Kitabı oku: «The Expositor's Bible: The Epistles to the Thessalonians», sayfa 9

XII
THE DAY OF THE LORD

"But concerning the times and the seasons, brethren, ye have no need that aught be written unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. When they are saying, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child; and they shall in no wise escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief: for ye are all sons of light, and sons of the day: we are not of the night, nor of darkness; so then let us not sleep, as do the rest, but let us watch and be sober. For they that sleep sleep in the night; and they that be drunken are drunken in the night. But let us, since we are of the day, be sober, putting on the breastplate of faith and love; and for a helmet, the hope of salvation. For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with Him. Wherefore exhort one another, and build each other up, even as also ye do." – 1 Thess. v. 1-11 (R.V.).

THE last verses of the fourth chapter perfect that which is lacking, on one side, in the faith of the Thessalonians. The Apostle addresses himself to the ignorance of his readers: he instructs them more fully on the circumstances of Christ's second coming; and he bids them comfort one another with the sure hope that they and their departed friends shall meet, never to part, in the kingdom of the Saviour. In the passage before us he perfects what is lacking to their faith on another side. He addresses himself, not to their ignorance, but to their knowledge; and he instructs them how to improve, instead of abusing, both what they knew and what they were ignorant of, in regard to the last Advent. It had led, in some, to curious inquiries; in others, to a moral restlessness which could not bind itself patiently to duty; yet its true fruit, the Apostle tells them, ought to be hope, watchfulness, and sobriety.

"The day of the Lord" is a famous expression in the Old Testament; it runs through all prophecy, and is one of its most characteristic ideas. It means a day which belongs in a peculiar sense to God: a day which He has chosen for the perfect manifestation of Himself, for the thorough working out of His work among men. It is impossible to combine in one picture all the traits which prophets of different ages, from Amos downward, embody in their representations of this great day. It is heralded, as a rule, by terrific phenomena in nature: the sun is turned into darkness and the moon into blood, and the stars withdraw their light; we read of earthquake and tempest, of blood and fire and pillars of smoke. The great day ushers in the deliverance of God's people from all their enemies; and it is accompanied by a terrible sifting process, which separates the sinners and hypocrites among the holy people from those who are truly the Lord's. Wherever it appears, the day of the Lord has the character of finality. It is a supreme manifestation of judgment, in which the wicked perish for ever; it is a supreme manifestation of grace, in which a new and unchangeable life of blessedness is opened to the righteous. Sometimes it seemed near to the prophet, and sometimes far off; but near or far, it bounded his horizon; he saw nothing beyond. It was the end of one era, and the beginning of another which should have no end.

This great conception is carried over by the Apostle from the Old Testament to the New. The day of the Lord is identified with the Return of Christ. All the contents of that old conception are carried over along with it. Christ's return bounds the Apostle's horizon; it is the final revelation of the mercy and judgment of God. There is sudden destruction in it for some, a darkness in which there is no light at all; and for others, eternal salvation, a light in which there is no darkness at all. It is the end of the present order of things, and the beginning of a new and eternal order. All this the Thessalonians knew; they had been carefully taught it by the Apostle. He did not need to write such elementary truths, nor did he need to say anything about the times and seasons¹⁸ which the Father had kept in His own power. They knew perfectly all that had been revealed on this matter, viz., that the day of the Lord comes exactly as a thief in the night. Suddenly, unexpectedly, giving a shock of alarm and terror to those whom it finds unprepared, – in such wise it breaks upon the world. The telling image, so frequent with the Apostles, was derived from the Master Himself; we can imagine the solemnity with which Christ said, "Behold, I come as a thief. Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame."¹⁹ The New Testament tells us everywhere that men will be taken at unawares by the final revelation of Christ as Judge and Saviour; and in so doing, it enforces with all possible earnestness the duty of watching. False security is so easy, so natural, – looking to the general attitude, even of Christian men, to this truth, one is tempted to say, so inevitable, – that it may well seem vain to urge the duty of watchfulness more. As it was in the days of Noah, as it was in the days of Lot, as it was when Jerusalem fell, as it is at this moment, so shall it be at the day of the Lord. Men will say, Peace and safety, though every sign of the times says, Judgment. They will eat and drink, plant and build, marry and be given in marriage, with their whole heart concentrated and absorbed in these transient interests, till in a moment suddenly, like the lightning which flashes from east to west, the sign of the Son of Man is seen in heaven. Instead of peace and safety, sudden destruction surprises them; all that they have lived for passes away; they awake, as from deep sleep, to discover that their soul has no part with God. It is too late then to think of preparing for the end: the end has come; and it is with solemn emphasis the Apostle adds, "They shall in no wise escape."

