VII. THERE WAS A WIDESPREAD REPORT REGARDING THESSALONICA WHICH WAS VERY SERVICEABLE. "For from you hath sounded forth the Word of the Lord, not only in Macedonia and Achaia, but in every place your faith to God-ward is gone forth; so that we need not to speak anything." This shows how the Thessalonians could be an ensample to so many. There was the condition of publicity. In the language which is used, prominence is given to the Word, and it is characterized, not now as "our gospel," but as "the Word of the Lord." From them at Thessalonica the Word of the Lord had sounded forth. The Word of the Lord sounds forth, not merely when we preach it, but also when, as these Thessalonians did, we receive it and allow it to have influence upon our lives. From them at Thessalonica there had been a notable sounding forth. The image employed is that of a trumpet, filling with its clear sound all the surrounding places. Hill and valley, hamlet and homestead, arc waked with it. So the gospel-trumpet had been sounded at Thessalonica, and the result is represented as the filling of all Greece with the clear sound of the gospel. Its wakeful sound had reached the important places, not only in Macedonia, but in Achaia. There is suggested by this what the Church has to do for the world; it has to sound the gospel-trumpet, so that, without any hyperbole, the whole world shall he filled with the clear sound of the gospel. The sounding forth from Thessalonica had reached even to places beyond Greece. And, in giving expression to this, Paul, as he sometimes does, gives a different turn to the sentence. We should have expected it to run so as to be complete: "Not only in Macedonia and Achaia, but in places beyond." He, however, lays hold on what the Word had notably done for the Thessalonians, viz. made them monotheists, given them faith to God-ward, and the sentence is made to run: "But in every place your faith to God-ward is gone forth." "The currency of the reports was probably much promoted by the commercial intercourse between Thessalonica and other cities, both in Greece and elsewhere. Wieseler suggests that Aquila and Priscilla, who had lately come from Rome to Corinth (Acts 18:2), might have mentioned to the apostle the prevalence of the report even in that more distant city. If this be so, the justice and truth of the apostle's hyperbole is still more apparent; to be known in Rome was to be known everywhere." This may be true, but still it is to be borne in mind that the sounding forth to distant places is rather ascribed to the vigor with which the gospel-trumpet bad been sounded at Thessalonica. By the going forth of their faith there was great service done. In preaching the gospel in new places, it was Paul's custom to hold up what it bad done for other places. With regard to Thessalonica, he was placed in an exceptional position. In Beraea, in Athens, in Corinth, wherever he went, he needed not to labor in language to create an impression of what the gospel had done for Thessalonica. He needed not to say anything, the work being already done for him.
VIII. THE TWO POINTS TO WHICH THE REPORT REFERRED.
1. The entering in of Paul and his helpers. "For they themselves report concerning us what manner of entering in we had unto you." This has already been particularized. It was their gospel coming unto the Thessalonians, not in word only, but also in power, and the Holy Ghost, and in much assurance. It was that attested by the Thessalonians. It was the Lord in them preaching the Word in much affliction, with joy of the Holy Ghost. Now it is generalized—"what manner of entering in we had unto you." They did not need to enter upon that; the people themselves in the various places came forward with their acknowledgments. This was important to the three ministers; it was a seal to their ministry, it was added influence in the proclamation of the gospel. A minister may well aspire to have such a record.
