Therefore, we also give thanks to God without ceasing: because, that when you had received of us the word of the hearing of God, you received it not as the word of men, but (as it is indeed) the word of God, who worketh in you that have believed.

“"And for this cause we also thank God without ceasing, that when ye received from us the word of the message, even the word of God, ye accepted it not as the word of men, but as it is in truth, the word of God, which also worketh in you that believe." It cannot be said, he says, that we indeed do all things unblamably, but you on the other hand have done things unworthy of our course of life. For in hearing us, you gave such heed as if not hearing men, but as if God Himself were exhorting you. Whence is this manifest? Because as he shows from his own temptations and their testimony, and the way in which he acted, that he did not preach with flattery or vainglory; so from their trials, he shows also that they rightly received the word. For whence, he says, unless ye had heard as if God were speaking, did ye endure such perils? And observe his dignity.”

“We may compare the manner in which our own word is made as it were the speech produced by our body, through assuming that speech as a means of displaying itself to human senses, with the assumption of flesh by the Word of God as a means of displaying himself to human senses. Even as our human words are human thoughts not yet not changed into speech, so the Word of God was made flesh, but most assuredly not changed into flesh. Our words become vocalized. So the divine Word becomes flesh by an assumption of the outward form and not by a transformation of one thing into another. He, therefore, who desires to arrive at some sort of likeness—unlike as it must be at many points—of the Word of God, should not regard as final the human word that sounds upon the ear, either in its vocal utterance or in the unspoken thinking of it. The words of every audible language may also be the subject of thought without being vocalized. Poems may be repeated mentally, while the bodily mouth remains silent. Not only the series of syllables but the notes of tunes, material as they are, and addressed to the material sense which we call hearing, may be presented through their material images to the thinking mind which rehearses them all in silence. We must go beyond all this to arrive at the human word which may furnish some small measure of likeness for comprehending, as in an enigma, the Word of God. We speak here not of that word which came to one or another of the prophets, of which it is said that "the word of God grew and multiplied"; or again that "faith comes of hearing, and hearing through the word of Christ"2; or again: "when you received from us the word of the hearing of God, you received it not as the word of men but as it is in truth, the word of God." There are numberless instances in the Scriptures where similar statements are made about the word of God, which is scattered in the sounds of many different languages through the hearts and minds of men. But it is called the word of God, therefore, because a divine and not a human doctrine is handed down.”

“Above, the apostle showed what his entrance to them was like; here he shows what their conversion was like. And concerning this he does two things: for first he shows that they were converted perfectly through firm faith; second, how they stood firm bravely in tribulations, at the words *for you*. He therefore first sets down their good deeds for which he gives thanks, and gives the reason. He says therefore *for this cause* — because I preached to you solicitously, as a father to his sons, therefore *we give thanks* for your good deeds, as a father does for the good deeds of his sons. 3 John, v. 4: *I have no greater grace than this, that I hear my children walking in truth.* Phil. 4:6: *with thanksgiving.* But for what? *Because when you had received from us,* etc. A preacher ought to give thanks when his word profits in his hearers. And he says the words *heard of God from us*, that is, through us. Ps. 84:9: *I will hear what the Lord God speaks in me.* Rom. 10:17: *for faith is from hearing, and hearing through the word of Christ.* *You received it*, that is, you held it firmly in your heart, *not as the word of men*, because the words of man are vain. 2 Cor. 13:3: *do you seek a proof of him who speaks in me, Christ?* 2 Peter 1:21: *for prophecy was not brought at any time by human will, but the holy men of God spoke, inspired by the Holy Spirit.* And why do you give thanks? Because this very thing, that you have believed, God has worked in you. Phil. 2:12: *it is God who works in you to will and to accomplish, according to good will.* Isaiah 26:13: *you have wrought all our works in us, O Lord.