Synopsis of the Books of the Bible, by John Nelson Darby, [1857-62], at sacred-texts.com
The apostle, in declaring (as was his custom) that which he felt respecting them the aspect in which they appeared to his heart and mind, speaks neither of gifts, as to the Corinthians, nor of the grand features of an exaltation that embraced the Lord and all saints, as to the Ephesians and even to the Colossians (with the addition of that which their state required); nor of the brotherly affection and fellowship of love which the Philippians had manifested in their connection with himself; nor of a faith that existed apart from his labors, and in communion with which he hoped to refresh himself, adding to it that which his abundant gifts enabled him to impart to them, as he writes to the Romans whom he had not yet seen.
Here it is the life itself of the Christian in its first fresh impressions, in its intrinsic qualities, as it developed itself by the energy of the Holy Ghost on earth, the life of God here below in them, which he remembers in his prayers with so much satisfaction and joy. Three great principles, he tells the Corinthians (l Cor.13) form the basis, and ever abide as the foundation of this life faith, hope, and love. Now these three were the powerful and divine motives of the life of the Thessalonians. This life was not merely a habit; it flowed, in its outward activities, from immediate communion with its source. These activities were quickened and maintained by divine life, and by keeping the eye constantly fixed upon the object of faith. There was work, and labour, and endurance. There were the same in Ephesus, as we see it in Revelation 2. But here it was a work of faith, labour undertaken by love, endurance fed by hope. Faith, hope, and love are, we have seen, the springs of Christianity in this world. The work, the labour, the endurance continued at Ephesus, but ceased to be characterised by these great and mighty principles. The habit continued, but the communion was wanting They had forsaken their first love.
The first to the Thessalonians is the expression of the living power in which the assembly is planted: Ephesus, in Revelation 2, of its first departure from that state.
May our work be a work of faith, drawing its strength, its existence even, from our communion with God our Father! May it be, each moment, the fruit of the realisation of that which is invisible, of the life which lives in the certainty, the immutable certainty, of the word! May it thus bear the impress of the grace and truth that came by Jesus Christ, and be a testimony to it.
May our labour in service be the fruit of love, not performed merely as duty and obligation, although it was this, if we know that it is before us to be done!
May the patience that we must have, in order to go through this wilderness, be, not the necessity we feel because the path is before us, but an endurance sustained by the hope that belongs to our view of Jesus by faith, and that is waiting for Him !
These principles, faith, hope, and love, form our character as Christians: [See Note #1] but it cannot, and ought not to, be formed in us without having objects. Accordingly the Spirit presents them here. They have a twofold character. The heart rests by faith on Jesus, waits for Him, counts upon Him, links itself with Him in its walk. He has walked here below, He represents us in heaven, He watches over us as the good Shepherd. He loves His own; He nourishes and cherishes them: our faith and our hope keep Him always in view. The conscience is before God our Father; it is not in the spirit of fear: there is no uncertainty as to our relationship. We are the children of a Father who lovesus perfectly; but we are before God. His light has authority and power in the conscience: we walk in the sense that His eye is upon us, in love but upon us. And light makes everything manifest. It judges all that might weaken the sweet and peaceful realisation of the presence of God, and our communion with Jesus, and our confidence in Him, the intimacy of the intercourse between our souls and the Lord. These two principles are of all importance for abiding peace, for the progress of our souls. Without them the soul flags. The one sustains confidence, the other keeps us in the light with a good conscience. Without the latter, faith (not to say more) loses its liveliness; without the former, the conscience be comes legal, and we lose spiritual strength, light and ardour.
The apostle reminds them also of the means used by God to produce this condition, that is, the gospel, the word, brought in power and in much assurance to the soul by the Holy Ghost. The word had power in their heart came to it as the word of God; the Spirit Himself revealed Himself in it, giving the consciousness of His presence; and the consequence of this was the full assurance of the truth in all its power, in all its reality. The apostle's life, his whole conduct, confirmed the testimony which he bore formed a part of it. Accordingly (it is always the case) the fruit of his labors answered in character to him who laboured; the Christianity of the Thessalonians resembled that of Paul. It was like the walk of the Lord Himself whom Paul followed so closely. It was " in much affliction," for the enemy could not bear so plain a testimony, and God granted this grace to such a testimony, and " with joy of the Holy Ghost."
