1 Thessalonians 1:6–10

Those who, eager to believe, suffer insults and injuries from their fellows, are precisely those who may be called imitators of the apostles and of the Lord himself. He suffered the same things from the Jews, as did the apostles who endured persecution as they pursued their faith in God.

"And ye became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost."

Strange! what an encomium is here! The disciples have suddenly become teachers! They not only heard the word, but they quickly arrived at the same height with Paul. But this is nothing; for see how he exalts them, saying, "Ye became imitators of the Lord." How? "Having received the word in much affliction, with joy of the Holy Ghost." Not merely with affliction, but with much affliction. And this we may learn from the Acts of the Apostles, how they raised a persecution against them. (Acts xvii. 5-8) And they troubled all the rulers of the city, and they instigated the city against them. And it is not enough to say, ye were afflicted indeed, and believed, and that grieving, but even rejoicing. Which also the Apostles did: "Rejoicing," it is said, "that they were counted worthy to suffer dishonor for the Name." (Acts v. 41) For it is this that is admirable. Although neither is that a slight matter, in any way to bear afflictions. But this now was the part of men surpassing human nature, and having, as it were, a body incapable of suffering.

But how were they imitators of the Lord? Because He also endured many sufferings, but rejoiced. For He came to this willingly. For our sakes He emptied Himself. He was about to be spit upon, to be beaten and crucified, and He so rejoiced in suffering these things, that He said to the Father, "Glorify Me." (John xvii. 1-5)

"With joy of the Holy Ghost," he says. That no one may say, how speakest thou of "affliction"? how "of joy"? how can both meet in one? he has added, "with joy of the Holy Ghost." The affliction is in things bodily, and the joy in things spiritual. How? The things which happened to them were grievous, but not so the things which sprang out of them, for the Spirit does not allow it. So that it is possible both for him who suffers, not to rejoice, when one suffers for his sins; and being beaten to take pleasure, when one suffers for Christ's sake. For such is the joy of the Spirit. In return for the things which appear to be grievous, it brings out delight. They have afflicted you, he says, and persecuted you, but the Spirit did not forsake you, even in those circumstances. As the Three Children in the fire were refreshed with dew, so also were you refreshed in afflictions. But as there it was not of the nature of the fire to sprinkle dew, but of the "whistling wind," so also here it was not of the nature of affliction to produce joy, but of the suffering for Christ's sake, and of the Spirit bedewing them, and in the furnace of temptation setting them at ease. Not merely with joy, he says, but "with much joy." For this is of the Holy Spirit.

you became imitators of us and of the Lord Imitating, that is, in faith and morals. Or CHRYS they were imitators of the Lord because He also endured many sufferings, but rejoiced.

but with the joy of the Holy Spirit For the Apostle may had in mind concerning those things that are said in Acts, "And indeed, they went forth from the presence of the council, rejoicing that they were considered worthy to suffer insult on behalf of the name of Jesus." (5:41)

He strengthens them both by praise and by reminding them that they did not fall behind him in dangers. See what praise — to become imitators of the teacher at once, and not only of him, but also of the Lord! How then did they become "imitators of the Lord"? In that He Himself also, having endured great sufferings, rejoiced: for He came voluntarily for this very purpose, so as to say to the Father: "glorify Your Son" (Jn. 17:1).

You received the word not simply amid afflictions, but also "amid many," that is, with dangers. And this can be seen in the Acts of the Apostles. Yet this affliction, namely the dangers, you receive with joy. Explaining how one can rejoice in affliction, he said: "with joy of the Holy Spirit." The Spirit did not allow you to suffer: suffering was in them as bodily beings, but joy was supplied by the Spirit. For just as the youths were bedewed in the fire by the refreshing Spirit, so also in dangers the Spirit gladdened you, pointing you to the future recompense. See: one becomes an imitator of the Lord when he endures dangers with the joy of the Holy Spirit.

Then when he says, "and you became imitators of us," he shows how creditably they received his preaching and did not fall away in time of trial. First, Paul shows their excellence in that they have imitated others; secondly, because they made themselves an example to others (1:7). In treating the first point Paul does two things. First, he shows whom they have imitated; secondly, he shows in what things they have imitated them (1:6).