2. The response of the Thessalonians. "And how ye turned unto God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead." This is an expansion of the previous words," your faith to God-ward." They had been idolaters. This is to be understood of the Thessalonian Church as a whole, which points to its composition. They turned unto God from idols. There is marked their conversion to monotheism. They turned from idols "to serve a living and true God." The old translation is better here: "to serve the living and true God." Idols are dead; their living touch upon the soul can never be felt. They turned from dead idols to the living God, the God in whom we live and move and have our being, who giveth to all life and breath and all things. Idols are false and vain, they can do no good to their votaries. They turned from false and vain idols to the true God, who cannot deceive his worshippers, who comforts and cheers them, who is the Rewarder of them that diligently seek him. Turning from idols, they made their life a service of this living and true God—not a dead, make-believe service, but characterized, from its object, by life and truth, a waiting on him to carry out his behests. There is marked their conversion to Christianity. They turned from idols to wait for his Son from heaven, whom he raised from the dead. They laid hold on the great Christian fact, that God gave up his Son to die for man. They also laid hold on the other great Christian fact, that God raised him from the dead and raised him to heaven. They further believed, on Divine authority, that God's Son was to come from heaven. Round this their life as a Church very much revolved; they were fascinated by its influence. They waited for his Son from heaven; they lived in daily expectation of his coming. While we are not curious about the time of Christ's coming, let us not lose the influence of the fact of Christ's coming. Let us consider whether we are prepared for his coming. Let us be dead to the charms of the world, dead also to its opposition. Let us take comfort, under present troubles, from this coming (John 14:1-3). Let us joyfully anticipate the coming (1 Peter 1:8). We may well learn from the Thessalonians to give this subject greater prevalence in our thoughts. Let us, like them, be found in the attitude of expectancy. Christ's last message to man is this: "Yea, I come quickly." And the reply which we are expected to make is this: "Amen: come, Lord Jesus." "Even Jesus, which delivereth us from the wrath to come." This is the first of the three references to the wrath of God in this First Epistle to the Thessalonians. It is an element that is more largely prevalent in the Second Epistle to the Thessalonians. It was natural that, writing so much to the Thessalonians about the second coming, he should introduce the future wrath. The full expression in this place, "the wrath to come," had already been used by one who could preach the terrors of the Law. When the Baptist saw many of the Pharisees and Sadducees coming to his baptism, he said unto them, "Ye offspring of vipers, who warned you to flee from the wrath to come?" Paul, standing after the great Messianic manifestation, could say more definitely and mildly, "Even Jesus, which delivereth us from the wrath to come."
HOMILIES BY W.F. ADENEY
1 Thessalonians 1:3 - Works of grace.
In writing to the Corinthians St. Paul singles out three Christian graces for supreme honor—faith, hope, and love. Here he selects the same three graces, but not simply to praise them for their own inherent merits. They are now regarded in their energetic operation, as powers and influences; and the fruits of their activity are the subjects of the apostle's thankful recognition. He makes mention in prayer of the work of faith and labor of love and patience of hope.
I. CHRISTIAN GRACES ARE ACTIVE POWERS. They are beautiful in themselves, but they are not to exist solely for their own beauty. Flowers are lovely, but the object of the existence of flowers is not that they may dream through the summer hours in their loveliness, and then fade and wither and die. They serve an important end in the economy of plants by preparing fruit and seeds.
1. The active operation of Christian grace glorifies God. While dwelling only in the depths of the soul, quiescent and secret, they do not show forth the glory of God. "Herein is my Father glorified, that ye bear much fruit" (John 15:8).
2. The active operation of the Christian graces is a means of benefiting our fellow-men. Faith, love, and hope are not given to us for our own enjoyment only. They are aids for our mission in life—the mission of serving God by serving mankind. We must let them have their perfect work, that this mission may be fulfilled.
3. The active operation of the Christian graces is a proof of their vital health. "Faith apart from works is barren" (James 2:20). By the fruits they bear we know how far we have the graces within us.
II. CHRISTIAN GRACES HAVE THEIR SEPARATE SPHERES OF ENERGY.
1. Faith has its work. When we both believe and actively trust in the helps of the Unseen, we are encouraged to use them, and when we yield ourselves in faith to the will and law of the Unseen, we learn to obey the authority above us. Hence the work of faith. This is characterized by decision—it is no wavering, hesitating, intermittent activity—by calmness and by energy.
2. Love has its labor. Labor is harder than work. It implies great effort, toil, and trouble. Love goes beyond faith and undertakes greater tasks. But with love "all toil is sweet." An enthusiasm amounting to passion characterizes this activity and distinguishes it from the sober work of faith. Love to God and love to man are necessary for the hardest work. It was not mere faith, it was love, that inspired the awful toils and sacrifices of Christ.
3. Hope has its patience. This is the passive fruit of Divine grace. It is not therefore the less important, nor does it therefore show the less energy. We need strength for endurance as much as strength for action. Christian hope manifests its energy by unflinching perseverance in spite of present crosses and distresses.
III. CHRISTIAN GRACES MUST CO-OPERATE FOR THE RIPENING OF THE FULL CHRISTIAN LIFE. St. Paul rejoices that all three of the primary graces were in active operation in the Thessalonian Church. Characters are too often one-sided. Faith is hard if love is wanting. Love is weak and wild if it is not supported and guided by faith. Hope is an idle dream without these two graces, and they are sad and gloomy if they are not cheered by hope. As the cord is far stronger than the separate strands, faith, hope, and love united produce energies many times greater than the results of their individual efficacy. The perfect Christian character is the character that is developed into rich fruitfulness on all sides. All the colors in the bow must blend to produce the pure white of saintliness.—W.F.A.
