1 Thessalonians 1:6

In these words we have the evidence of the apostle's success among the Thessalonians, which was notorious and famous in several places. For,

I. They were careful in their holy conversation to imitate the good examples of the apostles and ministers of Christ, Th1 1:6. As the apostle took care to demean himself well, not only for his own credit's sake, but for the benefit of others, by a conversation suitable to his doctrine, that he might not pull down with one hand what he built up with the other, so the Thessalonians, who observed what manner of men they were among them, how their preaching and living were all of a piece, showed a conscientious care to be followers of them, or to imitate their good example. Herein they became also followers of the Lord, who is the perfect example we must strive to imitate; and we should be followers of others no further than they are followers of Christ, Co1 11:1. The Thessalonians acted thus, notwithstanding their affliction, that much affliction which the apostles and themselves also were exposed to. They were willing to share in the sufferings that attended the embracing and professing of Christianity. They entertained the gospel, notwithstanding the troubles and hardships which attended the preachers and professors of it too. Perhaps this made the word more precious, being dear - bought; and the examples of the apostles shone very bright under their afflictions; so that the Thessalonians embraced the word cheerfully, and followed the example of the suffering apostles joyfully, with joy in the Holy Ghost - such solid and spiritual and lasting joy as the Holy Ghost is the author of, who, when our afflictions abound, makes our consolations much more to abound.

II. Their zeal prevailed to such a degree that they were themselves examples to all about them, Th1 1:7, Th1 1:8. Observe here,

1. Their example was very effectual to make good impressions upon many others. They were tupoi - stamps, or instruments to make impression with. They had themselves received good impressions from the preaching and conversation of the apostles, and they made good impressions, and their conversation had an influence upon others. Note, Christians should be so good as by their example to influence others.

2. It was very extensive, and reached beyond the confines of Thessalonica, even to the believers of all Macedonia, and further, in Achaia; the Philippians, and others who received the gospel before the Thessalonians, were edified by their example. Note, Some who were last hired into the vineyard may sometimes outstrip those who come in before them, and become examples to them.

3. It was very famous. The word of the Lord, or its wonderful effects upon the Thessalonians, sounded, or was famous and well known, in the regions round about that city, and in every place; not strictly every where, but here and there, up and down in the world: so that, from the good success of the gospel among them, many others were encouraged to entertain it, and to be willing, when called, to suffer for it. Their faith was spread abroad. (1.) The readiness of their faith was famed abroad. These Thessalonians embraced the gospel as soon as it was preached to them; so that every body took notice what manner of entering in among them the apostles had, that there were no such delays as at Philippi, where it was a great while before much good was done. (2.) The effects of their faith were famous. [1.] They quitted their idolatry; they turned from their idols, and abandoned all the false worship they had been educated in. [2.] They gave themselves up to God, to the living and true God, and devoted themselves to his service. [3.] They set themselves to wait for the Son of God from heaven, Th1 1:10. And this is one of the peculiarities of our holy religion, to wait for Christ's second coming, as those who believe he will come and hope he will come to our joy. The believers under the Old Testament waited for the coming of the Messiah, and believers now wait for his second coming; he is yet to come. And there is good reason to believe he will come, because God has raised him from the dead, which is full assurance unto all men that he will come to judgment, Act 17:31. And there is good reason to hope and wait for his coming, because he has delivered us from the wrath to come. He came to purchase salvation, and will, when he comes again, bring salvation with him, full and final deliverance from sin, and death, and hell, from that wrath which is yet to come upon unbelievers, and which, when it has once come, will be yet to come, because it is everlasting fire prepared for the devil and his angels, Mat 25:41.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6. And ye became followers of us, and of the Lord] imitators of us &c. (R.V.); comp. ch. 1Th_2:14; 2Th_3:9, where the same correction is made. An “imitator” not only accepts the teaching of another, but copies his example. This imitation consisted (1) in the joyful endurance of suffering for the Gospel’s sake, as the following words show (comp. ch. 1Th_2:2; 1Th_2:14-15, &c.); but (2) also in the vigour which marked the life of this Church, corresponding to that of the Apostle’s ministry amongst them (1Th_1:4). See note on “work of faith” (1Th_1:3).

Thus imitating their apostles, the Thessalonian believers were walking in the steps of the Lord, Who Himself “received” from the Father “the word in much affliction,” and “with joy of the Holy Spirit:” “The words that Thou gavest Me,” He said to the Father, “I have given them;” men “persecuted Me, and they will persecute you,” He promised His disciples; and He too “rejoiced in the Holy Spirit” (Joh_17:8; Joh_15:20; Luk_10:21). Accordingly, in Col_1:24 the Apostle writes of himself as “filling up what is left behind of the afflictions of Christ.”—Observe two things here: (1) How inspiring to the Thessalonians to be told they were walking in the very steps “of the Lord;” this makes toil welcome, and shame glorious. (2) How bold in the Apostle, and what a good conscience he kept, that he could identify following himself with following Christ. Comp. 1Co_11:1, “Be imitators of me, even as I also of Christ.”

1Th_1:6 is parallel to 1Th_1:5, both serving to establish 1Th_1:4. St Paul was satisfied that God had set His love upon these Thessalonians and chosen them to salvation, in the first instance by the extraordinary power and effect upon them of his preaching, as they will remember (1Th_1:5); and further by their joyous endurance of persecution, proving the thoroughness of their conversion, to which everyone is witness (1Th_1:6-10). “We give thanks to God for you … being well assured of your Divine election, in that our message to you was attended with the manifest power of the Holy Spirit, and yon gladly consented to the sufferings that it brought upon you” (1Th_1:3-6).

having received the word] On “receive” see note to ch. 1Th_2:13.

“The word” (par excellence) stands alone for “the word of the Lord” (1Th_1:8), or “of God” (ch. 1Th_2:13), the same as “our gospel” (1Th_1:5).

in much affliction] This great affliction (or tribulation: same Greek word, ch. 1Th_3:4; 2Th_1:4; 2Th_1:6) is described in Act_17:5-9, and referred to frequently in the Epistles: see Introd. pp. 15, 35. Persecution marked out the path in which the Thessalonians were called to follow Christ, and gave them an immediate opportunity of showing the genuineness of their faith. So with the kindred Philippian Church: “To you it was granted as a favour on Christ’s behalf, not only to believe in Him, but also to suffer for His sake” (Php_1:29).

with joy of the Holy Ghost] i.e. coming of (or inspired by) the Holy Spirit. Joy constantly attends suffering for the truth’s sake, and for the word of God. Of this St Paul was an eminent example—“sorrowing, yet alway rejoicing” (2Co_6:10, &c.); and Christ Himself, Who promises His disciples “My joy” amidst the sorrows of His passion (Joh_15:11); the Thessalonians were “imitators.” At a later time the Apostle notes in the Macedonian Churches, “in much proof of affliction, the abundance of their joy” (2Co_8:2). All such joy is from the Holy Spirit, and is a sign of His indwelling,—

“Whose blessed unction from above

Is comfort, life, and fire of love!”

The same Spirit Who enabled the apostles to preach with power in spite of all opposition, enabled the Thessalonians to believe with joy in spite of all persecution.

The Apostle introduces the Holy Spirit in 1Th_1:5-6 as One whose presence and attributes were well known to his readers. They had been “baptised into the name of the Holy Spirit,” as well as “of the Father and the Son:” see notes on 1Th_1:1, “in God the Father &c.” In these first few verses the whole doctrine of the Trinity is implied.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

1Th_1:6-8

And ye became followers of us and of the Lord

Followers of the Apostles and of the Lord

This is a very interesting and beautiful account of the triumph of the truth and the progress of religion in Thessalonica.

