Earlier text: PAUL AT BEREA AND ATHENS.EPISTLES TO THE THESSALONIANS.
WHILE Paul was still at Corinth, laboring in word and doctrine, and also in the work-shop, Silas and Timothy came from Macedonia. The pleasure of meeting these two faithful co-laborers gave him fresh zeal and courage to withstand the continually increasing opposition, which had greatly110 hindered his labors. The apostle himself acknowledged that he was in Corinth “in weakness, and in fear, and in much trembling;” but God, “who comforteth those that are cast down,” comforted him by the arrival of his friends. God designs that fellow-laborers in the gospel shall have their hearts knit closely together in the bonds of Christian love, so that their presence shall greatly cheer and encourage one another. Paul had sent Timothy to revisit the places of his former labors, and to confirm and establish the church at Thessalonica. Timothy’s report was encouraging, and refreshed the spirit of Paul. He was thus prompted to write to these beloved brethren. His first and second epistles to the church are given us. His heart was drawn out in love to those who had embraced the doctrine of Christ, which subjected them to reproach and persecution heretofore unknown to them. There was still another reason for Paul’s communication to these brethren. Some who were newly brought into the faith had fallen into errors in regard to those who had died since their conversion. They had hoped that all would witness the second coming of Christ; but they were in great sorrow as one after another of the believers fell under the power of death, making it impossible for them to behold that desirable event,—the coming of Christ in the clouds of heaven. Some, who had fallen into the error that Christ was to come in their day, imbibed the fanatical idea that it was praiseworthy to show their faith by giving up all business, and resigning themselves to idle waiting for the great event which they thought was near. Others despised the gift of prophecy, exalting all other gifts above that. Paul wrote to the church at Thessalonica, greeting them, and invoking in their behalf the blessing of God and the Lord Jesus Christ. He reminded them of his own labors among them, and their acceptance of the word, turning away from idols “to serve the living and true God, and to wait for his Son from Heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.” He further referred to his work and that of his fellow-laborers among them, reminding them of the boldness with which they had preached the gospel unto them, in the midst of opposition, abuse, and discouragement, “not as pleasing men, but God, which trieth our hearts.” Paul then endeavored to inform his Thessalonian brethren concerning the true state of the dead. He speaks of them as asleep,—in a state of unconsciousness: “I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. . . . For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore comfort one another with these words.” The friends of the righteous dead should not sorrow as those who lose their loved ones and have no hope in Jesus Christ, and who are not cheered by the immortal future beyond the resurrection of the just. Paul addressed the Thessalonians as112 those who had turned from the practices of heathen idolatry to the service of Christ. Vague heathen ideas concerning the state of the dead were more or less mingled with the new faith. But those who clearly saw the truth of the resurrection from the dead, in the doctrine preached by Paul, were greatly comforted. The cheering hope which they thus received, that the righteous dead would rise from their graves to a holy, happy immortal life, was in marked contrast with their former pagan ideas of death. For they had believed that there was no future life, no happy meeting with those whom they had loved and lost on earth. The Thessalonians had eagerly grasped the idea that Christ was coming to change the faithful who were alive, and take them to himself. They had carefully guarded the lives of their friends, lest they should die, and lose the blessing which they anticipated at the coming of their Lord. But, one after another, death had laid their loved ones low; and they had buried them from their sight with fear and trembling. All their ancestors had thus been buried, and with anguish the Thessalonians looked upon the faces of their dead for the last time, never expecting to meet them again in a future life. The reception of Paul’s epistle was to them a great event. Written communications passing between friends were of very rare occurrence in those times. There was great joy in the church as the epistle was opened and read. What consolation was afforded them by those words which revealed the true state of the dead. Paul therein showed them that those who should be alive when Christ should come would not go to meet their Lord in advance of those who should be asleep in Jesus.113 For the voice of the archangel and the trump of God should reach the sleeping ones, and the dead in Christ should rise first, before the touch of immortality should be given to the living. “Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore comfort one another with these words.” The hope and joy which this assurance gave to the young church at Thessalonica can scarcely be understood by us. That letter, coming from their father in the gospel, was believed and cherished by them, and their hearts went out in love to him who had brought them the precious light of truth. He had told them these things before; but at that time their minds were grasping doctrines new and surpassingly strange to them, and it is not surprising that the force of some points had not been vividly impressed upon their minds. But they were hungering for truth, and Paul’s epistle gave