1Cor 15:14-15, 1Th 2:1-11 | Barnes | STEP | Verse 14. And if Christ be not risen, then is our preaching vain . Another consequence which must follow if it be held that there was no resurrection, and consequently that Christ was not risen. It would be vain and useless to preach. The substance of their preaching was, that Christ was raised up; and all their, preaching was based on that. If that were not true, the whole system was false, and Christianity was an imposition. The word vain here seems to include the idea of useless, idle, false. It would be false to affirm that the Christian system was from heaven; it would be useless to proclaim such a system, as it could save no one. And your faith is also vain . It is useless to believe. It can be of no advantage. If Christ was not raised, he was an impostor, since he repeatedly declared that he would rise, ( ); and since the whole of his religion depended on that. The system could not be true unless Christ had been raised, as he said he would be; and to believe a false system could be of no use to any man. The argument here is one addressed to all their feelings, their hopes, and their belief. It is drawn from all their convictions that the system was true. Were they, could they be prepared to admit a doctrine which involved the consequence that all the evidences which they had that the apostles preached the truth were delusive, and that all the evidences of the truth of Christianity which had affected their minds and won their hearts were false and deceptive? If they were not prepared for this, then it followed that they should not abandon or doubt the doctrine of the resurrection of the dead. (a) "if Christ"

1 Corinthians 15:14-15

Verse 14. And if Christ be not risen, then is our preaching vain. Another consequence which must follow if it be held that there was no resurrection, and consequently that Christ was not risen. It would be vain and useless to preach. The substance of their preaching was, that Christ was raised up; and all their, preaching was based on that. If that were not true, the whole system was false, and Christianity was an imposition. The word vain here seems to include the idea of useless, idle, false. It would be false to affirm that the Christian system was from heaven; it would be useless to proclaim such a system, as it could save no one.

And your faith is also vain. It is useless to believe. It can be of no advantage. If Christ was not raised, he was an impostor, since he repeatedly declared that he would rise, (Mt 16:21, 17:22,23, Lk 9:22); and since the whole of his religion depended on that. The system could not be true unless Christ had been raised, as he said he would be; and to believe a false system could be of no use to any man. The argument here is one addressed to all their feelings, their hopes, and their belief. It is drawn from all their convictions that the system was true. Were they, could they be prepared to admit a doctrine which involved the consequence that all the evidences which they had that the apostles preached the truth were delusive, and that all the evidences of the truth of Christianity which had affected their minds and won their hearts were false and deceptive? If they were not prepared for this, then it followed that they should not abandon or doubt the doctrine of the resurrection of the dead.

(a) "if Christ" Acts 17:31 Verse 15. Yea, and we are found. We are; or we shall be proved to be. It will follow, if the Lord Jesus was not raised up, that we have been false witnesses.

Of God. Respecting God. It will be found that we have affirmed that which is not true of God; or have said that he has done that which he has not done. Nothing could be regarded as a greater crime than this, whatever might be the immediate subject under consideration. To bear false witness of a man, or to say that a man has done what he has not done, is regarded as a grievous crime. How much more so to bear false testimony of God.

Because we have testified of God. Or, rather, against God, (κατατουθεου.) Our evidence has been against him. We have affirmed that which is not true; and this is against God. It is implied here, that it would be a crime to testify that God had raised up the Lord Jesus if he had not done it; or that it would be affirming that of God which would be against his character, or which it would be improper for him to do. This would be so,

(1.) because it would be wrong to bear any false witness of God, or to affirm that he had done what he had not done;

(2.) because if the Lord Jesus had not been raised up, it would prove that he was an impostor, since he had declared that he would be raised up; and to affirm of God that he had raised up an impostor would be against him, and would be highly dishonourable to him.

If the dead rise not. If there is, and can be no resurrection. If this general proposition is true, that there can be no resurrection, then it will apply to Christ as well as any others, and must prove that he did not rise. The argument in this verse is this:

(1.) If it was denied that Christ was raised, it would prove that all the apostles were false witnesses of the worst character--false witnesses against God.

