FOOTNOTE
II
THE THANKSGIVING
"We give thanks to God always for you all, making mention of you in our prayers; remembering without ceasing your work of faith and labour of love and patience of hope in our Lord Jesus Christ, before our God and Father; knowing, brethren beloved of God, your election." – 1 Thess. i. 2-4. (R.V.).
THE salutation in St. Paul's epistles is regularly followed by the thanksgiving. Once only, in the Epistle to the Galatians, is it omitted; the amazement and indignation with which the Apostle has heard that his converts are forsaking his gospel for another which is not a gospel at all, carries him out of himself for a moment. But in his earliest letter it stands in its proper place; before he thinks of congratulating, teaching, exhorting, admonishing, he gives God thanks for the tokens of His grace in the Thessalonians. He would not be writing to these people at all if they were not Christians; they would never have been Christians but for the free goodness of God; and before he says one word directly to them, he acknowledges that goodness with a grateful heart.
In this case the thanksgiving is particularly fervent. It has no drawback. There is no profane person at Thessalonica, like him who defiled the church at Corinth at a later period; we give thanks, says the Apostle, for you all. It is, as far as the nature of the case permits, uninterrupted. As often as Paul prays, he makes mention of them and gives thanks; he remembers without ceasing their new-born graces. We ought not to extenuate the force of such words, as if they were mere exaggerations, the idle extravagances of a man who habitually said more than he meant. Paul's life was concentrated and intense, to a degree of which we have probably little conception. He lived for Christ, and for the churches of Christ; it was literal truth, not extravagance, when he said, "This one thing I do": the life of these churches, their interests, their necessities, their dangers, God's goodness to them, his own duty to serve them, all these constituted together the one dear concernment of his life; they were ever with him in God's sight, and therefore in his intercessions and thanksgivings to God. Other men's minds might surge with various interests; new ambitions or affections might displace old ones; fickleness or disappointments might change their whole career; but it was not so with him. His thoughts and affections never changed their object, for the same conditions appealed constantly to the same susceptibility; if he grieved over the unbelief of the Jews, he had unceasing (ἀδιάλειπτον) pain in his heart; if he gave thanks for the Thessalonians, he remembered without ceasing (ἀδιαλείπτως) the graces with which they had been adorned by God.
Nor were these continual thanksgivings vague or formal; the Apostle recalls, in each particular case, the special manifestations of Christian character which inspire his gratitude. Sometimes, as in 1st Corinthians, they are less spiritual – gifts, rather than graces; utterance and knowledge, without charity; sometimes, as here, they are eminently spiritual – faith, love, and hope. The conjunction of these three in the earliest of Paul's letters is worthy of remark. They occur again in the well-known passage in 1 Cor. xiii., where, though they share in the distinction of being eternal, and not, like knowledge and eloquence, transitory in their nature, love is exalted to an eminence above the other two. They occur a third time in one of the later epistles – that to the Colossians – and in the same order as here. That, says Lightfoot on the passage, is the natural order. "Faith rests on the past; love works in the present; hope looks to the future." Whether this distribution of the graces is accurate or not, it suggests the truth that they cover and fill up the whole Christian life. They are the sum and substance of it, whether it looks back, or looks round, or looks forward. The germ of all perfection is implanted in the soul which is the dwelling-place of "these three."
Though none of them can really exist, in its Christian quality, without the others, any of them may preponderate at a given time. It is not quite fanciful to point out that each in its turn seems to have bulked most largely in the experience of the Apostle himself. His earliest epistles – the two to the Thessalonians – are pre-eminently epistles of hope. They look to the future; the doctrinal interest uppermost in them is that of the second coming of the Lord, and the final rest of the Church. The epistles of the next period – Romans, Corinthians, and Galatians – are as distinctly epistles of faith. They deal largely with faith as the power which unites the soul to God in Christ, and brings into it the virtue of the atoning death and resurrection of Jesus. Later still, there are the epistles of which Colossians and Ephesians are the type. The great thought in these is that of the unity wrought by love; Christ is the head of the Church; the Church is the body of Christ; the building up of the body in love, by the mutual help of the members, and their common dependence on the Head, preoccupies the apostolic writer. All this may have been more or less accidental, due to circumstances which had nothing to do with the spiritual life of Paul; but it has the look of being natural too. Hope prevails first – the new world of things unseen and eternal outweighs the old; it is the stage at which religion is least free from the influence of sense and imagination. Then comes the reign of faith; the inward gains upon the outward; the mystical union of the soul to Christ, in which His spiritual life is appropriated, is more or less sufficient to itself; it is the stage, if it be a stage at all, at which religion becomes independent of imagination and sense. Finally, love reigns. The solidarity of all Christian interests is strongly felt; the life flows out again, in all manner of Christian service, on those by whom it is surrounded; the Christian moves and has his being in the body of which he is a member. All this, I repeat, can be only comparatively true; but the character and sequence of the Apostle's writings speak for its truth so far.
But it is not simply faith, love, and hope that are in question here: "we remember," says the Apostle, "your work of faith and labour of love and patience of hope in our Lord Jesus Christ." We call faith, love, and hope the Christian graces; and we are apt to forget that the associations of heathen mythology, thus introduced, are disturbing rather than enlightening. The three Graces of the Greeks are ideally beautiful figures; but their beauty is æsthetic, not spiritual. They are lovely as a group of statuary is lovely; but though "by (their) gift come unto men all pleasant things and sweet, and the wisdom of a man and his beauty, and the splendour of his fame," their nature is utterly unlike that of the three powers of the Christian character; no one would dream of ascribing to them work, and labour and patience. Yet the mere fact that "Graces" has been used as a common name for both has diffused the idea that the Christian graces also are to be viewed mainly as the adornments of character, its unsought, unstudied beauties, set on it by God to subdue