* Then when he says *for you*, he shows how they stood firm bravely in tribulations. And concerning this he does two things: for first he sets down the tribulations in which they stood; second, what remedy he proposed to apply, at the words *but we*. Likewise the first is divided into two, for first he commends their patience in adversities; second he rebukes those who brought on the adversities, at the words *who the Christ*. He says therefore: you received the word not as it is of men, but as it truly is the word of God, because you exposed yourselves for it even unto death. For by this, that a man dies on account of Christ, it is testified that the words of faith are the words of God. And therefore martyrs is the same as witnesses. *In Judea.* For there the faith of Christ was first announced. Isaiah 2:3: *out of Sion shall the law go forth, and the word of the Lord from Jerusalem.* There also the persecution of the faith first occurred. Acts 8:1: *and there was on that day a great persecution against the Church which was at Jerusalem,* etc. Hebrews 10:32: *but call to mind the former days, in which, being enlightened, you endured a great fight of afflictions.* And these suffered similar sufferings. And therefore he says *the same things suffered from your own countrymen*, that is, from the unbelieving Thessalonians. Matt. 10:36: *a man's enemies,* etc. Then when he says *who both the Lord*, he vituperates the Jews, from whom the persecution began. And first he recalls their fault; second the reason for the fault, at the words *that they may fill up*. Concerning the first he does three things: first he sets down their fault in comparison to the ministers of God; second in comparison to Christ himself; third in comparison to the whole human race. The ministers of God are the preachers. But preaching is principally from Christ, figurally from the prophets, executively from the apostles. Against these three the Jews rose up. And first he speaks of Christ, at the words *who both the Lord*. Matt. 21:38: *this is the heir, come, let us kill him.* Nor does it stand in the way that the Gentiles killed him, since they themselves with their own voices demanded that he be killed by Pilate. Jer. 12:8: *my inheritance is become to me as a lion in the forest, it has given forth its voice against me,* etc. Second he speaks of the prophets, at the words *and the prophets*. Acts 7:52: *which of the prophets have not your fathers persecuted? And they killed those who foretold of the coming of the just one, of whom you now have been the betrayers and murderers.* Third he speaks of the apostles, *and us*, namely the apostles. Matt. 10:17: *they will deliver you up in councils,* etc. Second he sets down the fault in comparison to God, at the words *they please not God*, although they believed that in this they were rendering service to God, John 16:2. But because they have a zeal of God not according to knowledge, therefore they please not God, because they do not act from right faith, and *without faith it is impossible to please God*, Hebrews 11:6. Isaiah 5:25: *the wrath of the Lord was kindled against the people,* etc. Third he shows their fault in comparison to the whole human race, when he says *they are adverse to all men*. Genesis 16:12: *his hand against all,* etc. But they are adverse in this, that they prohibit and impede the preaching to the Gentiles and their conversion. Acts 11:2, Peter is reproved because he went to Cornelius. Likewise Luke 15:28, the elder son, namely the people of the Jews, is troubled because the younger son, that is, the people of the Gentiles, is received by the father. Isaiah 45:10: *woe to him that says to his father: what do you beget?* Numbers 11:29: *who would grant that all the people might prophesy?* But the reason for this fault is from the divine permission, by which he wills that they fill up their sins. For of all things that happen, whether good or evil, there is a certain fixed measure, because nothing is infinite. And the measure of all these is in foreknowledge. Of good things indeed, in his preparation. Eph. 4:7: *for to every one of us is given grace according to the measure of the giving of Christ.* But of evil things, in permission, because if some are evil, nevertheless not as much as they wish, but as much as God permits. And therefore they live so long, until they arrive at that point which God permits. Matt. 23:32: *fill up the measure of your fathers,* etc. And therefore he says *that they may fill up*, etc. For God gave the Jews, after the passion of Christ, a space of penance of forty years, and they were not converted, but added sins to sins. And therefore God did not permit further. Hence he says here *the wrath of God has come*, etc. 4 Kings 22:13: *the wrath of God is greatly enkindled against us, because our fathers did not hear the words of this book,* etc. Luke 21:23: *for there shall be great distress upon the land, and wrath to this people,* etc. And do not believe that this wrath is for a hundred years, but even to the end of the world, when the fullness of the Gentiles has entered, etc. Luke 19:44 and 21:6 and Matt. 24:2: *there shall not be left a stone upon a stone, that shall not be thrown down.