1 THESSALONIANS 2

Section 2 2:1-12
Conduct of the apostles

Survey of the chapter
The apostle had mentioned the way the gospel had come to the Thessalonians, in verses 5 and 9 of chapter 1. Now he returns to the theme, for the Jews of Thessalonica had been so hostile to him when he was in the place, that he is concerned lest they try to turn the believers away from him, and consequently away from the truth of the gospel. This occupies verses 1-12. He then describes the way in which the Jews were hostile. At the end of the chapter he encourages the Thessalonian believers to persevere in the life of faith.

Structure of the chapter

(a)	Verses 1-12	The conduct of the apostle and his companions
(b)	Verses 13-16	The contrariness of the unbelievers in Thessalonica
(c)	Verses 17-20	The confidence of the apostle in the Thessalonians

(a) Verses 1-12
The conduct of the apostle and his companions

2:1
For yourselves, brethren, know our entrance in unto you, that it was not in vain:

For yourselves, brethren- the word “for” indicates that the apostle is returning to the theme of verses 5 and 9 of chapter 1, that of his behaviour when he was with them. Despite having been with them such a short while, the character of the missionaries had made a lasting impression, and the apostle is at pains to deepen that impression. The Thessalonians were going through much persecution, and under such pressure they might begin to doubt the motives of the preachers that had come to them. Paul writes to reassure them of their genuineness.

Know our entrance in unto you, that it was not in vain- it was testimony to the power of the gospel and the integrity of the preachers, that so many fine converts were made in such a short time. Not only was the preaching productive of results, (“not in vain” means “not empty of results”), but the character of the preachers began to be duplicated in the lives of the believers.

2:2
But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention.

But even after that we had suffered before- Paul and Silas, (Silvanus) had been imprisoned in Philippi, after having been beaten with rods, Acts 16:23. See also verse 33, “washed their stripes”. The Jewish punishment of beating was limited to “forty stripes save one”, 2 Corinthians 11:24. The law allowed forty, but it also said, “and shall not exceed”, Deuteronomy 25:3, so the Jews limited the beating to thirty-nine stripes in case they miscounted. But the Romans had no such law.

And were shamefully entreated, as ye know, at Philippi- not only were Paul and Silas beaten, but false accusations were levelled against them. More that this, they were beaten contrary to Roman law, which stipulated that Roman citizens should not receive that punishment, Acts 16:35-39. This was a shameful thing.

We were bold in our God to speak unto you the gospel of God with much contention- despite being opposed in Thessalonica, they were undeterred. The boldness that comes from the consciousness that they were doing the Lord’s will gave them courage. The contention came from the unbelievers; it was not that Paul and Silas were aggressive in their preaching. The gospel of God contains within itself the power to make converts, so any carnal efforts of the preacher are not needed.

2:3
For our exhortation was not of deceit, nor of uncleanness, nor in guile:

For our exhortation was not of deceit- notice that the apostle uses seven negative statements in these verses. He denies using deceit, uncleanness, or guile. He did seek to please men, or use flattering words. He was not covetous, nor did he seek glory from men. It is as if he is refuting the charges that the unbelievers in Thessalonica were levelling against him, (which he would have learnt about from Timothy’s visit, 3:2,6), and is ensuring that the believers in Thessalonica are not turned against him by these accusations, to their spiritual detriment.

The apostle describes their preaching of the gospel as exhortation, which simply means they drew alongside people to help them. It is the same word as is used of the Holy Spirit as the Comforter, or Paraclete. The apostle is asserting that when they did this, they had no ulterior motive, leading people to think that they were trying to lead them to the truth, whilst in fact seeking to lead them astray.

The word deceit has the idea of leading astray, it is “planos”, and if sailors plot their course by the planets, then they will be in danger of being lost at sea. Paul and Silas were preaching so that men would be safe and secure.

Nor of uncleanness- as far as we know, no-one accused the apostle of immorality, but there were those who suggested that the doctrines he taught allowed men licence to sin, and in that sense the preaching was sourced in uncleanness of doctrine. He tells us that “we be slanderously reported, and…some affirm that we say, ‘Let us do evil, that good may come'”, Romans 3:8. Such a charge was so outrageous that the apostle is content to refute it by simply and forthrightly saying, “whose damnation is just”.