A doom so awful, a life so evil, cannot be the destiny or the duty of any Christian man. "Ye, brethren, are not in darkness, that that day should overtake you as a thief." Darkness, in that saying of the Apostle, has a double weight of meaning. The Christian is not in ignorance of what is impending, and forewarned is forearmed. Neither is he any longer in moral darkness, plunged in vice, living a life the first necessity of which is to keep out of God's sight. Once the Thessalonians had been in such darkness; their souls had had their part in a world sunk in sin, on which the day-spring from on high had not risen; but now that time was past. God had shined into their hearts; He who is Himself light had poured the radiance of His own love and truth into them till ignorance, vice, and wickedness had passed away, and they had become light in the Lord. How intimate is the relation between the Christian and God, how complete the regeneration, expressed in the words, "Ye are all sons of light, and sons of the day; we are not of the night, nor of darkness"! There are shady things in the world, and shady persons, but they are not in Christianity, nor among Christians. The true Christian takes his nature, all that characterises and distinguishes him, from light. There is no darkness in him, nothing to hide, no guilty secret, no corner of his being into which the light of God has not penetrated, nothing that makes him dread exposure. His whole nature is full of light, transparently luminous, so that it is impossible to surprise him or take him at a disadvantage. This, at least, is his ideal character; to this he is called, and this he makes his aim. There are those, the Apostle implies, who take their character from night and darkness, – men with souls that hide from God, that love secrecy, that have much to remember they dare not speak of, that turn with instinctive aversion from the light which the gospel brings, and the sincerity and openness which it claims; men, in short, who have come to love darkness rather than light, because their deeds are evil. The day of the Lord will certainly be a surprise to them; it will smite them with sudden terror, as the midnight thief, breaking unseen through door or window, terrifies the defenceless householder; it will overwhelm them with despair, because it will come as a great and searching light, – a day on which God will bring every hidden thing to view, and judge the secrets of men's hearts by Christ Jesus. For those who have lived in darkness the surprise will be inevitable; but what surprise can there be for the children of the light? They are partakers of the Divine nature; there is nothing in their souls which they would not have God know; the light that shines from the great white throne will discover nothing in them to which its searching brightness is unwelcome; Christ's coming is so far from disconcerting them that it is really the crowning of their hopes.

The Apostle demands of his disciples conduct answering to this ideal. Walk worthy, he says, of your privileges and of your calling. "Let us not sleep, as do the rest, but let us watch and be sober." "Sleep" is certainly a strange word to describe the life of the worldly man. He probably thinks himself very wide awake, and as far as a certain circle of interests is concerned, probably is so. The children of this world, Jesus tells us, are wonderfully wise for their generation. They are more shrewd and more enterprising than the children of light. But what a stupor falls upon them, what a lethargy, what a deep unconscious slumber, when the interests in view are spiritual. The claims of God, the future of the soul, the coming of Christ, our manifestation at His judgment seat, they are not awake to any concern in these. They live on as if these were not realities at all; if they pass through their minds on occasion, as they look at the Bible or listen to a sermon, it is as dreams pass through the mind of one asleep; they go out and shake themselves, and all is over; earth has recovered its solidity, and the airy unrealities have passed away. Philosophers have amused themselves with the difficulty of finding a scientific criterion between the experiences of the sleeping and the waking state, i. e., a means of distinguishing between the kind of reality which belongs to each; it is at least one element of sanity to be able to make the distinction. If we may enlarge the ideas of sleep and waking, as they are enlarged by the Apostle in this passage, it is a distinction which many fail to make. When they have the ideas which make up the staple of revelation presented to them, they feel as if they were in dreamland; there is no substance to them in a page of St. Paul; they cannot grasp the realities that underlie his words, any more than they can grasp the forms which swept before their minds in last night's sleep. But when they go out to their work in the world, to deal in commodities, to handle money, then they are in the sphere of real things, and wide awake enough. Yet the sound mind will reverse their decisions. It is the visible things that are unreal and that ultimately pass away; the spiritual things – God, Christ, the human soul, faith, love, hope – that abide. Let us not face our life in that sleepy mood to which the spiritual is but a dream; on the contrary, as we are of the day, let us be wide awake and sober. The world is full of illusions, of shadows which impose themselves as substances upon the heedless, of gilded trifles which the man whose eyes are heavy with sleep accepts as gold; but the Christian ought not to be thus deceived. Look to the coming of the Lord, Paul says, and do not sleep through your days, like the heathen, making your life one long delusion; taking the transitory for the eternal, and regarding the eternal as a dream; that is the way to be surprised with sudden destruction at the last; watch and be sober; and you will not be ashamed before Him at His coming.

