of divination, by whom they got much gain, and which Paul dispossessed; see Ac 16:16
we were bold in our God to speak unto you the Gospel of God with much contention: and which still made it more manifestly appear, that the errand they came upon was a matter of importance, and that they did not proceed on a slight foundation: what they spoke was "the Gospel", salvation by Christ, and not by the works of the law; the pure Gospel, and not a mixed one, free from the mixture of all human doctrines and inventions of men, without any adulteration and inconsistency; the whole of the Gospel, and not a part of it only; they declared the whole counsel of God, and kept back nothing that might be profitable: and this is styled the Gospel of God, to distinguish it from the Gospel of men, or that which the false teachers taught, and which was called the Gospel, though it was not so; and to express the excellency of it, from the author of it, who is God, it being the produce of his wisdom and grace; and from the matter of it, it containing the good will of God to men, setting forth the grace of God in election, redemption, justification, pardon, adoption, regeneration, and glorification, and expressing things relating to the kingdom of God, a meetness for it, and a right unto it; and it being so called shows it to be something divine, a message sent from God to sinful men; and gives a reason why the apostles were so bold to speak it, because it was not of men, but God. The Syriac version renders it the "Gospel of Christ"; see Ro 1:16 and it being so, they "were bold to speak it"; or they spoke it both with liberty of mind, the Spirit of God being with them, and with freedom of speech, a door of utterance being opened for them; as also with great courage and intrepidity, notwithstanding what they had suffered before, and the ill treatment they had met with at Philippi; and though they knew that the Gospel they spoke was contrary to the Jews, was a stumblingblock to them, and they had an inveterate prejudice against it; and was foolishness to the Greeks, and was derided by them, and they were sure to meet with reproach and persecution on account of it: yet they boldly and faithfully preached it, fearing not the face of men, nor their revilings: though it was
with much contention; referring to the tumult raised by the baser sort, who, instigated by others, assaulted Jason and the brethren, where the apostles were, Ac 18:5 or to the disputes which they had with the unbelieving Jews, who contradicted and blasphemed what they said; or to the division the Gospel made, as through the corruption of nature it makes wherever it comes, between the nearest relations and friends, some being for it, and others against it; or this may be expressive of the zeal with which the apostles preached, who earnestly contended for it, as persons in a combat or agony; they fought the good fight of faith valiantly, they endured hardness as good soldiers of Christ, and gave not way to the enemy, no, not for an hour: and all this was "in our God"; or "by the confidence" of our God, as the Syriac version renders it; trusting in him and relying upon him, being assisted by his grace, and strengthened by his power, and receiving much encouragement from a view of him as a covenant God; faith in God as a covenant God, will make a man bold in his cause; see Da 3:17.
1 Thessalonians 2:3
Ver. 3. For our exhortation,.... Or "consolation"; for the ministry of the Gospel, which is here meant, consists of doctrines full of comfort to distressed minds, such as free justification by the righteousness of Christ, full pardon by his blood, and complete satisfaction by his sacrifice; as well as of exhortations to the exercise of grace and discharge of duty: and this was
not of deceit; or "error", was not "fallacious", as the Ethiopic version renders it; it consisted of nothing but truth, it was the word of truth, and the truth as it is in Jesus; nor did it proceed from any intention to deceive and impose on persons; it was no imposture:
nor of uncleanness; it did not spring from any impure affection for any sin, for popular applause, or worldly interest; nor did the ministers of it connive at uncleanness in others, or practise it themselves, as did the false teachers; but bore their testimony against it, both by word and example, and taught no doctrine that encouraged to it; but, on the contrary, the doctrine which is according to godliness, and which teaches men to deny ungodliness and worldly lusts:
nor in guile; as there was no deceitful design in the ministry of the word, nor anything impure and immoral in the matter of it; so there was no artifice used in the dispensing of it; it was plain and simple, without any colour and guile, without the hidden things of dishonesty, without craftiness and handling the word deceitfully; and this is a reason why the apostles preached it with so much freedom and boldness, because there was nothing false, impure, or artful in it.
1 Thessalonians 2:4
Ver. 4. But as we were allowed of God,.... Or, "approved of God"; not that there were any previous fitness and worthiness in them to be ministers of the word; but such was the good will and pleasure of God, that he from all eternity chose and appointed them to this work; and in his own time by his grace called them to it, and by his gifts qualified them for it, who otherwise were unworthy of it, and insufficient for it:
to be put in trust with the Gospel; which is of great worth and value, a rich treasure, and of the last importance; which to be trusted with is a very great honour; and the discharge of such a trust requires great faithfulness, and which the apostles had:
even so we speak; the Gospel as delivered to them, both as to matter and manner; neither taking from it nor adding to it, nor mixing it with anything of their own, nor disguising it with any artifice:
not as pleasing men; to gain favour and affection, esteem, applause, and honour from them; to escape reproach and persecution, and obtain worldly advantages by dropping, concealing, or blending of truths to make them more agreeable to the taste of natural men:
but God, which trieth our hearts; studying to approve themselves to God, whose Gospel was committed to them, from whom they received gifts to preach it, and to whom they were accountable for all; and who being the searcher of the hearts, and the trier of the reins of the children of men, knows the intentions and designs of men, and the springs of all actions; and sees through all artifices, and from whom nothing can be hidden, and who will, in his own time, bring to light the hidden things of darkness; under a sense of which faithful ministers act, as of sincerity, and as in the sight of an omniscient God.
1 Thessalonians 2:5
Ver. 5. For neither at any time used we flattering words,.... To introduce them into the affections, and gain the esteem and good will of men; they did not in their ministry deliver such things as flattered men with a good opinion of themselves: they did not preach up the purity of human nature, but on the contrary the doctrine of original sin, the imputation of Adam's transgression to his posterity, and the corruption of all human nature; they asserted the universal pollution of it, of all men, and of all the powers and faculties of their souls, that they are all under the power and dominion of sin, are involved in the guilt of it, and are all guilty before God, and liable to everlasting wrath and punishment; and that unless they repented of their sins and believed in Christ, they would perish eternally; thus they dealt roundly and freely with men's consciences, and plainly, openly, and faithfully told them their case as it was: nor did they cry up the power of man's free will, which would have been grateful to Jews and Gentiles; but they declared the reverse, they asserted the weakness and impotency of man, to anything that is spiritually good; and represented him as a weak and strengthless creature, and unable to do anything, even to think a good thought of himself; and ascribed all that a man is, or has, or does, that is good, to the grace and power of God, who works in him both to will and to do: nor did they plead for the sufficiency of man's righteousness to justify him before God, a doctrine very pleasing to human nature; but, on the contrary, they gave out that there was none righteous, no, not one of the sons of Adam, in and of themselves, or by virtue of any righteousness of their own; so far from it that they were full of all unrighteousness, and were not capable of working out a righteousness, or of attaining to the righteousness of the law; that what they did pretend to was not a justifying righteousness, and would give no right and title to eternal glory; and that the righteousness of Christ was the only righteousness, by which a man could be justified from all things, and in which he could be found safe. They did not blend and mix their doctrine to suit with the tastes of different men, but with all sincerity and plainness preached the truth, as it is in Jesus; they did not connive at the sins of men, cry Peace, Peace, when there was none, or sow pillows under their armholes, or promise them life, though they should not return from their wicked way; but they with great freedom inveighed against the sins of men, and exhorted them to repentance and reformation, as well as to faith in Christ for pardon and righteousness; nor did they wink at the sins of professors, or of one another, the Apostle Paul withstood Peter to the face because he was to be blamed; and when they praised men for their gifts and graces, and the exercise of them, they took care to ascribe them to the grace of God, and give him the glory, and prevent men from boasting in themselves; in short, they acted the reverse of the false teachers, who had men's persons in admiration because of advantage, and by good words and fair speeches deceived the hearts of the simple; but so did not the apostles of Christ, no, never, not "at any time": when they first came to Thessalonica during their stay there, either in public or in private: and though this was true of any other time and place, yet here must be confined to this, since the apostle appeals to this church for the truth of what he said,
as ye know; for flattering words may be discerned; a flatterer is known by his words; though in general such is the weakness of human nature, that men love to be flattered, though they know they are:
nor a cloak of covetousness; or "an occasion of" it, they did not take the opportunity or advantage by the ministry of the word, to indulge a covetous disposition, or to amass wealth and riches to themselves; or an "excuse" for covetousness, which covetous men are never at a loss to make, always pretending one thing or another to hide and cover their evil; but the apostles made no excuses, nor used any cloak, nor needed any to cover their covetousness, because they had not the thing; they did not pretend one thing and mean another; they did not, as the false apostles did, pretend to serve Christ, preach his Gospel, seek the glory of God and the good of souls, and mean themselves, and design their own worldly advantage; they did not make these a "pretence" for covetousness, they sincerely served Christ, faithfully preached his Gospel, truly sought the glory of God, and were heartily concerned for the good of souls without any mercenary and selfish views; for the truth of which they could appeal to the heart searching and rein-trying God, as the apostle here does, saying,
God is witness; which is properly an oath, a solemn appeal to God; for since covetousness is an internal and secret sin, and may be so coloured and disguised as not easily to be discerned, as flattering words may, the apostle therefore calls God to witness the truth of what he had said.