Nor in guile- notice the change of preposition, “of deceit, of uncleanness, in guile”. The “of” tells us the source of things, whereas the “in” tells us the context of things. The whole ethos of the apostle and his companions was the opposite of guile. The word is used in the world of fishing, for it means “to bait the hook”. In this setting, the apostle is refuting suggestions that he had ulterior motives, and that the “bait” of gospel blessing was a disguise for something sinister. When the Lord commanded Peter to catch a fish, He said “Cast a hook”, for the Lord could bring a fish onto a hook without bait, and so He can in the spiritual realm, Matthew 17:23.

2:4
But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.

But as we were allowed of God to be put in trust with the gospel, even so we speak- the apostle was very aware that the gospel is of God, and he was entrusted with the task of making it known in a sincere way, and with pure motives. Being of God, the gospel does not need man’s innovations or assistance; it is simply to be passed on. The speaking forth of the gospel was governed by the fact that the message was the property of God, and must be handled reverently and faithfully.

Not as pleasing men, but God, which trieth our hearts- the preaching of the gospel is a priestly work, for Paul wrote of serving with his spirit in the gospel of God’s Son, Romans 1:9. The word serve he used there means to religiously serve or worship. It perhaps has its counterpart in the way the priests used the vessels of the altar as they went about their priestly duties, Numbers 4:14.

Since the preaching of the gospel is priestly work, then first and foremost it is for the glory of God. It is in His interests that the truth about His Son is made known, aside from any benefits that may accrue to men if they believe it. That being the case, all is done under the eye of God, and the apostle recognised that in view of this, it was important that his heart-motives should be priestly in character, meaning they would harmonise with the holy character of God. He would have heartily joined with the psalmist when he said, “Search me, O God, and know my heart; try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting”, Psalm 139:23,24. He had begun the psalm saying “O Lord, thou hast searched me, and known me”, and at the end he asks that his heart be constantly exposed to the searching gaze of God, to whom everything is open.

2:5
For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness:

For neither at any time used we flattering words, as ye know- there is nothing flattering about the gospel, for it tells of God’s condemnation of man’s sin. Sinners will not be brought to repentance if they are not told that they are condemned sinners. The apostle appeals to their memory of what he said when he was with them, for he can say “ye know”. They should set this knowledge against the false accusations of the Jews in Thessalonica.

Nor a cloke of covetousness; God is witness- the preachers did not have any thought of gaining a financial advantage by preaching the gospel. The Thessalonian believers knew what sort of words they used, that they were not flattery, but only God could witness to the preacher’s motives, whether there was any covetousness in their hearts or not. The apostle is happy to call upon the God who sees and knows all, to witness to their freedom from greed.

Alternatively, “cloak of covetousness” might be a reference to the presentation of the gospel in such a way as to suggest that, if believed, it would result in financial gain on the part of those who believed it. In some circles a “Prosperity Gospel” is being promoted, claiming to enhance the bank balances of those who are taken in by it.

2:6
Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ.

Nor of men sought we glory, neither of you, nor yet of others- as the servants of the one who made Himself of no reputation, they made no attempt to attract attention to themselves. As the apostle wrote to the Galatians, “God forbid that I should glory, save in the cross of our Lord Jesus Christ”, Galatians 6:4.

When we might have been burdensome, as the apostles of Christ- they might have imposed a burden on the believers if they insisted on being given special treatment. Even though they were apostles of Christ, they did not seek this. Indeed, the fact that they were apostles of the one who did not seek reputation made it all the more important for them to not expect to be lauded and heaped with honours.

2:7
But we were gentle among you, even as a nurse cherisheth her children:

But we were gentle among you, even as a nurse cherisheth her children- a true nurse seeks only the welfare of those under her care, and does not make demands of them. She is a giver, not a taker, and so were the apostles. To make demands of the converts would have been harsh, but they were gentle, like true nurses are.

2:8
So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.