1 Thessalonians 1:5 - The dynamic gospel.
If we may illustrate spiritual truths by describing them in the terminology of physical science, we may say that the great mistake which the Church, as well as the world, has been making over and over again is that of treating the gospel statically instead of dynamically—as a settled creed to be embraced in its rigid form rather than as a power to be submitted to in its progressive influence. But it is evident that the apostles cared not one straw for their preaching except in so far as it was the vehicle of Divine energy. They taught the truth, not as professors of metaphysics in a college, but as workmen who were bringing a new force to bear on the reconstruction of society.
I. IT IS VAIN TO RECEIVE THE GOSPEL IN WORD ONLY.
1. It may be published. A heathen country may open its ports to missionaries. Bible societies may circulate the Scriptures through every country and hamlet. Preachers may never cease to expound it. And all this will be as nothing for the spiritual welfare of people who will not hear, understand, believe, and submit to the truth.
2. It may be heard. Crowds may flock to the churches. Attentive congregations may hang upon the lips of popular preachers. And still no good may be done while the truth is not understood, believed, and obeyed.
3. It may be understood. The meaning of the language used may be intelligible enough. People may give themselves the trouble of thinking out the subjects presented to them by the preachers. Still all is vain if the gospel is not believed and submitted to.
4. It may be believed. The truth may not be doubted. We may have a certain conviction of it, and yet even this may count for nothing without the faith that accepts the influences and follows the directions of the gospel. There is a world of difference between believing the gospel and believing in Christ; at least, in the only way in which this is of practical importance, viz. as a trustful acceptance of his grace and a loyal devotion to his will. So long as we come short of this we may have the gospel, but it will be "words, words, words"—the letter that killeth, not the spirit that quickeneth.
II. THE GOSPEL MAY BE RECEIVED IN POWER. This very statement seems to strike some people who have long been familiar with the words of the gospel as a new revelation, as itself a fresh gospel. But we have to learn the power as well as the truth of the gospel if it is to be of any real good to us.
1. The operation of the power of the gospel consists in changing the hearts and lives of men. The gospel does not simply promise future salvation. It effects present regeneration. The new birth is the essential beginning of redemption, Nothing but a Power, vast, overwhelming, penetrating, and omnipotent, can make new creatures of old, stubborn profligates and hypocrites, men of the world, and self-righteous Pharisees.
2. The secret of the power of the gospel is in the baptism of the Holy Spirit. The new man is "born of the Spirit" (John 3:5). Christ is "the Power of God," because he baptizes with the Holy Spirit (Matthew 3:11). Christ expressly connected the power of apostolic preaching with the gift of the Holy Spirit: "Ye shall receive power, when the Holy Ghost is come upon you" (Acts 1:8). Preachers need this to give force to their words, and hearers to receive the truth effectually.
3. The sign of the power of the gospel will be much assurance. The faith which grows out of experiencing this power will be much stronger, more vivid, and more joyous than that of first believing the truth of the gospel.—W.F.A.
1 Thessalonians 1:6 - 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 (Acts 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 (1 Thessalonians 2:14; 1 Thessalonians 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 (Hebrews 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, while the earthly sun is shrouded in gloom, the heavenly sun is shining in full splendor.
2. 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.
3. 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.
1 Thessalonians 1:8 - How the Word is sounded forth.
I. THE NEED OF SOUNDING FORTH THE GOSPEL. This is a fine expression, "sounded forth;" not merely whispered in the ear, but proclaimed far and wide, with a fullness, a richness, and a power that command attention. Such is the proclamation that the royal message of the gospel deserves.
1. The gospel comes from God. It is not like the composition of an obscure man. If God. opens his mouth, surely his words must be worthy of publishing in trumpet-notes.
2. The gospel is for all men. It is not a secret doctrine for the cultured few. All the world needs it, all the world has a right to have it. Therefore it should spread over wide territories and penetrate to remote districts. The alarm-bell must be resonant, the bugle-call must be clear and piercing, the shepherd's voice must be high and full that the wandering sheep may hear it and return to the fold.
3. The gospel is conflicted by other voices. Men are preoccupied. The din of the world renders them deaf to the message from heaven. The world will not lie in solemn stillness to hear the angels sing. The sound of the gospel must go forth so that deaf ears shall be unstopped, and walls of prejudice fall flat like those of old Jericho at the trumpet-notes of Israel's priests.