(2.) This the apostle seems to have presumed they could not believe. They had had too many evidences that they spoke the truth; they had seen their uniform respect for God, and desire to bear witness of him and in his favour; they had had too conclusive evidence that they were inspired by him, and had the power of working miracles; they were too fully convinced of their honesty, truth, and piety, ever to believe that they could be false witnesses against God. They had had ample opportunity to know whether God did raise up the Lord Jesus; and they were witnesses who had no inducement to bear a false witness in the case.

(*) "witnesses of God" "concerning"

1 Thessalonians 2:1-11

FIRST THESSALONIANS CHAPTER 2

ANALYSIS OF THE CHAPTER

The principal subjects embraced in this chapter are the following:--

I. A statement of the conduct of Paul, and his fellow-labourers, when they first preached tile gospel at Thessalonica, 1Thes 2:1-12.

In this statement, the apostle specifies particularly the following things.

(1.) That he and his fellow-labourers had been shamefully treated at Philippi, and had been obliged to encounter much opposition at Thessalonica, 1Thes 2:1,2.

(2.) That in their efforts to convert the Thessalonians they had used no deceit, corruption, or guile, 1Thes 2:3,4.

(3.) That they had not sought the praise of men, and had not used the weight of authority which they might have done as the apostles of Christ, 1Thes 2:6.

(4.) That they had been gentle and mild in all their intercourse with them, 1Thes 2:7,8.

(5.) That, in order not to be burdensome, or to subject themselves to the charge of selfishness, they had supported themselves by labouring night and day, 1Thes 2:9.

(6.) That the Thessalonians themselves were witnesses in what a holy and pure manner they had lived when there, and how they had exhorted them to a holy life, 1Thes 2:10-12.

II. The apostle refers to the manner in which the Thessalonians had received the truth at first, as undoubtedly the word of God, and not as the word of men, 1Thes 2:13.

III. He reminds them of the fact that they had met with the same opposition from the Jews which the churches in Judea had, for that everywhere the Jews had made the same opposition to the messengers of God, killing the Lord Jesus and their own prophets, and forbidding the apostles everywhere to speak to the Gentiles, 1Thes 2:14-16.

IV. In the conclusion of the chapter, the apostle expresses the earnest desire which he had to visit them, and the reason why he had not done it. It was because he had been prevented by causes beyond his control; and now his earnest and sincere wish was, that he might be permitted to see them--for they were his hope, and joy, and crown, 1Thes 2:17-20.

It is reasonable to suppose that the statements in this chapter were designed to meet a certain condition of things in the church there, and if so, we may learn something of the difficulties which the Thessalonians had to encounter, and of the objections which were made to Paul and to the gospel. It is often in this way that we can get the best view of the internal condition of a church referred to in the New Testament--not by direct statement respecting difficulties and errors in it, but by the character of the epistle sent to it. Judging by this rule, we should infer that there were those in Thessalonica who utterly denied the Divine origin of the gospel. This general charge, the apostle meets in the first chapter, by showing that the power of the gospel evinced in their conversion, and its effects in their lives, demonstrated it to be of heavenly origin.

In reference to the state of things as referred to in this chapter, we should also infer the following things:

1. That it was represented by some that the apostle, and his fellow-labourers, sought influence and power; that they were dictatorial and authoritative; that they were indisposed to labour, and were, in fact, impostors. This charge Paul refutes abundantly by his appeal to what they knew of him, and what they had seen of him when he was there, 1Thes 2:1-12.

2. That the church at Thessalonica met with severe and violent opposition from the Jews who were there, 1Thes 2:14-17. This appears to have been a formidable opposition. Comp. Acts 17:5, seq. They would not only be likely to use violence, but it is not improbable that they employed the semblance of argument that might perplex the church. They might represent that they were from the same country as Paul and his fellow-labourers; that they, while pretending to great zeal for religion, were, in fact, apostates, and were engaged in overturning the revealed doctrines of God. It would be easy to represent them as men who, from this cause, were worthy of no confidence, and to urge the fact that those who thus acted in opposition to the religion of their own country, and to the sacred rites of the temple at Jerusalem, could be entitled to no regard. These charges, if they were made, the apostle meets, by assuring the Thessalonians that they were suffering precisely the same things which the churches ill Judea did; that the Jews manifested the same spirit there which they did in Thessalonica; that they had killed alike the Lord Jesus and their own undoubted prophets, and that it was a characteristic of them that they were opposed to all other men. Their opposition, therefore, was not to be wondered at; nut was it to be regarded as ally argument that the apostles, though Jews, were unworthy of confidence, 1Thes 2:15,16 .