1 Thessalonians 2:6
Ver. 6. Nor of men sought we glory,.... Honour, esteem, and popular applause; for though there is an honour that is due to the faithful ministers of the word, who are highly to be esteemed for their works' sake, and as ministers of Christ, and stewards of the mysteries of God; and especially there was an honour and glory that belonged to the apostles of Christ as such, who were set in the highest office and place in the church; yet they did not seek after it as the Pharisees and false teachers did, who received honour one of another, and sought not that which comes from God only: but so did not the apostles; they took no steps this way to procure glory and esteem among men, but all the reverse; they preached doctrines which were not of men, nor according to men, nor agreeable to them; and these they delivered in a disagreeable way, not with enticing words of men's wisdom, they did not seek to please men, but spoke and did everything that rendered them mean and despicable in their eyes; so that they looked upon them as the filth of the world, and the offscouring of all things: nor was this any disappointment to them, for to gain the favour of men was not their end and view; they did not seek for glory neither of the men of the world,
neither of you; the church at Thessalonica, and the inhabitants of that place:
nor yet of others; of other men, and churches elsewhere:
when we might have been burdensome, as the apostles of Christ: or "have used authority", which was given them, though not for destruction, but for edification; put on a magisterial air, and made use of the apostolic rod; appeared with some severity and rigour, and so have commanded awe, respect, and reverence: or "have been in honour"; insisted upon being treated in an honourable way, as the apostles of Christ, his ambassadors, who were sent and came in his name, and represented his person; and therefore to be received as he himself; though the phrase may rather have regard to an honourable maintenance, as in 2Co 11:9 which as the apostles of Christ they might have required as their due, but they chose rather to relinquish their right, and labour with their own hands, that they might not be chargeable: and so "glory" in the former clause may mean the same, even great and glorious things for themselves, a maintenance answerable to their high character and office, which they did not seek; but were content with a poor pittance, and such as they could get with their own hand labour; in which sense the phrase, "double honour", seems to be used in 1Ti 5:17 as appears by the reason given in the next verse.
1 Thessalonians 2:7
Ver. 7. But we were gentle among you,.... Meek and humble, mild and moderate; not using severity, or carrying it in a haughty imperious manner; assuming power and dominion, lording it over God's heritage, and commanding persons to do homage and honour to them, and forcing themselves upon them, and obliging them to maintain them. The Vulgate Latin and Ethiopic versions, instead of "gentle", read, "little children"; as the word signifies, by adding a letter to it, and expresses much the same as the other, that they were harmless and modest, and disinterested; and sought not themselves neither honour nor wealth, but the real good of others, and were kind and tender, and affectionate to them:
even as a nurse cherisheth her children: or "the children of her own self"; her own children, and so designs a nursing mother, one whose the children are, has bore them as well as nurses them, and therefore has the most tender concern for them; she lays them in her bosom, and hugs them in her arms, and so warms and cherishes them; gives them the breast, bears with their frowardness, condescends to do the meanest things for them; and that without any self-interest, from a pure parental affection for them: and such were the apostles to these Thessalonians; they were their spiritual parents, of whom they travailed in birth, till Christ was formed in them; they used them with the greatest kindness and tenderness; they fed them with the sincere milk of the word; they bore patiently all the slighting and ill treatment they met with; and condescended to men of low estates, and did them all the good offices they could, without any selfish views or sinister ends: a like simile is used by the Jews {e}, who say,
"he that rises in the night to study in the law, the law makes known to him his offences; and not in a way of judgment, but amak, as a mother makes known to her son, "with gentle words":''
but the ministration of the Gospel is much more gentle.
{e} Zohar in Lev. fol. 10. 2.
1 Thessalonians 2:8
Ver. 8. So being affectionately desirous of you,.... Not of theirs but them; not of glory from them, nor a maintenance by them, but of their spiritual and eternal welfare; were as fond of them as a nursing mother is of her children, who, when absent from them but ever so little a while, longs to see them; see 1Th 2:17 and 1Th 3:1,
we were willing: took the utmost pleasure, delight, and complacency:
to have imparted unto you, not the Gospel of God only; the sincere milk of the word, which they did freely, fully, and for their spiritual good and profit, without any regard to any advantage of their own:
but also our own souls, or "lives"; which is the highest expression and strongest proof of love that can be given; and respect is still had to the similitude of the nursing mother, who may be said to impart her blood, for such it her milk diversified, for the nourishment of her children: and such was the great concern of the apostles for the interest of Christ, the spread of the Gospel, and the good of souls, that their lives were not dear unto them, so that these ends might he answered: because ye were dear unto us; both because they were loved by God, redeemed by Christ, regenerated by the Spirit of Christ, and had the image of Christ stamped upon them; and also because that they were their spiritual children; and as children are dear to their parents, so were these to them, even to such a degree, as that, were there a necessity for it, they could freely have laid down their lives for them.
1 Thessalonians 2:9
Ver. 9. For ye remember brethren, our labour and travail,.... The great pains they took, even to weariness. The Vulgate Latin version renders the last word, "weariness"; and the Arabic version, "anxiety"; and the Ethiopic version, "affliction"; it is to be understood both of corporeal and spiritual labour, working with their hands and preaching the Gospel; this could not but be remembered by them, since it was not a year ago they were with them:
for labouring night and day; at our handicraft, or "at the work of our hands", as the Syriac version renders it; which they continually attended to, even night and day, when they were not preaching the Gospel, or disputing with the Jews, or praying and conversing with those that believed, or refreshing themselves with food and rest. The apostle's business was making of tents, See Gill on "Ac 18:3",
because we would not be chargeable to any of you; neither to the whole body, nor to any single person; which shows that they did not seek their own ease and worldly interest; and proves what is before asserted, that they did not use a cloak of covetousness, but chose to forego, and not insist on what they had a right to, lest the Gospel should be hindered or reproached:
we preached unto you the Gospel of God; freely and with great application and diligence; for this is the other part of their labour and travel; for the ministry of the word is a work, and a laborious one, when closely attended to; a preparation for it by prayer, reading, meditation, and much study, are wearisome and fatiguing; and to preach the word in season and out of season, with all longsuffering and doctrine, is very laborious; to which no man is sufficient of himself, and is a work which requires great faithfulness, application, and industry; and is oftentimes made the more heavy through the malice and opposition of enemies, and the weakness of friends.