Happy testimony to the power of the Spirit working in the heart! When this is so, everything becomes testimony to others. They see that there is in Christians a power of which they are ignorant, motives which they have not experienced, a joy which they may scoff at but which they do not possess; a conduct which strikes them, and which they admire, although they do not follow it; a patience which shews the impotence of the enemy in striving against a power that endures everything, and that rejoices in spite of all his efforts. What can we do with those who allow themselves to be killed without becoming less joyful, nay, whom it makes more so; who are above all our motives when left to themselves, and who, if oppressed, possess their souls in perfect joy in spite of all our opposition; and who are unconquered by torments, finding in these only an occasion for bearing a stronger testimony that Christians are beyond our power? At peace, life is all of it a testimony; death even in torture, is still more so. Such is the Christian, where Christianity exists in its true power, in its normal condition according to God the word (of the gospel) and the presence of the Spirit, reproduced in the life, in a world estranged from God.
Thus it was with the Thessalonians; and the world, in spite of itself, became an additional witness to the power of the gospel. An ensample to believers in other places, they were the subject of report and conversation to the world, which was never weary of discussing this phenomenon, so new and so strange, of people who had given up all that governed the human heart, all to which it was subject, and worshiped one only living and true God, to whom even the natural conscience bore testimony. The gods of the heathen were the gods of the passions, not of the conscience. And this gave a living reality, an actuality, to the position of Christians and to their religion. They waited for His Son from heaven.
Happy indeed were those Christians whose walk and whole existence made of the world itself a witness for the truth, who were so distinct in their confession, so consistent in their life, that an apostle did not need to speak of that which he had preached, of that which he had been among them. The world spoke of it for him and for them.
A few words on the testimony itself, which, simple as it may be, is of great importance,and contains principles of great moral depth. It forms the basis of the whole life, and of all the christian affections also, that are unfolded in the Epistle, which, besides this development, contains only a special revelation of the circumstances and the order of the coming of Christ to call His people to Himself, and of the difference between that event and the day of the Lord to judge the world, although this latter follows on the former.
That which the apostle points out, as the testimony borne by the faithful walk of the Thessalonians, contained three principal subjects:1st, they had forsaken their idols to serve the living and true God; 2nd, they were waiting for His Son from heaven, whom He had raised from among the dead; 3rd, the Son was a safeguard from the wrath which was to be revealed.
An immense fact simple but of vast import characterises Christianity. It gives us a positive object; and this object is nothing less. than God Himself. Human nature may discover the folly of that which is false. We scorn false gods and graven images; but we cannot get beyond ourselves, we cannot reveal anything to ourselves. One of the most renowned names of antiquity is pleased to tell us, that all would go well if men followed nature (it is manifest that they could not rise above it); and, in fact, he would be in the right if man were not fallen. But to require man to follow nature is a proof that he is fallen, that he has degraded himself below the normal state of that nature. He does not follow it in the walk that suits its constitution. All is in disorder. Self-will carries him away, and acts in his passions. Man has forsaken God, and has lost the power and centre of attraction that kept him in his place and everything in his own nature in its place. Man cannot recover himself, he cannot direct himself; for, apart from God, there is nothing but self-will that guides man. There are many objects that furnish occasion for the acting of the passions and the will; but there is no object which, as a centre, gives him a regular, constant, and durable moral position in relationship with that object, so that his character should bear its stamp and value. Man must either have a moral centre, capable of forming him as a moral being, by attracting him to itself and filling his affections, so that he shall be the reflex of that object; or he must act in self-will, and then he is the sport of his passions; or, which is the necessary consequence, he is the slave of any object that takes possession of his will. A creature, who is a moral being, cannot subsist without an object. To be self-sufficing is the characteristic of God.
The equilibrium which subsisted in the unconsciousness of good and evil is lost. Man no longer walks as man, having nothing in his mind outside his normal condition, outside that which he possessed; not having a will, or, which comes to the same thing, having a will that desired nothing more than it possessed, but that gratefully enjoyed all that was, already appropriated to its nature, and especially the companionship of a being like himself, a help who had his own nature, and who answered to his heart blessing God for everything.
