The church at Thessalonica was not old; its first members could only count their Christian age by months. Yet love is so native to the Christian life, that they found at once a career for it; demands were made upon their sympathy and their strength which were met at once, though never suspected before. "What are we to do," we sometimes ask, "if we would work the works of God?" If we have love enough in our hearts, it will answer all its own questions. It is the fulfilling of the law just because it shows us plainly where service is needed, and puts us upon rendering it at any cost of pain or toil. It is not too much to say that the very word chosen by the Apostle to characterise love—this word κόπος—is peculiarly appropriate, because it brings out, not the issue, but only the cost, of work. With the result desired, or without it; with faint hope, or with hope most sure, love labours, toils, spends and is spent over its task: this is the very seal of its genuine Christian character.
The third grace remains: "your patience of hope in our Lord Jesus Christ." The second coming of Christ was an element in apostolic teaching which, whether exceptionally prominent or not, had made an exceptional impression at Thessalonica. It will more naturally be studied at another place; here it is sufficient to say that it was the great object of Christian hope. Christians not only believed Christ would come again; they not only expected Him to come; they were eager for His coming. "How long, O Lord?" they cried in their distress. "Come, Lord Jesus, come quickly," was their prayer.
It is matter of notoriety that hope in this sense does not hold its ancient place in the heart of the Church. It holds a much lower place. Christian men hope for this or that; they hope that threatening symptoms in the Church or in society may pass away, and better things appear; they hope that when the worst comes to the worst, it will not be so bad as the pessimists anticipate. Such impotent and ineffective hope is of no kindred to the hope of the gospel. So far from being a power of God in the soul, a victorious grace, it is a sure token that God is absent. Instead of inspiring, it discourages; it leads to numberless self-deceptions; men hope their lives are right with God, when they ought to search them and see; they hope things will turn out well, when they ought to be taking security of them. All this, where our relations to God are concerned, is a degradation of the very word. The Christian hope is laid up in heaven. The object of it is the Lord Jesus Christ. It is not precarious, but certain; it is not ineffective, but a great and energetic power. Anything else is not hope at all.
The operation of the true hope is manifold. It is a sanctifying grace, as appears from 1 John iii. 3: "Every one that hath this hope set on Him, purifieth himself, even as He is pure." But here the Apostle characterises it by its patience. The two virtues are so inseparable that Paul sometimes uses them as equivalent; twice in the Epistles to Timothy and Titus, he says faith, love, and patience, instead of faith, love, and hope. But what is patience? The word is one of the great words of the New Testament. The corresponding verb is usually rendered endurance, as in Christ's saying, "He that endureth to the end, the same shall be saved." Patience is more than resignation or meek submission; it is hope in the shade, but hope nevertheless; the brave steadfastness which bears up under all burdens because the Lord is at hand. The Thessalonians had much affliction in their early days as Christians; they were tried, too, as we all are, by inward discouragements—that persistence and vitality of sin that break the spirit and beget despair; but they saw close at hand the glory of the Lord; and in the patience of hope they held out, and fought the good fight to the last. It is truly significant that in the Pastoral Epistles patience has taken the place of hope in the trinity of graces. It is as if Paul had discovered, by prolonged experience, that it was in the form of patience that hope was to be mainly effective in the Christian life. The Thessalonians, some of them, were abusing the great hope; it was working mischief in their lives, because it was misapplied; in this single word Paul hints at the truth which abundant experience had taught him, that all the energy of hope must be transformed into brave patience if we would stand in our place at the last. Remembering their work of faith, and labour of love, and patience of hope, in the presence of our God and Father, the Apostle gives thanks to God always for them all. Happy is the man whose joys are such that he can gratefully dwell on them in that presence: happy are those also who give others cause to thank God on their behalf.
The ground of the thanksgiving is finally comprehended in one short and striking phrase: "Knowing, brethren beloved of God, your election." The doctrine of election has often been taught as if the one thing that could never be known about anybody was whether he was or was not elect. The assumed impossibility does not square with New Testament ways of speaking. Paul knew the elect, he says here; at least he knew the Thessalonians were elect. In the same way he writes to the Ephesians: "God chose us in Christ before the foundation of the world; … in love He foreordained us to adoption as sons." Chose whom before the foundation of the world? Foreordained whom? Himself, and those whom he addressed. If the Church has learned the doctrine of election from anybody, it has been from Paul; but to him it had a basis in experience, and apparently he felt differently about it from many theologians. He knew when the people he spoke to were elect; how, he tells in what follows.
III.
THE SIGNS OF ELECTION.
"How that our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; even as ye know what manner of men we showed ourselves toward you for your sake. And ye became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost; so that ye became an ensample to all that believe in Macedonia and Achaia. For from you hath sounded forth the word of the Lord, not only in Macedonia and Achaia, but in every place your faith to God-ward is gone forth; so that we need not to speak anything."—1 Thess. i. 5–8 (R.V.).
THE Revised Version renders the ὅτι, with which ver. 5 begins, "how that," the Authorised Version, "for." In the first case, the Apostle is made to explain in what election consists; in the other, he explains how it is that he knows the Thessalonians to be among the elect. There is hardly room to doubt that it is this last which he intends to do. Election does not consist in the things which he proceeds to enlarge upon, though these may be in some sense its effects or tokens; and there is something like unanimity among scholars in favour of the rendering "for," or "because." What, then, are the grounds of the statement, that Paul knows the election of the Thessalonians? They are twofold; lying partly in his own experience, and that of his fellow-labourers, while they preached the gospel in Thessalonica; and partly in the reception which the Thessalonians gave to their message.
I. The tokens in the preacher that his hearers are elect: "Our gospel came not unto you in word only, but in power, and in the Holy Ghost, and in much assurance." That was the consciousness of the preachers themselves, but they could appeal to those who had heard them: "even as ye know what manner of men we showed ourselves toward you for your sake."
The self-consciousness of the preacher, we see from these words, is a legitimate though a perilous study. Every one has been told that there is no relation whatever between his own consciousness when preaching, and the effect of what is preached; but has anybody ever quite believed this? If there were no relation whatever between the preacher's consciousness and his conscience; if he