1 Thessalonians 2:10
Ver. 10. Ye are witnesses, and God also,.... Not so much to what goes before as to what follows after, relating to their holy walk and conversation among them, the more open part of which they were witness of; and for the more secret part God is appealed to, who is acquainted with the springs of actions, as well as with actions themselves:
how holily, and justly, and unblamably we behaved ourselves among you that believe. The Syriac version joins the last clause of the preceding verse with this, and reads the whole thus, "ye are witnesses, and God also, how purely and justly we preached unto you the Gospel of God, and how unblamable we were among all that believed"; referring the former part to the purity and integrity in which they preached the Gospel, and the latter to their unblemished conduct among the saints; but the whole of it refers to their conversation, which was holy, externally holy, arising from internal principles of holiness in their hearts, and free from that impurity and filthiness with which the false teachers were polluted; and confirms what is before said, that their exhortation was not of uncleanness: and it was likewise "just", they were righteous in the sight of God through the justifying righteousness of Christ, and in consequence of this lived righteously before men, and were injurious to no man's person nor property: and their conversation was also "unblamable"; not that they were, without sin, and so without blame in themselves, or without the commission of sin by them, or that they passed without censure in the world, for they went through honour and dishonour, through good report and bad report, and had all manner of evil spoken of them falsely for Christ's name's sake; but by the grace of God, they had their conversation among them that believed so, that there was nothing material to be alleged against them, or any just cause of blame to be laid either on their persons or their ministry; and which is mentioned for imitation.
1 Thessalonians 2:11
Ver. 11. As you know,.... This is added to the end of the last verse in the Arabic version, and which begins this verse thus, "as one of you, and as a father comforting his sons, so we", &c. but for what is said in the former verse, an appeal is made both to God and to the Thessalonians, so that there is no need of adding such a clause there; it properly stands here in connection with what follows,
how we exhorted; to flee from wrath to come, and to Christ for refuge; to look to, and believe in him, as the only Saviour of lost sinners; to perform the duties of religion, and to continue in the faith; to cleave to Christ, and walk on in him as they had received him, and to abide by the truths and ordinances of the Gospel they had embraced:
and comforted; under a sense of sin, with the soul comforting doctrines of free justification by the righteousness of Christ, of full pardon by his blood, and of a plenary satisfaction and atonement by his sacrifice; and under all their afflictions and persecutions for the sake of Christ, with exceeding great and precious promises of the presence, grace, and strength of Christ here, and glory hereafter:
and charged everyone of you; not only publicly, but privately, going from house to house; not in an austere and domineering way, but with the greatest tenderness, and yet faithfulness: even
as a father doth his children; not only in an authoritative, but in an affectionate way, and also with solid wisdom and judgment; for in such a relation, in a Spiritual sense, did the apostle and his fellow ministers stand in to them; see 1Co 4:15 and the substance of the charge is as follows:
1 Thessalonians 2:12
Ver. 12. That ye would walk worthy of God,.... In imitation of him; not of his perfections, which are inimitable, but of his works; and these not of his power and wisdom, but those of kindness and beneficence, and of righteousness and holiness; and in conformity to his revealed will, which is good, perfect, and acceptable; and agreeably to his Gospel, that that may be adorned, and not blasphemed; and particularly, in a manner worthy of the calling wherewith saints are called by him: since it follows,
who hath called you unto his kingdom and glory; which instance of the grace of God carries in it many arguments, and lays many obligations on the persons interested in it, to walk in their lives and conversations worthy of God; which may be taken from the nature of this call, which is not a mere external one by the outward ministry of the word, but an internal and effectual one, by the powerful and efficacious grace of God; it is a call of persons out of darkness into light, and therefore it becomes them to walk as children of the light, and honestly, as in the daytime; and from a state of bondage to sin and Satan, unto liberty, and therefore ought not to walk after the dictates of corrupt nature, nor the suggestions of Satan, but after the Spirit of God, who is a spirit of liberty; and from fellowship with the world, and the men of it, to communion with Christ, and therefore should not walk as other Gentiles do, nor run with them in the same excess of riot; in short, such are called with an holy calling, and to holiness, and have in their effectual calling principles of holiness implanted in them, and therefore should be holy in all manner of conversation: moreover, arguments may be taken from the consideration of him that calls, God, who is a holy Being, and therefore as he that hath called them is holy, so should they be likewise; he is the God of all grace that has called them, and he has called them by his grace, and to special blessings of grace, and that according to his sovereign will and pleasure; and has called them the most unworthy, base, mean, and despicable, and not others, which greatly enhances the obligation to walk worthy of him: to which add, that he that calls is God that dwells on high in heaven, and changes not, and such is his call; hence it is styled the high calling of God, and the heavenly calling, and said to be without repentance; and therefore the saints should live and walk as pilgrims and strangers here, and be steadfast and immovable, always abounding in the work of the Lord: likewise the consideration of what they are called to should engage them to a becoming walk, being called "to his kingdom"; to the kingdom of grace, which lies in righteousness and peace, and joy in the Holy Ghost, and which cannot be moved, and where they are kings and priests unto God; and unto a Gospel church state, and to all the privileges and immunities of it; and unto the kingdom of heaven, prepared by God for them from the foundation of the world, their Father's free gift to them, of which they are born heirs apparent in regeneration, and have both a meetness for it, and a right unto it; and therefore ought to behave suitable to this high honour and dignity which belong unto them: and this latter sense is the rather to be chose, since it follows, "and glory": or "to his glory", as the Syriac, Arabic, and Ethiopic versions read; to the glory of God, to the beholding of the glory of God through Christ, and the glory of Christ himself; and to a participation of that glory which God has provided, and is in the hands of Christ for them, where it is hid, who when he shall appear, they will appear with him in glory; which will be both upon their souls and bodies; and this will be an eternal glory, a glory that fades not away, and not like the glory of this world, which is transient, and soon passes away, but this will abide for ever; and therefore since the saints are called to the obtaining of this, it is a reason why their conversation should be in heaven now, and as becomes God and his Gospel.
1 Thessalonians 2:13
Ver. 13. For this cause also thank we God without ceasing,.... As for their election of God, 1Th 1:4 so for their effectual calling by his grace, to his kingdom and glory, just now mentioned, as well as for their reception of the word of God as such, hereafter expressed; since their having it and receiving it, and the effectual operation of it in them, were owing to the goodness and grace of God, and therefore required a constant sense of the favour, and thankfulness, without ceasing, for it. The apostle having at large considered the manner of his and his fellow ministers' entrance among them without guile, flattery, covetousness, or any sinister view, and with all simplicity, integrity, labour, diligence, affection, and tenderness, returns to observe the reception their ministry met with, and the influence and effect it had upon them:
because, when ye received the word of God which ye heard of us; or "the word of hearing of God", as the Vulgate Latin version from the Greek text literally renders it; that is, the Gospel which was preached by the apostles, and was heard and received by these Thessalonians: and it is called the word of God, because God is the author of it; it comes from him, and is ministered by his authority, and is a part of that written word which is given by his inspiration; and because his grace in choosing, redeeming, justifying, pardoning, adopting, regenerating, and giving eternal life to men, and the declaration of his will concerning saving them by his Son Jesus Christ, are the subject matter of it; and because he owns and blesses it, for the conversion and comfort of his people: and it may be called the word of hearing of God, because coming from him, and containing his will, and preached by his order, and succeeded by his power, hearing comes by it; it is divinely breathed by him; he speaks in it by his ministers, and he is heard of in it by his people; as he was by these believers, who heard his word both externally and internally; and received it into their understandings, so as to know it spiritually and experimentally; into their minds, not merely notionally, and so as to assent to the truth of it, and give credit to it, but so as to believe in Christ revealed in it; and into their affections, in the love of it, and with joy in the Holy Ghost; they received it gladly, and with meekness and readiness, so that it became the ingrafted word, and brought forth fruit in them: the manner in which they received it follows,
ye received it not as the word of men: which is often fallacious and deceitful, at least dubious and uncertain, and not to be depended on; nor did they receive it as the words of wise men are received, and because it was clothed with the wisdom, eloquence, and oratory of men, for it was destitute of these; nor upon the credit and authority of men, no, not of the apostles themselves:
but as it is in truth the word of God: it appearing to be agreeably to the perfections of his nature, and to the Scriptures of truth, and it bearing his impress and divine authority, they received it with much assurance and certainty, as infallible truth; and which was inviolably to be adhered to, without any alteration, without adding to it or taking from it; and to be had and retained in the greatest esteem and reverence, and never to be departed from: and that they received it in this manner, appears from its operation in them,
which effectually worketh also in you that believe: the Vulgate Latin version reads, "who worketh"; referring it to God, as indeed it may be referred to him, as well as to his word; but the sense is much the same, for God works by and with his word, and his word only effectually works when it comes in power; or is the power of God unto salvation to them that believe; and when it does come with a divine commission and power, it effectually works to the quickening of dead sinners, the enlightening of dark minds, the unstopping of deaf ears, the softening of hard hearts, producing faith which works by love, encouraging hope, delivering from the bondage of sin, Satan, and the law, and comforting and establishing the hearts of the saints under all afflictions, trials, and persecutions.