to their souls new hope and strength, a firmer faith in, and a deeper affection for, the Redeemer who had brought life and immortality to light through his death. The darkness that had enshrouded the sepulcher of the dead was dispelled; for they now knew that their believing friends would be resurrected from the grave, and enjoy immortal life in the kingdom of God. A new splendor now crowned the Christian faith, and they saw a new glory in the life, sufferings, death, and resurrection of Christ. Paul wrote, “Even so, them also which sleep in Jesus will God bring with him.” Many interpret this passage to mean that the sleeping ones are brought with Christ from Heaven; but Paul designed to be understood that in like manner as114 Christ was raised from the dead, so will God bring up the sleeping saints with him from their graves, and take them with him to Heaven. Precious consolation! glorious hope! not only to the church of Thessalonica, but to all true Christians who live upon the earth. Paul had previously so fully canvassed the subject of the signs of the times, showing what events would transpire prior to the revelation of the Son of man in the clouds of heaven, that he did not consider it necessary to enter largely upon those particulars again on this occasion. He, however, pointedly referred to his former teachings on that subject: “But of the times and the seasons, brethren, ye have no need that I write unto you; for yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety, then sudden destruction cometh upon them.” The careless and unbelieving close their eyes to the evidence which Christ has given to warn men of his coming. They seek to quiet all apprehension, while, at the same time, the signs of the end are rapidly fulfilling, and the world is hastening to the period of the revelation of the Son of man in the clouds of heaven. But those who receive the light of truth as it shines upon their pathway, are not in darkness that this great event should come upon them unawares. Paul teaches that it would be sinful to be indifferent to the signs which should precede the second coming of Christ. Those who should be guilty of this neglect, he calls children of the night and of darkness. He encourages the vigilant and watchful with these words: “But ye, breth115 ren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day; we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober.” The teachings of the apostle upon this point are especially important to the church in our time. Above all others, those who are living so near to the great consummation, should be sober and watchful. The watchful Christian is a working Christian, seeking zealously to purify his life, and to do all in his power for the cause of God. As his love for his Redeemer increases, so also does his love for his fellow-creatures increase. He has severe trials, as did his Master; and, like him, he is to some extent a man of sorrows, mourning because of the abominations done in the land. But this grief does not sour his temper, nor destroy his peace of mind. His afflictions, if well borne, refine and purify his nature. He is thus brought into closer fellowship with Christ; and inasmuch as he, through fierce opposition, is a partaker of the sufferings of Christ, he will also be a partaker of his consolation, and finally a sharer of his glory. Paul continued his admonition to the church: “We beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work’s sake. And be at peace among yourselves.” The Thessalonians were greatly annoyed by persons coming among them with fanatical ideas and doctrines. The church had been properly organized, and officers had been appointed to act116 as ministers and deacons. But some would not be subordinate to those who held authoritative positions in the church. Ardent, self-willed persons claimed not only the right of private judgment, but to be heard publicly in urging their views upon the church. Paul, therefore, earnestly called the attention of his brethren to the respect and deference due those who had authority in the church, and who had been intrusted with the responsibilities connected with it. He cautions the Thessalonians not to despise the gift of prophecy, and enjoins a careful discrimination in distinguishing the false manifestation from the true: “Quench not the Spirit; despise not prophesyings; prove all things; hold fast that which is good.” He prays that God will sanctify them wholly, that their “whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ;” and in closing, adds the assurance, “Faithful is He that calleth you, who also will do it.” In this First Epistle to the Thessalonians, Paul’s teachings concerning the second coming of Christ were in perfect harmony with his former instructions to the church. Yet his words were misapprehended by some of the Thessalonian brethren. They understood him to express the hope that he himself would live to witness the Saviour’s advent. This belief served to increase their enthusiasm and excitement. Those who had previously neglected their cares and duties, now considered themselves sustained by the apostle; hence they became more persistent than before in urging their erroneous views. In his second letter to this church, Paul seeks to correct their misapprehensions, and to set before117 them his true position. He expresses his confidence in their Christian integrity, and his gratitude to God that their faith was not waning, and that love abounded toward one another, and for the cause of their divine Master. He also states that he presents them to other churches as furnishing a sample of the patient and persevering faith which bravely withstands the persecution and tribulation brought upon them by the opposition of the enemies of God. He carries them forward to