The suffering of the good because they are good is mysterious, in part because it has the two aspects here made so manifest. On the one hand, it comes by Divine appointment; it is the law under which the Son of God Himself and all His followers live. But on the other hand, it is capable of a double issue. It may perfect those who endure it as ordained by God; it may bring out the solidity of their character, and redound to the glory of their Saviour; or it may give an opening to the tempter to seduce them from a path so full of pain. The one thing of which Paul is certain is, that the salvation of Christ is cheaply purchased at any price of affliction. Christ's life here and hereafter is the supreme good; the one thing needful, for which all else may be counted loss. This possible double issue of suffering--in higher goodness, or in the abandonment of the narrow way--explains the difference of tone with which Scripture speaks of it in different places. With the happy issue in view, it bids us count it all joy when we fall into divers temptations; blessed, it exclaims, is the man who endures; for when he is found proof, he shall receive the crown of life. But with human weakness in view, and the terrible consequences of failure, it bids us pray, Lead us not into temptation, but deliver us from the evil one. The true Christian will seek, in all the afflictions of life, to combine the courage and hope of the one view with the humility and fear of the other. [10] Τίς γὰρ … ἢ οὐχὶ καὶ ὑμεῖς; VIII. _LOVE AND PRAYERS._ "But when Timothy came even now unto us from you, and brought us glad tidings of your faith and love, and that ye have good remembrance of us always, longing to see us, even as we also _to see_ you; for this cause, brethren, we were comforted over you in all our distress and affliction through your faith: for now we live, if ye stand fast in the Lord. For what thanksgiving can we render again unto God for you, for all the joy wherewith we joy for your sakes before our God; night and day praying exceedingly that we may see your face, and may perfect that which is lacking in your faith? Now may our God and Father Himself, and our Lord Jesus, direct our way unto you: and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also _do_ toward you; to the end He may stablish your hearts unblameable in holiness before our God and Father, at the coming of our Lord Jesus with all His saints."--1 THESS. iii. 6-13 (R.V.). These verses present no peculiar difficulty to the expositor. They illustrate the remark of Bengel that the First Epistle to the Thessalonians is characterised by a kind of unmixed sweetness,--a quality which is insipid to those who are indifferent to the relations in which it is displayed, but which can never lose its charm for simple, kindly, Christian hearts.