1 Thessalonians 4 commentary

To abide in the faith of the gospel is not enough, we must abound in the work of faith. The rule according to which all ought to walk and act, is the commandments given by the Lord Jesus Christ. Sanctification, in the renewal of their souls under the influences of the Holy Spirit, and attention to appointed duties, constituted the will of God respecting them. In aspiring after this renewal of the soul unto holiness, strict restraint must be put upon the appetites and senses of the body, and on the thoughts and inclinations of the will, which lead to wrong uses of them. The Lord calls none into his family to live unholy lives, but that they may be taught and enabled to walk before him in holiness. Some make light of the precepts of holiness, because they hear them from men; but they are God's commands, and to break them is to despise God.

We should notice in others what is good, to their praise, that we may engage them to abound therein more and more. All who are savingly taught of God, are taught to love one another. The teaching of the Spirit exceeds the teachings of men; and men's teaching is vain and useless, unless God teach. Those remarkable for this or any other grace, need to increase therein, as well as to persevere to the end. It is very desirable to have a calm and quiet temper, and to be of a peaceable and quiet behaviour. Satan is busy to trouble us; and we have in our hearts what disposes us to be unquiet; therefore let us study to be quiet. Those who are busy-bodies, meddling in other men's matters, have little quiet in their own minds, and cause great disturbances among their neighbours. They seldom mind the other exhortation, to be diligent in their own calling, to work with their own hands. Christianity does not take us from the work and duty of our particular callings, but teaches us to be diligent therein. People often by slothfulness reduce themselves to great straits, and are liable to many wants; while such as are diligent in their own business, earn their own bread, and have great pleasure in so doing.

Here is comfort for the relations and friends of those who die in the Lord. Grief for the death of friends is lawful; we may weep for our own loss, though it may be their gain. Christianity does not forbid, and grace does not do away, our natural affections. Yet we must not be excessive in our sorrows; this is too much like those who have no hope of a better life. Death is an unknown thing, and we know little about the state after death; yet the doctrines of the resurrection and the second coming of Christ, are a remedy against the fear of death, and undue sorrow for the death of our Christian friends; and of these doctrines we have full assurance. It will be some happiness that all the saints shall meet, and remain together for ever; but the principal happiness of heaven is to be with the Lord, to see him, live with him, and enjoy him for ever. We should support one another in times sorrow; not deaden one another's spirits, or weaken one another's hands. And this may be done by the many lessons to be learned from the resurrection of the dead, and the second coming of Christ. What! comfort a man by telling him he is going to appear before the judgment-seat of God! Who can feel comfort from those words? That man alone with whose spirit the Spirit of God bears witness that his sins are blotted out, and the thoughts of whose heart are purified by the Holy Spirit, so that he can love God, and worthily magnify his name. We are not in a safe state unless it is thus with us, or we are desiring to be so.

1 Furthermore. This chapter contains various injunctions, by which he trains up the Thessalonians to a holy life, or confirms them in the exercise of it. They had previously learned what was the rule and method of a pious life: he calls this to their remembrance. As, says he, ye have been taught. Lest, however, he should seem to take away from them what he had previously assigned them, he does not simply exhort them to walk in such a manner, but to abound more and more. When, therefore, he urges them to make progress, he intimates that they are already in the way. The sum is this, that they should be more especially careful to make progress in the doctrine which they had received, and this Paul places in contrast with frivolous and vain pursuits, in which we see that a good part of the world very generally busy themselves, so that profitable and holy meditation as to the due regulation of life scarcely obtains a place, even the most inferior. Paul, accordingly, reminds them in what manner they had been instructed, and bids them aim at this with their whole might. Now, there is a law that is here enjoined upon us — that, forgetting the things that are behind, we always aim at farther progress, (Philippians 3:13) and pastors ought also to make this their endeavor. Now, as to his beseeching, when he might rightfully enjoin — it is a token of humanity and modesty which pastors ought to imitate, that they may, if possible, allure people to kindness, rather than violently compel them. “Que de les contraindre rudement et d’vne façon violente;” — “Rather than constrain them rudely and in a violent manner.”

3 For this is the will of God. This is doctrine of a general nature, from which, as from a fountain, he immediately deduces special admonitions. When he says that this is the will of God, he means that we have been called by God with this design. “For this end ye are Christians — this the gospel aims at — that ye may sanctify yourselves to God.” The meaning of the term sanctification we have already explained elsewhere in repeated instances — that renouncing the world, and clearing ourselves from the pollutions of the flesh, we offer ourselves to God as if in sacrifice, for nothing can with propriety be offered to Him, but what is pure and holy.

That ye abstain. This is one injunction, which he derives from the fountain of which he had immediately before made mention; for nothing is more opposed to holiness than the defilement of fornication, which pollutes the whole man. On this account he assigns the lust of concupiscence to the Gentiles, who know not God. “Where the knowledge of God reigns, lusts must be subdued.”

By the lust of concupiscence, he means all base lusts of the flesh, but, at the same time, by this manner of expression, he brands with dishonor all desires that allure us to pleasure and carnal delights, as in Romans 13:14, he bids us have no care for the flesh in respect of the lust thereof. For when men give indulgence to their appetites, there are no bounds to lasciviousness. “Il n’y a mesure ne fin de desbauchement et dissolution;” — “There is no measure or end of debauchery and wantonness.” Hence the only means of maintaining temperance is to bridle all lusts.

As for the expression, that every one of you may know to possess his vessel, some explain it as referring to a wife, “Au regard du mari;” — “In relation to her husband.” as though it had been said, “Let husbands dwell with their wives in all chastity.” As, however, he addresses husbands and wives indiscriminately, there can be no doubt that he employs the term vessel to mean body. For every one has his body as a house, as it were, in which he dwells. He would, therefore, have us keep our body pure from all uncleanness.

And honor, that is, honorably, for the man that prostitutes his body to fornication, covers it with infamy and disgrace.

1 Thessalonians 4:6-8

6. That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified.

6. Ne quis opprimat vel circumveniat in negotio fratrem suum: quia vindex erit Dominus omnium istorum, quemadmodum et praediximus vobis, et obtestati sumus.