In treating the first point, Paul says that they have imitated the ones they should, namely, their prelates; so he says: "You became imitators of us," "Brethren, join in imitating me" (Phil. 3:17); that is, you imitated me not in my human failings but in those points in which I have imitated Christ by patience in the midst of suffering: "If any man would come after me, let him deny himself and take up his cross and follow me" (Matt. 16:24). "Christ also suffered for you, leaving you an example, that you should follow in his steps" (1 Pet. 2:21). Therefore, Paul says, "in much affliction, with joy," that is, although a considerable amount of tribulation threatened you because of the gospel, nevertheless you have accepted that with joy: "Count it all joy, my brethren, when you meet various trials, for you know that the testing of your faith produces steadfastness" (Jas. 1:2). "Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name of Jesus" (Acts 5:41). "With joy," Paul says, "inspired by the Holy Spirit" who is the love of God, and who imbues joy in those who suffer for Christ because they love Him: "If a man offered for love all the wealth of his house, it would be utterly scorned" (Song 8:7).

"So that ye became ensamples to all that believe in Macedonia and Achaia."

And yet it was later that he went to them. But ye so shone, he says, that ye became teachers of those who received (the word) before you. And this is like the Apostle. For he did not say, so that ye became ensamples in regard to believing, but ye became an ensample to those who already believed; how one ought to believe in God, ye taught, who from the very beginning entered into your conflict. "And in Achaia," he says; that is, in Greece. Do you see how great a thing is zeal? that it does not require time, nor delay, nor procrastination, but it is sufficient only to venture one's self, and all is fulfilled. Thus then though coming in later to the Preaching, they became teachers of those who were before them.

Let no one therefore despair, even though he has lost much time, and has done nothing. It is possible for him even in a little while to do so much, as he never has done in all his former time. For if he who before did not believe, shone so much at the beginning, how much more those who have already believed! Let no one, again, upon this consideration be remiss, because he perceives that it is possible in a short time to recover everything. For the future is uncertain, and the Day of the Lord is a thief, setting upon us suddenly when we are sleeping. But if we do not sleep, it will not set upon us as a thief, nor carry us off unprepared. For if we watch and be sober, it will not set upon us as a thief, but as a royal messenger, summoning us to the good things prepared for us. But if we sleep, it comes upon us as a thief. Let no one therefore sleep, nor be inactive in virtue, for that is sleep. Do you not know how, when we sleep, our goods are not in safety, how easy they are to be plotted against? But when we are awake, there needs not so much guarding. When we sleep, even with much guarding we often perish. There are doors, and bolts, and guards, and outer guards, and the thief has come upon us.

So have you become a pattern for all who believe that is, they were models of excellence.

in Macedonia and in Achaia Those are provinces of Greece.

Although Paul came to them after others, nevertheless, he says, you shone so brightly that you became teachers of those who received the faith before you. And in this too is an imitation of Paul, since he also came last but surpassed everyone. Notice that he did not say: you will be an example for those who will believe, but: you have already "become an example" for believers of how one ought to believe — namely with fervor and readiness for dangers. By Achaia he means Greece.

And you are our imitators to such an extent that you can be imitated by others; therefore he says: "so that you become an example to all the believers in Macedonia and in Achaia." In making this point, Paul does three things. First, he shows that they can be imitated; secondly, he shows how their fame has spread (1:8); thirdly, Paul shows how they were praised by all peoples (1:9).

So Paul says: you have imitated us so perfectly that you became an example, that is, an example of life not only in your own surroundings, but in other places as well: "Let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven" (Matt. 5:16). You became an example to all believers to whom your faith has become known.

"For from you hath sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to God-ward is gone forth."

As a sweet-smelling ointment keeps not its fragrance shut up in itself, but diffuses it afar, and scenting the air with its perfume, so conveys it also to the senses of the neighbors; so too illustrious and admirable men do not shut up their virtue within themselves, but by their good report benefit many, and render them better. Ye have filled, therefore, all your neighbors with instruction, and the world with wonder. For this is meant by the expression, "in every place." And he has not said, your faith is noised abroad, but "has sounded out"; as every place near is filled with the sound of a loud trumpet, so the report of your manfulness is loud, and sounding even like that, is sufficient to fill the world, and to fall with equal sound upon all that are round about. For great actions are more loudly celebrated there, where they have taken place; afar off indeed they are celebrated, but not so much.