It may not be out of place to insist on the fact that "sober" in this passage means sober as opposed to drunk. No one would wish to be overtaken drunk by any great occasion; yet the day of the Lord is associated in at least three passages of Scripture with a warning against this gross sin. "Take heed to yourselves," the Master says, "lest haply your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and that day come on you suddenly as a snare." "The night is far spent," says the Apostle, "the day is at hand… Let us walk honestly as in the day; not in revelling and drunkenness." And in this passage: "Let us, since we are of the day, be sober; they that be drunken are drunken in the night." The conscience of men is awakening to the sin of excess, but it has much to do before it comes to the New Testament standard. Does it not help us to see it in its true light when it is thus confronted with the day of the Lord? What horror could be more awful than to be overtaken in this state? What death is more terrible to contemplate than one which is not so very rare – death in drink?

Wakefulness and sobriety do not exhaust the demands made upon the Christian. He is also to be on his guard. "Put on the breastplate of faith and love; and for a helmet, the hope of salvation." While waiting for the Lord's coming, the Christian waits in a hostile world. He is exposed to assault from spiritual enemies who aim at nothing less than his life, and he needs to be protected against them. In the very beginning of this letter we came upon the three Christian graces; the Thessalonians were commended for their work of faith, labour of love, and patience of hope in the Lord Jesus Christ. There they were represented as active powers in the Christian life, each manifesting its presence by some appropriate work, or some notable fruit of character; here they constitute a defensive armour by which the Christian is shielded against any mortal assault. We cannot press the figure further than this. If we keep our faith in Jesus Christ, if we love one another, if our hearts are set with confident hope on that salvation which is to be brought to us at Christ's appearing, we need fear no evil; no foe can touch our life. It is remarkable, I think, that both here and in the famous passage in Ephesians, as well as in the original of both in Isaiah lix. 17, salvation, or, to be more precise, the hope of salvation, is made the helmet. The Apostle is very free in his comparisons; faith is now a shield, and now a breastplate; the breastplate in one passage is faith and love, and in another righteousness; but the helmet is always the same. Without hope, he would say to us, no man can hold up his head in the battle; and the Christian hope is always Christ's second coming. If He is not to come again, the very word hope may be blotted out of the New Testament. This assured grasp on the coming salvation – a salvation ready to be revealed in the last times – is what gives the spirit of victory to the Christian even in the darkest hour.

The mention of salvation brings the Apostle back to his principal subject. It is as if he wrote, "for a helmet the hope of salvation; salvation, I say; for God did not appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ." The day of the Lord is indeed a day of wrath, – a day when men will cry to the mountains and to the rocks, Fall on us, and hide us from the face of Him that sitteth upon the throne, and from the wrath of the Lamb; for the great day of their wrath is come. The Apostle cannot remember it for any purpose without getting a glimpse of those terrors; but it is not for these he recalls it at this time. God did not appoint Christians to the wrath of that day, but to its salvation, – a salvation the hope of which is to cover their heads in the day of battle.

The next verse – the tenth – has the peculiar interest of containing the only hint to be found in this early Epistle of Paul's teaching as to the mode of salvation. We obtain it through Jesus Christ, who died for us. It is not who died instead of us, nor even on our behalf (ὑπέρ), but, according to the true reading, who died a death in which we are concerned. It is the most vague expression that could have been used to signify that Christ's death had something to do with our salvation. Of course it does not follow that Paul had said no more to the Thessalonians than he indicates here; judging from the account he gives in 1st Corinthians of his preaching immediately after he left Thessalonica, one would suppose he had been much more explicit; certainly no church ever existed that was not based on the Atonement and the Resurrection. In point of fact, however, what is here made prominent is not the mode of salvation, but one special result of salvation as accomplished by Christ's death, a result contemplated by Christ, and pertinent to the purpose of this letter; He died for us, that, whether we wake or sleep, we should together live with Him. The same conception precisely is found in Rom. xiv. 9: "To this end Christ died, and lived again, that He might be Lord of both the dead and the living." This was His aim in redeeming us by passing through all modes of human existence, seen and unseen. It made Him Lord of all. He filled all things. He claims all modes of existence as His own. Nothing separates from Him. Whether we sleep or wake, whether we live or die, we shall alike live with Him. The strong consolation, to impart which was the Apostle's original motive in approaching this subject, has thus come uppermost again; in the circumstances of the church, it is this which lies nearest to his heart.