7. For God hath not called us unto uncleanness, but unto holiness.

7. Non enim vocavit vos Deus ad immunditiam, sed ad sanctificationem.

8. He therefore that despiseth, despiseth not man, but God, who hath also given unto us his Holy Spirit.

8. Itaque qui hoc repudiat, non hominem repudiat, sed Deum, qui etiam dedit Spiritum suum sanctum in nos.

6 Let no man oppress. Here we have another exhortation, which flows, like a stream, from the doctrine of sanctification. “God,” says he, “has it in view to sanctify us, that no man may do injury to his brother.” For as to Chrysostom’s connecting this statement with the preceding one, and explaining ὑπερβαίνειν καὶ πλεονεκτεῖν to mean — neighing after the wives of others, (Jeremiah 5:8) and eagerly desiring them, is too forced an exposition. Paul, accordingly, having adduced one instance of unchastity in respect of lasciviousness and lust, teaches that this also is a department of holiness — that we conduct ourselves righteously and harmlessly towards our neighbors. The former verb refers to violent oppressions — where the man that has more power emboldens himself to inflict injury. The latter includes in it all immoderate and unrighteous desires. As, however, mankind, for the most part, indulge themselves in lust and avarice, he reminds them of what he had formerly taught — that God would be the avenger of all such things. We must observe, however, what he says — we have solemnly testified; “Nous vous auons testifié et comme adjuré;” — “We have testified to you, and, as it were, adjured.” for such is the sluggishness of mankind, that, unless they are wounded to the quick, they are touched with no apprehension of God’s judgment.

7 For God hath not called us. This appears to be the same sentiment with the preceding one — that the will of God is our sanctification. There is, however, a little difference between them. For after having discoursed as to the correcting of the vices of the flesh, he proves, from the end of our calling, that God desires this. For he sets us apart to himself as his peculiar possession. “Comme pour son propre heritage et particulier;” — “As for his peculiar and special inheritance.” Again, that God calls us to holiness, he proves by contraries, because he rescues us, and calls us back, from unchastity. From this he concludes, that all that reject this doctrine reject not men, but God, the Author of this calling, which altogether falls to the ground so soon as this principle as to newness of life is overthrown. Now, the reason why he rouses himself so vehemently is, because there are always wanton persons who, while they fearlessly despise God, treat with ridicule all threatenings of his judgment, and at the same time hold in derision all injunctions as to a holy and pious life. Such persons must not be taught, but must be beaten with severe reproofs as with the stroke of a hammer.

8 Who hath also given. That he may the more effectually turn away the Thessalonians from such contempt and obstinacy, he reminds them that they had been endowed with the Spirit of God, first, in order that they may distinguish what proceeds from God; secondly, that they make such a difference as is befitting between holiness and impurity; and thirdly, that, with heavenly authority, they may pronounce judgment against all manner of unchastity — such as will fall upon their own heads, unless they keep aloof from contagion. Hence, however wicked men may treat with ridicule all instructions that are given as to a holy life and the fear of God, those that are endowed with the Spirit of God have a very different testimony sealed upon their hearts. We must therefore take heed, lest we should extinguish or obliterate it. At the same time, this may refer to Paul and the other teachers, as though he had said, that it is not from human perception that they condemn unchastity, but they pronounce from the authority of God what has been suggested to them by his Spirit. I am inclined, however, to include both. Some manuscripts have the second person — you, which restricts the gift of the Spirit to the Thessalonians.

1 Thessalonians 4:9-12

9. But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another.

9. De fraterno autem amore non opus habetis, ut scribam vobis: ipsi enim vos a Deo estis edocti, ut diligatis invicem.

10. And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more;

10. Etenim hoc facitis erga omnes fratres, qui sunt in tota Macedonia. Hortamur autem vos, fratres, ut abundetis magis,

11. And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you;

11. Et altius contendatis, ut colatis quietem, et agatis res vestras, et laboretis manibus vestris, quemadmodum vobis denuntiavimus,

12. That ye may walk honestly toward them that are without, and that ye may have lack of nothing.

12. Ut ambuletis decenter erga extraneos, et nulla re opus habeatis.

9 As to brotherly love. Having previously, in lofty terms, commended their love, he now speaks by way of anticipation, saying, ye need not that I write to you. He assigns a reason — because they had been divinely taught — by which he means that love was engraven upon their hearts, so that there was no need of letters written on paper. For he does not mean simply what John says in his first Canonical The Epistles of John, along with those of James, Peter, and Jude, “were termed Canonical by Cassiodorus in the middle of the sixth century, and by the writer of the prologue to these Epistles, which is erroneously ascribed to Jerome.... Du Pin says that some Latin writers have called these Epistles Canonical, either confounding the name with Catholic, or to denote that they are a part of the Canon of the books of the New Testament.” —Horne’s Introduction, vol. 4, p. 409. On the origin and import of the epithet General, or Catholic, usually applied to these Epistles, the reader will find some valuable observations in Brown’s Expository Discourses on Peter, vol. 1. Epistle, the anointing will teach you, (1 John 2:27) but that their hearts were framed for love; so that it appears that the Holy Spirit inwardly dictates efficaciously what is to be done, so that there is no need to give injunctions in writing. He subjoins an argument from the greater to the less; for as their love diffuses itself through the whole of Macedonia, he infers that it is not to be doubted that they love one another. Hence the particle for means likewise, or nay more, for, as I have already stated, he adds it for the sake of greater intensity.

10 And we exhort you. Though he declares that they were sufficiently prepared of themselves for all offices of love, he nevertheless does not cease to exhort them to make progress, there being no perfection in men. And, unquestionably, whatever appears in us in a high state of excellence, we must still desire that it may become better. Some connect the verb φιλοτιμεῖσζαι with what follows, as if he exhorted them to strive at the maintaining of peace; but it corresponds better with the expression that goes before. For after having admonished them to increase in love, he recommends to them a sacred emulation, that they may strive among themselves in mutual affection, or at least he enjoins that each one strive to conquer himself; “En cest endroit;” — “In this matter.” and I rather adopt this latter interpretation. That, therefore, their love may be perfect, he requires that there be a striving among them, such as is wont to be on the part of those who eagerly “Courageusement et d’vn grand desir;” — “Courageously and wait a great desire.” aspire at victory. This is the best emulation, when each one strives to overcome himself in doing good. As to my not subscribing to the opinion of those who render the words, strive to maintain peace, this single reason appears to me to be sufficiently valid — that Paul would not in a thing of less difficulty have enjoined so arduous a conflict — which suits admirably well with advancement in love, where so many hindrances present themselves. Nor would I have any objection to the other meaning of the verb — that they should exercise liberality generally towards others.