The eye rests with gladness and gratitude upon the bright spots and periods, in the history of our world, in which the religion of Jesus has subdued and overcome the vice, and infatuation, and ignorance, and stupidity of our race; and we are prepared to say devoutly--Awake, O arm of the Lord; awake, as in the ancient time, in the generations of old! Let Thy work be repeated, and the lovely scenery be viewed again!

I. The Thessalonians were careful to follow the example of the apostles. And the apostles took every care to demean themselves well, not only for their own credits sake, but for the benefit of others, by a conversation suitable to their doctrine, that they might not pull down with one hand what they built up with the other; so the Thessalonians, who observed what manner of men they were among them, how their preaching and living were all of a piece, showed a conscientious care to be followers of them; that is--to imitate their good example. And herein they became followers of the Lord also, who is the perfect example; and we should be followers of others no farther than they are followers of Christ (1Co_11:1). The Thessalonians acted thus notwithstanding the afflictions to which the apostles and themselves also were exposed. They were willing to share in the sufferings that attended the embracing and professing Christianity. Perhaps this made the Word more precious, being dearly bought; and the examples of the apostles shone very bright under these trying circumstances; so that the Thessalonians embraced the gospel cheerfully, and followed the example of the suffering apostles joyfully. Such spiritual, and solid, and lasting joy as the Holy Ghost is the Author of, when our afflictions do abound, maketh our consolation much more abound.

II. Their zeal so prevailed that they were themselves examples to all others. They were stamps, or instruments to make impression. They made good impressions, and their conversation had a correspondent influence upon others. There is nothing which maketh the gospel sound louder, the sound of it to be heard better, and the offer embraced more readily, than when a sincere profession is beautified, and adorned, and seconded by a sober and conscientious practice; for it was such a profession, strengthened with such a practice, in the Thessalonians, which made the gospel sound from them in Macedonia and Achaia. The word signifies to sound shrill and far, as with the noise of a trumpet, or voice of lion herald. So that the effects of the gospel in turning the Thessalonians from idols to serve the living and true God, was so spread abroad that the apostles themselves need not to speak anything. (D. Mayo.)

The power of example

Ye became followers--imitators, or copiers--of us. This is the first view Paul here takes of his Thessalonian converts.

1. They resembled himself and his fellow labourers. But how? In their faith, their hope, their love, and their good works. Let us enter into this thought. Man is an imitative creature. The first voluntary efforts that are made by children, are always endeavours to mimic something which they have seen. But as man is a depraved creature, and as he is exposed to bad examples in this world, as well as good, and more to bad examples than to good, he naturally follows the multitude to do evil; and the question with him, therefore, concerning anything, is not--Is it true? or is this reasonable? or is it righteous? but--What will people think or say of me? Shall I not be seen? Why, all the Lords people are a peculiar people; and it argues much more dignity of principle and purity of motive to advance alone than under the applause of thousands. This disposition was in the case of the Thessalonians sanctified, for it was turned another way; for the men they now followed were few, compared with the rest, and they had nothing of a worldly kind to recommend them. No; they were esteemed the very filth and offscouring of all. Yet, with Moses, these Thessalonians chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. They esteemed the reproach of Christ greater riches than the treasures of Egypt. Yes; with David they could say--I am a companion of all them that fear Thee, of them that keep Thy statutes. So it always is when persons are made wise unto salvation; then they immediately see, that the righteous are more excellent than their neighbours, and that of them the world is not worthy. Then they pray--Look Thou upon me, and be merciful unto me, as Thou usedst to do unto them that love Thy name. Then they let go the sons and daughters of folly and vice, and run and take hold of the skirt of him that is a Jew, saying--We will go with you, for we have heard that God is with you.

2. They resembled the Lord also; to show the apostles confidence that they were themselves conformed to Him, and those that followed them thus far would be followers of Him. Therefore, says the apostle to the Corinthians--Be ye followers of me, even as I also am of Christ. Did he mean to place himself upon a level, then, with Christ? By no means; but to assert that he knew he was walking the same way, that he was influenced by the same principles, that he felt the same sentiments. And we must be conscious of this too. Yes; we must remember that if any man have not the spirit of Christ, he is none of His. But it is added, to teach us that no men are to be our examples any further than they resemble Him; that we are not to give up ourselves absolutely to any leader, however distinguished by gifts or graces. We are not to pin our faith upon their sleeve, or to determine our action by their practice invariably. No; they are all fallible. The wisest of men have their follies; the best of men have their faults; the wisest and the best of men, therefore, may lead us astray. Abraham denied his wife at Gerah; Moses spake unadvisedly with his lips; Job cursed the day of his birth; Peter said with an oath, I know not the Man. But here we have in the Lord Jesus an infallible pattern; and therefore we may give up ourselves entirely to His direction and influence, and, as it is said, follow the Lamb whithersoever He goeth.

3. They who imitated others became ensamples to others:--Ye became ensamples to all that believe in Macedonia and Achaia. It is very observable in nature that things in succession are alternately cause and effect, effect and cause. Thus, parents produce children, and children produce in time children; thus, those now obey, who by and by command; thus, learners now become teachers; and those who were followers become leaders themselves. This was the case here; from following the apostles and the Lord Jesus, they became ensamples to all that believed in Macedonia and Achaia. Indeed, what individual is there, who is not, more or less, an ensample to some? Which of you is entirely isolated? Who is not seen and heard of some? Who is not followed by some? But how honourable was it for these converts! They were ensamples, to whom? To them that believe. Oh! it is easy for you to be ensamples to some. It is easy, to have goodness enough to censure and condemn the grossly wicked; it is easy, to have goodness enough to be considered righteous, when compared with drunkards, and swearers, and thieves, and robbers. But these Thessalonians were ensamples to the good, to the godly, to them that believed; yea, and what is more, to all them that believed in Macedonia and Achaia; though it is very probable that many of these had been in the Lord before them, and had believed before them. There are many cases in which the first shall be last, and the last shall be first. (W. Jay.)

The practical result of a true reception of the gospel

I. The true reception of the Gospel

1. They received the Word in sorrow--in much affliction (Act_17:5-9). Principally, sorrow on account of sin--their prolonged rejection of Christ, and obstinate disobedience.

2. In joy. With joy of the Holy Ghost. They realized--

(1) The joy of conscious forgiveness and acceptance with God. The sinless angels, placed beyond the necessity of pardon, are incapable of realizing this joy. It belongs exclusively to the believing penitent.

(2) The joy of suffering for the truth. Cyprian, who suffered for Jesus, used to say, It is not the pain but the cause that makes the martyr. That cause is the cause of truth. Suffering is limited to life, but truth is eternal. To suffer for the truth is a privilege and a joy.

(3) The joy of triumph--over error, sin, Satan, persecution. This joy is the fruit of the Spirit. These twin feelings--sorrow and joy--are typical of the alternating experience of the believer throughout his earthly career.

II. The practical result.

1. They became imitators of the highest patterns of excellence--us and the Lord. The example of Christ is the all-perfect standard. But this does not supersede the use of inferior models. The planets have their mission, as well as the sun, and we can better bear the moderated light of their borrowed splendour. The bravery of a common soldier, as well as the capacity and heroism of the most gifted officer, may stimulate a regiment to deeds of valour. So the apostles, in their patience, zeal, and integrity, became examples, while they pointed to the great Pattern.

2. They became examples to others. So that ye were ensamples to all that believe.

(1) In the reality and power of their faith.

(2) In their zealous propagation of the truth. For from you sounded out the word of the Lord.