3. It was very probably represented by the enemies of Paul and his fellow-labourers, that they had fled from Thessalonica on the slightest danger, and had no regard for the church there, or they would have remained there in the time of peril, or, at least, that they would have returned to visit them. Their continued absence was probably urged as a proof that they had no concern for them. The apostle meets this by stating that they had been indeed "taken from them" for a little time, but that their hearts were still with them, and by assuring them that he had often endeavoured to visit them again, but that "Satan had hindered" him, 1Thes 2:17-20. He had, however, given them the highest proof of interest and affection that he could, for when he was unable to go himself, he had, at great self-denial, sent Timothy to establish them in the faith, and to comfort their hearts, 1Thes 2:1-3. His absence, therefore, should not be urged as a proof that he had no regard for them.

1. For yourselves, brethren, know our entrance in unto you. 1Thes 1:9, Paul appeals to themselves, for proof that they had not come among them as impostors. They had had a full opportunity to see them, and to know what influenced them. Paul frequently appeals to his own life, and to what they, among whom he laboured, knew of it, as a full refutation of the slanderous accusations of his enemies. 1Cor 4:10-16, 9:19-27, 2Cor 6:3-10. Every minister of the gospel ought so to live as to be able, when slanderously attacked, to make such an appeal to his people.

That it was not in vain. κενη. This word means

(1.) empty, vain, fruitless, or without success;

(2.) that in which there is no truth or reality--false, fallacious, Eph 5:6, Col 2:8. Here it seems, from the connexion, 1Thes 2:3-5, to be used in the latter sense, as denoting that they were not deceivers. The object does not appear to be so much to show that their ministry was successful, as to meet a charge of their adversaries that they were impostors. Paul tells them that, from their own observation, they knew that this was not so. Verse 2. But even after that we had suffered before. Before we came among you.

And were shamefully entreated, as ye know, at Philippi, Acts 16:19, seq. By being beaten and cast into prison. The shame of the treatment consisted in the fact that it was wholly undeserved; that it was contrary to the laws; and that it was accompanied with circumstances designed to make their punishment as ignominious as possible. The Thessalonians knew of this, and Paul was not disposed to palliate the conduct of the Philippians. What was "shameful treatment" he speaks of as such without hesitation. It is not wrong to call things by their right names, and when we have been abused, it is not necessary that we should attempt to smoothe the matter over by saying that it was not so.

We were bold in our God. By humble dependence on the support of our God. It was only his powerful aid that could have enabled them to persevere with ardour and zeal in such a work after such treatment. The meaning here is, that they were not deterred from preaching the gospel by the treatment which they had received, but at the very next important town, and on the first opportunity, they proclaimed the same truth, though there was no security that they might not meet with the same persecution there. Paul evidently appeals to this in order to show them that they were not impostors, and that they were not influenced by the hope of ease or of selfish gains. Men who were not sincere and earnest in their purposes would have been deterred by such treatment as they had received at Philippi.

With much contention. Amidst much opposition, and where great effort was necessary. The Greek word here used is αγων (agony,) a word referring usually to the Grecian games. Col 2:1. It means the course, or place of contest; and then the contest itself, the strife, the combat, the effort for victory; and the apostle here means, that, owing to the opposition there, there was need of an effort on his part like the desperate struggles of those who contended for the mastery at the Grecian games. Comp. Notes on 1Cor 9:24-27. The triumph of the gospel there was secured only by an effort of the highest kind, and by overcoming the most formidable opposition.