hope for rest from all their cares and perplexities, when the Lord Jesus shall be revealed, “in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.” He then showed that great events were to transpire in the future, as foretold in prophecy, before Christ should come. Said the apostle: “Be not soon shaken in mind, nor be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed.” The papal power, so clearly described by the prophet Daniel, was yet to rise, and wage war against God’s people, and trample upon his law. Until this power should have performed its deadly and blasphemous work, it would be vain for the church to look for the coming of their Lord. Thus Paul put to naught the arguments of those who represented him as teaching that the day of Christ was at hand. He charged his brethren not to neglect their duties and resign themselves to idle waiting. After their glowing anticipations of immediate deliverance, the round118 of daily life and the opposition which they must expect to meet, would appear doubly forbidding. He therefore exhorted them to steadfastness in the faith. Their work had been appointed them of God; by their faithful adherence to the truth they were to communicate to others the light which they had received. He bade them not to become weary in well-doing, and pointed them to his own example of diligence in temporal matters while laboring with untiring zeal in the cause of Christ. He reproved those who had given themselves up to sloth and aimless excitement, and directed that “with quietness they work, and eat their own bread.” He also enjoined upon the church to separate from their fellowship any who should persist in disregarding his instructions. “Yet,” he added, “count him not as an enemy, but admonish him as a brother.” He concluded this epistle also with a prayer, that amid life’s toils and trials the peace of God and the grace of the Lord Jesus Christ might be their consolation and support. AFTER leaving Corinth, Paul’s next scene of labor was at Ephesus. He was on his way to Jerusalem to celebrate the approaching festival; and his stay at Ephesus was necessarily brief. He reasoned with the Jews in the synagogue, and produced so favorable an impression that he was entreated119 to continue his labors among them. His plan to visit Jerusalem prevented him from tarrying; but he promised to labor with them on his return. He had been accompanied to Ephesus by Aquila and Priscilla, and he now left them to carry forward the good work which he had begun. It was at this time that Apollos, an Alexandrian Jew, visited Ephesus. He had received the highest Grecian culture, and was a scholar and an orator. He had heard the teachings of John the Baptist, had received the baptism of repentance, and was a living witness that the work of the prophet was not in vain. Apollos was a thorough student of the prophecies, and an able expounder of the Scriptures, publicly proclaiming his faith in Christ, as far as he himself had received the light. Aquila and Priscilla listened to him, and saw that his teachings were defective. He had not a thorough knowledge of the mission of Christ, his resurrection and ascension, and of the work of his Spirit, the Comforter which he sent down to remain with his people during his absence. They accordingly sent for Apollos, and the educated orator received instruction from them with grateful surprise and joy. Through their teachings he obtained a clearer understanding of the Scriptures, and became one of the ablest defenders of the Christian church. Thus a thorough scholar and brilliant orator learned the way of the Lord more perfectly from the teachings of a Christian man and woman whose humble employment was that of tent-making. Apollos, having become better acquainted with the doctrine of Christ, now felt anxious to visit Corinth, and the Ephesian brethren wrote to the Corinthians to receive him as a teacher in full harmony with the church of Christ. He accordingly went to120 Corinth, and labored with the very Jews who had rejected the truth as preached to them by Paul. He reasoned with them from house to house, both publicly and privately, showing them Christ in prophecy; that he was Jesus whom Paul had preached, and that their expectations of another Messiah to come were in vain. Thus Paul planted the seed of truth, and Apollos watered it; and the fact that Apollos supported the mission of Paul gave character to the past labors of the great apostle among them. His success in preaching the gospel led some of the church to exalt his labors above those of Paul, while he himself was working in harmony with Paul for the advancement of the cause. This rival spirit threatened to greatly hinder the progress of truth. Paul had purposely presented the gospel to the Corinthians in its veriest simplicity. Disappointed with the result of his labors at Athens, where he had brought his learning and eloquence to bear upon his hearers, he determined to pursue an entirely different course at Corinth. He presented there the plain, simple truth, unadorned with worldly wisdom, and studiously dwelt upon Christ, and his mission to the world. The eloquent discourses of Apollos, and his manifest learning, were contrasted by his hearers with the purposely simple and unadorned preaching of Paul. Many declared themselves to be under the leadership of Apollos, while others preferred the labors of Paul. Satan came in to take advantage of these imaginary differences in the Corinthian church, tempting them to hold these Christian ministers in contrast. Some claimed Apollos as their leader, some Paul, and some Peter. Thus Paul, in his efforts to establish Christianity, met with conflicts and trials in the church as well as outside of it. Factions also were beginning to rise through the influence of Judaizing