(3) The influence of their example was extensive in its range. Macedonia and Achaia were two Roman provinces that comprised the territory known as ancient Greece. Thessalonica, the metropolis of Macedonia, was the chief station on the great Roman road--the Via Egnatia--which connected Rome with the whole region north of the AEgean sea, and was an important centre, both for commerce and the spread of intelligence. Wherever the trade of the merchant city extended, there the fame of the newly founded Church penetrated. Great was the renown of their own Alexander, the Macedonian monarch, and brilliant his victories: but the reputation of the Thessalonian Christians was of a higher order, and their achievements more enduring. Learn--

1. The gospel that brings sorrow to the heart also brings the joy.

2. A genuine reception of the truth changes the man, and creates unquenchable aspirations after the highest good.

3. A living example is more potent than the most elaborate code of precepts, however eloquently explained or cogently enforced. (G. Barlow.)

The divinity of a true man

I. He is a recipient of the Divine. The word here is the gospel. Their suffering in receiving it was more than counterbalanced by the joy of the Holy Ghost. What matters bodily affliction if you have this joy. We glory in tribulation, etc. A genuine Christian is a man who has received into him the Divine Word. Gods great thoughts have come into his intellect, touched his heart, and given a new moral impulse to his being. He who has not received this Divine Word intelligently and with practical effect is no Christian. The Christian is a living Bible, the word made flesh.

II. He is an imitator of the Divine. The apostles were Christians because they were followers of the Lord; and all who would be Christians must become the same.

1. Christ is the most perfect moral model. In Him we have all that commands the attention and admiration of the soul.

2. Christ is the most imitable moral model. Sublimely great as He is, no character has appeared in history so imitable as His.

(1) Because none is so powerful to awaken our admiration. What we admire most, we imitate most.

(2) Because none is so easily understood. He is perfectly transparent. One principle--love--explains all His moral features and activities.

(3) Because none but His is permanently consistent.

III. He is an example of the Divine. So that ye were ensamples, etc. Macedonia and Achaia stand for all Greece, so that they became ensamples to the entire Greek race. Genuine Christian not only receives and imitates, but reflects and radiates the Divine. He is the brightest and fullest revelation of God on earth; there is more of the Divine seen in the Christly soul than there is in starry heavens and blooming landscapes. Ye are My witnesses.

IV. He is a proclaimer of the Divine. From you sounded out the word. This is an image from a trumpet filling with its clear sounding echo all the surrounding places. They sounded out the gospel, not only in enthusiastic utterances but in noble and generous deeds. Thessalonica was a large maritime and commercial city; and its Christian mer chants would in all their transactions with foreign traders ring out the gospel. Conclusion: A genuine Christian, then, is a Divine man. There is in a moral as well as in a constitutional sense, a divinity within him. He is the recipient, imitator, example, and herald of the Divine. (D. Thomas, D. D.)

Stimulating example

The leisure of Caesar was spent in reading the history of Alexander the Great. Upon one occasion his friends found him bathing the book with tears. In deep concern they asked him the reason why he wept. The reply was, Do you think I have not sufficient cause for concern, when Alexander at my age reigned over so many conquered countries, and I have not one glorious achievement to boast? So the lives of the apostles and early saints may well be studied by us who are Christians, that we may be fired by their exploits to do greater deeds for God; and we should mourn bitterly when we compare our small achievements with His whom we call Master and Lord, and who, before He had attained the years of middle manhood, had performed deeds at which the stoutest frames might quake and the most faithful soul might blush. Comparisons such as these would first stir our gratitude that such an example has been left us, and then fire our valour, that at the end our lives might not be mere empty names, but such as men might gaze upon with admiration, and seek to copy.

Christ the only sufficient Exemplar

It is said, that, thinking to amuse him, his wife read to Dr. Judson some newspaper notices, in which he was compared to one or other of the apostles. He was exceedingly distressed: and then added, Nor do I want to be like them; I do not want to be like Paul, nor Apollos, nor Cephas, nor any mere man. I want to be like Christ. We have only one perfectly safe Exemplar--only One, who, tempted like as we are in every point, is still without sin. I want to follow Him only, copy His teachings, drink in His Spirit, place my feet in His footprints, and measure their shortcomings by these, and these only. Oh, to be more like Christ!

The noble army of martyrs

Man can do without happiness, and instead thereof find blessedness, wrote Carlyle, and Paul preached it with his life. But that life was only a faint echo of a greater life. The Man of sorrows was God over all, blessed forever. If a man cannot understand how many afflictions may be consonant with the joy of the Holy Ghost, he may be a Christian by courtesy, but he knows little of Christian experience. The calling of a son of God does not exempt from sorrow, but it opens beneath it a spring of joy. This was proved by Paul, and his life work was the noblest, and has left the deepest mark on the progress of the race. Where are the Caesars? Much of their work abides, but their names are little more than shades. It is the man who brings regenerating work to bear upon his age who is shrined most lovingly in the reverence of mankind. And so Paul lives because Christ lived in him. Those who followed Christ live amongst us because Christ is amongst us. Three hundred years ago Paul shook Christendom as he shook heathenism and Judaism in his day.

I. Followers of us and of the Lord.

1. There is something startling in these words. A man of like passions with ourselves dares to propose himself for imitation to those who were seeking to follow the incarnate God. And the world is never without its Christlike ones. And there is nothing more wonderful than that men and women like ourselves may be and live like the Son of God. He does not shine in unapproachable isolation. As the elder among many brethren, a bright particular star amid a cluster of constellations, He leads the human host with which He has cast His lot and mixed up His life forever.

2. Where are the points of likeness? (Gal_2:20; 2Co_12:10). In the power of self-sacrifice. It may seem strange to this self-loving age, but it is well worth noting, that these men whose lives have been so fruitful had no thought of any interest but Christ; no self-will, but were absolutely open to the will of God. Are we then to have no will of our own? God forbid! Paul had a mighty will of his own, and expressed it in defiance of the whole secular and religious world. But it was his own and yet not his own; it was moulded and refined into harmony with a higher will; and just as the blood gets purified from its carbonic dross as the vital air breathes through it in the lungs, so the will of Paul was purged of the acrid leaven of self by prayer that God would use him, strengthen him to follow Christ, and teach him to spend himself for the service of mankind.

3. A man need not adopt the calling of an apostle to enter such a life as this. There have been soldiers, statesmen, merchants, whose deepest thought has been I am not mine own. Hard as it may be, it is the beginning of peace to say it and try to live it. You may have your own way, and you will weary of it as soon as you have got it; while you may give up our own way, and make it your effort to care for others, and a glow of heavenly joy will enter and abide in your spirit. Likeness to Christ lies expressly in the power of self-sacrifice, and this is to grasp the difference between blessedness and happiness which the text expounds.

II. They entered into this fellowship by receiving the Word with much affliction and joy of the Holy Ghost.

1. Confession or profession is in these days cheapwork. Then it was dear work, and at any moment might cost dear life. It is not good to be out of fellow ship with the heroisms of the past. How many a stout citizen has stained his hearthstone with his lifes blood that you may sit with your loved ones without fears around yours? An age out of fellowship with the martyrs is neither noble nor blessed, however prosperous.

2. We learn from Act_17:1-34 and the Epistle some thing of these afflictions. Strain your imagination to realize them--

(1) Feel the cords tightening, see the glaring eye of the lion, hear the hiss of the red-hot iron or the swing of the axe; and bethink you in the last dread moment of a gentle wife, or a dear boy, etc., whom you are leaving obnoxious to the same doom. Does it seem to you that you could utter the name of Christ with your last breath with passionate devotion? Then you can understand how none but as martyrs can taste the joy of the Holy Ghost.