But in your case it was not so, but the sound of good report was spread abroad in every part of the earth. And this has also arisen from their vehemence. For as if he were speaking of something living, he introduces the word "gone forth"; so vehement and energetic was their faith. "So that we need not to speak anything," says he, "for they themselves report concerning us what entering in we had unto you." They do not wait to hear from us, but those who were not present, and have not seen, anticipate those who were present, and have seen your good deeds. So manifest were they everywhere made by report. We shall not therefore need, by relating your actions, to bring them to equal zeal. For the things which they ought to have heard from us, these they themselves talk of, anticipating us. And yet in the case of such there is frequently envy, but the exceeding greatness of the thing conquered even this, and they are the heralds of your conflicts. And though left behind, not even so are they silenced, but they are beforehand with us. And being such, it is not possible for them to disbelieve our report.

For from you, the Word of the Lord was spread Because of them the word of God has spread, so many who were previously silent from fear were made bold by their example, and preached openly and in many places.

not only in Macedonia and in Achaia who are their neighboring locations

The fame of your virtue has caused the preaching to become known to all, and you have shown yourselves to be teachers of all. The expression "sounded forth" — he speaks as if of a trumpet, sounding loudly and heard over a great distance.

Your example, says the apostle, filled Macedonia and Greece with word and teaching, and every place with amazement, that in such a short time you showed such faith. As if speaking of something animate, the apostle used the word: "spread abroad."

So strong and effective is the fame of your faith that people do not even wait for us to say something about you; on the contrary, every time we begin to speak in order to bring them to a similar emulation, they anticipate us with their own accounts of your exploits.

Your goodness was added to this, for the word of the Lord sounded forth from you, that is, the Lord has been preached; in other words, your fame was diffused not only in Macedonia and Achaia, who are your neighbors, but your faith in God has gone forth everywhere, that is, a faith which God accepts, which joins you to God, and which is edifying everywhere: "Your faith is proclaimed in all the world" (Rom. 1:8). And proof exists for all this, so that we need not say anything. It is the practice of a good preacher to use as an example the blessings coming to others: "Your zeal has stirred up most of them" (2 Cor. 9:2).

By what means do we become Christians? Through our faith would be the universal answer. And in what way are we saved? Plainly because we were regenerated through the grace given to us in our baptism. How else could we be? And after recognizing that this salvation is established through the Father and the Son and the Holy Spirit, shall we fling away "that form of doctrine" which we received? Would it not rather be grounds for great groaning if we are found now further off from our salvation "than when we first believed," and deny now what we then received?… What if one does not always and everywhere keep to his initial confession and cling to it as a sure protection?… What if one, having been delivered "from the idols," to the "living God," now constitutes himself a "stranger" from the "promises" of God? He fights against his own handwriting, which he put on record when he professed the faith. To me my baptism was the beginning of life and that day of regeneration the first of days. It is plain that the utterance confessed in the grace of adoption is the most honorable of all.

What means, "What manner of entering in we had unto you"? That it was full of dangers, and numberless deaths, but that none of these things troubled you. But as if nothing had happened, so you adhered to us; as if ye had suffered no evil, but had enjoyed infinite good, so you received us after these things. For this was the second entering. They went to Beroea, they were persecuted, and when they came after this they so received them, as though they had been honored by these also, so that they even laid down their lives for them. The expression, "What manner of entering in we had," is complicated, and contains an encomium both of them and of themselves. But he himself has turned this to their advantage. "And how," he says, "ye turned to God from idols, to serve a living and true God"; that is, that ye did it readily, that ye did it with much eagerness, that it did not require much labor to make you. "In order to serve," says he, "a living and true God."

Here also he introduced an exhortation, which is the part of one who would make his discourse less offensive.

For others are reporting that is, they applaud you.

Whence is proved that they have ever been depicted, out of the volume of the divine Scriptures, as guilty of the crime of idolatry; whereas our "less"-that is, posterior-people, quitting the idols which formerly it used slavishly to serve, has been converted to the same God from whom Israel, as we have above related, had departed. For thus has the "less"-that is, posterior-people overcome the"greater people," while it attains the grace of divine favour, from which Israel has been divorced.

For we read: "How ye turned 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." And again: "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord God, Jesus Christ, at His coming? " Likewise: "Before God, even our Father, at the coming of the Lord Jesus Christ, with the whole company of His saints.

That is, that our coming to you was joined with a thousand deaths, and yet nothing turned you against us. On the contrary, you yourselves, having been exposed to dangers on our account, did not reject us, but treated us as though you had enjoyed countless blessings. This was the second entrance. For the apostle, having departed from Thessalonica to Berea, was persecuted, and having come from there to the Thessalonians, was so received by them that they were ready to lay down their lives for him.