Now man wills. While he has lost that which formed the sphere of his enjoyment, there is in him an activity which seeks, which is become unable to rest without aiming at, something farther; which has already, as will, thrown itself into a sphere that it does not fill, in which it lacks intelligence to apprehend all that is there and power to realise even that which it desires. Man, and all that has been his, no longer suffices man as enjoyment. He still needs an object. This object will either be above or below the man. If it be below, he degrades himself below himself; and it is this indeed which has taken place. He no longer lives according even to nature (as he to whom I have alluded says), a state which the apostle has described in the beginning of the Epistle to the Romans with all the horrors of the plain truth. If this object be above himself and below God, there is still nothing to govern his nature, nothing that puts him morally in his place. A good being could not take this place to exclude God from it. If a bad object gains it, he becomes to the man, a god, who shuts out the true God, and degrades man in his highest relationship the worst of all degradations. This too has taken place. And since these beings are but creatures, they only can govern man by that which exists, and by that which acts upon him. This is to say, they are the gods of his passions. They degrade the idea of the Divinity: they degrade the practical life of humanity into slavery to the passions (which are never satisfied, and which invent evil when they are surfeited with excess in that which is natural to them) and are thus left without resource. Such in fact was the condition of man under Paganism.
Man, and above all, man having knowledge of good and evil, should have God for his object; and as an object that his heart can entertain with pleasure, and on which his affections can be exercised: other wise he is lost. The gospel Christianity has given him this, God, who fills all things, who is the source of, in whom is centered, all blessing, all good God, who is all love, who has all power, who embraces everything in His knowledge, because everything (except the forsaking of Himself) is but the fruit of His mind and will God has revealed Himself in Christ to man, in order that his heart, occupied with with Him, with perfect confidence in His goodness, may know Him, may enjoy His presence, and reflect His character.
The sin and misery of man have but lent occasion to an infinitely more complete development of what this God is, and of the perfection of His nature, in love, in wisdom, and in power. But we are here considering only the fact, that He has given Himself to man for an object. Nevertheless, although the misery of man has but given room for a much more admirable revelation of God, yet God Himself must have an object worthy of Himself to be the subject of His purposes, and in order to unfold all His affections. This object is the glory of His Son His Son Himself. A being of an inferior nature could not have been this to Him, although God can glorify Himself in His grace to such and one. The object of the affections, and the affections that are exercised with regard to it, are necessarily correlative. Thus God has displayed His sovereign and immense grace with regard to that which was the most wretched, the most unworthy, the most necessitous; and He has displayed all the majesty of His being, all the excellence of His nature, in connection with an object in whom He could find all His delight, and exhibit all that He is in the glory of His nature. But it is as man marvelous truth in the eternal counsels of God! that this object of God the Father's delight has taken His place in this glorious revelation by which God makes Himself known to His creatures. God has ordained and prepared man for this, Thus the heart that is taught by the Spirit knows God as revealed in this immense grace, in the love that comes down from the throne of God to the ruin and misery of the sinner; he finds himself, in Christ, in the knowledge and in the enjoyment of the love which God has for the object of His eternal delight, who also is worthy of being so; of the communications by which He testifies that love (Joh 17:7,8); and, finally, of the glory which is its public demonstration before the uniVerse. This latter part of our ineffable blessedness is the subject of Christ's communications at the end of John's Gospel. (Chaps 14, 16, and, in particular 17) [See Note #2] From the moment that the sinner is converted and believes the gospel, and (to complete his state, I must add) is sealed with the Holy Ghost, now that the blessed Lord has wrought redemption, he is introduced as to the principle of his life into this position, into these relationships with God. He is perhaps but a child; but the Father whom he knows, the love into which he has entered, the Saviour on whom his eyes are opened, are the same whom he will enjoy when he shall know as he is known. He is a Christian; he is turned from idols to God, and to wait for His Son from heaven.
We may observe, that the subject here is not the power which converts, nor the source of life. Of these other passages speak clearly. Here it is the character of the life in its manifestation. Now this depends on its objects. Life is exercised and unfolded in connection with its objects, and thus characterises itself. The source from which it flows makes it capable of enjoying it; but an intrinsic life which has no object on which it depends is not the life of a creature. Such life as that is the prerogative of God. This shews the folly of those who would have a subjective life, as they say, without its having a positively objective character; for this subjective state depends on the object with which it is occupied. It is the characteristic of God to be the source of His own thoughts without an object to be, and to be self-sufficing (because He is perfection, and the centre and source of everything), and to create objects unto Himself, if He would have any without Himself. In a word, although receiving a life from God which is capable of enjoying Him, the moral character of man cannot be formed in him without an object that imparts it to him.