(2) Then there was the utter rupture of all the bonds of kindred and social relation, and the loss of means. It is evident, from the Second Epistle, that there was deep poverty in the Church. They received the Word as England did at the Reformation--as Hindoos, Chinese, and South Sea Islanders receive it today.

(3) And this is independent of the sorrow which springs out of the stern struggle against the world and flesh and devil.

3. To understand this better, notice--

(1) That the purest joys are independent of surroundings. What a man has is nothing in comparison with what he is. If two persons love each other, to be near, even in penury, is bliss; to be separate, even in wealth, is misery.

(2) So the joy of the Holy Ghost is the joy of a man who has found the true Lover and Lord of His being, whom he can obey with supreme delight. It is the joy of the lonely soul that has found its kindred, of a sick man who feels within himself that the spring of his life is healed. Men can glory in tribulations if they but bring them fully into the sphere of Christs fellowship and love. Suffering ceases to be pain if love consecrates it.

4. And let the careless understand that the choice in life is mainly between suffering with joy in the Holy Ghost, and suffering without it. Life is no holiday pastime for any of us; but the true agony of life must be with those who are without God and hope in the world. (Baldwin Brown, B. A.)

Followers of us and of the Lord--

Not disciples merely, but imitators

I. In meek reception (Psa_40:6; Isa_50:5).

II. Cost what it might.

III. Rejoicing all the while (Psa_22:22; Psa_45:7). (Canon Mason.)

Christs example the universal rule

God never gave a man a thing to do concerning which it were irreverent to ponder how the Son of God would have done it. (G. Macdonald, LL. D.)

The possibility of following Christ

Christs Divinity does not destroy the reality of His manhood by overshadowing or absorbing it. Certainly the Divine attributes of Jesus are beyond our imitation. We can but adore a boundless intelligence or resistless will. But the province of the imitable in the life of Jesus is not indistinctly traced; as the Friend of publicans and sinners, as the Consoler of these who suffer, and as the Helper of those who want, Jesus Christ is at hence among us. We can copy Him, not merely in the outward activities of charity, but in its inward temper. We can copy the tenderness, the meekness, the patience, the courage, which shine forth from His perfect manhood. His human perfections constitute, indeed, a faultless ideal of beauty, which, as moral artists, we are bound to keep in view. What the true and highest model of a human life is, has been decided for us Christians by the appearance of Jesus Christ in the flesh. Others may endeavour to reopen the question; for us it is settled irrevocably. (Canon Liddon.)

The indispensableness of following Christ

Believing on Christ, learning of Christ, following Christ; this is what it is to be a Christian. You must believe on Him that you may learn of Him. You must learn of Him that you may follow Him. But believing is nothing, and learning is less than nothing, if they do not result in faithful following. (W. Gladden, D. D.)

The motive for following Christ

Francis I of France had not reached his twentieth year when he was present at the celebrated battle of Marignan, which lasted two days. He performed prodigies of valour, and fought less as a king than as a soldier. Having perceived his standard bearer surrounded by the enemy, he precipitated himself to his assistance in the midst of lances and halberts. He was presently surrounded, his horse pierced with several wounds, and his casque despoiled of its plumes. He must have been inevitably overwhelmed if a body of troops, detached from the allies, had not hastened to his succour. Francis hazarded this battle against the advice of his generals, and cut short all remonstrances by the expression, which afterwards became proverbial, Let him that loves me, follow me! (Percy.)

Much affliction, with Joy of the Holy Ghost--

Affliction and joy

Plato makes Socrates say to his friends, after drinking the poison, How singular is the thing called pleasure, and how curiously related to pain, which might be thought the opposite of it! For they never come to a man together; and yet he who possesses either is generally compelled to take the other! They are two, and yet they grow together out of one head or stem; and I cannot help thinking that, if AEsop had noticed them, he would have made a fable about God trying to reconcile their strife, and, when He could not, fastening their heads together; and this is the reason why, when one comes, the other follows. That is a heathen speculation on one of the great mysteries of human life. The mystery appears intensified in Christian life (2Co_6:10). Yet so far it is explained by that lifes being an imitation of Christ. The believer, like his Master, being in world of sin, is encompassed with tribulation; but, being a citizen of heaven, he is also girded with gladness. He hears the voice of loving authority, and he yields to it loving obedience. If any man will come after him, etc. He knows that the via dolorosa which he thus has to tread is a path of true joy, for he recognizes his Saviours steps in it. Hence he can sing in the ways of the Lord, for fulness of consolation will be his at last. The stream of the renewed life is of two currents. As near Geneva, at the junction of the Rhone to the Arve, the two rivers, though joined, yet appear distinct--the blue stream of the one and the white stream of the other forming one volume of water, flowing within the same banks, at least for a time, towards the sea beyond--so it is with the Christian life. Its stream has two currents--distinct, yet united--of tribulation and joy, ever wending its course, troubled and calm, to the ocean of eternity beyond. (J. Hutchison, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Th 1:6-10. Ye became followers of us — Obedient to our directions, and imitators of our example; and of the Lord also — Both in the holiness of your lives, and in the courage and patience with which you endured those sufferings which lay in the way of your duty; having received the word — When first preached to you; in much affliction, with joy of the Holy Ghost — That is, though attended with persecution, yet with joy, such as only the Holy Ghost could inspire you with. So that ye were ensamples — Patterns to be imitated; to all that believe in Macedonia — Chiefly in Philippi and Berea; and in the more distant province of Achaia — Namely, to the Corinthian converts, who, hearing of their pious and virtuous conduct, were excited to emulation. The apostle mentions Macedonia and Achaia, because he had just been travelling through these parts before he came to Corinth, from whence, as has been observed in the preface, he wrote this epistle. For from you sounded forth the word of the Lord — Was echoed, as it were, from you; not only in your own borders of Macedonia and Achaia — With which you could easily have correspondence; but also in every place — That is, far beyond these countries; your faith to God-ward — The report of your embracing the gospel, and of consequence believing in the living and true God; is spread abroad — Is become notorious; so that we need not to speak any thing — Concerning it. The apostle does not mean that the Thessalonian brethren sent persons to preach the gospel in the countries here mentioned, but that their relinquishing idolatry had occasioned the preaching of the gospel at Thessalonica to be much talked of in these provinces, and in many other places. Grotius observes, that many of the Thessalonians being merchants, who travelled into foreign countries for the sake of commerce, the news of their fellow-citizens having renounced the worship of the heathen gods must have been spread abroad widely by their means, as the apostle here affirms. And as this was a very extraordinary event, it would naturally occasion much discourse among them to whom it was reported. For they themselves — The faithful, wherever we come; show of us what manner of entering in, &c. — Are able to give an account of the success of our ministry among you, and what entertainment it found with you; and how ye turned to God from idols —

In the worship of which ye had been brought up; to serve the living and true God — The epithet living is given to God to distinguish him from the heathen idols, which were destitute of life. And he is called the true God, in opposition to the fictitious deities worshipped by the heathens, who, though some of them may have formerly lived, or are now living, are not true gods; such as demons and the souls of men departed. And to wait for his Son from heaven — To raise the dead and judge the world; whom he raised from the dead — In proof of his future coming for these purposes. “Christ himself, on two different occasions, promised that he would return from heaven, Mat 16:27; Joh 14:3. The angels, likewise, who attended at his ascension, foretold the same things, Act 1:11. And as the great design of his return is to punish his enemies, and reward his faithful servants, his second coming was always a principal topic on which the apostles insisted in their discourses; consequently it was a principal article of the faith and hope of the first Christians, a frequent subject of their conversation, and a powerful source of consolation to them in all their afflictions and troubles. May it ever be the object of our faith and hope, and the source of our consolation, especially at death!” — Macknight. Even Jesus, who delivered — Greek, ρυομενον, rather, delivereth; us from the wrath to come — He hath redeemed us once, he delivers us continually; and will deliver all that believe in him from the wrath, the eternal vengeance, which will then come upon the ungodly.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

1Th_1:6. Followers of us and of the Lord.—R.V. “imitators.” St. Paul begs his Corinthian readers to imitate him, even as he imitates Christ. The same thought is implied here: We are walking after Christ; walk after us, and you will follow Him. With joy of the Holy Ghost.—Not only was the word preached “in the Holy Ghost” (1Th_1:5), but it was eagerly welcomed by hearts made ready by the Holy Ghost—as St. Paul said to the Corinthians, “So we preach, so ye believed.”