(a) "at Philippi we" Acts 16:12 (b) "bold" Acts 17:2,3 (c) "contention" Jude 1:3 Verse 3. For our exhortation. That is, the exhortation to embrace the gospel. The word seems to be used here so as to include preaching in general. The sense is, that the means which they used to induce them to become Christians were not such as to delude them.

Was not of deceit. Was not founded on sophistry. The apostle means to say, that the Thessalonians knew that his manner of preaching was not such as was adopted by the advocates of error.

Nor of uncleanness.--Not such as to lead to an impure life. It was such as to lead to holiness and purity. The apostle appeals to what they knew to be the tendency of his doctrine as an evidence that it was true. Most of the teaching of the heathen philosophers led to a life of licentiousness and corruption. The tendency of the gospel was just the reverse.

Nor in guile. Not by the arts of deceit. There was no craftiness or trick, such as could not bear a severe scrutiny. No point was carried by art, cunning, or stratagem. Everything was done on the most honourable and fair principles. It is much when a man can say that he has never endeavoured to accomplish anything by mere trick, craft, or cunning. Sagacity and shrewdness are always allowable in ministers as well as others; trick and cunning never. Yet stratagem often takes the place of sagacity, and trick is often miscalled shrewdness. Guile, craft, cunning, imply deception, and can never be reconciled with that entire honesty which a minister of the gospel, and all other Christians, ought to possess. 2Cor 12:16. Comp. Ps 32:2, 34:13, Jn 1:47, 1Pet 2:1,22, Rev 14:5.

(d) "deceit" 2Pet 1:16 Verse 4. But as we were allowed of God to be put in trust with the gospel. Comp. @1Ti 1:11,12. Since there had been committed to us an office so high and holy, and so much demanding sincerity, fidelity, and honesty, we endeavoured to act in all respects in conformity to the trust reposed in us. The gospel is a system of truth and sincerity, and we evinced the same. The gospel is concerned with great realities, and we did not resort to trick and illusion. The office of the ministry is most responsible, and we acted in view of the great account which we must render. The meaning is, that Paul had such a sense of the truth, reality, and importance of the gospel, and of his responsibility, as effectually to keep him from anything like craft or cunning in preaching it. An effectual restrainer from mere management and trick will always be found in a deep conviction of the truth and importance of religion. Artifice and cunning are the usual accompaniments of a bad cause; and, when adopted by a minister of the gospel, will usually, when detected, leave the impression that he feels that he is engaged in such a cause. If an object cannot be secured by sincerity and straight-forward dealing, it is not desirable that it should be secured at all.

Even so we speak. In accordance with the nature of the gospel; with the truth and sincerity which such a cause demands.

Not as pleasing men. Not in the manner of impostors, who make it their object to please men. The meaning of the apostle is, that he did not aim to teach such doctrines as would flatter men; as would win their applause; or as would gratify their passions or their fancy. We are not to suppose that he desired to offend men; or that he regarded their esteem as of no value; or that he was indifferent whether they were pleased or displeased; but that it was not the direct object of his preaching to please them. It was to declare the truth, and to obtain the approbation of God, whatever men might think of it.

Gal 1:10.

Which trieth our hearts. It is often said to be an attribute of God that he tries or searches the hearts of men, 1Chr 28:9, 29:17; Jer 11:20, 17:10, Ps 11:4, Rom 8:27. The meaning here is, that the apostle had a deep conviction of the truth that God knew all his motives, and that all would be revealed in the last day.

(a) "trust with" 1Timm 1:11,12 Verse 5. For neither at any time used we flattering words. Job 32:21; Job 32:22; 2Cor 2:17. The word here rendered "flattering"--κολακεια--occurs nowhere else in the New Testament. The meaning is, that the apostle did not deal in the language of adulation; he did not praise them for their beauty, wealth, talent, or accomplishments, and conceal from them the painful truths about their guilt and danger, He stated simple truth--not refusing to commend men if truth would admit of it, and never hesitating to declare his honest convictions about their guilt and danger. One of the principal arts of the deceiver on all subjects is flattery; and Paul says, that when preaching to the Thessalonians he had carefully avoided it. He now appeals to that fact as a proof of his own integrity. They knew that he had been faithful to their souls.