Now God has given Himself to us for an object, and has revealed Himself in Christ. If we occupy ourselves with God in Himself (supposing always that He had thus revealed Himself), the subject is too vast. It is an infinite joy; but in that which is simply infinite there is something wanting to a creature, although it is his highest prerogative to enjoy it. It is necessary to him on the one hand, in order that he may be in his place, and that God may have His place in regard to him, and on the other hand that which exalts him so admirably. It must be so; and it is the privilege given unto us, and given unto us in a priceless intimacy, for we are children, and we dwell in God, and God in us; but with this in itself there is a certain weight upon the heart in the sense of God alone. We read of "a far more exceeding and abundant weight [See Note #3] of glory." It must be so: His majesty must be maintained when we think of Him as God, His authority over the conscience. The heart God has so formed it needs something which will not lower its affections, but which may have the character of companion and friend, at least to which it has access in that character.
It is this which we have in Christ, our precious Saviour. He is an object near to us. He is not ashamed to call us brethren. He has called us friends; all that He has heard from His Father He has made known to us. Is He then a means of our eyes being turned away from God ? On the contrary, it is in Him that God is manifested, in Him that even the angels see God. It is He who, being in the bosom of the Father, reveals to us His God and Father in this sweet relationship, and as He knows Him Himself. And not only this, but He is in the Father, and the Father in Him, so that He who has seen Him has seen the Father. He reveals God to us, instead of turning us away from Him. In grace He has already revealed Him, and we wait for the revelation of glory in Him. Already also on the earth, from the moment that He was born, the angels celebrated the good pleasure of God in man, for the object of His eternal delight had become a man. And now He has accomplished the work which makes possible the introduction of others, of sinners, into the enjoyment with Himself of this favour of God. Once enemies, "we are reconciled to God by the death of His Son."
It is thus that God has reconciled us to Himself. By faith thus knowing God, we " turn from idols to serve the living and true God, and to wait for his Son from heaven." The living and true God is the object of our joyful service. His Son, whom we know, who knows us, who will have us to be where He is, who has identified us with His own glory and His glory with us, He who is a glorified man for ever and firstborn among many brethren, is the object of our expectation. We expect Him from heaven, for our hopes are there, and there the seat of our joy.
We have the infinity of a God of love, the intimacy and the glory of Him who has taken part in all our infirmities, and, without sin, has borne all our sins. What a portion is ours !
But there was another side of the truth. Creatures are responsible; and, however great His love and His patience, God cannot allow evil nor contempt of His authority: if He did, all would be confusion and misery. God Himself would lose His place. There is a judgment; there is wrath to come. We were responsible; we have failed. How then shall we enjoy God and the Son in the way that I have spoken of?
Here comes in the application of the third truth of which the apostle speaks: "Which delivered us from the wrath to come." The work of Christ has perfectly sheltered us from this wrath; He took our place in responsibility on the cross to put away sin for us by the sacrifice of Himself.
These then are the three great elements of christian life. We serve the living and the true God, having forsaken our idols outward or inward. We expect Jesus for glory; for this sight of God makes us feel what this world is, and we know Jesus. As to our sins and our conscience, we are perfectly cleansed; we fear nothing. The life and walk of the Thessalonians was a testimony to these truths.
Note #1
They are found oftener in Paul's writings than is thought; as Th1 5:8 and Col 1:4-5. In Th2 1:3 we have faith and love, but he has to clear up their thoughts as to hope.
Note #2
Compare Pro 8:30,31, and Luk 2:14, where read, "good pleasure in men." It is beautiful to see the angels unjealously celebrating it. Love downwards in grace is great according to the misery and unworthiness of the object; upwards as the affection of the soul according to the worthiness; see both in Christ, Eph 5:2 In both in Christ self is wholly given up. He gave, not sought, Himself. The law takes self as measure as to the neighbor, and supposes him on the same footing. There is no love downwards.
Note #3
Weight and glory are the same word in Hebrew "Cabod".