* Then when he says *but we*, he shows the remedy which he proposed to apply, namely that he personally would go to them. And concerning this he does two things: for first he sets down the purpose of his visitation; second the impediment, at the words *but Satan hindered*; third the reason why he wished to go, at the words *for what is*. He says therefore *but we, brethren, being taken away from you*, from whom we were separated, or on account of your tribulations, *in presence*, that is, lacking conversation, *and in sight*, that is, lacking vision: for these two things the presence of a friend is necessary, because it is consoling; *but not in heart*, because in heart we are present. 1 Cor. 5:3: *I indeed, absent in body, but present in spirit.* *We have hastened the more abundantly [to see your] face,* etc. So that as in heart, so also in body he might be present. Rom. 15:23: *having a desire to come to you for many years now past,* etc. *We have hastened*, he says in the plural, because he writes in the person of three, namely himself, Silvanus, and Timothy. Therefore also *we wished to come to you*, all perhaps once, but *I Paul, once and again*, that is, twice I proposed, *but Satan hindered us*, that is, he procured impediments, perhaps through storms of the air. Apoc. 7:1: *these are the angels who hold the winds.* Then when he says *for what is*, he shows the reason for the purpose. First as to the future; second as to the present, at the words *for you*, etc. He says therefore: I desire to see you, and I give thanks for your good deeds, which are our hope. For for these we hope for rewards from God, when he shall come to render to each according to his works. For the greatest recompense to a preacher is from those whom he converts. *Or joy*, because their joy is the joy of the apostle, just as their good is the good of the apostle; for the good of an effect is traced back to the good of the cause. *Or a crown of glory*, because for their contests, he also who led them to contend is crowned. For the leader who led the soldiers into battle will be crowned. Ecclus. 30:2: *he that teaches his son shall be praised in him, and shall glory in him in the midst of them of his household,* etc. This, I say, hope, what is it? Is it not you? Yes indeed, thus in the future *before our Lord Jesus Christ at his coming*. But also in the present, *for you are*, among all the faithful, *our glory*. 1 Cor. 9:15: *it is better for me to die, than that any man should make my glory void.* *And joy*, in which I rejoice over your good deeds in the present.”

“Here observe, I. The apostle makes mention of the success of his ministry among these Thessalonians (Th1 2:13), which is expressed, 1. By the manner of their receiving the word of God: When you received the word of God, which you heard of us, you received it, not as the word of men, but (as it is in truth) the word of God. Where note, (1.) The word of the gospel is preached by men like ourselves, men of like passions and infirmities with others: We have this treasure in earthen vessels. The word of God, which these Thessalonians received, they heard from the apostles. (2.) However, it is in truth the word of God. Such was the word the apostles preached by divine inspiration, and such is that which is left upon record, written in the scriptures by divine inspiration; and such is that word which in our days is preached, being either contained, or evidently founded on, or deduced fRom. these sacred oracles. (3.) Those are greatly to blame who give out their own fancies or injunctions for the word of God. This is the vilest way of imposing upon a people, and to deal unfaithfully. (4.) Those are also to blame who, in hearing the word, look no further than to the ministry of men, who are only, or chiefly, pleased with the elegance of the style, or the beauty of the composition, or the voice and manner in which the word is preached, and expect to receive their advantage herein. (5.) We should receive the word of God as the word of God, with affections suitable to the holiness, wisdom, verity, and goodness, thereof. The words of men are frail and perishing, like themselves, and sometimes false, foolish, and fickle: but God's word is holy, wise, just, and faithful; and, like its author, lives and abides for ever. Let us accordingly receive and regard it. 2. By the wonderful operation of this word they received: It effectually worketh in those that believe, Th1 2:13. Those who by faith receive the word find it profitable. It does good to those that walk uprightly, and by its wonderful effects evidences itself to be the word of God. This converts their souls, and enlightens their minds, and rejoices their hearts (Psa 19:1-14); and such as have this inward testimony of the truth of the scriptures, the word of God, by the effectual operations thereof on their hearts, have the best evidence of their divine original to themselves, though this is not sufficient to convince others who are strangers thereto. II. He mentions the good effects which his successful preaching had, 1. Upon himself and fellow-labourers. It was a constant cause of thankfulness: For this cause thank we God without ceasing, Th1 2:13. The apostle expressed his thankfulness to God so often upon this account that he seemed to think he never could be sufficiently thankful that God had counted him faithful, and put him into the ministry, and made his ministrations successful. 