Nor a cloke of covetousness. The word rendered "cloke" here-- προφασις--means, properly, "what is shown or appears before any one;" i.e., show, pretence, pretext, put forth in order to cover one's real intent, Mt 23:14, Mk 12:40, Lk 20:47. The meaning here is, that he did not put on a pretence or appearance of piety for the sake of promoting the schemes of covetousness. The evidence of that was not only what their observed of the general spirit of the apostle, but also the fact that when with them he had actually laboured with his own hands for a support, 1Thes 2:9. It is obvious that there were those there, as sometimes there are now, who, under the pretence of great zeal for religion, were really seeking wealth; and it is possible that it may have been alleged against Paul and his fellow-labourers that they were such persons.

God is witness. This is a solemn appeal to God for the truth of what he had said. He refers not only to their own observation, but he calls God himself to witness his sincerity. God knew the truth in the case. There could have been no imposing on him; and the appeal, therefore, is to one who was intimately acquainted with the truth. Learn hence,

(1.) that it is right, on important occasions, to appeal to God for the truth of what we say.

(2.) We should always so live that we can properly make such an appeal to him.

(b) "neither at any time" 2Cor 2:17 Verse 6. Nor of men sought we glory. Or praise. The love of applause was not that which influenced them. Col 1:10.

Neither of you, nor yet of others. Nowhere has this been our object. The love of fame is not that which has influenced us. The particular idea in this verse seems to be, that though they had uncommon advantages, as the apostles of Christ, for setting up a dominion or securing an ascendency over others yet they had not availed themselves of it. As an apostle of Christ; as appointed by him to found churches; as endowed with the power of working miracles, Paul had every advantage for securing authority over others and turning it to the purposes of ambition or gain.

When we might have been burdensome. Marg., "or, used authority." Some understand this as meaning that they might have demanded a support in virtue of their being apostles; others, as Calvin, and as it is in the margin, that they might have used authority, and have governed them wholly in that manner, exacting unqualified obedience. The Greek properly refers to that which is weighty--ενβαρει --heavy, burdensome. Anything that weighs down, or oppresses --as a burden, sorrow, or authority, would meet the sense of the Greek. It seems probable, from the context, that the apostle did not refer either to authority or to support exclusively, but may have included both. In their circumstances it might have been somewhat burdensome for them to have maintained him and his fellow-labourers, though as an apostle he might have required it. Comp. 1Cor 9:8-15. Rather than be oppressive in this respect, he had chosen to forego his right, and to maintain himself by his own labour. As an apostle also he might have exerted his authority, and might have made use of his great office for the purpose of placing himself at the head of churches, and giving them laws. But he chose to do nothing that would be a burden; he treated them with the gentleness with which a nurse cherishes her children, 1Thes 2:7, or a father his sons, 1Thes 2:11, and employed only the arts of persuasion. Comp. 2Cor 12:13; 2Cor 12:14; 2Cor 12:15; 2Cor 12:16.

As the apostles of Christ. Though the writer uses the word apostles here in the plural number, it is not certain that he means to apply it to Silas and Timothy. He often uses the plural number where he refers to himself only; and though Silas and Timothy are joined with him in this epistle, 1Th 1:1, yet it is evident that he writes the letter as if he were alone, and that they had no part in the composition or the instructions. Timothy and Silas are associated with him for the mere purpose of salutation or kind remembrance. That this is so, is apparent from chapter 3. In 1Thes 3:1, Paul uses the plural term also. "When we could no longer forbear, we thought it good to be left at Athens alone." 1Thes 2:5 "For this cause, when I could no longer forbear, I sent to know your faith? Neither Silas nor Timothy were apostles in the strict and proper sense, and there is no evidence that they had the "authority" which Paul here says might have been exerted by an apostle of Christ.