1 Thessalonians 2:14
Ver. 14. For ye, brethren, became followers of the churches of God,.... As of the Lord and of the apostle, 1Th 1:6 so of the churches of God that were before them, who were gathered out of the world by the grace of God; and who were united in the fear of God, and assembled together for his worship, to bear a testimony to his truth and ordinances, and for the glory of his name: these they followed in the faith and order of the Gospel, and "became like" them, as the Syriac and Ethiopic versions render the word; or "equal" to them, were upon an equal foot with them, as the Arabic; that is, in suffering reproach and persecution for the Gospel, as the latter part of the verse shows; and their bearing these with patience, courage, and constancy, was a proof that the word of God had a place, and wrought effectually in them; otherwise they would never have endured such things as they did, and as other churches did:
which in Judea are in Christ Jesus; for besides the church at Jerusalem, there were many churches in Judea and Galilee; see Ac 9:31 which shows that the primitive churches were not national, but congregational: and these were in Christ Jesus; "in the faith" of Jesus Christ, as the Arabic version renders it; which distinguishes them from the synagogues, or congregations of the Jews, which did not believe in Christ; See Gill on "1Th 1:1".
For ye also have suffered like things of your own countrymen; the inhabitants of Thessalonica, the baser sort of them, who were stirred up by the unbelieving Jews of that place, to make an uproar in the city, and assault the house of Jason, in order to seize upon the apostles; see Ac 17:6.
Even as they have of the Jews; in like manner as the churches of Judea suffered by the Jews their countrymen; see Ac 8:1
Heb 10:32.
1 Thessalonians 2:15
Ver. 15. Who both killed the Lord Jesus,.... For though Pilate condemned him to death, and the Roman soldiers executed the sentence, yet it was through the malice and envy of the Jews that he was delivered to him, who brought charges against him, and insisted upon the crucifixion of him; and who are therefore said to have taken him with wicked hands, and crucified and slain him; and to have killed the Prince of life, and to have been the betrayers and murderers of him; and therefore it is no wonder that such persons should persecute the followers of Christ, whether in Judea or elsewhere:
and their own prophets; whom God sent unto them; these they not only mocked and misused, and persecuted, but many of them they put to death, as Isaiah and others; and though this was done by their fathers, yet the present generation were the children of them that killed the prophets; and showed themselves to be of the same principles, and by their practices approved of what they had done: hence our Lord addresses the city of Jerusalem thus, "O Jerusalem, Jerusalem, that killest the prophets", Mt 23:31. The Vulgate Latin and Ethiopic versions leave out the phrase "their own", and so does the Alexandrian copy; but it stands in the Syriac and Arabic versions, and is rightly retained, it having an emphasis in it; these prophets being of their own nation, born among them, and raised up in the midst of them, and sent unto them particularly, and yet were so used; and therefore it need not seem strange that they should treat in an ill manner persons of a lower character, that did not agree with them; the consideration of which serves to support under reproach and persecution; see Mt 5:12.
And have persecuted us; the apostles of Christ; have drove us out of our own country, and pursued us from place to place, and caused us to flee from one city to another:
and they please not God: though they reckoned themselves his chosen people, the favourites of heaven, and whom God delighted in; but neither their persons nor their actions were pleasing to him, their carnal minds being enmity to him, to his law and to his Gospel; and they in the flesh, or in an unregenerate estate, and without faith in Christ, without which it is impossible to please God, and their actions such as before described:
and are contrary to all men; not only Christians, but Heathens; to all the Gentiles, who are called all men, the nations of the world, the world, and the whole world; they were contrary to these, both in their religious and civil principles, and had an aversion to them, of which the following is a full instance.
1 Thessalonians 2:16
Ver. 16. Forbidding us to speak to the Gentiles, that they might be saved,.... Speaking or preaching the Gospel is the ordinary means of saving souls, or of acquainting them with the way of salvation, the necessity of it, and of the application of it to them, and with this end and view it is preached: now though the Jews disbelieved the Gospel, and despised the ministry of it, and disavowed any such use and end of it, yet such was their envy at the Gentiles, and their hatred of them, that could they have believed it to be the means of salvation, they would have forbidden the preaching of it to them, as they now did; and it is certain, that even the believing Jews, through ignorance, did at first disapprove of the ministry of the word to the Gentiles; see Ac 11:1 such was the aversion of that nation to all others, and which perfectly agrees with their general sentiments, which forbid the explanation of the law to the Gentiles; and therefore it need not be wondered at, that they should do all that in them lay to hinder the entrance and spread of the Gospel among them, of which take the following proof {f}:
"whoever has not the holy name sealed and bound in his flesh (i.e. is not circumcised) atyrwad hlm hyl aedwal
ryoa "it is forbidden to make known to him a word of the law", and much less to study in it--and whoever is not circumcised, and they give to him atyrwad ryuz ta, "the least thing in the law", it is as if he destroyed the world, and dealt falsely with the name of God--Hillell and Shammai did not make known to Onkelos a word of the law, until he was circumcised--and the traditions are, that even though a man is circumcised, yet if he does not do the commands of the law, lo, he is as a Gentile in all things, and "it is forbidden to teach him the words of the law":''
nay, it is a rule with the Jews {g}, that
"if a Gentile studies in the law, he is guilty of death:''
and thus were they left in providence, to judicial blindness and hardness of heart,
to fill up their sins alway; the measure of their own and their fathers' iniquities; see Mt 23:32 a phrase expressive of the abounding of their sins, and of their being under a divine appointment, and of their being limited and restrained by a divine power, and overruled by infinite wisdom, to answer some ends and purposes of God's glory;
for the wrath is come upon them to the uttermost: which is to be understood, not of their wrath and fury being come to its highest degree and pitch against the followers of Christ, but of "the wrath of God", as the Vulgate Latin version and Beza's ancient copy express it; and designs not so much "eternal punishment", as the Ethiopic version renders the phrase, or everlasting wrath and damnation on the reprobate part of that people, as temporal ruin and destruction, which was now near at hand, and hung over their heads; and therefore is said to be come to them, and which in a little time fell upon their nation and city, and temple, even to the uttermost, to the last degree; and was, as the Arabic version renders it, "wrath consuming"; or "the consummation, and that determined poured upon the desolate", spoken of in Da 9:27 and which, as it is come upon them, will remain "unto the end", as the phrase may also be rendered; unto the end of the world, until the fulness of the Gentiles is brought in, and then God's elect among the Jews shall obtain mercy, and be called, and so all Israel shall be saved, Ro 11:25.