He ends, therefore, with the old exhortation: "Comfort one another, and build each other up, as also ye do." The knowledge of the truth is one thing; the Christian use of it is another: if we cannot help one another very much with the first, there is more in our power with regard to the last. We are not ignorant of Christ's second coming; of its awful and consoling circumstances; of its final judgment and final mercy; of its final separations and final unions. Why have these things been revealed to us? What influence are they meant to have in our lives? They ought to be consoling and strengthening. They ought to banish hopeless sorrow. They ought to generate and sustain an earnest, sober, watchful spirit; strong patience; a complete independence of this world. It is left to us as Christian men to assist each other in the appropriation and application of these great truths. Let us fix our minds upon them. Our salvation is nearer than when we believed. Christ is coming. There will be a gathering together of all His people unto Him. The living and the dead shall be for ever with the Lord. Of the times and the seasons we can say no more than could be said at the beginning; the Father has kept them in His own power; it remains with us to watch and be sober; to arm ourselves with faith, love, and hope; to set our mind on the things that are above, where our true country is, whence also we look for the Saviour, the Lord Jesus Christ.

FOOTNOTES

XIII
RULERS AND RULED

"But we beseech you, brethren, to know them that labour among you, and are over you in the Lord, and admonish you; and to esteem them exceeding highly in love for their work's sake. Be at peace among yourselves. And we exhort you, brethren, admonish the disorderly, encourage the fainthearted, support the weak, be longsuffering toward all. See that none render unto any one evil for evil; but alway follow after that which is good, one toward another, and toward all." – 1 Thess. v. 12-15 (R.V.).

AT the present moment, one great cause of division among Christian churches is the existence of different forms of Church government. Congregationalists, Presbyterians, and Episcopalians are separated from each other much more decidedly by difference of organisation than by difference of creed. By some of them, if not by all, a certain form of Church order is identified with the existence of the Church itself. Thus the English-speaking bishops of the world, who met some time ago in conference at Lambeth, adopted as a basis, on which they could treat for union with other Churches, the acceptance of Holy Scripture, of the Sacraments of Baptism and the Lord's Supper, of the Apostles' and Nicene creeds, and of the Historic Episcopate. In other words, diocesan bishops are as essential to the constitution of the Church as the preaching of the Word of God and the administration of the Sacraments. That is an opinion which one may say, without offence, has neither history nor reason on its side. Part of the interest of this Epistle to the Thessalonians lies in the glimpses it gives of the early state of the Church, when such questions would simply have been unintelligible. The little community at Thessalonica was not quite without a constitution – no society could exist on that footing – but its constitution, as we see from this passage, was of the most elementary kind; and it certainly contained nothing like a modern bishop.

"We beseech you," says the Apostle, "to know them that labour among you." "To labour"²⁰ is the ordinary expression of Paul for such Christian work as he himself did. Perhaps it refers mainly to the work of catechising, to the giving of that regular and connected instruction in Christian truth which followed conversion and baptism. It covers everything that could be of service to the Church or any of its members. It would include even works of charity. There is a passage very like this in the First Epistle to the Corinthians, (xvi. 15 f.), where the two things are closely connected: "Now I beseech you, brethren (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have set themselves to minister unto the saints), that ye also be in subjection unto such, and to every one that helpeth in the work and laboureth." In both passages there is a certain indefiniteness. Those who labour are not necessarily official persons, elders, or, as they are often called in the New Testament, bishops, and deacons; they may have given themselves to the work without any election or ordination at all. We know that this is often the case still. The best workers in a church are not always or necessarily found among those who have official functions to perform. Especially is it so in churches which provide no recognition for women, yet depend for their efficiency as religious agencies even more on women than on men. What would become of our Sunday Schools, of our Home Missions, of our charities, of our visitation of the sick, the aged, and the poor, but for the labour of Christian women? Now what the Apostle tells us here is, that it is labour which, in the first instance, is entitled to respect. "Know them that labour among you," means "Know them for what they are"; recognise with all due reverence their self-denial, their faithfulness, the services they render to you, their claim upon your regard. The Christian labourer does not labour for praise or flattery; but those who take the burden of the church upon them in any way, as pastors or teachers or visitors, as choir or collectors, as managers of the church property, or however else, are entitled to our acknowledgment, and ought not to be left without it. There is no doubt a great deal of unknown, unheeded, unrequited labour in every church. That is inevitable, and probably good; but it should make us the more anxious to acknowledge what we see, and to esteem the workers very highly in love because of it. How unseemly it is, and how unworthy of the Christian name, when those who do not work busy themselves with criticising those who do, – inventing objections, deriding honest effort, anticipating failure, pouring cold water upon zeal. That is bad for all, but bad especially for those who practise it. The ungenerous soul, which grudges recognition to others, and though it never labours itself has always wisdom to spare for those who do, is in a hopeless state; there is no growth for it in anything noble and good. Let us open our eyes on those who labour among us, men or women, and recognise them as they deserve.