11 Maintain Peace. I have already stated that this clause must be separated from what goes before, for this is a new sentence. Now, to be at peace, means in this passage — to act peacefully and without disturbance, as we also say in French — sans bruit, (without noise.) In short, he exhorts them to be peaceable and tranquil. This is the purport of what he adds immediately afterwards — to do your own business: for we commonly see, that those who intrude themselves with forwardness into the affairs of others, make great disturbance, and give trouble to themselves and others. This, therefore, is the best means of a tranquil life, when every one, intent upon the duties of his own calling, discharges those duties which are enjoined upon him by the Lord, and devotes himself to these things: while the husbandman employs himself in rural labors, the workman carries on his occupation, and in this way every one keeps within his own limits. So soon as men turn aside from this, everything is thrown into confusion and disorder. He does not mean, however, that every one shall mind his own business in such a way as that each one should live apart, having no care for others, but has merely in view to correct an idle levity, which makes men noisy bustlers in public, who ought to lead a quiet life in their own houses.

Labor with your hands. He recommends manual labor on two accounts — that they may have a sufficiency for maintaining life, and that they may conduct themselves honorably even before unbelievers. For nothing is more unseemly than a man that is idle and good for nothing, who profits neither himself nor others, and seems born only to eat and drink. Farther, this labor or system of working extends far, for what he says as to hands is by way of synecdoche; but there can be no doubt that he includes every useful employment of human life.

1 Thessalonians 4:13-14

13. But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.

13. Nolo autem vos ignorare, fratres, de iis qui obdormierunt, ut ne contristemini, sicut et caeteri qui spem non habent.

14. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.

14. Nam si credimus, quod Iesus mortuus est, et resurrexit, ita et Deus eos, qui dormierunt per Christum, adducet cum eo.

13 But I would not have you ignorant. It is not likely that the hope of a resurrection had been torn up among the Thessalonians by profane men, as had taken place at Corinth. For we see how he chastises the Corinthians with severity, but here he speaks of it as a thing that was not doubtful. It is possible, however, that this persuasion was not sufficiently fixed in their minds, and that they accordingly, in bewailing the dead, retained something of the old superstition. For the sum of the whole is this — that we must not bewail the dead beyond due bounds, inasmuch as we are all to be raised up again. For whence comes it, that the mourning of unbelievers has no end or measure, but because they have no hope of a resurrection? It becomes not us, therefore, who have been instructed as to a resurrection, to mourn otherwise than in moderation. He is to discourse afterwards as to the manner of the resurrection; and he is also on this account to say something as to times; but in this passage he meant simply to restrain excessive grief, which would never have had such an influence among them, if they had seriously considered the resurrection, and kept it in remembrance.

He does not, however, forbid us altogether to mourn, but requires moderation in our mourning, for he says, that ye may not sorrow, as others who have no hope. He forbids them to grieve in the manner of unbelievers, who give loose reins to their grief, because they look upon death as final destruction, and imagine that everything that is taken out of the world perishes. As, on the other hand, believers know that they quit the world, that they may be at last gathered into the kingdom of God, they have not the like occasion of grief. Hence the knowledge of a resurrection is the means of moderating grief. He speaks of the dead as asleep, agreeably to the common practice of Scripture — a term by which the bitterness of death is mitigated, for there is a great difference between sleep and destruction “Entre dormir, et estre du tout reduit a neant;” — “Between sleeping, and being altogether reduced to nothing.” It refers, however, not to the soul, but to the body, for the dead body lies in the tomb, as in a couch, until God raise up the man. Those, therefore, act a foolish part, who infer from this that souls sleep. See Calvin on the Corinthians, vol. 2, pp. 21, 22.

We are now in possession of Paul’s meaning — that he lifts up the minds of believers to a consideration of the resurrection, lest they should indulge excessive grief on occasion of the death of their relatives, for it were unseemly that there should be no difference between them and unbelievers, who put no end or measure to their grief for this reason, that in death they recognize nothing but destruction. “Ruine et destruction;” — “Ruin and destruction.” Those that abuse this testimony, so as to establish among Christians Stoical indifference, that is, an iron hardness, “Pour introduire et establir entre les Chrestiens ceste façon tant estrange, que les Stoiciens requeroyent en l’homme, ascauoir qu’il ne fust esmeu de douleur quelconque, mais qu’il fust comme de fer et stupide sans rien sentir;” — “For introducing and establishing among Christians that strange manner of acting, which the Stoics required on the part of an individual—that he should not be moved by any grief, but should be as it were of iron, and stupid, so as to be devoid of feeling.” will find nothing of this nature in Paul’s words. As to their objecting that we must not indulge grief on occasion of the death of our relatives, lest we should resist God, this would apply in all adversities; but it is one thing to bridle our grief, that it may be made subject to God, and quite another thing to harden one’s self so as to be like stones, by casting away human feelings. Let, therefore, the grief of the pious be mixed with consolation, which may train them to patience. The hope of a blessed resurrection, which is the mother of patience, will effect this.

14 For if we believe. He assumes this axiom of our faith, that Christ was raised up from the dead, that we might be partakers of the same resurrection: from this he infers, that we shall live with him eternally. This doctrine, however, as has been stated in 1 Corinthians 15:13, depends on another principle — that it was not for himself, but for us that Christ died and rose again. Hence those who have doubts as to the resurrection, do great injury to Christ: nay more, they do in a manner draw him down from heaven, as is said in Romans 10:6

To sleep in Christ, is to retain in death the connection that we have with Christ, for those that are by faith ingrafted into Christ, have death in common with him, that they may be partakers with him of life. It is asked, however, whether unbelievers will not also rise again, for Paul does not affirm that there will be a resurrection, except in the case of Christ’s members. I answer, that Paul does not here touch upon anything but what suited his present design. For he did not design to terrify the wicked, but to correct “Mais seulement de corriger ou reprimer;” — “But merely to correct or repress.” the immoderate grief of the pious, and to cure it, as he does, by the medicine of consolation.

1 Thessalonians 4:15-18

15. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.

15. Hoc enim vobis dicimus in sermone Domini, quod nos, qui vivemus et superstites erimus in adventum Domini, non praeveniemus eos, qui dormierunt.

16. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:

16. Quoniam ipse Dominus cum clamore, cum voce Archangeli et tuba Dei descendet e cœlo: ac mortui, qui in Christo sunt, resurgent primum.

17. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

17. Deinde nos qui vivemus, ac residui erimus, simul cum ipsis rapiemur in nubibus, in occursum Domini in aera: et sic semper cum Domino erimus.