That is, you turned easily and with greater readiness. And here he very aptly inserted an exhortation as well, skillfully reminding them of what they had turned from and to what they had turned, so that they might live worthily of it.

Then when Paul says: "for they themselves report concerning us," he remarks on the praise which they had received from others, because, "they themselves report concerning us what a welcome we had among you." A similar point is made in Proverbs (31:31): "Give her of the fruit of her hands, and let her works praise her in the gates." Those who commend you praise my preaching and your conversion. "They themselves report concerning us what a welcome we had among you," since our entry was visited with great difficulty and genuine tribulations; but they also praise your conversion.

Finally, Paul makes known how, from whom, and to what they have been converted. In regard to the first point Paul says: "and how you turned to God," that is, how readily and completely. "Return to me with all your heart" (Joel 2:12). "Do not delay to turn to the Lord, nor postpone it from day to day" (Sir. 5:7). In regard to the second point, Paul says, "from idols," as is mentioned in 1 Corinthians (12:2): "You know that when you were heathens, you were led astray to dumb idols." In regard to the third point he says, "to serve a living and true God" by the practice of adoration, not of creatures, but of God, which is in contrast with what is stated in Romans (1:25): "They worshipped and served the creature rather than the Creator, who is blessed forever." And Paul says, "living," in order to exclude the cult of idolatry, because the idolators worshipped certain dead people whose souls they regarded as deified, such as Romulus and Hercules. And so Paul insists on "living." "As I live forever" (Deut. 32:40). Also, since the Platonists considered some separate substances to be gods by participation, he says "true," meaning, not by participation in the divine nature.

"And to wait," he says, "for His Son from heaven, whom He raised from the dead, even Jesus, which delivereth us from the wrath to come." "And to wait," he says, "for His Son from heaven"; Him that was crucified, Him that was buried; to wait for Him from heaven. And how "from heaven"? "Whom He raised from the dead." You see all things at the same time; both the Resurrection, and the Ascension, and the second Coming, the Judgment, the retribution of the just, the punishment of the wicked. "Jesus," he says, "which delivereth us from the wrath to come." This is at once comfort, and exhortation, and encouragement. For if He raised Him from the dead, and He is in heaven, and thence will come, (and ye believed in Him; for if ye had not believed in Him, ye would not have suffered so much), this of itself is sufficient comfort. These shall suffer punishment, which he says in his second epistle, and you will have no small consolation.

And to "wait," he says, "for His Son from heaven." The terrible things are in hand, but the good things are in the future, when Christ shall come from heaven. See how much hope is required, in that He who was crucified has been raised, that He has been taken up into heaven, that He will come to judge the quick and the dead.

Jesus, who has rescued us from the approaching wrath that is the punishment of Gehenna.

And this is a characteristic of the same method; because in the form of a narrative he taught them to await the Son of God. For the greatest consolation for those who grieve is that the One who suffered has risen and is in heaven, that He will come and deliver us who grieve from the coming wrath, that is, from punishment, as those who have truly pleased Him through faith and a blameless life. But those who cause us grief He will not spare. Since afflictions are overhead, while blessings are in the future, the apostle ascribes to them great faith, as those who await and firmly hope in what is to come.

Since those who serve Him deserve a reward, and because this is the case with the Thessalonians, it remains for them to expect a reward; so Paul says to them, "to wait for his Son," that is, God, descending from heaven. "Be like men who are waiting for their master to come home from the marriage feast" (Lk. 12:36). "Blessed are all those who wait for him" (Is. 30:18). These, however, are the men who girded their loins. We, however, are waiting for two things: first, for the resurrection, in order that we may clearly conform to Christ; hence Paul says: "whom he raised from the dead." "He who raised Christ Jesus from the dead will give life to your mortal bodies" (Rom. 8:11). "Who will change our lowly body to be like his glorious body" (Phil. 3:21). Secondly, we are waiting to be freed from the punishment which awaits the guilty. For we shall be freed by Christ from sin, the cause of punishment. So Paul says: "Jesus who delivers us from the wrath to come." "Hide us from the face of him who is seated on the throne, and from the wrath of the Lamb" (Rev. 6:16). No one can free us from this wrath but Christ: "Who warned you to flee from the wrath to come?" (Matt. 3:7).