1Th_1:7. So that ye were ensamples.—R.V. follows the singular. The original word is that from which we get our “type.” The image left on a coin by stamping is a type. Children are said to be types of their parents. So these Thessalonians were clearly stamped as children of God.

1Th_1:8. For from you sounded out the word of the Lord.—The word did not originate amongst the Thessalonians. They had but taken up the sound and sent it ringing on to others in the regions farther removed. They had echoed out the word, says St. Paul. In every place.—Or as we say, “Everybody is talking about the matter.”

MAIN HOMILETICS OF THE PARAGRAPH.—1Th_1:6-8

The Practical Result of a True Reception of the Gospel.

Christianity transforms man, fills the mind with pure and lofty thoughts, turns the current of his feelings into the right channel, makes the soul luminous with ever-brightening hopes, and transfigures his sin-stricken nature into a semblance of the dignity, beauty, and perfection of the divine. Observe its influence on the mixed population of Thessalonica.

I. The true reception of the gospel.—“Having received the word in much affliction, with joy of the Holy Ghost” (1Th_1:6). The word may fall on the ear like a sweet strain of music, and charm the soul with temporary rapture, may enter the understanding as a clearly apprehended truth, may captivate the affections, and travel through the whole sphere of emotion on a thrill of ecstasy; but unless it be embraced by the heart and conscience, with the aid of the Holy Spirit, it is powerless in spiritual reformation. Two opposite, but often strangely blended, emotions—sorrow and joy—were exercised in the reception of the gospel by the Thessalonians.

1. They received the word in sorrow.—“In much affliction.” Amid the tumult and persecution of the citizens (Act_17:5-9). Principally, sorrow on account of sin, and because of their prolonged rejection of Christ and obstinate disobedience.

2. They received the word with joy.—“With joy of the Holy Ghost.” They realised the joy of conscious forgiveness and acceptance with God. The sinless angels, placed beyond the necessity of pardon, are incapable of experiencing this joy. It belongs exclusively to the believing penitent. The joy of suffering for the truth. Cyprian, who suffered for the gospel, used to say, “It is not the pain but the cause that makes the martyr.” That cause is the cause of truth. Suffering is limited, life itself is limited, but truth is eternal. To suffer for that truth is a privilege and a joy. The joy of triumph, over error, sin, Satan, persecution. This joy is the special product of the Holy Ghost. These twin feelings—sorrow and joy—are typical of the ever-alternating experience of the believer throughout his earthly career.

II. The practical result of the true reception of the gospel.—

1. They became imitators of the highest patterns of excellence. “Ye became followers of us and of the Lord” (1Th_1:6). The example of Christ is the absolute, all-perfect standard of moral excellence. But this does not supersede the use of inferior models. The planets have their season to guide and instruct us, as well as the sun, and we can better bear the moderated light of their borrowed splendour. The bravery of the common soldier, as well as the capacity and heroism of the most gifted officer, may stimulate a regiment to deeds of valour. So the apostles, in their patient endurance of suffering, their enterprising zeal and blameless integrity of life, became examples for their converts to imitate, while they pointed to the great infallible Pattern after which the noblest life must ever be moulded.

2. They became examples to others.—“So that ye were ensamples to all that believe” (1Th_1:7). In the reality and power of their faith. They eagerly embraced the word preached, believing it to be not the word of men but of God. This gave a profound reality to their conceptions of the gospel and a strong impulse to their active religious life. In their zealous propagation of the truth. “For from you sounded out the word of the Lord” (1Th_1:8). Wherever they travelled they proclaimed the gospel. They imparted that which had enriched themselves, and which, in giving, left them still the richer. The influence of their example was extensive in its range. “Not only in Macedonia and Achaia, but also in every place your faith to Godward is spread abroad; so that we need not to speak anything” (1Th_1:8). Macedonia and Achaia were two Roman provinces that comprised the territory known as ancient Greece. Thessalonica, the metropolis of Macedonia, was the chief station on the great Roman road—the Via Egnatia—which connected Rome with the whole region north of the Ægean Sea, and was an important centre both for commerce and the spread of intelligence. Wherever the trade of the merchant city extended, there the fame of the newly founded Church penetrated. Great was the renown of their own Alexander, the Macedonian monarch, and brilliant his victories; but the reputation of the Thessalonian Christians was of a higher order, and their achievements more enduring.

Lessons.—

1. The gospel that brings sorrow to the heart brings also joy.

2. A genuine reception of the truth changes the man and creates unquenchable aspirations after the highest good.

3. A living example is more potent than the most elaborate code of precepts.

GERM NOTES ON THE VERSES

1Th_1:6-7. The Evidences and Effects of Revival.

I. Receivers.—With faith, with joy, not without trial.

II. Followers.—Apostolic piety. Christ-like spirit. Multiplication of Christ-like men.

III. Ensamples.—Centres of Christian influence.

IV. Dispensers.—Induced to diffuse the gospel by their gratitude for the special grace which had brought it to them with saving power, by their supreme attachment to its vital truths and their experience of the suitableness of these truths to their wants as sinners, by their commiseration for those who were yet in a state of nature, by their love to the Lord Jesus, by the express command of God, by the hope of reward.—G. Brooks.

1Th_1:8. The Power of Example—

I. In a faithful declaration of the gospel.

II. In its far-reaching influence on others.

III. Speaks for itself, rendering explanation unnecessary.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

1:6 Because they accepted the Good News, the Thessalonians experienced severe suffering from their contemporaries (2:14; 3:3-4). Yet as they followed the model of the apostles and of the Lord himself (Matt 5:11-12; Rom 8:17; 12:12; Phil 2:17), they received joy from the Holy Spirit (1 Pet 4:13-14).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Th 1:6. Μιμηταὶ, imitators [followers]) Imitators [Followers] become τύποι, types, patterns [ensamples], 1Th 1:7.—τοῦ Κυρίου, of the Lord) Christ, who acted as the apostle[2] of the Father, brought the word from heaven, and taught it under adversities.—ΜΕΤᾺ, with) Construe this with having received (δεξάμενοι).

[2] Heb 3:1.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Th_1:6 contains the other side of the proof for the ἐκλογή of the Thessalonians, namely, their receptivity for the preaching of the gospel demonstrated by facts. 1Th_1:6 may either be separated by a point from the preceding (then the proof of 1Th_1:6, in relation to 1Th_1:4, lies only in thought, without being actually expressed), or it may be made to depend on ὅτι in 1Th_1:5 (provided this be translated by for, as it ought). In this latter case καθὼς οἴδατε … διʼ ὑμᾶς, 1Th_1:5, is a parenthesis. This latter view is to be preferred, because 1Th_1:5-6 appear more evidently to be internally connected, and, accordingly, the twofold division of the argument, adduced for the ἐκλογή of the readers, is more clearly brought forward.

μιμηταί] See 1Co_4:16; 1Co_11:1; Php_3:17; Eph_5:1; Gal_4:12.