18. Wherefore comfort one another with these words.

18. Itaque consolamini vos mutuo in sermonibus istis.

15 For this we say unto you. He now briefly explains the manner in which believers will be raised up from death. Now, as he speaks of a thing that is very great, and is incredible to the human mind, and also promises what is above the power and choice of men, he premises that he does not bring forward anything that is his own, or that proceeds from men, but that the Lord is the Author of it. It is probable, however, that the word of the Lord means what was taken from his discourses. “Prins des sermons de Christ;” — “Taken from the sermons of Christ.” For though Paul had learned by revelation all the secrets of the heavenly kingdom, it was, nevertheless, more fitted to establish in the minds of believers the belief of a resurrection, when he related those things that had been uttered by Christ’s own mouth. “We are not the first witnesses of the resurrection, but instead of this the Master himself declared it.” “L’a affermee et testifiee assureement par ses propos;” — “Has affirmed and testified it with certainty in his discourses.”

We who live. This has been said by him with this view — that they might not think that those only would be partakers of the resurrection who would be alive at the time of Christ’s coming, and that those would have no part in it who had been previously taken away by death. “The order of the resurrection,” says he, “will begin with them: “Commencera par ceux qui seront decedez auparauant;” — “Will commence with those who shall have previously departed.” we shall accordingly not rise without them.” From this it appears that the belief of a final resurrection had been, in the minds of some, slight and obscure, and involved in various errors, inasmuch as they imagined that the dead would be deprived of it; for they imagined that eternal life belonged to those alone whom Christ, at his last coming, would find still alive upon the earth. Paul, with the view of remedying these errors, assigns the first place to the dead, and afterwards teaches that those will follow who will be at that time remaining in this life.

As to the circumstance, however, that by speaking in the first person he makes himself, as it were, one of the number of those who will live until the last day, he means by this to arouse the Thessalonians to wait for it, nay more, to hold all believers in suspense, that they may not promise themselves some particular time: for, granting that it was by a special revelation that he knew that Christ would come at a somewhat later time, “Ne viendroit si tost;” — “Would not come so soon.” it was nevertheless necessary that this doctrine should be delivered to the Church in common, that believers might be prepared at all times. In the mean time, it was necessary thus to cut off all pretext for the curiosity of many — as we shall find him doing afterwards at greater length. When, however, he says, we that are alive, he makes use of the present tense instead of the future, in accordance with the Hebrew idiom.

16 For the Lord himself. He employs the term κελεύσματος, (shout,) and afterwards adds, the voice of the archangel, by way of exposition, intimating what is to be the nature of that arousing shout — that the archangel will discharge the office of a herald to summon the living and the dead to the tribunal of Christ. For though this will be common to all the angels, yet, as is customary among different ranks, he appoints one in the foremost place to take the lead of the others. As to the trumpet, however, I leave to others to dispute with greater subtlety, for I have nothing to say in addition to what I briefly noticed in the First Epistle to the Corinthians. See Calvin on the Corinthians, vol. 2, pp. 59, 60. The Apostle unquestionably had nothing farther in view here than to give some taste of the magnificence and venerable appearance of the Judge, until we shall behold it fully. With this taste it becomes us in the mean time to rest satisfied.

The dead who are in Christ. He again says that the dead who are in Christ, that is, who are included in Christ’s body, will rise first, that we may know that the hope of life is laid up in heaven for them no less than for the living. He says nothing as to the reprobate, because this did not tend to the consolation of the pious, of which he is now treating.

He says that those that survive will be carried up together with them. As to these, he makes no mention of death: hence it appears as if he meant to say that they would be exempted from death. Here Augustine gives himself much distress, both in the twentieth book on the City of God and in his Answer to Dulcitius, because Paul seems to contradict himself, inasmuch as he says elsewhere, that seed cannot spring up again unless it die. (1 Corinthians 15:36) The solution, however, is easy, inasmuch as a sudden change will be like death. Ordinary death, it is true, is the separation of the soul from the body; but this does not hinder that the Lord may in a moment destroy this corruptible nature, so as to create it anew by his power, for thus is accomplished what Paul himself teaches must take place — that mortality shall be swallowed up of life. (2 Corinthians 5:4) What is stated in our Confession, “En la confession de nostre foy;” — “In the confession of our faith.” that “Christ will be the Judge of the dead and of the living,” Our author manifestly refers here to the Formula of Confession, commonly called the “Apostles’ Creed,” which the reader will find explained at considerable length by Calvin in the “Catechism of the Church of Geneva.” See Calvin’s Tracts, vol. 2. Augustine acknowledges to be true without a figure. “Sans aucune figure;” — “Without any figure.” Our author, in his French translation, appends the following marginal note: — “C’est a dire sans le prendre comme ceux qui entendent par ces mots les bons et les mauuais;” — “That is to say, without taking it as those do, who understand by the words the good and the bad.” He is only at a loss as to this — how those that have not died will rise again. But, as I have said, that is a kind of death, when this flesh is reduced to nothing, as it is now liable to corruption. The only difference is this — that those who sleep “Ceux qui dorment, c’est a dire qui seront morts auant le dernier iour;” — “Those who sleep, that is to say, who will have died before the last day.” put off the substance of the body for some space of time, but those that will be suddenly changed will put off nothing but the quality

17 And so we shall be ever. To those who have been once gathered to Christ he promises eternal life with him, by which statements the reveries of Origen and of the Chiliasts See Calvin’s Institutes, vol. 2. are abundantly refuted. For the life of believers, when they have once been gathered into one kingdom, will have no end any more than Christ’s. Now, to assign to Christ a thousand years, so that he would afterwards cease to reign, were too horrible to be made mention of. Those, however, fall into this absurdity who limit the life of believers to a thousand years, for they must live with Christ as long as Christ himself will exist. We must observe also what he says — we shall be, for he means that we profitably entertain a hope of eternal life, only when we hope that it has been expressly appointed for us.

18 Comfort. He now shews more openly what I have previously stated — that in the faith of the resurrection we have good ground of consolation, provided we are members of Christ, and are truly united to him as our Head. At the same time, the Apostle would not have each one to seek for himself assuagement of grief, but also to administer it to others.

CHAPTER 5

1 Thessalonians 5:1-5

1. But of the times and the seasons, brethren, ye have no need that I write unto you.

1. Porro de temporibus et articulis temporum non opus habetis, ut vobis scribatur.

2. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.

