THE THANKSGIVING.

1Th 1:2-4 (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 newborn graces. We ought not to extenuate the force of such words, as if they were mere exaggerations, 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 mind 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 (αδιαλειπτον) pain in his heart; if he gave thanks for the Thessalonians, he remembered without ceasing (αδιαλειπτως) 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 1Co 13, 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 around, 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 aesthetic, 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 and charm the world. That is quite wrong; the Greek Graces are essentially beauties; they confer on men all that wins admiration—personal comeliness, victory in the games, a happy mood; but the Christian graces are essentially powers; they are new virtues and forces which God has implanted in the soul that it may be able to do His work in the world. The heathen Graces are lovely to look at, and that is all; but the Christian graces are not subjects for aesthetic contemplation; they are here to work, to toil, to endure. If they have a beauty of their own — and surely they have—it is a beauty not in form or colour, not appealing to the eye or the imagination, but only to the spirit which has seen and loved Christ, and loves His likeness in whatever guise.

Let us look at the Apostle’s words more closely: he speaks of a work of faith; to take it exactly, of something which faith has done. Faith is a conviction with regard to things unseen, that makes them present and real. Faith in God as revealed in Christ and in His death for sin, makes reconciliation real; it gives the believer peace with God. But it is not shut up in the realm of things inward and unseen. If it were, a man might say what he pleased about it, and there would be no check upon his words.

Wherever it exists, it works: he who is interested can see what it has done. Apparently the Apostle has some particular work of faith in his mind in this passage; some thing which the Thessalonians had actually done, because they believed; but what it is we cannot tell. Certainly not faith itself; certainly not love, as some think, referring to Ga 5:6; if a conjecture may be hazarded, possibly some act of courage or fidelity under persecution, similar to those adduced in Heb 11. That famous chapter contains a catalogue of the works which faith wrought; and serves as a commentary, therefore, on this expression. Surely we ought to notice that the great Apostle, whose name has been the strength and shield of all who preach justification by faith alone, the very first time he mentions this grace in his epistles, mentions it as a power which leaves its witness in work.

It is so, also, with love: "we remember," he writes, "your labour of love." The difference between εργον (work) and κοπος (labour) is that between effect and cause. The Apostle recalls something which the faith of the Thessalonians did; he recalls also the wearisome toil in which their love spent itself. Love is not so capable of abuse in religion, or, at least, it has not been so rankly abused, as faith. Men are much more apt to demand the proof of it. It has an inward side as much as faith; but it is not an emotion which exhausts itself in its own transports. Merely as emotion, indeed, it is apt to be undervalued. In the Church of today emotion needs rather to be stimulated than repressed. The passion of the New Testament startles us when we chance to feel it. For one man among us who is using up the powers of his soul in barren ecstasies, there are thousands who have never been moved by Christ’s love to a single tear or a single heart throb. They must learn to love before they can labour. They must be kindled by that fire which burned in Christ’s heart, and which He came to cast upon the earth, before they can do anything in His service. But if the love of Christ has really met that answer in love for which it waits, the time for service has come. Love in the Christian will attest itself as it attested itself in Christ. It will prescribe and point out the path of labour. The word employed in this passage is one often used by the Apostle to describe his own laborious life. Love set him, and will set everyone in whose heart it truly burns, upon incessant, unwearied efforts for others’ good. Paul was ready to spend and be spent at its bidding, however small the result might be. He toiled with his hands, he toiled with his brain, he toiled with his ardent, eager, passionate heart, he toiled in his continual intercessions with God, and all these toils made up his labour of love. "A labour of love," in current language, is a piece of work done so willingly that no payment is expected for it. But a labour of love is not what the Apostle is speaking of; it is laboriousness, as love’s characteristic. Let Christian men and women ask themselves whether their love can be so characterised. We have all been tired in our time, one may presume; we have toiled in business, or in some ambitious course, or in the perfecting of some accomplishment, or even in the mastery of some game or the pursuit of some amusement, till we were utterly wearied: how many of us have so toiled in love? How many of us have been wearied and worn with some labour to which we set ourselves for God’s sake? This is what the Apostle has in view in this passage; and, strange as it may appear, it is one of the things for which he gives God thanks. But is he not right? Is it not a thing to evoke gratitude and joy, that God counts us worthy to be fellow labourers with Him in the manifold works which love imposes?

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 put 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 κοπος —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 1Jo 3:3: "Everyone 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.