II. THE METHOD OF SOUNDING FORTH THE GOSPEL.
1. It must be sounded by living men. A written gospel is not enough. Soul must stir soul.
2. It must be sounded in the conduct of Christians. It would seem that St. Paul was thinking rather of the influence of the heroic endurance of the Thessalonians and of their spiritual prosperity than of the missionary labors of evangelists sent out by them, for he writes of how they became an ensample to all that believe in Macedonia and in Achaia, and how in every place their faith to God-ward was gone forth. The loudest, clearest, most eloquent, most unanswerable proclamation of the gospel is the unconscious testimony of Christian living.
3. It may be sounded forth with redoubled energy from the midst of affliction. The troubles endured by the Thessalonians tested and revealed their faith, and so led to the fuller proclamation of the gospel. "The blood of the martyrs is the seed of the Church." Men never preach Christ so perfectly as when they die for him. The torch that kindled Latimer's fagots at Oxford kindled a glorious fire of reformation throughout England.
4. It can be sounded forth with greatest effect from central positions. Thessalonica was the capital of Macedonia. What happened there was not done in a corner. Christian testimony witnessed at this great center would spread far and wide. It is our duty to establish Christian influences in prominent places. While not boasting of our own doings, and not letting our left hand know what our right hand doeth, we should still not hide our candle under a bushel, but so let our light shine before men that we may glorify our Father which is in heaven, and remember that, if a city which is set on a hill cannot be hid, it is most important that the light of the gospel should shine from such a place.—W.F.A.
1 Thessalonians 1:9, 1 Thessalonians 1:10 - The great change.
The Thessalonians were converted heathens. To them the blessedness of the gospel would be largely measured by its contrast with the darkness of paganism. In Christendom the language descriptive of the acceptance of the spiritual blessings of the gospel would, of course, be different. But little else than the language; anti with the essential, spiritual signification of it, even this would scarcely need altering. St. Paul regards the great change in two aspects, present and future.
I. THE PRESENT ASPECT OF THE GREAT CHANGE. "Ye turned unto God from idols, to serve a living and true God."
1. It is emancipation from an evil service and enlistment in a good service. In the old condition a man is a servant, of idols, of sin, of passion, of the world, of Satan. He thinks himself free, but he is really a miserable slave. In the changed condition the Christian is freed from this thraldom. But he is not the leas a servant. He no longer serves in hard bondage. Love is his chain, and free devotion his service. Still he serves.
2. It is the giving up of death and falsehood and the acceptance of truth and life.
II. THE FUTURE ASPECT OF THE GREAT CHANGE.
1. It consists in a tutoring from wrath. Whether we anticipate it with fear, or delude ourselves in the dream of evading it, or simply ignore it with stolid indifference, the fact remains that for all of us, while in ore' sins, there is a certain looking for of judgment. If we are children of sin we must be children of wrath. It is no small blessing to be able to face the future and to see that reasonably and righteously all the horror of Divine wrath is gone in the free pardon of sin. It is like turning one's face from the lowering thundercloud to the silver light of sunrise.
2. It leads on to an anticipation of the coming glory of Christ. All the early Christians were much occupied with this anticipation, but none more so than the Thessalonians. The hope of the Parousia is an ever-recurrent theme in the two Epistles of St. Paul to this Church. His own mind must also have been very full of it when he wrote these letters. In their immediate expectation-at least, as far as a visible appearance and triumph of Christ was concerned—the first Christians were disappointed. But the great promises still cheer us as we wait for the glory that is reserved in the future. The Christian conversion thus not merely results in a deliverance from wrath; it inspires a grand hope and promises a rich glory in the days to come.—W.F.A.
HOMILIES BY W.F. ADNENEY
Steadfastness in prayer.
I. IT IS GREATLY NEEDED. The seven deacons were chosen partly in order that the apostles might not be hindered by temporal affairs from continuing steadfastly in prayer (Acts 6:4). St. Paul exhorts the Roman Christians to this same steadfastness (Romans 12:12). It is requisite on many accounts.
1. There are never wanting subjects that claim our prayers.
2. When we are least inclined to pray we are in most need of prayer.
3. Only constant prayer can be profoundly spiritual. It is the ever-flowing stream that wears the deep water course. The bird that soars high must be much on the wing.
4. Steadfastness in prayer is rewarded by Divine responses; e.g. Abraham's intercession for Sodom, the parable of the importunate widow, etc.