2. Ipsi enim optime scitis, quod dies Domini tanquam fur in nocte sic veniet.

3. For when they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.

3. Quando enim dixerint, Pax et securitas, tunc repentinus ipsis superveniet interitus, quasi dolor partus mulieri praegnanti, nec effugient.

4. But ye, brethren, are not in darkness, that that day should overtake you as a thief.

4. Vos autem, fratres, non estis in tenebris, ut dies ille vos quasi fur opprimat.

5. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.

5. Omnes vos filii lucis estis, et filii diei: non sumus noctis, neque tenebrarum.

CHAPTER 4

1Th 4:1-18. Exhortations to Chastity; Brotherly Love; Quiet Industry; Abstinence from Undue Sorrow for Departed Friends, For at Christ's Coming All His Saints Shall Be Glorified.

1. Furthermore--Greek, "As to what remains." Generally used towards the close of his Epistles (Ep 6:10; Php 4:8).

then--with a view to the love and holiness (1Th 3:12, 13) which we have just prayed for in your behalf, we now give you exhortation.

beseech--"ask" as if it were a personal favor.

by, &c.--rather as Greek, "IN the Lord Jesus"; in communion with the Lord Jesus, as Christian ministers dealing with Christian people [Edmunds].

as ye ... received--when we were with you (1Th 2:13).

how--Greek, the "how," that is, the manner.

walk and ... please God--that is, "and so please God," namely, by your walk; in contrast to the Jews who "please not God" (1Th 2:15). The oldest manuscripts add a clause here, "even as also ye do walk" (compare 1Th 4:10; 5:11). These words, which he was able to say of them with truth, conciliate a favorable hearing for the precepts which follow. Also the expression, "abound more and more," implies that there had gone before a recognition of their already in some measure walking so.

2. by the Lord Jesus--by His authority and direction, not by our own. He uses the strong term, "commandments," in writing to this Church not long founded, knowing that they would take it in a right spirit, and feeling it desirable that they should understand he spake with divine authority. He seldom uses the term in writing subsequently, when his authority was established, to other churches. 1Co 7:10; 11:17; and 1Ti 1:5 (1Th 4:18, where the subject accounts for the strong expression) are the exceptions. "The Lord" marks His paramount authority, requiring implicit obedience.

3. For--enforcing the assertion that his "commandments" were "by (the authority of) the Lord Jesus" (1Th 4:2). Since "this is the will of God," let it be your will also.

fornication--not regarded as a sin at all among the heathen, and so needing the more to be denounced (Ac 15:20).

4. know--by moral self-control.

how to possess his vessel--rather as Greek, "how to acquire (get for himself) his own vessel," that is, that each should have his own wife so as to avoid fornication (1Th 4:3; 1Co 7:2). The emphatical position of "his own" in the Greek, and the use of "vessel" for wife, in 1Pe 3:7, and in common Jewish phraseology, and the correct translation "acquire," all justify this rendering.

in sanctification--(Ro 6:19; 1Co 6:15, 18). Thus, "his own" stands in opposition to dishonoring his brother by lusting after his wife (1Th 4:6).

honour--(He 13:4) contrasted with "dishonor their own bodies" (Ro 1:24).

5. in the lust--Greek, "passion"; which implies that such a one is unconsciously the passive slave of lust.

which know not God--and so know no better. Ignorance of true religion is the parent of unchastity (Ep 4:18, 19). A people's morals are like the objects of their worship (De 7:26; Psa 115:8; Ro 1:23, 24).

6. go beyond--transgress the bounds of rectitude in respect to his "brother."

defraud--"overreach" [Alford]; "take advantage of" [Edmunds].

in any matter--rather as Greek, "in the matter"; a decorous expression for the matter now in question; the conjugal honor of his neighbor as a husband, 1Th 4:4; 1Th 4:7 also confirms this view; the word "brother" enhances the enormity of the crime. It is your brother whom you wrong (compare Pr 6:27-33).

the Lord--the coming Judge (2Th 1:7, 8).

avenger--the Righter.

of all such--Greek, "concerning all these things;" in all such cases of wrongs against a neighbor's conjugal honor.

testified--Greek, "constantly testified [Alford].

7. unto uncleanness--Greek, "for the purpose of."

unto--rather as Greek, "in"; marking that "holiness" is the element in which our calling has place; in a sphere of holiness. Saint is another name for Christian.

8. despiseth, &c.--Greek, "setteth at naught" such engagements imposed on him in his calling, 1Th 4:7; in relation to his "brother," 1Th 4:6. He who doth so, "sets at naught not man (as for instance his brother), but God" (Psa 51:4) is used of despising or rejecting God's minister, it may mean here, "He who despiseth" or "rejecteth" these our ministerial precepts.

who hath also given unto us--So some oldest manuscripts read, but most oldest manuscripts read, "Who (without 'also') giveth (present) unto you" (not "us").

his Spirit--Greek, "His own Spirit, the Holy (One)"; thus emphatically marking "holiness" (1Th 4:7) as the end for which the Holy (One) is being given. "Unto you," in the Greek, implies that the Spirit is being given unto, into (put "into" your hearts), and among you (compare 1Th 2:9; Ep 4:30). "Giveth" implies that sanctification is not merely a work once for all accomplished in the past, but a present progressive work. So the Church of England Catechism, "sanctifieth (present) all the elect people of God." "His own" implies that as He gives you that which is essentially identical with Himself, He expects you should become like Himself (1Pe 1:16; 2Pe 1:4).

9. brotherly love, &c.--referring here to acts of brotherly kindness in relieving distressed brethren. Some oldest manuscripts support English Version reading, "YE have"; others, and those the weightiest, read, "WE have." We need not write, as ye yourselves are taught, and that by God: namely, in the heart by the Holy Spirit (Joh 6:45; He 8:11; 1Jo 2:20, 27).

to love--Greek, "with a view to," or "to the end of your loving one another." Divine teachings have their confluence in love [Bengel].

10. And indeed--Greek, "For even."

11. study to be quiet--Greek, "make it your ambition to be quiet, and to do your own business." In direct contrast to the world's ambition, which is, "to make a great stir," and "to be busybodies" (2Th 3:11, 12).

work with your own hands--The Thessalonian converts were, it thus seems, chiefly of the working classes. Their expectation of the immediate coming of Christ led some enthusiasts among them to neglect their daily work and be dependent on the bounty of others. See end of 1Th 4:12. The expectation was right in so far as that the Church should be always looking for Him; but they were wrong in making it a ground for neglecting their daily work. The evil, as it subsequently became worse, is more strongly reproved in 2Th 3:6-12.