So being affectionately desirous of you- they showed all the love and concern a nursemaid would for those under her care.

We were willing to have imparted unto you, not the gospel of God only- their primary duty was to pass on from God the doctrines of the gospel they had learned from Him.

But also our own souls, because ye were dear unto us- they taught the doctrine of the gospel in such a way that the very caring personality of the preachers shone through. We must not devalue the impact the character and attitude displayed by the preacher may have on the hearers. In the first instance, he is the visible representation of the gospel; thereafter, as the truth is unfolded, Christ is seen more and more. The word soul is a translation of the word for life. It was not just that the preachers showed feelings, but that they preached so that the very character of the life they had in Christ might be reproduced in their converts.

2:9
For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.

For ye remember, brethren, our labour and travail- the sentence begins with the word for, telling us that he is about to state ways in which the preachers imparted their souls to them. Labour is hard work, and travail is the stress associated with earning one’s own living. These two things Paul and Silas experienced at Thessalonica, and everywhere they went.

For labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God- we might think, if we only read “our labour and travail, for labouring night and day…we preached unto you the gospel of God”, that the labour and travail was through preaching. But the explanation for the travail is “because we would not be chargeable unto any of you”. In other words, the labour involves tent-making, so that they did not need financial support from the new converts. So if they were preaching during the day, they worked at their trade into the night, and if they were preaching at night, they worked during the day. He is reminding the believers of this because there may have been some in Thessalonica who were accusing the apostles of preaching for money.

It was a saying amongst the Jews that, “If a man does not teach his son a trade, it is as if he taught him to steal”. So Paul’s father had taught him how to make tents, just as Joseph taught Jesus to be a carpenter. Rabbi Hillel was a wood-cutter; Rabbi Shimei a carpenter; other celebrated rabbis were shoemakers, or tailors, or sandalmakers, or smiths, or potters or builders, or gravediggers. The apostle made it very clear to the Corinthians that only the apostles who had companied with the Lord, and he and Barnabas, had the authority from the Lord to “forbear working”, 1 Corinthians 9:6. And even then they did not always exercise that right.

The sad thing is, that if there are those who have to be supported because they have left their secular employment, resources that could be used to help and support deprived Christians have to be diverted to the upkeep of those who are well able to earn their own living.

Notice how the apostle links working with preaching as if they were the same thing. He had written to the believing slaves in the Colossian assembly that “ye serve the Lord Christ”, Colossians 3:24. So they were working for the Lord as they went about their daily duties, for they were performing those duties to the glory of God.

2:10
Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe:

Ye are witnesses, and God also- with the real possibility that false witnesses were slandering the apostles, Paul relies upon the Thessalonians to bear testimony to his behaviour amongst them. And those things which they were not able to discern, God could, and Paul is confident that he is clear of any charge before God in this matter.

How holily and justly and unblameably we behaved ourselves among you that believe- there are two words for “holy” in the New Testament, and this is the one less often used, and it is a combination of righteousness and kindness. They did what it was right to do and what it was kind to do. It is the word used in Psalm 89 for lovingkindness, and is also used of Christ as God’s “Holy One”, Acts 13:35. He is the prime example of one who combined righteousness with kindness.

They acted in strict justice or righteousness also, so the kindness of their holiness did not hinder the maintenance of right dealings. As a result, no blame could be laid at their door, despite what their opponents might have been saying.

2:11
As ye know how we exhorted and comforted and charged every one of you, as a father doth his children,

As ye know how we exhorted and comforted and charged every one of you- they exhorted to right behaviour, comforted in their difficulties because of the opposition of unbelievers, and charged them to engage in further activity for the Lord.

As a father doth his children- as newly-saved converts, they needed the tender care of a nursing mother, verse 7. But they also needed the more rugged exhortations and warnings of a father-figure, and this they had been given. If little children are going to grow in a balanced way, they need both aspects of Christian care.

2:12
That ye would walk worthy of God, who hath called you unto his kingdom and glory.

That ye would walk worthy of God- they must conduct their lives in view of the present and the future. As to the present, they were to live before men as those who represented the God to whom they had turned. They could only do this as they displayed the virtues of Christ, as seen in the lives of the apostles. Paul could say, “Be ye followers of me, even as I also am of Christ”, 1 Corinthians 11:1.