teachers, who urged that the converts to Christianity should observe the ceremonial law in the matter of circumcision. They still maintained that the original Israel were the exalted and privileged children of Abraham, and were entitled to all the promises made to him. They sincerely thought that in taking this medium ground between Jew and Christian, they would succeed in removing the odium which attached to Christianity, and would gather in large numbers of the Jews. They vindicated their position, which was in opposition to that of Paul, by showing that the course of the apostle, in receiving the Gentiles into the church without circumcision, prevented more Jews from accepting the faith than there were accessions from the Gentiles. Thus they excused their opposition to the results of the calm deliberations of God’s acknowledged servants. They refused to admit that the work of Christ embraced the whole world. They claimed that he was the Saviour of the Hebrews alone; therefore they maintained that the Gentiles should receive circumcision before being admitted to the privileges of the church of Christ. After the decision of the council at Jerusalem concerning this question, many were still of this opinion, but did not then push their opposition any farther. The council had, on that occasion, decided that the converts from the Jewish church might observe the ordinances of the Mosaic law if they chose, while those ordinances should not be made obligatory upon converts from the Gentiles. The opposing class now took advantage of this, to urge a distinction between the observers of the ceremonial law and those who did not observe it,122 holding that the latter were farther from God than the former. Paul’s indignation was stirred. His voice was raised in stern rebuke: “If ye be circumcised, Christ shall profit you nothing.” The party maintaining that Christianity was valueless without circumcision arrayed themselves against the apostle, and he had to meet them in every church which he founded or visited; in Jerusalem, Antioch, Galatia, Corinth, Ephesus, and Rome. God urged him out to the great work of preaching Christ, and him crucified; circumcision or uncircumcision was nothing. The Judaizing party looked upon Paul as an apostate, bent upon breaking down the partition wall which God had established between the Israelites and the world. They visited every church which he had organized, creating divisions. Holding that the end would justify the means, they circulated false charges against the apostle, and endeavored to bring him into disrepute. As Paul, in visiting the churches, followed after these zealous and unscrupulous opposers, he met many who viewed him with distrust, and some who even despised his labors. These divisions in regard to the ceremonial law, and the relative merits of the different ministers teaching the doctrine of Christ, caused the apostle much anxiety and hard labor. In his Epistle to the Corinthians, he thus addresses them on the latter subject:— “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, by them123 which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?” He also explains the reason of his manner of labor among them: “And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet carnal; for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?” He thus shows them that he could not, when with them, address them as those who had an experience in spiritual life and the mystery of godliness. However wise they might have been in worldly knowledge, they were but babes in the knowledge of Christ; and it was his work to instruct them in the rudiments, the very alphabet, of Christian faith and doctrine. It was his part to sow the seed, which another must water. It was the business of those who followed him, to carry forward the work from the point where he had left it, and to give spiritual light and knowledge in due season, as the church were able to bear. When he came to them, they had no experimental knowledge of the way of salvation, and he was obliged to present the truth in its simplest form. Their carnal minds could not discern the sacred revealings of God; they were strangers to the manifestations of divine power. Paul had spoken to them as those who were ignorant of the operations of that power upon the heart. They were carnal-minded,124 and the apostle was aware that they could not comprehend the mysteries of salvation; for spiritual things must be spiritually discerned. He knew that many of his hearers were proud believers in human theories, and reasoners of false systems of theology, groping with blind eyes in the book of nature for a contradiction of the spiritual and immortal life revealed in the Book of God. He knew that criticism would set about controverting the Christian interpretation of the revealed word, and skepticism would treat the gospel of Christ with scoffing and derision. It behooved him to introduce most carefully the great truths he wished to teach them. True Christianity is a religion of progress. It is ever giving light and blessing, and has in reserve still greater light and blessing to bestow on those who receive its truths. The illuminating influence of the gospel of Christ, and the sanctifying grace of God, can alone transform the carnal mind to be in harmony with spiritual things. Paul did not venture to directly rebuke the licentious, and to show them how heinous was their sin in the sight of a holy God. His work was, as a wise instructor, to set before them the true object of life, impressing upon their minds the lessons of the divine Teacher, which were designed to bring them up from worldliness and sin to purity and immortal life. The spiritual senses must be matured by continual advancement in the knowledge of heavenly things. Thus the mind