12. honestly--in the Old English sense, "becomingly," as becomes your Christian profession; not bringing discredit on it in the eyes of the outer world, as if Christianity led to sloth and poverty (Ro 13:13; 1Pe 2:12).

them ... without--outside the Christian Church (Mr 4:11).

have lack of nothing--not have to beg from others for the supply of your wants (compare Ep 4:28). So far from needing to beg from others, we ought to work and get the means of supplying the need of others. Freedom from pecuniary embarrassment is to be desired by the Christian on account of the liberty which it bestows.

13. The leading topic of Paul's preaching at Thessalonica having been the coming kingdom (Ac 17:7), some perverted it into a cause for fear in respect to friends lately deceased, as if these would be excluded from the glory which those found alive alone should share. This error Paul here corrects (compare 1Th 5:10).

I would not--All the oldest manuscripts and versions have "we would not." My fellow labourers (Silas and Timothy) and myself desire that ye should not be ignorant.

them which are asleep--The oldest manuscripts read present tense, "them which are sleeping"; the same as "the dead in Christ" (1Th 4:16), to whose bodies (Da 12:2, not their souls; Ec 12:7; 2Co 5:8) death is a calm and holy sleep, from which the resurrection shall waken them to glory. The word "cemetery" means a sleeping-place. Observe, the glory and chief hope of the Church are not to be realized at death, but at the Lord's coming; one is not to anticipate the other, but all are to be glorified together at Christ's coming (Col 3:4; He 11:40). Death affects the mere individual; but the coming of Jesus the whole Church; at death our souls are invisibly and individually with the Lord; at Christ's coming the whole Church, with all its members, in body and soul, shall be visibly and collectively with Him. As this is offered as a consolation to mourning relatives, the mutual recognition of the saints at Christ's coming is hereby implied.

that ye sorrow not, even as others--Greek, "the rest"; all the rest of the world besides Christians. Not all natural mourning for dead friends is forbidden: for the Lord Jesus and Paul sinlessly gave way to it (Joh 11:31, 33, 35; Php 2:27); but sorrow as though there were "no hope," which indeed the heathen had not (Ep 2:12): the Christian hope here meant is that of the resurrection. Psa 16:9, 11; 17:15; 73:24; Pr 14:32, show that the Old Testament Church, though not having the hope so bright (Is 38:18, 19), yet had this hope. Contrast Catullus [Carmina 5.4], "When once our brief day has set, we must sleep one everlasting night." The sepulchral inscriptions of heathen Thessalonica express the hopeless view taken as to those once dead: as Aeschylus writes, "Of one once dead there is no resurrection." Whatever glimpses some heathen philosophers, had of the existence of the soul after death, they had none whatever of the body (Ac 17:18, 20, 32).

14. For if--confirmation of his statement, 1Th 4:13, that the removal of ignorance as to the sleeping believers would remove undue grief respecting them. See 1Th 4:13, "hope." Hence it appears our hope rests on our faith ("if we believe"). "As surely as we all believe that Christ died and rose again (the very doctrine specified as taught at Thessalonica, Ac 17:3), so also will God bring those laid to sleep by Jesus with Him (Jesus)." (So the order and balance of the members of the Greek sentence require us to translate). Believers are laid in sleep by Jesus, and so will be brought back from sleep with Jesus in His train when He comes. The disembodied souls are not here spoken of; the reference is to the sleeping bodies. The facts of Christ's experience are repeated in the believer's. He died and then rose: so believers shall die and then rise with Him. But in His case death is the term used, 1Co 15:3, 6, &c.; in theirs, sleep; because His death has taken for them the sting from death. The same Hand that shall raise them is that which laid them to sleep. "Laid to sleep by Jesus," answers to "dead in Christ" (1Th 4:16).

15. by the word of the Lord--Greek, "in," that is, in virtue of a direct revelation from the Lord to me. So 1Ki 20:35. This is the "mystery," a truth once hidden, now revealed, which Paul shows (1Co 15:51, 52).

prevent--that is, "anticipate." So far were the early Christians from regarding their departed brethren as anticipating them in entering glory, that they needed to be assured that those who remain to the coming of the Lord "will not anticipate them that are asleep." The "we" means whichever of us are alive and remain unto the coming of the Lord. The Spirit designed that believers in each successive age should live in continued expectation of the Lord's coming, not knowing but that they should be among those found alive at His coming (Mt 24:42). It is a sad fall from this blessed hope, that death is looked for by most men, rather than the coming of our Lord. Each successive generation in its time and place represents the generation which shall actually survive till His coming (Mt 25:13; Ro 13:11; 1Co 15:51; Jas 5:9; 1Pe 4:5, 6). The Spirit subsequently revealed by Paul that which is not inconsistent with the expectation here taught of the Lord's coming at any time; namely, that His coming would not be until there should be a "falling away first" (2Th 2:2, 3); but as symptoms of this soon appeared, none could say but that still this precursory event might be realized, and so the Lord come in his day. Each successive revelation fills in the details of the general outline first given. So Paul subsequently, while still looking mainly for the Lord's coming to clothe him with his body from heaven, looks for going to be with Christ in the meanwhile (2Co 5:1-10; Php 1:6, 23; 3:20, 21; 4:5). Edmunds well says, The "we" is an affectionate identifying of ourselves with our fellows of all ages, as members of the same body, under the same Head, Christ Jesus. So Ho 12:4, "God spake with us in Beth-el," that is, with Israel. "We did rejoice," that is, Israel at the Red Sea (Psa 66:6). Though neither Hosea, nor David, was alive at the times referred to, yet each identifies himself with those that were present.

16. himself--in all the Majesty of His presence in person, not by deputy.

descend--even as He ascended (Ac 1:11).

with--Greek, "in," implying one concomitant circumstance attending His appearing.

shout--Greek, "signal shout," "war shout." Jesus is represented as a victorious King, giving the word of command to the hosts of heaven in His train for the last onslaught, at His final triumph over sin, death, and Satan (Re 19:11-21).

the voice of ... archangel--distinct from the "signal shout." Michael is perhaps meant (Jude 9; Re 12:7), to whom especially is committed the guardianship of the people of God (Da 10:13).

trump of God--the trumpet blast which usually accompanies God's manifestation in glory (Ex 19:16; Psa 47:5); here the last of the three accompaniments of His appearing: as the trumpet was used to convene God's people to their solemn convocations (Nu 10:2, 10; 31:6), so here to summon God's elect together, preparatory to their glorification with Christ (Psa 50:1-5; Mt 24:31; 1Co 15:52).

shall rise first--previously to the living being "caught up." The "first" here has no reference to the first resurrection, as contrasted with that of "the rest of the dead." That reference occurs elsewhere (Mt 13:41, 42, 50; Joh 5:29; 1Co 15:23, 24; Re 20:5, 6); it simply stands in opposition to "then," 1Th 4:17. FIRST, "the dead in Christ" shall rise, THEN the living shall be caught up. The Lord's people alone are spoken of here.