Who hath called you unto his kingdom and glory- as to their state as believers, they were in the kingdom, being born again, John 3:3,5. As to their status in the kingdom, that depended on the level of faithfulness to Divine principles they exhibited in their lives in the here and now, for they are called to kingdom-glory. We need not expect a glorious place of responsibility in the kingdom if we have not acted responsibly in our lives beforehand. It is the principle set out in the Parable of the Talents, Matthew 25:14-30, although the parable itself applies to the time of Tribulation in the future.

Section 3 Verses 13-20
The contrariness of the unbelievers in Thessalonica

2:13
For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.

For this cause also thank we God without ceasing- the apostle assumes that the Thessalonian believers also thanked God for the way they were enabled to receive the message the apostles brought to them. He shows he is confident as to the genuineness of their faith, for it was the reason they were being persecuted.

Because, when ye received the word of God which ye heard of us, ye received it not as the word of men- note that what the apostles brought was the word of God. It is this that has the life-giving power that will deliver from the errors and lies of Satan. There would be many passing through Thessalonica bringing a word from men, advancing some religion or philosophy of human devising. In contrast to this, the apostles simply unfolded what the word of God states, and the Spirit used it to the conversion of many. This is still God’s way.

The apparent lack of response to the gospel in modern times should not tempt us to adopt other methods of reaching men. Perhaps the lack of response to the word of God is because evangelists are withholding it from men by minimising reference to it and, instead of preaching Christ, are taken up with persuading sinners. It is possible to get people to profess to believe in this way, but real converts are the product of the preaching of the word of God.

But as it is in truth, the word of God- so what the preachers brought was the word of God, for this is life-giving, when it is received and believed.

Which effectually worketh also in you that believe- when the truth of the word of God does its work in the heart and conscience, things are achieved for God. But if there is resistance to that word in some way, then it is the Spirit of God who is being resisted, and the blessing is missed. There is no work of God if there is no word of God.

Notice that the word of God is still working effectively in the hearts of these believers. The word they heard when they got saved is the word they continue to hear, and as they hear, they obey and practice. The Lord Jesus, when describing Himself as the Bread of Life, spoke of men eating decisively and deliberately as they came to Him for life, John 6:51. But He went on to say that those who eat initially will show their genuineness by eating continually, verse 54. This the Thessalonian believers had done and were doing, and as a result the word of God was productive in their lives, and this gave reason for the apostle to be thankful to God.

2:14
For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews:

For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus- the command of the Lord Jesus before He ascended was that the apostles should be “witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth”, Acts 1:8. The Acts of the Apostles is a record of how that command was carried out. In chapters 2-7 we find preaching done in Jerusalem. Then when Stephen was martyred, and persecution arose, “they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles”, Acts 8:1. It was important for the apostles to remain in Jerusalem until Samaritans were saved through the labours of Philip, so that Peter and John could go from Jerusalem to Samaria to lay hands on those Samaritans who had believed, In this way a link was established between the two places, which was important, given that “the Jews have no dealings with the Samaritans” on a natural level, John 4:9.

The people of Judea had seen much of Jesus of Nazareth during His public ministry, until such times that He had to withdraw because of their hostility, John 11:7,8. Now, as a result of the preaching subsequent to His ascension, there are believers in Judaea who know Him as Christ Jesus, the risen, ascended and glorified man at God’s right hand. And more than that, they not only know Him as such, but as churches they are in Him, united by the Spirit to a man in the glory.

For ye also have suffered like things of your own countrymen, even as they have of the Jews- so the Jews in Judaea were hostile to Christians, as they had been hostile to Christ. The Jews thought Him to be a blasphemer, and hence hated Him. But those who had believed had done so because they were convinced that He was the Messiah.