2. Upon them. The word wrought effectually in them, not only to be examples unto others in faith and good works (which he had mentioned before), but also in constancy and patience under sufferings and trials for the sake of the gospel: You became followers of the churches of God, and have suffered like things as they have done (Th1 2:14), and with like courage and constancy, with like patience and hope. Note, The cross is the Christian's mark: if we are called to suffer we are called only to be followers of the churches of God; so persecuted they the prophets that were before you, Mat 5:12. It is a good effect of the gospel when we are enabled to suffer for its sake. The apostle mentions the sufferings of the churches of God, which in Judea were in Christ Jesus. Those in Judea first heard the gospel, and they first suffered for it: for the Jews were the most bitter enemies Christianity had, and were especially enraged against their countrymen who embraced Christianity. Note, Bitter zeal and fiery persecution will set countrymen at variance, and break through all the bonds of nature, as well as contradict all the rules of religion. In every city where the apostles went to preach the gospel the Jews stirred up the inhabitants against them. They were the ringleaders of persecution in all places; so in particular it was at Thessalonica: Act 17:5, The Jews that believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city in an uproar. Upon this occasion, the apostle gives a character of the unbelieving Jews (Th1 2:15), enough to justify their final rejection and the ruin of their place, and church, and nation, which was now approaching. (1.) They killed the Lord Jesus, and impudently and presumptuously wished that his blood might be on them and their children. (2.) They killed their own prophets: so they had done all along; their fathers had done so: they had been a persecuting generation. (3.) They hated the apostles, and did them all the mischief they could. They persecuted them, and drove and chased them from place to place: and no marvel, if they killed the Lord Jesus, that they persecuted his followers. (4.) They pleased not God. They had quite lost all sense of religion, and due care to do their duty to God. It was a most fatal mistake to think that they did God service by killing God's servants. Murder and persecution are most hateful to God and cannot be justified on any pretence; they are so contrary to natural religion that no zeal for any true or only pretended institution of religion can ever excuse them. (5.) They were contrary to all men. Their persecuting spirit was a perverse spirit; contrary to the light of nature, and contrary to humanity, contrary to the welfare of all men, and contrary to the sentiments of all men not under the power of bigotry. (6.) They had an implacable enmity to the Gentiles, and envied them the offers of the gospel: Forbidding the apostles to speak to the Gentiles, that they might be saved. The means of salvation had long been confined to the Jews. Salvation is of the Jews, says our Saviour. And they were envious against the Gentiles, and angry that they should be admitted to share in the means of salvation. Nothing provoked them more than our Saviour's speaking to them at any time concerning this matter; this enraged the Jews at Jerusalem, when, in his defence, Paul told them, he was sent unto the Gentiles, Act 22:21. They heard him patiently till he uttered these words, but then could endure no longer, but lifted up their voices, and said, Away with such a fellow from the earth, for it is not fit that he should live. Thus did the Jews fill up their sins; and nothing tends more to any person or people's filling up the measure of their sins than opposing the gospel, obstructing the progress of it, and hindering the salvation of precious souls. For the sake of these things wrath has come upon them to the uttermost; that is, wrath was determined against them, and would soon overtake them. It was not many years after this that Jerusalem was destroyed, and the Jewish nation cut off by the Romans. Note, When the measure of any man's iniquity is full, and he has sinned to the uttermost, then comes wrath, and that to the uttermost.”