17. we which are alive ... shall be caught up--after having been "changed in a moment" (1Co 15:51, 52). Again he says, "we," recommending thus the expression to Christians of all ages, each generation bequeathing to the succeeding one a continually increasing obligation to look for the coming of the Lord. [Edmunds].

together with them--all together: the raised dead, and changed living, forming one joint body.

in the clouds--Greek, "in clouds." The same honor is conferred on them as on their Lord. As He was taken in a cloud at His ascension (Ac 1:9), so at His return with clouds (Re 1:7), they shall be caught up in clouds. The clouds are His and their triumphal chariot (Psa 104:3; Da 7:13). Ellicott explains the Greek, "robed round by upbearing clouds" [Aids to Faith].

in the air--rather, "into the air"; caught up into the region just above the earth, where the meeting (compare Mt 25:1, 6) shall take place between them ascending, and their Lord descending towards the earth. Not that the air is to be the place of their lasting abode with Him.

and so shall we ever be with the Lord--no more parting, and no more going out (Re 3:12). His point being established, that the dead in Christ shall be on terms of equal advantage with those found alive at Christ's coming, he leaves undefined here the other events foretold elsewhere (as not being necessary to his discussion), Christ's reign on earth with His saints (1Co 6:2, 3), the final judgment and glorification of His saints in the new heaven and earth.

18. comfort one another--in your mourning for the dead (1Th 4:13).

We beseech you, brethren, and exhort - We give you proper instructions in heavenly things, and request you to attend to our advice. The apostle used the most pressing entreaties; for he had a strong and affectionate desire that this Church should excel in all righteousness and true holiness.

Please God more and more - God sets no bounds to the communications of his grace and Spirit to them that are faithful. And as there are no bounds to the graces, so there should be none to the exercise of those graces. No man can ever feel that he loves God too much, or that he loves man too much for God's sake.

Ye know what commandments we gave you - This refers to his instructions while he was among them; and to instructions on particular subjects, which he does not recapitulate, but only hints at.

This is the will of God, even your sanctification - God has called you to holiness; he requires that you should be holy; for without holiness none can see the Lord. This is the general calling, but in it many particulars are included. Some of these he proceeds to mention; and it is very likely that these had been points on which he gave them particular instructions while among them.

That ye should abstain from fornication - The word πορνεια, as we have seen in other places, includes all sorts of uncleanness; and it was probably this consideration that induced several MSS., some versions and fathers, to add here πασης, all. Directions of this kind were peculiarly necessary among the Greeks, and indeed heathens in general, who were strongly addicted to such vices.

How to possess his vessel - Let every man use his wife for the purpose alone for which God created her, and instituted marriage. The word σκευοςanswers to the Hebrew כלי keli, which, though it signifies vessel in general, has several other meanings. That the rabbins frequently express wife by it, Schoettgen largely proves; and to me it appears very probable that the apostle uses it in that sense here. St. Peter calls the wife the weaker Vessel, 1Pet 3:7. Others think that the body is meant, which is the vessel in which the soul dwells. In this sense St. Paul uses it, 2Cor 4:7 : We have this treasure in earthen Vessels; and in this sense it is used by both Greek and Roman authors. There is a third sense which interpreters have put on the word, which I forbear to name. The general sense is plain; purity and continency are most obviously intended, whether the word be understood as referring to the wife or the husband, as the following verse sufficiently proves.

Not in the lust of concupiscence - Having no rational object, aim, nor end. Some say, "not like beasts;" but this does not apply as they who use it wish, for the males and females of the brute creation are regular and consistent in their intercourse, and scarcely ever exceed such bounds as reason itself would prescribe to those most capable of observing and obeying its dictates.

The Gentiles which know not God - These are the beasts; their own brutes are rational creatures when compared with them. Enough has been said on this subject on Romans 1, and 2: They who wish to see more may consult Juvenal, and particularly his 6th and 9th Satires; and indeed all the writers on Greek and Roman morals.

That no man go beyond and defraud his brother - That no man should by any means endeavor to corrupt the wife of another, or to alienate her affections or fidelity from her husband; this I believe to be the apostle's meaning, though some understand it of covetousness, overreaching, tricking, cheating, and cozenage in general.

The Lord is the avenger of all such - He takes up the cause of the injured husband wherever the case has not been detected by man, and all such vices he will signally punish. Every species of uncleanness was practised among the heathens, nor were they reputed as vices. Their gods, their emperors, their philosophers, and their great men in general, gave them examples of every species of impurity; and they had no system of ethics which forbade these abominations. The Christian religion not only discountenances these things, but forbids them on the most awful penalties; therefore wherever Christianity prevails, these vices, if practised at all, are obliged to seek the deepest gloom of midnight to cover them from the eyes of men. On this account they are comparatively rare, even among the mere professors of Christianity; they exist, but do not flourish.

God hath not called us unto uncleanness - He is the creator of male and female, and the institutor of marriage, and he has called men and women to this state; but the end of this and all the other callings of God to man is holiness, not uncleanness. And they who use the marriage state as he directs, will find it conducive to their holiness and perfection.

He therefore that despiseth - He who will not receive these teachings, and is led either to undervalue or despise them, despises not us but God, from whom we have received our commission, and by whose Spirit we give these directions. See Clarke's note on 1Thes 4:15.

Hath also given unto us his Holy Spirit - Instead of εις ἡμας, unto Us, εις ὑμας, unto You, is the reading of BDEFG, a great many others, the Syriac, all the Arabic, Armenian, later Syriac in the margin, some of the Itala, Clement, Didymus, and Ambrosiaster; this seems to be the better reading. God has taught us that we may teach you; and he has also given you his Holy Spirit that ye might understand and be enabled to practice these things. It is one thing to receive a revelation from the Spirit of God; it is another thing to receive that Spirit to enable a man to live according to that revelation. In the first sense the apostles alone received this Holy Spirit; in the latter sense all true Christians, as well as the Thessalonians, receive it. I think ὑμας, you, is the true reading, and that it is confirmed by the following verse: For ye yourselves are Taught of God to love one another. Griesbach has inserted it in the margin, but has not admitted it into the text, because it has not what he deemed full support from those MSS. which are of the Alexandrian recension; but he thought its genuineness very probable.