There are two special forms of labour to which the Apostle gives prominence: he mentions as among those that labour "them that are over you in the Lord, and admonish you." The first of the words here employed, the one translated "them that are over" you, is the only hint the Epistle contains of Church government. Wherever there is a society, there must be order. There must be those through whom the society acts, those who represent it officially by words or deeds. At Thessalonica there was not a single president, a minister in our sense, possessing to a certain extent an exclusive responsibility; the presidency was in the hands of a plurality of men, what Presbyterians would call a Kirk Session. This body, as far as we can make out from the few surviving indications of their duties, would direct, but not conduct, the public worship, and would manage the financial affairs, and especially the charity, of the church. They would as a rule be elderly men; and were called by the official name, borrowed from the Jews, of elders. They did not, in the earliest times, preach or teach; they were too old to learn that new profession; but what may be called the administration was in their hands; they were the governing committee of the new Christian community. The limits of their authority are indicated by the words "in the Lord." They are over the members of the church in their characters and relations as church members; but they have nothing to do with other departments of life, so far as these relations are unaffected by them.

Side by side with those who preside over the church, Paul mentions those "who admonish you." Admonish is a somewhat severe word; it means to speak to one about his conduct, reminding him of what he seems to have forgotten, and of what is rightly expected from him. It gives us a glimpse of discipline in the early Church, that is, of the care which was taken that those who had named the Christian name should lead a truly Christian life. There is nothing expressly said in this passage about doctrines. Purity of doctrine is certainly essential to the health of the Church, but rightness of life comes before it. There is nothing expressly said about teaching the truth; that work belonged to apostles, prophets, and evangelists, who were ministers of the Church at large, and not fixed to a single congregation; the only exercise of Christian speech proper to the congregation is its use in admonition, i. e., for practical moral purposes. The moral ideal of the gospel must be clearly before the mind of the Church, and all who deviate from it must be admonished of their danger. "It is difficult for us in modern times," says Dr. Hatch, "with the widely different views which we have come to hold as to the relation of Church government to social life, to understand how large a part discipline filled in the communities of primitive times. These communities were what they were mainly by the strictness of their discipline… In the midst of 'a crooked and perverse nation' they could only hold their own by the extreme of circumspection. Moral purity was not so much a virtue at which they were bound to aim as the very condition of their existence. If the salt of the earth should lose its savour, wherewith should it be salted? If the lights of the world were dimmed, who should rekindle their flame? And of this moral purity the officers of each community were the custodians. 'They watched for souls as those that must give account.'" This vivid picture should provoke us to reflection. Our minds are not set sufficiently on the practical duty of keeping up the Christian standard. The moral originality of the gospel drops too easily out of sight. Is it not the case that we are much more expert at vindicating the approach of the Church to the standard of the non-Christian world, than at maintaining the necessary distinction between the two? We are certain to bring a good deal of the world into the Church without knowing it; we are certain to have instincts, habits, dispositions, associates perhaps, and likings, which are hostile to the Christian type of character; and it is this which makes admonition indispensable. Far worse than any aberration in thought is an irregularity in conduct which threatens the Christian ideal. When you are warned of such a thing in your conduct by your minister or elder, or by any Christian, do not resent the warning. Take it seriously and kindly; thank God that He has not allowed you to go on unadmonished; and esteem very highly in love the brother or sister who has been so true to you. Nothing is more un-Christian than fault-finding, nothing is more truly Christian than frank and affectionate admonishing of those who are going astray. This may be especially commended to the young. In youth we are apt to be proud and wilful; we are confident that we can keep ourselves safe in what the old and timid consider dangerous situations; we do not fear temptation, nor think that this or that little fall is more than an indiscretion; and, in any case, we have a determined dislike to being interfered with. All this is very natural; but we should remember that, as Christians, we are pledged to a course of life which is not in all ways natural; to a spirit and conduct which are incompatible with pride; to a seriousness of purpose, to a loftiness and purity of aim, which may all be lost through wilfulness; and we should love and honour those who put their experience at our service, and warn us when, in lightness of heart, we are on the way to make shipwreck of our life. They do not admonish us because they like it, but because they love us and would save us from harm; and love is the only recompense for such a service.