{f} Zohar in Lev. fol. 30. 2, 3. {g} T. Bab. Sanhedrin, fol. 59. 1. Maimon. Hilchot Melachim, c. 10. sect. 9.
1 Thessalonians 2:17
Ver. 17. But we, brethren, being taken from you,.... Here more properly should begin the third chapter, in which the apostle having before observed the manner of his entrance among these people, the nature of his ministry, the reception the word of God met with among them, and the powerful effect it had upon them, insomuch that they patiently and cheerfully bore persecution for the sake of it; he excuses his not having been with them again as yet, which he knew was proper and necessary, as he was their apostle and spiritual father; and expresses an affectionate concern at his parting with them in the manner he did, which was not his own choice and voluntary act, but was obliged to it, being hurried away at once, at an unawares in the night, by reason of the uproar made in the city by the baser sort of people, instigated by the unbelieving Jews; so that he and his fellow ministers had not the opportunity of taking their leave of them, as they would have done: hence he says,
we being taken from you; they were, as it were, passive in it; they were forced away on a sudden, they did not go of themselves; the word used is very uncommon and emphatical, and may be literally rendered, "we being orphanized from you"; which represents this parting to be like the separation made by death, between parents and children; when either parents are deprived of their children, or children of their parents, and are left orphans or fatherless; and just in such a destitute and desolate condition were the apostle and his companions in, in their account; nor need it to be wondered at, when they are before compared to a nursing mother and a tender father, as they were to these their spiritual children: and he further observes, that this removal from them, was
for a short time, or "for the time of an hour"; which may either denote the suddenness of it, being as it were at an hour's warning, having no more notice of it than for the space of an hour; or it may express the great affection he and his fellow ministers had for them, insomuch that they could not bear an absence from them, though but for an hour; or it may be said by way of comfort, that this parting was but for a short time, and that in a little while they might hope to see them again; and if not in this life, yet in the future state, when they should meet and never part more, and which would be but in a short time at longest: moreover, this separation was only
in presence; in person, in face, in sight, in body, it was but a corporeal one: not in heart; the apostle's heart was with them, as much as if present; they were always in his mind, and remembered by him, at the throne; he had as it were the images of them continually before him, as parents have of their children when at a distance from them; his heart was after them, and his affections moved strongly towards them: and the effect this distance had on him, and those that were with him, was this, that they
endeavoured the more abundantly, he observes,
to see your face with great desire; it made them but the more desirous of seeing them face to face again, and put them upon attempting with more abundant earnestness and diligence to come and see them.
1 Thessalonians 2:18
Ver. 18. Wherefore we would have come unto you,.... They not only had a will, and purposed in themselves, and entered into some resolutions to come unto them, but endeavoured to put them into execution:
even I Paul: as well as Silas and Timothy; the latter of which had been with them, and the others had as good a will, and especially Paul: and that
once and again: or "once and twice" so the Jews used {h} to speak
xyynvw hnwvar Mep, "one time and a second"; that is, several times:
but Satan hindered us. The Syriac and Ethiopic versions read, "hindered me"; by moving the mob which rose at Thessalonica, to go to Berea, and disturb the apostle there; which obliged him, contrary to his will, to go to Athens instead of returning to Thessalonica, as he intended; and when at Athens, from whence also he might purpose to return thither, he was hindered by the disputes the Jews and the Stoics, and Epicurean philosophers, had with him; and after that, might be prevented by the lying in wait of the Jews for him, of which he might be informed; or by disturbances raised in the church, or churches where he was, by the false teachers; which required his stay with them, to oppose and refute error and heresy and to make up differences that arose among true Christians, fomented by Satan and his emissaries; see Ro 1:13. Satan does all he can to hinder the preaching of the Gospel, the hearing of the word, the profession of religion, and the saints coming together, and having spiritual conversation with each other; being, as his name "Satan" signifies, an enemy to Christ and his interest, and to the souls of men: indeed he can do nothing but by divine permission, nor can he hinder the will of God, and the execution of that, though he often hinders the will of man, or man from doing his will; he hindered the apostle from doing what he willed and purposed, but he did not hinder the will of God, which was that Paul should be employed in other work elsewhere.
{h} Maimon. in Hilch. Chobel, c. 5. sect. 10.
1 Thessalonians 2:19
Ver. 19. For what is our hope, or joy,.... The apostle here gives a reason why they were so concerned at parting with the Thessalonians, and were so desirous of seeing them again, and attempted it so often, cause they were their "hope"; not the foundation of it, which was Christ; nor the thing hoped for, which was eternal life; nor the ground of their hope, which was the blood, righteousness, and sacrifice of Christ; but they were persons whom they hoped well of, and of whom their hope was steadfast; as of their election of God, of their redemption by Christ, of their effectual calling, of their perseverance in faith and holiness, notwithstanding all reproach and persecution; and of meeting the Lord, and being together with him for ever: and they were also their "joy"; their conversion was a matter of joy to them, because of the glory of God, Father, Son, and Spirit, displayed therein; because of the abundant grace bestowed on these persons; and because that hereby the kingdom of Satan was weakened, and the kingdom of Christ enlarged and his churches increased and beautified; and their own ministry was blessed and confirmed, and their hearts and hands strengthened, and they encouraged to go on in it: and they continued to be their joy, inasmuch as they stood fast in the Lord, walked on in the truth, and had their conversations as became the Gospel of Christ; and they were persuaded would be their joy hereafter, at the second coming of Christ; when they should give up their account of them with joy, and not with grief: and it is added,
or crown of rejoicing; or of "glorying", or "boasting"; not that they gloried in them, for they gloried not in men, but in the Lord, in his righteousness, riches, wisdom, strength, and grace, in the person, blood, and cross of Christ; but they gloried of them, as trophies of divine grace, as a prey taken out of the hand of the mighty, and as lawful captives delivered from the power of Satan, and of darkness, and translated into the kingdom of Christ. The Alexandrian copy reads, as we render it,
crown of rejoicing: which is but a stronger phrase, to press the joy they had in their conversion and perseverance, in allusion to crowns wore at times of rejoicing, as at marriage feasts, and the like: hence we read {i} of the crowns of the bridegrooms, and of the brides, which were forbidden the use of in the war of Vespasian; the latter were made of gold, in the form of the city of Jerusalem, and from thence called golden cities {k}; and the former, some say, were made of salt and sulphur, to put them in mind of the destruction of the Sodomites, for their unnatural lusts {l}; others of a salt stone as clear as crystal, or of the stone Bdellium, painted in the colour of sulphur {m}; and some were made of myrtles and roses, but in the war of Vespasian only those made of reeds were used {n}; these crowns at weddings seem to be the "beautiful crowns" in
Eze 23:42 where the Septuagint use the same phrase as here,
stefanon kauchsewv, "a crown of rejoicing", or "glorying": the Hebrew phrase trapt trje, may be rendered "a crown of glory", as the phrase here is by the Vulgate Latin and Arabic versions; but does not mean the crown of glory, life, righteousness, and immortality, the apostle expected at the hands of Christ another day; nor that his being an instrument of the conversion of these persons was the ground of such an expectation, or was what entitled him to such a crown; since he knew that conversion work was owing to the powerful grace of God, and the crown of eternal life was his free gift; but that it would be an honour to him, and give him abundant joy and pleasure at the coming of Christ, to be encircled with such a number of souls he had been useful to, and who were his spiritual children; just as children's children are the crown of old men, Pr 17:6 all this is put by way of question, which strongly affirms,
are not even ye; or "ye also", as well as others, as the Corinthians and Philippians; see 2Co 1:7.
In the presence of our Lord Jesus Christ at his coming? to judge the quick and dead, when both they and these should meet him, and stand before him with confidence, being clothed with his righteousness, and clad with robes of immortality and glory.
