2 Thessalonians 1:3-7

DISCOURSE: 2210
THE STATE OF THE THESSALONIAN CHURCH

2 Thessalonians 1:3. We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth; so that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled, rest.

ONE advantage which we derive from the epistles of St. Paul is, that we are enabled to see in them an endless diversity both of characters and attainments. Every occurrence in the different cities where the apostolic churches were planted, has given occasion for suitable remarks, which, though adapted in the first instance to a particular place or circumstance, are applicable in some considerable degree to the Church of God in all ages. In some of the epistles we have the Church presented to us in a declining state; and suitable admonitions are given to her: in others we see her prospering, and hear the counsels of infinite wisdom proclaimed unto her. The Thessalonian Church was of the latter character, and seems to have been eminently favoured of her God. She was high in the esteem also of the Apostle Paul; and deservedly so, because she was conspicuous amongst all the Churches of that age for her high attainments. The words I have just read will lead me to consider,

I. The happy state of the Thessalonian Church—

In her infant state she was highly commended for “her works of faith, and labours of love, and patience of hope in our Lord Jesus Christ [Note: 1 Thessalonians 1:3.].” But here we view her in her more adult state: we behold,

1. Her increasing faith —

[The Apostle testifies respecting the believers there, that their faith “had grown exceedingly,” being daily more vivid in its apprehensions, more vigorous in its actings, more uniform in its effects. It is of the very nature of faith to fix on things that are invisible, and to make them, as it were, present to the soul. And in this their faith had evinced its growth, in that it had enabled them to see, almost as with their bodily eyes, the Saviour whom they loved, enthroned above all powers and principalities, invested with a fulness of all spiritual gifts, ordering all things both in heaven and earth, and, by his prevailing intercession at the right hand of God, securing to his believing people all the blessings of grace and glory. They further saw, as from Mount Pisgah, the land of which they were ere long to take possession: the thrones, the crowns, the harps of gold, all prepared and made ready for them, against the time appointed for their complete possession of their inheritance. Of these things they had some view at first, just as a man has of the firmament on a cloudy night: but now, as when through a pure unclouded atmosphere, a man beholds the vast canopy of heaven studded in every part with stars more brilliant than the brightest gem; so now their view of Christ, and of all the inconceivable glories of redeeming love, was clear and full. A corresponding energy too was felt through all the powers of their souls, accompanied with a fixed determination of heart to live for Him who lived and died for them.

2. Her abounding love—

[This was no loss remarkable. In almost every Church, partly from a diversity of views and interests, and partly from the infirmity of our common nature, there are some comparative alienations of heart, if not some actual disagreements. But here “the charity of every one of them all towards each other abounded.” One spirit pervaded the whole body: and time, instead of giving occasion to the enemy to foment differences, had only cemented and confirmed their mutual affection. In this they shewed how much they were grown in grace, seeing that they were so greatly assimilated to the image of their God, whose name and nature is love. Happy, happy people, where “the unity of the Spirit was so perseveringly kept in the bond of peace!”]

3. The invincible firmness of her patience—

[Great had been their trials from the very beginning [Note: 1 Thessalonians 1:6.]: and though we know but little of particulars, we are assured in general, that the persecutions which they experienced from their own countrymen were of the most cruel and bitter kind [Note: 1 Thessalonians 2:14.]. But were they intimidated? No; “they held fast the profession of their faith without wavering:” they “were in nothing terrified by their adversaries:” “they had respect unto the recompence of the reward;” and took joyfully the afflictions with which they were visited, knowing that they had in heaven enough to compensate for all. They even “gloried in the cross of Christ,” and “rejoiced that they were counted worthy to bear it for his sake.” In the midst of all, they “possessed their souls in patience,” and suffered “patience to have its perfect work.”

What an enviable state was this! But,]
That we may form a right estimate of this state, let us consider,

II.

In what light the Apostle viewed it—

He knew not to give flattering words to any man: yet he could not but declare that he regarded their state as a fit subject,

1. Of thanksgiving to God—

[God was the author of the grace they first received: and he was the giver also of all the improvement they had made of it. “Of him, and him alone, was all their fruit found.” To him therefore the Apostle gave the glory, “as it was fit” he should, and as he found himself “bound” to do. The creation of the material world was his: nor was the new creation of their souls at all less the work of his hands. True, he made use of the will of men: but he first of all implanted that will in them, and then made use of it for the accomplishment of his own most gracious purposes. From first to last “he gave them both to will and to do of his good pleasure,” being alike “the author and the finisher” of all.
Thus then should we also do for all that is good, whether in ourselves, or others. We should acknowledge him in it, and glorify him for it, and confess, in relation to it all, that “by the grace of God we are what we are.”]

2. Of commendation in the Church—

[“He gloried of them” in the different Churches where he ministered: for he not only found pleasure in speaking well of them, but he thought it of great utility to the Church of God to hear of the proficiency which others had made; inasmuch as it would stimulate them also to greater exertions, and encourage them to expect greater measures of divine grace, in order to their own more exalted proficiency. This was the case with respect to the Corinthian Church. St. Paul boasted of them to the Churches in Macedonia, that Achaia had shewn extraordinary readiness in providing for the poor saints in Judea; and, in speaking of this to the Corinthians, he says, “Your zeal hath provoked very many [Note: 2 Corinthians 9:2.].” And so should it be with us. When we look at Prophets and Apostles, we are apt to think that it would be presumptuous to hope for such grace as they possessed: but when we see common individuals, or whole churches, far exalted above us in every thing that is good, we should be ashamed, and never cease to emulate and rival their attainments.]

