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In the former verse the apostle gave thanks for them, in this he glories in them; he gave thanks for them to God, and glories in them before men. Wherein Silvanus and Timotheus are to be understood as joined with him herein. Glorying inclndes in it high estimation of a thing, rejoicing in it, high commendation of it, and applauding ourselves in it; and it must be some great thing, either really or in opinion, and in which some way or other we ourselves are concerned. And glorying is a good or evil according to the matter or object of it. To glory in our wisdom, strength, riches, Jer_9:23; to glory in men, 1Co_3:21, in our own works, Rom_4:2, in what we have received as if not received, 1Co_4:7, after the flesh, 2Co_11:18, or in our shame, Phi_3:19; all this glorying is evil. But to glory in God, Isa_41:16, in his holy name, 1Ch_16:10, with God’s inheritance, Psa_106:5, in the knowledge of the Lord, Jer_9:24, in the cross of Christ, Gal_6:14, in tribulation, Rom_5:3, in Christ Jesus, 1Co_1:31, in hope, Heb_3:6, and of the success of the ministry in the church’s growth, and their faith and patience, as here in the text; all this glorying is good: as elsewhere he boasted or gloried in the Corinthians’ liberality, 2Co_9:2; but his glorying in them was not to exalt himself, but to magnify the grace of God, and provoke other churches to imitate them.
In the churches of God; where the excellency of grace is known, and the commendation of it will be received and imitated; and not amongst carnal men, who scoff at true goodness. And it was the apostle himself, and Silvanus and Timotheus, that thus gloried in them. It adds to persons’ commendation, when it is by men of great knowledge, wisdom, and goodness. And it was by such as well knew them, and understood their state; and being instruments in their conversion, were more concerned to glory in them than any other apostles or ministers. And their glorying in them, as it respects what he said of them in the former verse, so what he further adds in this, which is their
patience and faith in all their persecutions and tribulations. Persecutions are properly sufferings for righteousness’ sake: tribulations, any kind of suffering, as some distinguish. And it seems they had many of both, when he saith all, & c. And yet they endured them, that is, not only suffered them because they could not cast them off, but in the sense of the apostle James, Jam_5:11: Behold, we count them happy which endure; which is a suffering out of choice, and not mere necessity, as Moses did, Heb_11:25, when sufferings stand in competition with sin, or the dishonour of the Christian profession. Sufferings in themselves are not desirable, and the apostle did not glory in their sufferings, but in their faith and patience. As he before joined faith and love together, so here faith and patience; and as love springs from faith, so doth Christian patience, whereby it is distinguished from patience as a mere moral virtue found among the heathen, either that of the Stoics, Peripatetics, or Platonists. Faith and patience are well styled the two suffering graces, and therefore here mentioned by the apostle when he mentions their sufferings. Faith as it depends upon God, and sees love under afflictions, believes his promises, looks at the recompence of reward, &c., so it supports under suffering. And patience, as it keeps down passion, and quiets the soul under its burden, makes it to sit lighter, and gives advantage to the exercise of that grace and reason, whereby a Christian is strengthened under his sufferings. Now hereupon the apostle glories in them, as men are apt to do in the heroic acts of great conquerors; or the captain of an army, in the valiant performances of his soldiers.