“For this cause also thank we God without ceasing,.... As for their election of God, Th1 1:4 so for their effectual calling by his grace, to his kingdom and glory, just now mentioned, as well as for their reception of the word of God as such, hereafter expressed; since their having it and receiving it, and the effectual operation of it in them, were owing to the goodness and grace of God, and therefore required a constant sense of the favour, and thankfulness, without ceasing, for it. The apostle having at large considered the manner of his and his fellow ministers' entrance among them without guile, flattery, covetousness, or any sinister view, and with all simplicity, integrity, labour, diligence, affection, and tenderness, returns to observe the reception their ministry met with, and the influence and effect it had upon them: because, when ye received the word of God which ye heard of us; or "the word of hearing of God", as the Vulgate Latin version from the Greek text literally renders it; that is, the Gospel which was preached by the apostles, and was heard and received by these Thessalonians: and it is called the word of God, because God is the author of it; it comes from him, and is ministered by his authority, and is a part of that written word which is given by his inspiration; and because his grace in choosing, redeeming, justifying, pardoning, adopting, regenerating, and giving eternal life to men, and the declaration of his will concerning saving them by his Son Jesus Christ, are the subject matter of it; and because he owns and blesses it, for the conversion and comfort of his people: and it may be called the word of hearing of God, because coming from him, and containing his will, and preached by his order, and succeeded by his power, hearing comes by it; it is divinely breathed by him; he speaks in it by his ministers, and he is heard of in it by his people; as he was by these believers, who heard his word both externally and internally; and received it into their understandings, so as to know it spiritually and experimentally; into their minds, not merely notionally, and so as to assent to the truth of it, and give credit to it, but so as to believe in Christ revealed in it; and into their affections, in the love of it, and with joy in the Holy Ghost; they received it gladly, and with meekness and readiness, so that it became the ingrafted word, and brought forth fruit in them: the manner in which they received it follows, ye received it not as the word of men: which is often fallacious and deceitful, at least dubious and uncertain, and not to be depended on; nor did they receive it as the words of wise men are received, and because it was clothed with the wisdom, eloquence, and oratory of men, for it was destitute of these; nor upon the credit and authority of men, no, not of the apostles themselves: but as it is in truth the word of God: it appearing to be agreeably to the perfections of his nature, and to the Scriptures of truth, and it bearing his impress and divine authority, they received it with much assurance and certainty, as infallible truth; and which was inviolably to be adhered to, without any alteration, without adding to it or taking from it; and to be had and retained in the greatest esteem and reverence, and never to be departed from: and that they received it in this manner, appears from its operation in them, which effectually worketh also in you that believe: the Vulgate Latin version reads, "who worketh"; referring it to God, as indeed it may be referred to him, as well as to his word; but the sense is much the same, for God works by and with his word, and his word only effectually works when it comes in power; or is the power of God unto salvation to them that believe; and when it does come with a divine commission and power, it effectually works to the quickening of dead sinners, the enlightening of dark minds, the unstopping of deaf ears, the softening of hard hearts, producing faith which works by love, encouraging hope, delivering from the bondage of sin, Satan, and the law, and comforting and establishing the hearts of the saints under all afflictions, trials, and persecutions.”

“Ye received the word of God - Ye received the doctrine of God, not as any thing fabricated by man, but as coming immediately from God himself, we being only his messengers to declare what he had previously revealed to us. And ye have had the fullest proof that ye have not believed in vain; for that doctrine, under the power and influence of the Holy Ghost, has worked most powerfully in you, filling you with light, life, and holiness.”

“For this cause--Seeing ye have had such teachers (Th1 2:10-12) [BENGEL], "we also (as well as 'all that believe' in Macedonia and Achaia) thank God without ceasing ('always' . . . 'in our prayers,' Th1 1:2), that when ye received the word of God which ye heard from us (literally, 'God's word of hearing from us,' Rom 10:16-17), ye accepted it not as the word of men, but, even as it is truly, the word of God." ALFORD omits the "as" of English Version. But the "as" is required by the clause, "even as it is truly." "Ye accepted it, not (as) the word of men (which it might have been supposed to be), but (as) the word of God, even as it really is." The Greek for the first "received," implies simply the hearing of it; the Greek of the second is "accepted," or "welcomed" it. The proper object of faith, it hence appears, is the word of God, at first oral, then for security against error, written (Joh 20:30-31; Rom 15:4; Gal 4:30). Also, that faith is the work of divine grace, is implied by Paul's thanksgiving. effectually worketh also in you that believe--"Also," besides your accepting it with your hearts, it evidences itself in your lives. It shows its energy in its practical effects on you; for instance, working in you patient endurance in trial (Th1 2:14; compare Gal 3:5; Gal 5:6).”