(c) "men sought" Jn 5:41,44, Gal 1:10 (1) "been burdensome" "used authority" Verse 7. But we were gentle among you, etc. Instead of using authority, we used only the most kind and gentle methods to win you and to promote your peace and order. The word here rendered "nurse" may mean any one who nurses a child, whether a mother or another person. It seems here to refer to a mother, 1Thes 2:11; and the idea is, that the apostle felt for them the affectionate solicitude which a mother does for the child at her breast.

(*) "cherisheth" "nursing mother" Verse 8. So, being affectionately desirous of you. The word here rendered "being affectionately desirous" ιμειρω occurs nowhere else in the New Testament. It means to long after, to have a strong affection for. The sense here is, that Paul was so strongly attached to them that he would have been willing to lay down his life for them.

We were willing to have imparted unto you. To have given or communicated, Rom 1:11.

Not the gospel of God only. To be willing to communicate the knowledge of the gospel was in itself a strong proof of love, even if it were attended with no self-denial or hazard in doing it. We evince a decided love for a man when we tell him of the way of salvation, and urge him to accept of it. We show strong interest for one who is in danger, when we tell him of a way of escape, or for one who is sick, when we tell him of a medicine that will restore him; but we manifest a much higher love when we tell a lost and ruined sinner of the way in which he may be saved. There is no method in which we can show so strong an interest in our fellow-men, and so much true benevolence for them, as to go to them and tell them of the way by which they may be rescued from everlasting ruin.

But also our own souls. Or rather lives--ψυχας. Mt 6:25, 20:28, Lk 12:22,23, Mk 3:4. This does not mean that the apostle was willing to be damned, or to lose his soul in order to save them; but that, if it had been necessary, he would have been ready to lay down his life. See Jn 3:16. "We ought to lay down our lives for the brethren." Comp. Jn 15:13. His object seems to be to assure them that he did not leave them from any want of love to them, or from the fear of being put to death. It was done from the strong conviction of duty. He appears to have left them because he could not longer remain without exposing others to danger, and without the certainty that there would be continued disturbances. See Acts 17:9,10.

(a) "have imparted" Rom 1:1 (+) "souls" "lives" Verse 9. Ye remember, brethren, our labour. Doubtless in the occupation of a tent-maker. Acts 20:34; 1Cor 4:12.

And travail. 2Cor 11:27. The word means wearisome labour.

For labouring night and day. That is, when he was not engaged in preaching the gospel. He appears to have laboured through the week, and to have preached on the Sabbath; or, if engaged in preaching in the day time during the week, he made it up by night labour.

We preached unto you the gospel of God. That is, I supported myself when I preached among you. No one, therefore, could say, that I was disposed to live in idleness; no one that I sought to make myself rich at the expense of others.

(b) "labour and travail" Acts 20:34,35, 1Thes 3:7,8 (++) "travail" "toil" Verse 10. Ye are witnesses. They had a full opportunity of knowing his manner of life.

And God also. 1Thes 2:5.

How holily. Piously--observing all the duties of religion.

And justly. In our intercourse with men. I did them no wrong.

And unblameably. This seems to refer to his duties both to God and man. In reference to all those duties no one could bring a charge against him. Every duty was faithfully performed. This is not a claim to absolute perfection, but it is a claim to consistency of character, and to faithfulness in duty, which every Christian should be enabled to make. Every man, professing religion, should so live as to be able to appeal to all who have had an opportunity of knowing him, as witnesses that he was consistent and faithful, and that there was nothing which could be laid to his charge. Verse 11. How we exhorted. That is, to a holy life.

And comforted. In the times of affliction.

And charged. Gr., testified. The word testify is used here in the sense of protesting, or making an earnest and solemn appeal. They came as witnesses from God of the truth of religion, and of the importance of living in a holy manner. They did not originate the gospel themselves, or teach its duties and doctrines as their own, but they came in the capacity of those who bore witness of what God had revealed and required, and they did this in the earnest and solemn manner-which became such an office.

As a father doth his children. With an interest in your welfare, such as a father feels for his children, and with such a method as a father would use. It was not done in a harsh, dictatorial, and arbitrary manner, but in tenderness and love.