{i} Misna Sota. c. 9. sect. 14. {k} Maimon. in Misna Sota, & in Sabbat, c. 6. sect. 1. {l} Ez Hechaim M. S. apud Wagenseil in Sota ib. {m} Bartenora in Misna Sota, c. 9. sect. 14. {n} T. Bab. Sota, fol. 49. 2.
1 Thessalonians 2:20
Ver. 20. For ye are our glory and joy. Or "our joy", as the Syriac, Arabic, and Ethiopic versions read; this is a repetition, and a confirmation of what is before said; and signifies that these saints were then the glory of the apostles, being the seals of their ministry; and whom they gloried of and rejoiced in, and hoped and believed they would be such, as would be their joy and crown in time to come, and for ever.
John Gill's Exposition of the Entire Bible.
1 Thessalonians 3:1
INTRODUCTION TO 1 THESSALONIANS 3
In this chapter the apostle expresses his great love to the Thessalonians, by sending Timothy to then, to establish and comfort them; and declares his satisfaction with the things he brought of them, and concludes the chapter with fervent prayers for them: such was his affection for them, that he chose rather to be left alone at Athens, and send Timothy to them, though so very dear and useful to him, as his characters show, to the end that they might be established and comforted, 1Th 3:2 and not be shaken with the afflictions the apostles met with, seeing these were no other than what God had appointed them to; and besides, they had been apprized of them before hand by the apostle, 1Th 3:3 but however, lest Satan should get an advantage of them, the apostle could not be easy without sending to know how things stood with them, 1Th 3:5 next he proceeds to give an account of the success of this mission, and the satisfaction it gave him and his fellow ministers to hear of their faith and charity, their remembrance of them, and desire to see them, 1Th 3:6 which comforted them under their afflictions, made them lively and cheerful, filled them with joy and thankfulness, and put them upon praying to God to see their face, and perfect what was lacking in their faith, 1Th 3:7 and then follow the petitions themselves, which are made both to God the Father, and our Lord Jesus Christ, that their way might be directed to them, that they might increase and abound in love to one another, and to all men, as they did to them, and that God would establish them in holiness in his sight, at the coming of Christ, 1Th 3:11.
Ver 1. Wherefore when we could no longer forbear,.... Or "bear", as the word properly signifies; or "bear that", as the Ethiopic version reads; that is, "that desire", as the Arabic version renders it; that ardent and longing desire of seeing them again, expressed in the latter part of the preceding chapter; which was as fire in their bones, and was retained with great pain and uneasiness; but now they could hold it no longer, and like Jeremiah, Jer 20:9 were weary with forbearing, and could not stay; or it was like a burden, which they stood up under as long as they could, even Paul, Silas, and Timothy, but now it became insupportable:
we thought it good to be left at Athens alone: that is, Paul and Silas, or Paul only, speaking of himself in the plural number; for he seems to have been alone at Athens, at least at last; he considering everything, thought it most fit and advisable when at Athens, where he waited for Silas and Timothy, having ordered them to come thither to him from Berea, Ac 17:14 either to send orders to Berea for Timothy to go from thence to Thessalonica, to know the state of affairs there, and Silas elsewhere; or if they came to him to Athens, of which Luke gives no account, he immediately dispatched Timothy to Thessalonica, and Silas to some other part of Macedonia, for from thence they came to him at Corinth, Ac 18:5 such was his desire of knowing how things were at Thessalonica, that he chose rather to be left alone at Athens, disputing with the unbelieving Jews, and Heathen philosophers of the Epicurean and Stoic sects, sustaining all their scoffs and jeers alone; and was content to be without his useful companions, Silas and Timothy, who might have been assisting to him at Athens, in hope of hearing of his dear friends at Thessalonica.
1 Thessalonians 3:2
Ver. 2. And sent Timotheus our brother,.... In a spiritual relation, having the same heavenly Father, and belonging to the same Jerusalem, which is free, and the mother of us all; of the same household and in the same relation to Christ, the firstborn among many brethren; or their brother in the ministry, who was employed in the same business, and did the same work they did; or he is so called, on account of that strict and intimate friendship which subsisted between them, by virtue of which they stuck as close as brethren, or closer to one another than brethren usually do:
and minister of God; of his making, and not man's; of his calling and sending, and of his blessing and succeeding; and who was a minister of the things of God, of the mysteries of God, of the truths of his Gospel; and who ministered according to the ability God gave him, and was faithful to him:
and our fellow labourer in the Gospel of Christ; he was a labourer, and not a loiterer in the Lord's vineyard; one that laboured in the word and doctrine, that studied to show himself a workman, that gave himself wholly to meditation, reading, exhortation, and doctrine, and preached the word in season and out of season and was a fellow labourer with him who laboured more abundantly than any of the apostles; and not in the law, but in the Gospel, even in the Gospel of Christ, of which he is the sum and substance, author and preacher. The Vulgate Latin and Ethiopic versions leave out these words, and so do Beza's ancient copy and the Alexandrian manuscript, "and our fellow labourers", reading the latter part of the clause in connection with the former thus, "a minister of God in the Gospel of Christ", as the former of these versions, "in the doctrine of Christ", as the latter. These characters are given of Timothy, partly to show what honour was done the Thessalonians, in sending such a messenger to them; and partly that they might receive him with the greater respect, and treat him according to his character, office, and dignity; and chiefly to observe to them the apostle's great affection for them, in parting with so dear and useful a minister for their good and advantage, as follows:
to establish you; which though the work of God, it is usually done by the ministry of the word; and then is the end of the Gospel ministration answered to the churches, when they are established by it; for notwithstanding the saints are in a stable condition, as in the arms of love, and in the hands of Christ, and in the covenant of grace, and upon the rock of ages, and in a state of regeneration, justification, and adoption, from whence they can never fall totally and finally; yet they are often very unstable in their hearts and frames, in the exercise of grace, and discharge of duty, and in their adherence to the cause and interest, Gospel and ordinances of Christ, through the prevalence of corruption, the temptations of Satan, and the reproaches and persecutions of men: and these Thessalonians were young converts, and just planted together as a church; and at their first setting out, sustained a considerable shock of afflictions, which made the apostle concerned for their establishment in the faith which they had received:
and to comfort you concerning your faith. This is another end of the Gospel ministry, to comfort afflicted minds, and distressed consciences; it is the will of God that his people should be spoke comfortably to; the doctrines of the Gospel are calculated for that purpose, and the ministers of it should be Barnabases, sons of consolation. These saints might be in some doubt about the grace of faith, whether it was right or not, or about the doctrine of faith they had received; and therefore Timothy is sent to comfort them under their afflictions, which might have created these doubts, and to remove them, by showing them that their faith was like precious faith with the apostles; and that the doctrine of faith they embraced was the faith once delivered to the saints, and was the true faith of Christ: the words will bear to be rendered, "to exhort you concerning your faith", as the Vulgate Latin version renders them; that is, to exhort you to continue in the faith, to stand fast in it, in the exercise of the grace of faith, and in the doctrine of faith, and in the profession of both. The Syriac version renders it, "to ask", or inquire of you concerning your faith, being willing to know how it stood, since they left them, as in 1Th 3:5.
1 Thessalonians 3:3
Ver. 3. That no man should be moved by these afflictions,.... Which the apostle endured for the sake of preaching the Gospel among them, and which he feared might be a means of troubling their minds, of shaking their faith, and moving them from the hope of the Gospel; for though none of these things moved him, who was an old soldier of Christ, and used to hardness, and an apostle of Christ; yet these were young converts, and not used to such things, and therefore might be staggered at them, and be offended, as stony ground hearers are; and though the apostle hoped better things of them, yet was he concerned for them, that no one among them might be unhinged by them, or succumb under them:
for yourselves know that we are appointed thereunto; by the immutable decree of God: afflictions, as to their nature, measure, and duration, are appointed for the people of God, and they are appointed for them; this is the case of all who will live godly in Christ Jesus, and especially of Gospel ministers; of which these saints had been apprized by the apostle, and therefore was nothing new, unheard of, and unexpected, or to be looked upon as a strange thing; and seeing this was the appointment of heaven, and the will of God, they should be patiently endured, and quietly submitted to.