The enmity against the Judean Christians was on the part of the Jews, whereas the Thessalonian believers were opposed by their own countrymen, meaning Gentiles. They were against the believers because they had left the worship of idols, and in so doing had condemned those who continued with them. The sad part was that, at least when Paul and his companions were in Thessalonica, it was the Jews who stirred up the Gentiles against them, Acts 17:5,13. This shows that the heart of man, whether of a Jew or a Gentile, is opposed to God and His Son, and is therefore opposed to those who believe as well.

2:15
Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men:

Who both killed the Lord Jesus, and their own prophets- in the parable of the vineyard, the servants were killed, and then the son, Matthew 21:33-46. Even though the prophets were from Israel, they were still rejected and in some cases killed, for the hatred of the truth over-rode the fact that they were brethren in Israel. The Lord Jesus challenged the rulers of His day to fill up the measure of their fathers, who had killed the prophets, Matthew 23:31,32. He said “I will send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them ye will scourge in your synagogues, and persecute them from city to city”, verse 34. This is what had happened to Paul, for he was chased from Thessalonica to Berea, and then forced to leave and go to Athens, Acts 17:10,13-15.

And they please not God, and are contrary to all men- the Lord Jesus foretold that “the time cometh, that whosoever killeth you will think that he doeth God service”, John 16:2. The apostle Paul himself was one of these before he was converted, as he could testify before Agrippa, Acts 26:9-11. By persecuting and killing preachers, unbelievers cut themselves off from opportunities for salvation.

2:16
Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway- this is the same spirit as animated Jonah, who was angry because God had sent him to a Gentile city, and he was afraid they would repent. It was when Paul told the crowd in the temple that the Lord had said to him, “Depart: for I will send thee far hence unto the Gentiles”, Acts 22:21, that they said, “Away with such a fellow from the earth: for it is not fit that he should live”, verse 22. By reacting like this they were fulfilling the words of the Lord Jesus when He challenged the rulers to “fill up the measure of their fathers”, Matthew 23:32.

For the wrath is come upon them to the uttermost- to crucify their Messiah and then to persecute to the death those who believed in Him is to reach the point where God can only pour out His wrath upon them. This He did to a certain extent in AD70 with the destruction of Jerusalem; this He has done through the centuries as the Jews have been persecuted; and this He will do finally in the Tribulation Period, when those who commit the sin of preferring Antichrist to Christ, will know His full wrath. As the Lord Jesus said when speaking of those times, “there shall be great distress in the land, and wrath upon this people”, Luke 21:23.

Just as Joseph’s brethren had to learn, (after their father Jacob had been put through great tribulation), that “his blood is required”, Genesis 42:22, so the nation of Israel must learn that they are responsible for what they did to Christ. He is coming with a vesture dipped in blood, Revelation 19:13, a reminder to the nation of what they did to Him. Joseph’s garment was dipped in blood by his brothers, and brought to Jacob to convince him that Joseph was dead, Genesis 37:31. When Christ comes again in glory, however, it will convince Israel that He is alive.

It is noticeable that it was when Timothy and Silas came back from Macedonia that Paul was pressed in spirit and testified to the Jews, as if the opposition of the Jews in Macedonia spurred him on. But when the Jews of Corinth “opposed themselves, and blasphemed”, Acts 18:6, Paul’s response was, “Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles”, verse 6. It is as if he is recalling what the Jews said to Pilate, “His blood be on us, and on our children”. Pilate on that occasion had hypocritically washed his hands, as if that could make him clean from the blame of condemning an innocent man, as he had just done, Matthew 27:24,25. But the apostle’s hands were clean, for the charges against him were false.

(c) Verses 17-20
The confidence of the apostle in the Thessalonians

2:17
But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire.

But we, brethren, being taken from you for a short time in presence, not in heart- when absent from the Corinthians, the apostle said he was nonetheless with them in spirit. But the Thessalonians were especially dear to him so he speaks of being present with them in heart. He had been in Thessalonica for only a short while, but the spiritual progress the believers had made and their love for him was impressive. An indication of this is that he can write in 5:12 of those who are over them in the Lord, showing they had developed eldership qualities in a short time.

Endeavoured the more abundantly to see your face with great desire- Satan’s hindrances were too effective, as the next verse tells us. He longs to see them even though he knows that he will meet with renewed opposition from the Jews.

2:18
Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us.

Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us- we are not told the specific way in which the apostle was hindered from revisiting the Thessalonians. This general and unspecific reference is a warning to all believers that there is a great need to be aware that Satan has many strategies at his disposal, for he likes nothing better than to frustrate the work of God. We may have confidence in the fact that “greater is he that is in you, than he that is in the world”, 1 John 4:4. The Holy Spirit, a Divine Person, is much more than a match for Satan. Nonetheless it is not always the will of God to override the devices of the Adversary.

Perhaps the fact that Paul was prevented from going back to Thessalonica was used of God so that the believers learnt to grow in the things of God by His help alone. They had an unction from the Holy One to enable them to do this, which every believer has as well, 1 John 2:20, 26-7. (Note that those words were written to infants in the family of God, just like the Thessalonians were). Certainly, the fact that Paul was prevented from going resulted in the writing of two epistles to the Thessalonians that have spoken to all the Lord’s people down through the years.

2:19
For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?

For what is our hope, or joy, or crown of rejoicing? We are now given reasons why the apostle so much wanted to go to see the Thessalonians. First, they were his hope. This indicates that the apostle had high expectations of these believers, given the rapid progress they had already made. They were his joy because of this. And he looked forward to the future judgement seat of Christ, when there will be crowns for those who have won converts. There are several crowns in prospect for believers, and those crowns are victor’s crowns, meaning they are merited crowns, in contrast to the other sort of crown in the New Testament, the inherited crown. The merited crown was awarded to the commander of the army for winning the battle; to the suitor, for winning the heart of his lady; to the athlete for winning the race, and to the loyal citizen who won the approval of the townsfolk.

The crowns of this sort in the New Testament are as follows:

The crown for those who run the race of faith lawfully “Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible”, 1 Corinthians 9:24,25. The crown for the evangelist who wins converts “Therefore, my brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved”, Philippians 4:1. The crown for the believer who enables converts to progress “For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?” 1 Thessalonians 2:19. The crown for those who live as those who love His appearing “I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them that love his appearing”, 2 Timothy 4:7,8. The crown for those who overcome temptation “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him”, James 1:12. The crown for being a faithful elder “The elders which are among you I exhort…and when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away”, 1 Peter 5:1,4. The crown for being faithful unto death Fear none of those things which thou shalt suffer…be thou faithful unto death, and I will give thee a crown of life”, Revelation 2:10.

Are not even ye in the presence of our Lord Jesus Christ at his coming? When the Lord Jesus comes to the earth to reign, He will be accompanied by His church saints, and the holy angels, Colossians 3:4; Matthew 25:31. (This means that He must have come beforehand at the Rapture, or else we could not come with Him when He emerges from heaven). At this time the glory of Christ will be enhanced by the spiritual qualities and characteristics that His people manifest, for He shall come to be “glorified in his saints, and admired in all them that believe”, 2 Thessalonians 1:10.

2:20
For ye are our glory and joy.

For ye are our glory and joy- having thought of what they will mean to him in the future, when the Lord comes, he turns to think of what they meant to him in the present, hence the “are”. The fact that they would be their joy, verse 19, and they were presently their joy, strongly suggests that they will recognise these converts in the resurrection. If that is the case, there seems to be reason to believe that we shall recognise all believers in the resurrection, even those we have never met. After all, Peter, James and John seem to have recognised Moses and Elijah when they were together on the Mount of Transfiguration.

They were also their glory, for the true evangelist sees converts as a token of the genuineness of his ministry. The Lord Jesus could say of the apostles, “I am glorified in them”, John 17:10. For all their failings, the eleven apostles were the token of the way in which the Lord had carried out the will of His Father, and as such they contributed to His glory.

Special note on winning a crown
1 Corinthians 9:24-27

Self-control in service

1 Corinthians 9:24
Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.

Exhortation to determination.

Know ye not that they which run in a race run all, but one receiveth the prize? The apostle uses an illustration that the Corinthians would know well, for the Isthmian Games, which were similar to the Olympic Games, were held near Corinth. There were strict rules governing not only the actual races, but the preparation and training for them. This was because the Games were held in honour of the gods, and they did not wish to offend them. We may think of the runners as they begin, run, and finish. Those who come to the starting line do so with the intention of running, so it can be said that they all run. So there is no distinction between the runners at that point. At the finish, however, there is a very big difference, for only one receives the victor’s garland.