ἐγενήθητε denotes here also the having become as a having been made, i.e. effected by the agency of God.

καὶ τοῦ κυρίου is for the sake of climax. Erroneously Bullinger: Veluti correctione subjecta addit: et domini. Eatenus enim apostolorum imitatores esse debemus, quatenus illi Christi imitatores sunt.

The Thessalonians became imitators of the apostle and of Christ, not in δύναμις, in πνεῦμα ἅγιον, and in πληροφορία, as Koppe thinks; but because they received the evangelical preaching (τὸν λόγον, comp. Gal_6:6, equivalent to κήρυγμα), allowed it an entrance among them, in much affliction, with joy of the Holy Ghost, i.e. not merely that they received the λόγος (here the tertium comparationis would be wanting), but that they received it ἐν θλίψει πολλῇ μετὰ χαρᾶς πνεύμ. ἁγίου.

δεξάμενοι τὸν λόγον] The reception of the gospel corresponds to its announcement brought to the readers (1Th_1:5), whilst μίμησις is explained by ἐν θλίψει … ἁγίου. The chief emphasis is on the concluding words: μετὰ χαρᾶς πνεύματος ἁγίου, containing in themselves the proper tertium comparationis between Christ and the apostle on the one hand, and the Thessalonians on the other; but ἐν θλίψει πολλῇ is placed first to strengthen it, and for the sake of contrast, inasmuch as δέχεσθαι τὸν λόγον μετὰ χαρᾶς πν. ἁγ. is something high and sublime, but it is something far higher and more sublime when this joy is neither disturbed nor weakened by the trials and sufferings which have been brought upon believers on account of their faith in Christ.

ἐν θλίψει πολλῇ] Erroneously Clericus: Subintelligendum ὄντα, quum acceperitis verbum, quod erat in afflictione multa, h. e. cujus praecones graviter affligebantur. The θλίψις of the Thessalonians had already begun during the presence of the apostle among them (Act_17:6 ff.), but after his expulsion it had greatly increased (1Th_2:14, 1Th_3:2-3; 1Th_3:5). The apostle has in view both the commencement and the continuance of the persecution (comp. 1Th_1:7, and the adjective πολλῇ attached to θλίψει), against which δεξάμενοι is no objection, as the two points of time are united as the spring-time of the Christian church.

χαρὰ πνεύματος ἁγίου] is not joy in the Holy Ghost, but a joy or joyfulness which proceeds from the Holy Ghost, is produced by Him (comp. Rom_14:17; Gal_5:22; Act_5:41). In reality, it is not to be distinguished from χαίρειν ἐν κυρίῳ (see Meyer on Php_3:1).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Th 1:6 . θλίψει … χαρᾶς , cf. for this paradox of experience, Mazzini’s account of his comrades in the Young Italy movement: “We were often in real want, but we were light-hearted in a way and smiling because we believed in the future”. The gladness of the primitive Christian lay in the certainty of possessing soon that full salvation of which the Spirit at present was the pledge and foretaste. In view of Psa 51:13-14 it is hardly correct to say, with Gunkel ( Wirkungen des heiligen Geistes , 71), that this connection of joy and the Spirit was entirely foreign to Judaism.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

With joy which cometh from the holy Ghost.

Another reason: Because even to that day, they embraced the Gospel with great cheerfulness, insomuch that they were an example to all their neighbors: so that it should be more shame for them to faint in the mid-race.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

And ye--answering to "For our Gospel," Th1 1:5.

followers--Greek, "imitators." The Thessalonians in their turn became "ensamples" (Th1 1:7) for others to imitate.

of the Lord--who was the apostle of the Father, and taught the word, which He brought from heaven, under adversities [BENGEL]. This was the point in which they imitated Him and His apostles, joyful witness for the word in much affliction: the second proof of their election of God (Th1 1:4); Th1 1:5 is the first (see on Th1 1:5).

received the word in much affliction-- (Th1 2:14; Th1 3:2-5; Act 17:5-10).

joy of--that is, wrought by "the Holy Ghost." "The oil of gladness" wherewith the Son of God was "anointed above His fellows" (Psa 45:7), is the same oil with which He, by the Spirit, anoints His fellows too (Isa 61:1, Isa 61:3; Rom 14:17; Jo1 2:20, Jo1 2:27).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. Ye became followers of us] Ye became imitators, μιμηται, of us-ye believed the same truths, walked in the same way, and minded the same thing; knowing that our doctrine was of the Lord, and that the way in which we walked was prescribed by himself, and that he also suffered the contradictions of ungodly men.

Having received the word in much affliction] That they received the doctrine of the Gospel in the midst of much persecution we may learn from the history in general, and from Ac 17:5-6.

With joy of the Holy Ghost] The consolations which they received, in consequence of believing in Christ, more than counterbalanced all the afflictions which they suffered from their persecutors.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

6 And ye became imitators. With the view of increasing their alacrity, he declares that there is a mutual agreement, and harmony, as it were, between his preaching and their faith. For unless men, on their part, answer to God, no proficiency will follow from the grace that is offered to them — not as though they could do this of themselves, but inasmuch as God, as he begins our salvation by calling us, perfects it also by fashioning our hearts to obedience. The sum, therefore, is this — that an evidence of Divine election shewed itself not only in Paul’s ministry, in so far as it was furnished with the power of the Holy Spirit, but also in the faith of the Thessalonians, so that this conformity is a powerful attestation of it. He says, however, “Ye were imitators of God and of us,” in the same sense in which it is said, that the people believed God and his servant Moses, (Exodus 14:13 ) not as though Paul and Moses had anything different from God, but because he wrought powerfully by them, as his ministers and instruments. While ye embraced. Their readiness in receiving the gospel is called an imitation of God, for this reason, that as God had presented himself to the Thessalonians in a liberal spirit, so they had, on their part, voluntarily come forward to meet him.

He says, with the joy of the Holy Spirit, that we may know that it is not by the instigation of the flesh, or by the promptings of their own nature, that men will be ready and eager to obey God, but that this is the work of God’s Spirit. The circumstance, that amidst much tribulation they had embraced the gospel, serves by way of amplification. For we see very many, not otherwise disinclined to the gospel, who, nevertheless, avoid it, from being intimidated through fear of the cross. Those, accordingly, who do not hesitate with intrepidity to embrace along with the gospel the afflictions that threaten them, furnish in this an admirable example of magnanimity. And from this it is so much the more clearly apparent, how necessary it is that the Spirit should aid us in this. For the gospel cannot be properly, or sincerely received, unless it be with a joyful heart. Nothing, however, is more at variance with our natural disposition, than to rejoice in afflictions.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(6) And ye became followers.—Not so much a separate reason for believing them elected of God, because of their receptiveness, but an evidence of the power given by God to the preachers for the winning of them. “So much so, that, in spite of persecution, you became Christians with enthusiasm.”

Followers.—Not “disciples,” but imitators. The three points in which the Lord and His Apostles were imitated are then expressed—(1) meek reception (Psa_40:6; Isa_1:5); (2) cost what it might; (3) rejoicing all the while (Psa_22:22; Psa_45:7).

In much affliction.—For examples of troubles in the early days of the Thessalonian Church, see Act_17:5; Act_17:8.