1 Thessalonians 3:4
Ver. 4. For, verily, when we were with you,.... In presence, in person, as they then were in heart and affection; when they were first among them, and preached the Gospel to them:
we told you before; before it came to pass;
that we should suffer tribulation: which they might say by virtue of Christ's prediction to all his disciples, that they should have tribulation in the world; and upon its being the common case of God's people, and the usual way through which they enter the kingdom; and the Apostle Paul might foretell this, upon the discovery that was made to him how many things he should suffer for the sake of Christ, and which therefore he always, and in every place expected; and he might have a particular revelation of the disturbance and opposition he was to meet with at Thessalonica:
even as it came to pass, and ye know; referring to the tumult and uproar in Ac 17:5, and which should be considered so far from being a discouragement, that it was a great confirmation of the truth of their mission and ministry; nor could it be so surprising to them as it might have been had they had no previous taste of it.
1 Thessalonians 3:5
Ver. 5. For this cause, when I could no longer forbear,.... Or "bear" the above vehement desire of seeing them, or of hearing from them. Here the apostle speaks in the singular number, and seems to intimate, as if what was said before of the like kind is to be understood singly of him; for these words are a repetition and summary of the foregoing, with some diversity:
I sent to know your faith; how it stood, whether it was staggering through these afflictions, or firm; whether it was weak or strong, what was wanting in it; and whether it grew and increased. The Arabic version adds, "and charity"; for of this, as well as of faith, Timothy brought an account, as appears from the following verse.
Lest by some means the tempter; Satan, so called from his common and constant employ in tempting men to sin; see Mt 4:3
have tempted you with success, and got an advantage over them, improving these afflictions to such a purpose as to move them from the hope of the Gospel, and relinquish the profession of it; for otherwise there was no question to be made but he had tempted them, or solicited them to it; for none of the saints are free from his temptations; the apostle himself was not, nor indeed our Lord Jesus Christ: but the apostle's fears were, lest he should so have tempted them as to have gained upon them, and have persuaded them to have turned their backs upon the Gospel, and not expose their name and credit, and hazard the toss of worldly substance, and even life itself, for the sake of it.
And our labour be in vain: in preaching the Gospel among them; not with respect to God, to whom the word never returns void and empty; nor with regard to the apostles, whose judgment was with the Lord, and their work with their God, who will of his own grace reward them; but with respect to the Thessalonians, to whom, should Satan gain his point, it would be of no use and service, for which the concern was. The Ethiopic version reads, "and your labour be in vain": in receiving the apostles, embracing and professing the Gospel, and suffering for it; see Ga 3:4 but the common reading is best, and agrees with what the apostle elsewhere says, Ga 4:11.
1 Thessalonians 3:6
Ver. 6. But now when Timotheus came from you unto us,.... At Corinth, as appears from Ac 18:5 which shows that this epistle was not written from Athens, as the subscription to it asserts, but from Corinth; for as soon as ever Timothy came from Thessalonica, to the apostle at Corinth, and made the report to him, he immediately sent them this epistle which is here suggested: "but, now", &c. just now; "lately", as the Syriac version renders it, a very little while ago, Timothy was just come:
and brought us good tidings of your faith and charity; of their faith, the grace of faith, that it was of the right kind; as far as could be judged, it was the faith of God's elect, like precious faith with theirs; an unfeigned one, strong and lively, operative and growing: or of the doctrine of faith, as received and embraced by them; as that they were greatly led, and had much light into it, and had, for the time, made considerable proficiency in it; that they held it fast, and stood fast in it, and contended for it, notwithstanding all the afflictions, reproaches, and persecutions which they either saw in the apostles, or endured themselves for the sake of it; and likewise of the profession of both the grace and doctrine of faith, which they held fast, and without wavering, and that in a pure conscience, which was good news indeed. Timothy also brought an account of their "charity", or love, which faith works by; these two graces are always found together; they are wrought in the soul by one, and the same hand, and at the same time; where the one is, the other is; and as the one flourishes and increases, so does the other. And by this grace is meant love to God, to Christ, to his truths, ordinances, ways, and worship, and to one another, and even to all men; and which was without dissimulation, in sincerity, in deed, and in truth, and was constant and fervent: and this was not the whole of the report, for it follows,
and that ye have a remembrance of us always they bore in memory the persons of the apostles; and when they made mention of their names, it was with the greatest respect and reverence; nor were they forgetful hearers of the word, but remembered with great affection and pleasure the truths, the doctrines, and exhortations they delivered to them, so as to put them in practice, and longed for another visit from them, to have their memories refreshed by them:
desiring greatly to see us, as we also to see you, they had an equal desire to see their spiritual fathers, as they had to see their spiritual children. Now such a report as this concerning their steady faith in Christ, their fervent love to one another, and their affectionate regard to the ministers of the word, was a sort of a Gospel, as the word used signifies; or it was good news and glad tidings to the apostle, and those that were with him.
1 Thessalonians 3:7
Ver. 7. Therefore, brethren, we were comforted over, you,.... Or "in you", as the Vulgate Latin version; or "from you", as the Arabic; or "by you", as the Syriac; or "for you", as the Ethiopic; that is, on account of them, either by what they had heard was in them, or had heard from them. This gave abundant consolation
in all our affliction and distress: which they met with at Corinth, where the apostle laboured with his own hands, and ministered to his own, and the necessities of others, and was greatly opposed, reproached, and persecuted; see Ac 18:3, but the news of the good estate and condition the Thessalonians were in, was a great relief and comfort to him, particularly their faith:
by your faith: by the report of it, that it grew exceedingly, and that they walked in the truth; see 1Jo 5:4. The Alexandrian copy reads, "in all your distress and affliction, and by your faith."
1 Thessalonians 3:8
Ver. 8. For now we live,.... Before they were dead men, lifeless, disconsolate, dispirited, carrying about with them the dying of the Lord Jesus, and death working in them, and they, as it were, under the sentence of that, being killed all the day long for Christ's sake; but now, upon this news, in the midst of all their sore trials and troubles, their spirits revived, and they became alive and cheerful; see Ps 22:26, it was like life from the dead unto them:
if ye stand fast in the Lord: or "our Lord", as the Syriac and Ethiopic versions read; that is, "in the faith of the Lord", as the Arabic version renders it: they were in the Lord secretly by electing grace, and openly by regenerating grace, and they abode in him; and by persevering grace, they were rooted and built up in Christ, and established in the faith of him, of his person, office, and grace; they were steady in the exercise of grace upon him, and stood fast in the liberty wherewith he had made them free, and continued steadfastly in the doctrines and ordinances of the Gospel; for the "if" here is not expressive of doubting, but of reasoning, "seeing ye stand fast in the Lord"; of which they were assured by Timothy: and this gave them fresh spirit and life amidst the deaths in which they often were.
1 Thessalonians 3:9
Ver. 9. For what thanks can we render to God again or you,.... They had given thanks to God for them before, for their faith, love, and patience; see 1Th 1:2 and now having received a further account of them, they looked upon themselves bound to give fresh thanks to God for them, for the increase of their faith and love, and for their perseverance, as they did; see 2Th 1:3 since these are gifts of God's grace; but they knew not where to begin, what to render, and when to end: the phrase is much like that in Ps 116:12 "what shall I render unto the Lord", &c.
for all the joy wherewith we joy for your sakes before our God: the joy they had was all joy, perfect and complete in its kind; see Jas 1:2 and it was not for themselves, on their own account, because of any worldly interest or advantage they had therein, but for the sake of these Thessalonians, whose spiritual welfare they rejoiced at: nor was their joy of a carnal nature, but spiritual; it was a joy in the Holy Ghost, and which was hearty and sincere: it was "before God our" God, their covenant God and Father; it was in his sight and presence, who sees and knows all things, all actions, and the principles of them. Though this last clause, "before our God", is in the Syriac version, placed at the beginning of the next verse, according to which, it refers, not to thanks or joy before God, but to prayer before him.