So run, that ye may obtain- what makes the difference between the runners, so that only one gets the prize? Simply the effort that is put in while the race is in progress. The apostle is urging the Corinthians to put every effort into the race set before them, and so run that the prize of the Judge’s “Well done!” may be theirs. Of course, the apostle is not suggesting that only one believer during the two thousand years of this age is going to receive a prize. He is simply contrasting running without maximum effort, and running with maximum effort.

1 Corinthians 9:25
And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.

Exhortation to moderation.

And every man that striveth for the mastery is temperate in all things- not only were there strict rules at the Games to govern the actual activity in the stadium, but also governing the training beforehand. The participants had to satisfy the judges that they had taken their training seriously, and had controlled their diet and their life-style so as to put in a good performance when the time came, to the glory of the gods. The Corinthians are to see to it that they are temperate, controlling themselves, so that nothing interferes with their Christian striving. The word for striving is the Greek word from which we get the English word agony, such is the level of effort that is expected of Christians. To be temperate means to control oneself, not allowing anything of the world or the flesh to interrupt our training programme or our running.

Now they do it to obtain a corruptible crown; but we an incorruptible- each of the Games had its own particular crown, or wreath, for the victor. But despite the variety, they had one thing in common, and that was that they would be made out of foliage that would soon wither. If athletes took so much time and effort to gain a fading wreath, how much more should believers strive for a crown that shall never fade, and which shall be to the praise, not of the gods, but of the true God of heaven. This is a great incentive to put lethargy and indifference behind us, and resolve to strive as never before for the honour of our God.

1 Corinthians 9:26
I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:

Exhortation to avoid hesitation.

I therefore so run, not as uncertainly- in verse 24 it was “ye”. In verse 25 it was “we”. Now in this verse it is “I”, showing that the apostle took his exhortations to others very seriously, and applied them to himself. The very worst thing a runner can do is hesitate. He must be focussed and consistent in his effort. To hesitate is to be in danger of losing the prize.

So fight I, not as one that beateth the air- having spoken of the event that took place on the track, what of that which took place in the ring, where two men were boxing? The lesson here is simply that to miss the target is to waste energy and lose the prize. The boxer must concentrate all his effort on landing a punch on his opponent. To wildly punch the air achieves nothing.

1 Corinthians 9:27
But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.

But I keep under my body, and bring it into subjection- whilst the metaphors of the contest and the boxing match are not to be taken literally, nevertheless the apostle does refer to his body here, being the seat of the sin principle, and the base from which the flesh operates as it tries to hinder progress and success in the Christian race. The fact that he did not avail himself of things he had a right to, as mentioned in the former part of the chapter, illustrates the way in which he was ruthless with himself. He is not appealing to the Corinthians to do something he was not prepared to do himself.

Lest that by any means, when I have preached to others, I myself should be a castaway- he was wary of any way in which the body would get the better of him. The word castaway has not to do with shipwrecks and desert islands, but continues the metaphor of the Games. It was possible to pass the test as to one’s training and fitness regime, only to fail to meet the approval of the judges as to conduct during the race. This would mean certain disqualification. So the apostle is careful to persevere in keeping his body in subjection, so that he might win the prize at the end. Of course, keeping the body in subjection does not mean self-harm, but does mean that we should not give way to the sinful impulses the body is capable of expressing, for they will prevent fitness for the Christian contest.

Needless to say the apostle is not supposing that he could lose his salvation, because his eternal security does not depend upon him, but upon Christ. What does depend on him is the winning of the prize, and he will lose it, much-used preacher though he was, if he does not contend according to the rules of the Judge, Christ Himself. If an apostle was concerned lest this should happen to him, how much more should it concern the rest of us as believers. How embarrassing to herald the gospel, like the man at the Games calling the contestants to the starting line, and then be like an athlete who is disqualified at the end of the race!