II. IT IS A SIGN OF SPIRITUAL HEALTH. After the ascension of their Lord the early Christians continued steadfastly in prayer (Acts 1:14); so did the converts of the day of Pentecost (Acts 2:42).
1. It shows a spiritual tone of mind. We may pray in special need without this, and we may pray at set seasons of devotion without it. But to live in an atmosphere of prayer, to pray because it is natural to us to talk with God, because we love communion with him, because prayer is our vital breath, and so to pray without ceasing from inward devotion rather than from external prompting,—all this is a sign of true spirituality.
2. It shows spiritual vigour. Such prayer is no mere listless droning of empty phrases, no sudden burst of temporary ejaculations. It implies a strong, deep energy of devotion.
III. IT IS DIFFICULT TO MAINTAIN. It is easy to cry out to God in great extremities. Prayerless men pray under such circumstances. It is easy, too, to pray when we are in a mood of devotion. The difficulty is to continue steadfastly in prayer. The hindrances are numerous.
1. Lack of interesting subjects of prayer. There may be nothing that touches us as a great want or strongly appeals to our sympathies at some seasons like the dire needs and touching claims that inspire our petitions at other times.
2. External distractions. The pressure of business, the din of the world's affairs, uncongenial society, even too absorbing Church work, especially in this age of rich activity and meagre contemplation, check prayer.
3. Internal hindrances. We are not always in the mood for prayer. Sometimes --
"Hosannas languish on our lips.
And our devotion dies."
This may result from physical weariness. The spirit may be willing though the flesh is weak. We should then turn aside and rest awhile from the tiring work of the world. But it may result from sin. Sin is the greatest hindrance to prayer.
IV. IT MAY BE MAINTAINED BY THE GRACE OF GOD.
1. It is not to be revived in weakness by greater assiduity in formal devotion. It is a fatal mistake to confound long prayers with steadfast prayers, and to suppose that spending more time in saying prayers will strengthen our enfeebled spirit of prayer. It will have the opposite effect. Nothing hinders true prayer so much as continuing the form of devotion without the power.
2. The secret is to seek the reviving Spirit of God. If prayer is growing faint, there may still be energy for uttering the petition, "My soul cleaveth unto the dust: quicken thou me according to thy Word" (Psalms 119:25). All true prayer is an inspiration. The deepest prayer comes from the striving of God's Spirit within us. "The Spirit also helpeth our infirmities … the Spirit himself maketh intercession for us with groanings which cannot be uttered" (Romans 8:26).—W.F.A.
Colossians 4:5(first clause)
The wisdom of the Church in its relations to the world.
I. THE CHARACTERISTICS OF THIS WISDOM. The Church needs wisdom. Christians must be wise as serpents as well as harmless as doves. We are to blame for lack of wisdom as well as for lack of other graces, for this is a gift of God (James 1:5).
1. This wisdom is practical. It concerns itself with behaviour rather than with speculation.
2. It must be pure. There must not be the slightest unfaithfulness to Christ, tampering with truth, or casuistic deviation from the highest principles.
II. THE OCCASIONS FOR THIS WISDOM. It was most necessary in the apostolic age, when the Christians existed only as small communities scattered about among adverse populations. But it is always more or less called for.
1. For lawful self protection. If persecuted in one city the servant of Christ was to flee to another, lie was not to court opposition. Martyrdom is only a glory when it comes in the path of duty, and never when men go out of that path to seek it. Then it degenerates into little better than suicide.
2. To conquer opponents. The Church has a mission to the world, and she will fail in this mission if she cannot win her enemies over to her own side. For Christ's sake, and for the good of men who need his gospel, this wisdom must be observed in conciliating foes that they may themselves be brought into the Church.
III. THE MANNER OF EXERCISING THIS WISDOM.
1. In understanding those who are without. We often provoke opposition because we do not study the weaknesses and prejudices of others. On the other hand, Christians have shown a needless scorn for the good in others. True charity will take note of all that is admirable, and think of whatsoever things are worthy in the world outside the Church.
2. In an attractive exhibition of the blessings of Christianity. Souls are not saved by rating and scolding men. The world must be drawn, not driven, to Christ. A morose Church will only repel an unsympathetic world. Wisdom towards them that are without will forbid the scandal of quarrelling among Christians.—W.F.A.
Salt.