3. Of congratulation to themselves—

[These graces, exercised under such peculiar circumstances, were sufficient to demonstrate, that there must be a future state of retribution, where the present inequalities of the Divine procedure should be rectified: they were an evidence too that in that day “they should be counted worthy of that kingdom for which they suffered such things.” It could not fail, but that in that day a suitable recompence should be given both to themselves and their oppressors: to those “who caused their tribulation, trouble,” proportioned to the trouble they had occasioned: but “to those who had endured the trouble, rest,” even everlasting rest in the bosom of their God, “with all the Prophets and Apostles” who had endured the same things before them.

Now to know this, must be an exceeding great consolation to them under their multiplied afflictions: and therefore he could not but declare to them, that, if they had, on the one hand, so much reason to complain, they had, on the other hand, abundantly more reason to rejoice; since they had, even in these very afflictions, an evidence of their meetness for glory, and a pledge that in due season it should be conferred upon them.]
To us also will this account of them be profitable, if we duly consider,

III.

What lessons we should learn from it—

Two things it may well teach us:

1. That opposition, how formidable soever it may be, is no excuse for our turning back from God—

[What are our persecutions, in comparison of those which they endured? Yet they were “steadfast, immoveable, and always abounding in the work of the Lord.” Should we then be intimidated? Should we hesitate whom to obey, or what course to follow? No; we should take up our cross cheerfully; and having counted the cost, should be content to pay it. The stony-ground hearer, when tribulation or persecution ariseth because of the word, may well draw back, because he has no root in him: but the true disciple will go with his life in his hand, and be willing not only to make minor sacrifices, but even to lay down his life for Christ’s sake. We must not imagine that such a line of conduct was necessary for the primitive Christians only: it is equally necessary for Christians in every age: and “he who loves his life shall lose it; and he only who is willing to lose his life for Christ’s sake, shall find it unto life eternal.”]

2. That whatever proficiency we have made in the Divine life, we should still press forward for higher attainments—

Certainly the proficiency of the Thessalonians was very eminent, even in the earlier state of their progress; for even then “they were ensamples to all believers, both in Macedonia and Achaia.” But they had not rested in their attainments: they had pressed forward for the highest possible degrees of grace: and through mercy they had attained a most uncommon eminence in the divine life. So we, if we had advanced as far as St. Paul himself, should, like him, “forget all that was behind, and reach forward to that which was before, and press forward to the mark for the prize of the high calling of God in Christ Jesus.” We should aspire after a perfect resemblance to our Saviour’s image; and seek, if possible, so to be poured into the mould of the Gospel, as to have every lineament of our character conformed to it. We should think nothing attained, as long as any thing remained to be attained. We should seek to “grow up into Christ in all things, as our Head,” and to “be changed into his image from glory to glory, by the Spirit of the Lord.”]

Application:—But,
1.

How different from the Thessalonian Church are the generality of those who call themselves Christians!

[Many have heard the Gospel to little purpose; or rather, “our entering in unto them has been altogether in vain [Note: 1 Thessalonians 2:1.].” If we look for their works of faith, and labours of love, and patience of hope, as evidences that the word has come to them with power, we find no more than others have who never heard the Gospel at all. As to a visible growth in these things, there is no symptom of it: they have continued from the beginning even to the present hour nearly the same persons, perfectly satisfied with themselves, and not less unconscious of the need of any change, than unconcerned about it. But let not such persons account themselves Christians indeed; or imagine that they can be thought worthy of that kingdom for which they have never suffered, never laboured, never cared. To such persons the conduct of the Thessalonians, if exhibited before their eyes, would be rather an object of derision than of admiration and love: and consequently they have in themselves “a manifest token,” that they have nothing to expect at God’s hands, but the measure which they have dealt out to his obedient people. I entreat you, brethren, consider that in the day of judgment the righteousness of God will be so visibly displayed, as to constrain the whole assembled universe to acknowledge it, as well in those that are saved, as in them that perish. How it can be displayed in the salvation of such as you, judge ye. Mercy, I grant, might be exhibited; but righteousness would find no plea for rewarding you, no justification in your acquittal: for if God be just, there must be a difference put between those who have served him, and those who have served him not—a difference, which may well make every one of you to tremble.]

2. How diligently should the most exalted amongst you press forward in your heavenly course!

[There is room enough for improvement in every child of man. think, beloved, how much more strong and operative your faith might be; how much more ardent and influential your love; how much more firm and patient your hope. You know but little of yourselves, if you are not daily mourning over your short-comings and defects. Let all of you then, without exception, seek to “grow in grace:” if you are “children,” seek to become “young men;” if you are “young men,” seek to become “fathers in Christ:” and if you are fathers, still seek to become more and more like to Christ, till you “stand perfect and complete in all the will of God.” If, as is probable, your zeal will provoke the greater opposition against you, welcome it, as “turning to you for a testimony.” and as rendering you more like to Him who endured the contradiction of sinners against himself, and suffered even unto death. So will your meetness for heaven daily increase, and be more fully recognised by your God and Saviour in the last day: and you need never tear but that the recompence which he will bestow, will amply compensate for all that you can do or suffer in this vale of tears.]