Holy Ghost is used in the same way as it is in 1Th_1:5. “Joy which is the natural outcome of a spirit united with the Holy Spirit.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And ye became followers of us, and of the Lord,.... So far followers of them as they were of Christ, in embracing the Gospel, submitting to the ordinances of it, professing the name of Christ, and suffering for his sake; the Alexandrian copy reads, "of God", and others, "of Christ":

having received the word; the Gospel, the word of truth, peace, and righteousness, and of salvation by Christ; which they received not as the word of man, but of God; and that

in much affliction; referring to the uproar made by the baser sort of people, instigated by the unbelieving Jews, and the trouble they gave to Jason and other brethren, mentioned in Act 17:1 and this is a considerable commendation of them, that at a time when others were offended and fell off from hearing the word, and a profession of the Gospel, they should receive it, and that

with much joy of the Holy Ghost; not with a carnal joy, or with a mere flash of natural affection, as in the stony ground hearers, and in the Jews, who rejoiced for a while in John's ministry, and in Herod, who sometimes heard him gladly; but with a spiritual joy of the Holy Ghost's producing in them, applying the word with power to them, giving them a spiritual gust of it, and pleasure in it, raising in their souls a joy upon the most solid foundation.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6 And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost:

Ver. 6. Followers of us and of the Lord] The apostles walked in Christ, Col 2:6; as Christ, 1Jn 2:6; their lives were a commentary upon his life, 1Pe 2:9.

Received the word in much affliction] Opposition is (as Calvin wrote to the French king) Evangelii genius, the black angel that dogs the gospel at the heels. To preach (saith Luther) is nothing else but to get the ill will of the world.

With joy of the Holy Ghost] Which bore them up above all persecutions, as blown bladders bear a man up aloft all waters.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And ye became followers of us - “You became imitators - μιμηταὶ mimētai - of us.” This does not mean that they became followers of Paul, Silas, and Timothy, in the sense that they had set themselves up as teachers, or as the head of a sect, but that they imitated their manner of living; see the notes on 1Co 4:16; 1Co 11:1.

And of the Lord - The Lord Jesus. You also learned to imitate him. From this it is evident that the manner in which the Saviour lived was a prominent topic of their preaching, and also that it was one of the means of the conversion of the Thessalonians. It is probable that preaching on the pure and holy life of the Lord Jesus might be made a much more important means of the conversion of sinners than it is. Nothing is better adapted to show them the evil of their own guilty lives than the contrast between their lives and his; and nothing can be conceived better fitted to win them to holy living than the contemplation of his pure and holy deportment.

Having received the word in much affliction - That is, amidst much opposition from others; see Act 17:5-8. It was in the midst of these trials that they had become converted - and they seem to have been all the better Christians for them. In this they were imitators of the Saviour, or shared the same lot with him, and thus became his followers. Their embracing and holding fast the truths of religion amidst all this opposition, showed that they were controlled by the same principles that he was, and that they were truly his friends.

With joy of the Holy Ghost - With happiness produced by the Holy Ghost. Though they were much afflicted and persecuted, yet there was joy. There was joy in their conversion - in the evidence of pardoned sin - in the hope of heaven; see the notes, Act 8:8. However great may be the trials and persecutions experienced in receiving the gospel, or however numerous and long the sufferings of the subsequent life in consequence of having embraced it, there is a joy in religion that more than overbalances all, and that makes religion the richest of all blessings.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

6. And ye gave due evidence of your election.

Became followers… received the word—The example of the preachers was followed after their message had been accepted. The people took as models those whom they had received as instructors. Happy the Church which has an exemplar in its pastor.

Much affliction—The persecution by which Paul and his fellow preachers were expelled from Thessalonica. By this much affliction was the power of that received gospel demonstrated and the reality of their election attested.

Affliction… joy—Jason and his fellow Thessalonians rejoiced in their affliction for the gospel’s sake.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Now follows the second reason assigned by Paul for his confidence in their election. And ye became followers (or, imitators) of us, and of the Lord; of Christ. By becoming imitators of the apostle, they became imitators of Christ. "Be ye followers of me," writes St. Paul to the Corinthians, "even as I also am of Christ". (1Co_11:1) The point of imitation did not consist in their cordial reception of the gospel, for that could not apply to Christ; but in their joyful endurance of suffering. Having received the word in much affliction. We learn from the Acts that the unbelieving Jews stirred up the heathen rabble, and raised a persecution against Paul and his associates, in consequence of which they had to depart from Thessalonica. (Act_17:4-10) It would appear that, after the apostle had left the city, the persecution, far from abating, rather increased, and the Gentile inhabitants united with the unbelieving Jews against the Christians; the Thessalonian converts suffered from their own countrymen as well as from the Jews. (1Th_2:14) With joy of the Holy Ghost; that is, not merely spiritual joy, or joy in the Holy Ghost, but joy which proceeds from the Holy Ghost joy which is produced by him, of which he is the Author. The imitation of Christ.

Christ not only died as a Sacrifice, but lived as an Example. He is the great Example whom we must imitate, the Pattern of the new creation, the Original of which all believers are copies. Especially we must imitate him in his patient endurance of suffering. The cross is ever the Christian"s motto; and we can only enter into heaven through tribulation.

The union of affliction with joy.

The Thessalonians "received the word with much affliction and joy of the Holy Ghost." Christianity makes no stoical demands. Spiritual joy does not exclude, but even includes, sorrow. Sorrowing, yet always rejoicing," is the Christian"s condition. To glory in tribulation is the Christian"s experience. "In the spiritual world joy and sorrow are not two, but one." Affliction with joy.

The Christians of Thessalonica had no sooner accepted the gospel than they were attacked with swift, sharp persecution; and it is to be remarked that, while in other places the apostles were often assailed and the converts spared, here the full force of the assault fell on the infant Church. (Act_17:5-10) St. Paul frequently refers to the sufferings that so quickly tested the faith of this brave Christian community at the very commencement of its new life. (1Th_2:14 1Th_3:2-5) But in spite of persecution a peculiar joy seems to have possessed the Church at Thessalonica. The Epistles to the Thessalonians are to be distinguished for hearty congratulations and a spirit of gladness. Here is an apparent paradox, which, however, when regarded from a higher standpoint, resolves itself into a spiritual harmony.

I AN EARTHLY PARADOX St. Paul was much inclined to the use of startling paradoxes. His vigorous mind seemed to delight in facing them. Thus his style is rugged with great contrasting ideas.

1. The gospel does not prevent affliction. To the Thessalonians it was the means of bringing suffering. Christians often suffer more of earthly trouble, rather than less, than others. (Heb_12:8) Though the gospel is good news, and though it brings gladness to the soul, it may be ushered in with storms and sufferings in the outer life. This might be expected, seeing that it is in conflict with the prince of this world.

2. Affliction does not prevent the experience of the joy of the gospel. In spite of much affliction, the Thessalonians had joy. The world sees only the outside. Hence its common verdict that religion must be melancholy. It can see the flaming fagots; it cannot see the exultant heart of the martyr. It is a great truth to know that, when God does not remove trouble, he may give us such gladness of heart as shall entirely counteract it. Surely it is better to rejoice in tribulation than to be sad in prosperity.

II THE SPIRITUAL HARMONY.

1. The affliction is external, while the Joy is internal The two belong to different spheres. It would be impossible for one and the same person to be in temporal prosperity and adversity at the same moment, or to be at once m spiritual sunshine and under spiritual clouds. But it may well be that,

2. while the earthly sun is shrouded in gloom, the heavenly sun is shining in full splendor.

3. The affliction comes from earthly causes, the joy from heavenly. Men persecute, the Holy Spirit inspires joy. Here are different sources of experience, and accordingly the experiences differ.

4. The affliction rather helps the spiritual joy than otherwise. It prevents men from looking to external things for comfort. It enables them to see that true joy must be inward and spiritual.

In conclusion, observe that affliction is no reason for the rejection of the gospel, since this is not therefore the less true, and it claims to be received on its truth, not on our pleasure, and also because the joy it brings will not be lessened by any external trouble. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Though in much affliction, yet with much joy.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

In these words, our apostle gives us another probable evidence, that the Thessalonians were undoubtedly chosen of God, namely, because they were active and operative Christians; they did in their life and practice conform themselves to that excellent pattern and example held forth unto them by their preachers, Ye became followers of us.