Our speech is to be "seasoned with salt." The context shows that this advice is given especially in regard to the conversation of Christian people with men of the world. It is part of the "wisdom towards them that are without." Instead of offensive fault finding, haughty self assertion, or morose indifference, our speech is to be courteous—"with grace;" and pleasant—"seasoned" Salt stands for wit in Greek references to it as seasoning speech. But with St. Paul it seems rather to mean a pleasant, kindly, interesting characteristic of speech.
I. SPEECH SHOULD BE COURTEOUS. "Be courteous" is advice that comes to us from the sturdy fisherman (1 Peter 3:8). If we cannot agree with another there is no reason why we should treat him unkindly. If we must even oppose him, still we can do it with consideration and gentleness of manner. In general intercourse it is well that an affability of behaviour should characterize the Christian. How courteous Christ was with all classes! St. Paul is a model of the true Christian gentleman. The essence of courtesy is sympathy for others in small things. It is hollow if we manifest hostility or selfishness in large things. The courtesy of a Chesterfield has a flavour of hypocrisy about it because it is based on selfishness. Still, if we are sympathetic in serious matters we may be much misunderstood, and we may really give much pain by a needless brusqueness of manner.
II. SPEECH SHOULD BE INTERESTING. Salt is seasoning. It gives pungency. Something similar should be found in our conversation. Dulness is an offence. It is an infliction of intolerable weariness on the listener. On the part of the speaker it shows either want of interest in his subject (in which case he should let it alone), or want of interest in his hearer (which is a direct result of lack of sympathy). Moreover, the Christian is called to be frequently bearing testimony for his Master. He weakens that testimony by giving it in an uninteresting manner, lie should study his words. But, better than that, he should have his theme so much at heart as to speak with the eloquence of enthusiasm.
III. SPEECH SHOULD BE PURE. Salt is antiseptic. The Christian should not only avoid unwholesome topics and styles of speech; he should bring into conversation a positive, purifying influence. This does not mean that he should be always quoting texts and set religious phrases, or always dragging in religious subjects out of place and season. He degrades them, provokes his hearers, and stultifies himself by so doing. But he should seek to elevate the tone of conversation, to guide it from unworthy subjects and to infuse into it a pure tone. There are Christ-like men whose very presence in a room seems to rebuke evil talk and to breathe a higher atmosphere into the conversation. How purifying was the conversation of Christ!—W.F.A.
A friendly exchange.
I. SCRIPTURE IS INTENDED FOR GENERAL READING. The two Epistles are to be read in the Churches. They are not to be reserved for the bishops, the more initiated or the more advanced Christians. All members of the two Churches, young and old, slaves and freemen, illiterate and cultured, imperfect and spiritual minded, are to hear the two Epistles. Now, these Epistles contain about the most advanced doctrine of all writings of the Bible. They approach nearest to what is analogous to the inner Gnostic doctrines of all Scripture teaching. If, therefore, any portions of Revelation should be reserved for the few, it would be these. If these are for public perusal, surely the simpler Gospels and psalms must be also public property. The Bible is a book for the people. It is free to all. No man has a right to bar access to the tree of life on the plea that the ignorant do not know how to help themselves from it and must have its knits doled out by official guardians. The greatest philosopher may find unfathomable depths in Scripture; but a little child may also read clear truths therein. If it be said that the ignorant will misunderstand, the reply is—They will gain more truth on the whole, in spite of misunderstanding, by free access to the Bible than when only led to it by others. God can take care of his own truth; the Bible was written for the people, and the people have a right to their own. No guardians of Scripture who are to measure it out to others at their discretion were ever appointed by Christ or by his apostles.
II. THE SCRIPTURE THAT IS USEFUL TO ONE CHURCH WILL BE USEFUL TO ANOTHER. The two letters were written with special regard to the peculiar circumstances of the two Churches. Yet they were to be exchanged, Much more, then, should Christians who have not had any private Epistle of their own benefit by the public Scriptures. Special wants are not primary wants. The great need of revelation is common to all. The fundamental truths of the gospel are needed by and offered to all. The highest glories of revelation are for all.
III. OUR READING OF SCRIPTURE SHOULD NOT BE CONFINED TO ISOLATED FRAGMENTS. A Church which had been honoured by receiving an apostolic Epistle written expressly for itself would be tempted to depreciate other apostolic writings, or at least to consider that for its own use its own Epistle was of paramount if not of exclusive importance. It would be in danger of making its one Epistle its own New Testament, to the disregard of all the rest. But the advice of St. Paul shows that such an action would be a mistake.