would learn to delight in them; and every precept of the word of God would shine forth as a priceless gem. The apostle had dwelt especially upon practical godliness, and the character of that holiness which must be gained in order to make sure of the kingdom of Heaven.125 He wished the light of the gospel of Christ to pierce the darkness of their minds, that they might discern how offensive their immoral practices were in the sight of God. Therefore the burden of Paul’s preaching among them had been Christ, and him crucified. He wished them to understand that the theme for their most earnest study, and greatest joy, should be the grand truth of salvation through repentance toward God, and faith in our Lord Jesus Christ. The philosopher turns aside from the light of salvation, because it puts his proud theories to shame. The worldling refuses to receive it, because it would separate him from his earthly idols, and draw him to a holier life, for which he has no inclination. Paul saw that the character of Christ must be understood, before men could love him, and view the cross with the eye of faith. Here must begin that study which shall be the science and the song of the redeemed through all eternity. In the light of the cross alone can the true value of the human soul be estimated. The refining influence of the grace of God changes the natural disposition of man: Heaven would not be desirable to the carnal-minded; their natural, unsanctified hearts would feel no attraction toward that pure and holy place; and if it were possible for them to enter, they would find nothing there congenial to them, in their sinful condition. The propensities which reign in the natural heart must be subdued by the grace of Christ, before fallen man can be elevated to harmonize with Heaven, and enjoy the society of the pure and holy angels. When man dies to sin, and is quickened to new life in Christ Jesus, divine love fills his heart; his understanding is sanctified;126 he drinks from an inexhaustible fountain of joy and knowledge; and the light of an eternal day shines upon his path, for he has the Light of life with him continually. Paul sought to impress upon his Corinthian brethren the fact that he himself, and the ministers associated with him, were only men, commissioned of God to teach the truth; that they were individually engaged in the same work, which was given them by their Heavenly Father; and that they were all dependent upon him for the success which attended their labors. “For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase.” The consciousness of being God’s servant should inspire the minister with energy and diligence perseveringly to discharge his duty, with an eye single to the glory of his Master. God has given to each of his messengers his distinctive work; and while there is a diversity of gifts, all are to blend harmoniously in carrying forward the great work of salvation. They are only instruments of divine grace and power. Paul says: “So, then, neither is he that planteth anything, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one; and every man shall receive his own reward according to his own labor. For we are laborers together with God; ye are God’s husbandry, ye are God’s building.” The teacher of Christ’s truth must be near the cross himself, in order to bring sinners to it. His work should be to preach Christ, and studiously to avoid calling127 attention to himself, and thus encumbering the sacred truth, lest he hinder its saving power. There can be no stronger evidence in churches that the truths of the Bible have not sanctified the receivers, than their attachment to some favorite minister, and their unwillingness to accept the labors of some other teacher, and to be profited by them. The Lord sends help to his church as they need, not as they choose; for short-sighted mortals cannot discern what is for their highest good. It is seldom that one minister has all the qualifications necessary to perfect any one church in all the requirements of Christianity; therefore God sends other ministers to follow him, one after another, each possessing some qualifications in which the others were deficient. The church should gratefully accept these servants of Christ, even as they would accept the Master himself. They should seek to derive all the benefit possible from the instruction which ministers may give them from the word of God. But the ministers themselves are not to be idolized; there should be no religious pets and favorites among the people; it is the truths they bring which are to be accepted and appreciated in the meekness of humility. In the apostles’ day, one party claimed to believe in Christ, yet refused to give due respect to his ambassadors. They claimed to follow no human teacher, but to be taught directly from Christ, without the aid of ministers of the gospel. They were independent in spirit, and unwilling to submit to the voice of the church. Another party claimed Paul as their leader, and drew comparisons between him and Peter, which were unfavorable to the latter. Another declared that Apollos far exceeded128 Paul in address, and power of oratory. Another claimed Peter as their leader, affirming that he had been most intimate with Christ when he was upon earth, while Paul had been a persecutor of the believers. There was danger that this party spirit would ruin the Christian church. Paul and Apollos were in perfect harmony. The latter was disappointed and grieved because of the dissension in the church; he took no advantage of the preference shown himself, nor did he encourage it, but hastily left the field of strife. When Paul afterward urged him to visit Corinth, he declined, and did not again labor there until long after, when the church had reached a better spiritual state.