Where note, that there ought to be something worthy of imitation in the lives of ministers, something which their people may safely follow; and it is the people’s duty, not only to lend an ear to their doctrine, but an eye to their pious conversation. It is added, Followers of us, and of the Lord: Followers of Christ, absolutely, as an unerring pattern; of his ministers conditionally, so far as they followed Christ: But followers of the Lord here, seems to import their following of him in his sufferings and afflictions, as appears by the next words, Having received the word with much affliction. Such as are sincere and serious Christians, are followers of Christ in his sufferings, as well as in his example: they follow him in the sharp and thorny path of affliction, in which he went before them; they are willing to bear his cross, as well as to wear his crown; to suffer for them, as well as to be glorified with him.

Observe next, the particular instance wherein the Thessalonians became followers of the apostles; it was this, that they preached the word to them with great desire, delight, and joy, though at the same time they endured a great sight of afflictions, contending with the opposition both of men and devils, in preaching the word unto them: In like manner did they receive the word with much affliction, and adhere to it in the midst of persecution; and all this accompanied with such inward joy, as none but the Holy Ghost could be the author of in them: Ye received the word with much affliction, with joy of the Holy Ghost.

Learn hence, that upon preaching of the word, to have a heart open to receive it, to receive it with affliction, with much affliciton, and yet with joy and rejoicing, with a cheerful spirit, and such a joy as the holy Spirit of God is the author and producer of, is a good evidence, that a person is chosen of God, and has a title to the everlasting inheritance.

Observe farther, Our apostle, in a just and deserved commendation of these Thessalonians, tells them to their great and singular honour, that as they were followers of them (the apostles) in sufferings, in patience, and cheerfulness; so they were themselves living patterns, and lively ensamples of courage and constancy under their sufferings, to all the neighbouring churches in Macedonia and Achaia. Then is the grace of God received by us, a mark and evidence of our election of God, when we have advanced to such a considerable proficiency and growth in it, as to become patterns and examples of piety to all that are round about us. Thus the Thessalonians here, Ye are become ensamples to all that believe in Macedonia and Achaia.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

And ye became imitators of us [ 1Co_11:1 ], and of the Lord, having received the word in much affliction [ Act_17:4-10 ], with joy of the Holy Spirit ;

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

6, 7. Ye became followers of us. Followed them as they followed the Lord. Having received the word in much affliction. In the midst of opposition and persecution. See Acts, chapter 17. With joy of the Holy Ghost. With rejoicing as soon as they accepted the gospel.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

You became imitators

To "imitate" means to act like or to copy the behavior of another.

received the word

"welcomed the message" or "accepted what we had to say"

in much hardship

"during a time of great suffering" or "in much persecution"

Achaia

This is an ancient district in what is present-day Greece. (See: How to Translate Names)

translationWords

lord

receive

word

joy

Holy Spirit

Macedonia

believe

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

6.] Further proof of the same, that ye are ἐκλεκτοί, by the method in which you received the Gospel thus preached by us. καὶ ὑμεῖς corresponds with τὸ εὐ. ἡμῶν above. It is somewhat difficult here to fix exactly the point of comparison, in which they imitated their ministers and Christ. Certainly it is not merely, in receiving the word—for to omit other objections, this would not apply at all to Him:—and therefore, not in any qualifying detail of their method of reception of the word—not in δύναμις, nor in πν. ἁγ., nor in πληρ. πολλ.

So far being clear, we have but one particular left, and that respects the circumstances under which, and the spirit with which: and here we find a point of comparison even with Christ Himself: viz. joyful endurance in spirit under sufferings. This it was in which they imitated the Apostles, and their divine Master, and which made them patterns to other churches (see below).

For this θλῖψις in which they ἐδέξαντο τὸν λόγον, see Act 17:5-10; ch. 2:14; 3:2, 3, 5.

δεξάμενοι] in that ye received. χαρὰ πνεύματος ἁγίου (ref.), joy wrought by the Holy Spirit. On the gen. of origin, see Ellic.’s note here.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

6. The sentence is getting to be independent, but ὅτ (v. 5) is still in control: “and from the fact that you became,” etc. The proof of election is the presence of the Spirit not only in the preachers (εὐαγγέλιον ἡμῶ) but also in the hearers who welcomed the word (ὑμεῖς δεξάμενο) with joy in the midst of great persecution. To be sure, Paul mentions first not the welcome but the imitation. But the two things are inseparable, if we take δεξάμενο as a participle not of antecedent action, “when you had welcomed,” but of identical action, “in that you welcomed.” μιμηταὶ ἡμῶν κτλ. “Imitators of us and above all of the Lord” (ipsius Domini, Ambst). Paul’s consciousness of his own integrity (1Co 4:4), due to the power of Christ in him (Gal 2:20), permitted him to teach by example (1Co 11:1) as well as by precept. As an example not simply of endurance but of joy in persecutions, he could point to himself and especially to Christ. Some knowledge of the life of Jesus on the part of the readers is here presupposed (cf. Gal 3:1). μετά χαρᾶς πνεύματος ἁγίο. The inward joy which is the accompaniment (μετα) of external persecution, and which is cogent proof of election, is an enthusiastic happiness (Php 1:25) due to the new δύναμι operating in the believers, the power of the Spirit (Gal 5:22, Rom 14:17) or Christ (Php 3:1, Php 3:4:4, Php 3:10).

Although θλίψι alone is the point of comparison in 2:14, and although Paul, who frequently refers to the sufferings of Christ (2Co 5:1, Php 3:10, Rom 8:17), does not elsewhere refer to Christ’s joy in suffering, yet Chrys. is right in finding the point of comparison here in θλίψις μετὰ χαρᾶ The context alone here as elsewhere ( II 3:7, 9, 1Co 4:16, 1Co 11:1, Php 3:17, Php 4:9, Gal 4:12) determines the scope of imitation. ἐν θλίψε = ἐν μέσῳ θλίψεω; external persecution (Act 17:5 ff. and the like) is meant (3:3, 7, II 1:4, 6; cf. 2Co 1:8), not distress of mind (2Co 2:4).—δέχεσθαι as the contrast with παραλαμβάνει (2:13) shows, means not simply “receive,” but “receive willingly,” “welcome.” The phrase δέχεσθαι τὸν λόγο (only here and 2:13 in Paul) is used by Luke (Luk 8:13, Act 8:14, Act 11:1 and especially 17:11) but not by Lxx; it is equivalent to δέχεσθαι τὸ εὐαγγέλιο (2Co 11:4).—χύχριο is not θεό(A) but Christ, as always in I, II (Mill. 135-140).—B inserts και before πνεύματο conforming to δυνάμει καὶ πνεύματ v. 5—On μετα of accompaniment, cf. 3:13, 5:28, II 1:7, 3:12. 16, 18.—On joy in suffering, cf. 2Co 6:10, 2Co 13:9 and especially 7:4, 8:2.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Followers [μιμηται] . More literally and better, imitators. Only once outside of Paul 's writings, Heb 6:12. Comp. 1Th 3:9; 2 Thessalonians 7; 1Co 4:16; 1Co 11:1; Gal 4:12; Phi 3:17; Phi 4:9.

And of the Lord. Guarding against any possible imputation of self - assertion or conceit. Comp. 1Co 11:1.

Tribulation [θλιψει] . See on Mt 13:21. Referring especially to persecutions at the hands of the Jews (Act 17:5 ff.), which probably continued after Paul 's departure from Thessalonica.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.