1 Thessalonians 3:10
Ver. 10. Night and day praying exceedingly,.... This good news, not only comforted their hearts, and revived their spirits, and filled them with joy and thankfulness, but also sent them to the throne of grace to pray without ceasing, continually, night and day, and as often as they went thither, and that with great fervency and earnestness, in a multitude of petitions; or, as the Arabic version renders it, "with prayers exceeding a multitude"; with innumerable requests:
that we might see your face: once more, and converse face to face:
and might perfect that which is lacking in your faith? in the grace of faith; for though they remembered their work of faith with pleasure, and had had good tidings of it very lately, and were thankful that it grew exceedingly as it did, yet they knew it was not perfect, there was unbelief attending them: and though it is God's work to increase faith, as well as to produce it, yet, as the ministry of the word is the means of the first planting of it, so it also is of the increase of it. This may likewise be understood of the doctrine of faith, which though they had received in the love of it, and had made considerable progress in their knowledge of it; yet they knew but in part, and needed to be taught the way of God, and truths of the Gospel more perfectly; and the ministry of the word is for the perfecting of the saints in the knowledge of the Son of God, and of other truths; wherefore the apostle desired greatly to see them, that he might be an instrument of instructing them, more perfectly in the knowledge of divine things; and in this, and in the following epistle, he does particularly instruct them about the rise and fall of antichrist, the coming of Christ and the resurrection of the dead, articles of faith in which they seemed to have been deficient: but now, though these saints had deficiencies in their faith, yet they were not what the Jews call {o} hnma yrowxm, "such as are deficient in faith", or want faith entirely, a phrase somewhat like this which is here used.
{o} Maimon. Hilch. Mechira, c. 7. sect. 8, 9.
1 Thessalonians 3:11
Ver. 11. Now God himself, and our Father,.... The Oriental versions leave out the copulative "and", and read, "God himself, our Father" the first person in the Trinity, who is God himself, truly and properly so; and who is a God that hears prayer; and who is omnipotent, and able to do more than the saints can ask or think; and omniscient, and knows their persons and cases, and what is proper for them, and how and when to help and supply them; and he is also the God of all grace, the author and giver of it, and who is able to make it abound, and increase it, and so a very proper object of prayer: and who is likewise the Father of Christ, and of all the saints, not only by creation, in which sense he is the Father of all men, but by adopting grace; and which is mentioned to encourage freedom and boldness in prayer, which children may use with a father, and to raise an expectation of succeeding and receiving an answer; for if earthly parents hear their children, and give good things to them, how much more will not our heavenly Father give his Holy Spirit, and all other good gifts, unto his children? And this shows that the apostle prayed to God in the manner Christ directed, Mt 6:9
and our Lord Jesus Christ: who is equally the object of prayer with God his Father and ours; who is sometimes distinctly prayed unto, as in Ac 7:59 and often in conjunction with his Father, as in all those places in the epistles, where grace and peace are wished for from them both; see Ro 1:7, and sometimes he is set before the Father, as in 2Th 2:16 to show the entire equality between them, and that he is equally addressed as he, being truly and properly God, who knows all things, and is the Almighty, and whose grace is sufficient for us, and therefore rightly applied unto, as here: the petition put up to them both is, that they would
direct our way unto you: a journey is not to be taken without the will of God, without seeking to know it, without submission to it, and dependence on it; nor is there any prosperous one, but by it; see Jas 4:13. Men may devise their own ways, but God directs their goings; especially a good man's steps are ordered by the Lord, and particularly ministers; who, as they are often directed to subjects and matter, in a very providential way, so to places, and are ordered both where and when to go; see
Ac 16:6. The apostle was aware, that there were obstacles in his way of coming to Thessalonica, for he had attempted it once and again, but Satan, and his emissaries, hindered; and therefore he desires that God and Christ would remove them out of the way, and make his way straight and plain, as the word signifies, that he might once more see their faces.
1 Thessalonians 3:12
Ver. 12. And the Lord make you to increase,.... That is, the Lord the Spirit; so that the object of prayer, addressed by the apostle, is Father, Son, and Spirit, as in Re 1:4. The Alexandrian copy reads "God". The Spirit is God, equally with the Father and the Son, and so a fit object of prayer with them, which otherwise he would not be. The request is, that he would cause these saints to increase in number, as the first churches greatly did: and in the gifts of the Spirit, which he divides to men severally as he will; and in his graces, as in faith, in hope, in holiness, in humility, in knowledge, in spiritual joy and strength, an increase in all which is from him:
and abound in love one towards another; for though they were taught of God to love one another, and did do so, and the apostle had had good tidings of their love; yet it was not perfect, there was room for a further exercise of it, by serving each other by it, in things spiritual and temporal; and he had his request, for it did abound in everyone of them towards each other, 2Th 1:3
and towards all men; the men of the world, who were without, were not members of the church, nor professors of the Christian religion, but enemies to that, and to Christ, and to them; and yet they were to love them as men, and pray for them, and do them all the good that lay in their power:
even as we do towards you; for the love of the apostle, and those with him, abounded more and more towards these saints, and was so far from being weakened, that it was increased by their absence from them; and they were more abundantly desirous of seeing them, and were even quite impatient until they sent to them, and heard of them.
1 Thessalonians 3:13
Ver. 13. To the end he may stablish your hearts,.... Which are very unstable and inconstant in their frames, and in the exercise of grace, and have need to be established in the love of God, against the fears of men, the frowns of the world, the temptations of Satan, and in, and with the doctrines of grace; See Gill on "1Th 3:2",
unblamable in holiness before God, even our Father. There is no holiness in men naturally; what is in them without the grace of God is only a show; true holiness is from the Spirit of God; and this is a stable thing in itself, and can never be removed or taken away; but the acts of it, through the prevalence of corruption, the force of Satan's temptations, and the snares of the world, are fickle and inconstant; and the saints need to be established in the discharge of duty, as well as in the exercise of grace: and whereas the apostle prays, that they might be "unblamable in holiness", the Alexandrian copy reads, "in righteousness" so one of Stephens's; it must be observed, that no man is perfectly holy in this life; no man is without sin in himself, or lives without the commission of it; holiness in the best is imperfect; no man, as yet, is in himself sanctified wholly; there is no unblamable holiness but in Christ; and in him the saints are without spot and blemish, who is their sanctification and their righteousness; but in themselves they are full of spots and stains; yet through the grace of God their hearts may be so established with principles of holiness, and they may be so assisted in the acts of it daily, as to give no just cause of blame to men, and so to behave as to approve themselves "before God", who sees the heart, and knows from what principles all actions flow: and this the apostle desires may be at the coming of our Lord Jesus; or unto the coming of him, as in 1Th 5:23 Either at death, when he comes into his garden, and gathers his lilies, and takes his to himself to be for ever with him; or at the day of judgment, when he comes to judge the quick and dead; and which coming of his is certain, and will be quickly and suddenly, and with great glory and power: and, as it is here added,
with all his saints; meaning either his holy angels, or rather the souls of his people, whom he will bring with him, and will raise their dead bodies, and reunite them to their souls, when they shall be for ever with him; and then shall they be unblamable in holiness, both in soul and body, and shall be presented by him, first to himself, and then to his Father, faultless, and without spot, or wrinkle, or any such thing. The Vulgate Latin, Arabic, and Ethiopic versions add, "Amen"; and so does Beza's ancient copy, and the Alexandrian manuscript.
John Gill's Exposition of the Entire Bible.