Touching brotherly love - They were remarkable for this; and though the apostle appears to have had this as a topic on which he intended to write to them, yet, from the account which he received of their prosperous state by Timothy, he finds that it is unnecessary to spend any time in inculcating a doctrine which they fully understood and practised. See 1Thes 3:6.

Ye do it toward all the brethren - Ye not only love one another at Thessalonica, but ye love all the brethren in Macedonia; ye consider them all as children of the same Father; and that all the Churches which are in Christ make one great and glorious body, of which he is the head.

That ye study to be quiet - Though in general the Church at Thessalonica was pure and exemplary, yet there seem to have been some idle, tattling people among them, who disturbed the peace of others; persons who, under the pretense of religion, gadded about from house to house; did not work, but were burdensome to others; and were continually meddling with other people's business, making parties, and procuring their bread by religious gossiping. To these the apostle gives those directions which the whole Church of God should enforce wherever such troublesome and dangerous people are found; viz.: That they should study to be quiet, ἡσυχαζειν, to hold their peace, as their religious cant will never promote true religion; that they should do their own business, and let that of others alone; and that they should work with their own hands, and not be a burden to the Church of God, or to those well meaning but weak and inconsiderate people who entertain them, being imposed on by their apparent sanctity and glozing conversation. An idle person, though able to discourse like an angel, or pray like an apostle, cannot be a Christian; all such are hypocrites and deceivers; the true members of the Church of Christ walk, work, and labor.

That ye may walk honestly - Ευσχημονως· Becomingly, decently, respectably; as is consistent with the purity, holiness, gravity, and usefulness of your Christian calling.

Them that are without - The unconverted Gentiles and Jews. See this expression explained at large on Col 4:5.

That ye may have lack of nothing - That ye may be able to get your bread by honest labor, which God will ever bless; and be chargeable to no man. He that is dependent on another is necessarily in bondage; and he who is able to get his own bread by the sweat of his brow, should not be under obligation even to a king.

I do not recollect whether, in any other part of this work, I have given the following story from the Hatem Tai Nameh. Hatem Tai was an Arabian nobleman, who flourished some time before the Mahommedan era; he was reputed the most generous and liberal man in all the east. One day he slew one hundred camels, and made a feast, to which all the Arabian lords and all the peasantry in the district were invited. About the time of the feast he took a walk towards a neighboring wood, to see if he could find any person whom he might invite to partake of the entertainment which he had then provided. Walking along the skirt of the wood, he espied an old man coming out of it, laden with a burden of faggots; he accosted him and asked if he had not heard of the entertainment made that day by Hatem Tai. The old man answered in the affirmative. He asked him why he did not attend and partake with the rest. The old man answered: "He that is able to gain his bread even by collecting faggots in the wood, should not be beholden even to Hatem Tai." This is a noble saying, and has long been a rule of conduct to the writer of this note.

I would not have you to be ignorant - Instead of εχομεν, have, θελομεν, wish, is the reading of ADEFG, many others, besides the Arabic, Ethiopic, Armenian, some of the Slavonian, the Vulgate, and Itala, with many of the Greek fathers. This is undoubtedly the true reading: Brethren, I would not wish you to be ignorant; or, I would not that you should be ignorant.

This was probably one of the points which were lacking in their faith, that he wished to go to Thessalonica to instruct them in.

Them which are asleep - That is, those who are dead. It is supposed that the apostle had heard that the Thessalonians continued to lament over their dead, as the heathens did in general who had no hope of the resurrection of the body; and that they had been puzzled concerning the doctrine of the resurrection. To set them right on this important subject, he delivers three important truths:

1. He asserts, as he had done before, that they who died in the Lord should have, in virtue of Christ's resurrection, a resurrection unto eternal life and blessedness.

2. He makes a new discovery, that the last generation should not die at all, but be in a moment changed to immortals.

3. He adds another new discovery, that, though the living should not die, but be transformed, yet the dead should first be raised, and be made glorious and immortal; and so, in some measure, have the preference and advantage of such as shall then be found alive. See Dodd.

For if we believe that Jesus died and rose again - Ει γαρ· Seeing that we believe; knowing that the resurrection of Christ is as fully authenticated as his death.

Even so them - It necessarily follows that them who sleep - die, in him - in the faith of the Gospel, will God bring with him - he will raise them up as Jesus was raised from the dead, in the same manner, i.e. by his own eternal power and energy; and he will bring them with him - with Christ, for he is the head of the Church, which is his body.

This we say unto you by the word of the Lord - This I have, by express revelation, from the Lord: what he now delivers, he gives as coming immediately from the Spirit of God. Indeed, human reason could not have found out the points which he immediately subjoins; no conjectures could lead to them. Allowing even the general doctrine of the resurrection to be believed, yet what follows does not flow from the premises; they are doctrines of pure revelation, and such as never could have been found out by human ingenuity. In no place does the apostle speak more confidently and positively of his inspiration than here; and we should prepare ourselves to receive some momentous and interesting truth.

We which are alive, and remain - By the pronoun we the apostle does not intend himself, and the Thessalonians to whom he was then writing; he is speaking of the genuine Christians which shall be found on earth when Christ comes to judgment. From not considering the manner in which the apostle uses this word, some have been led to suppose that he imagined that the day of judgment would take place in that generation, and while he and the then believers at Thessalonica were in life. But it is impossible that a man, under so direct an influence of the Holy Spirit, should be permitted to make such a mistake: nay, no man in the exercise of his sober reason could have formed such an opinion; there was nothing to warrant the supposition; no premises from which it could be fairly deduced; nor indeed any thing in the circumstances of the Church, nor in the constitution of the world, that could have suggested a hint of the kind. The apostle is speaking of the thing indefinitely as to the time when it shall happen, but positively as to the Order that shall be then observed.

Shall not prevent them which are asleep - Those who shall be found living in that day, though they shall not pass through death, but be suddenly changed, shall not go to glory before them that are dead, for the dead in Christ shall rise first - they shall be raised, their bodies made glorious, and be caught up to meet the Lord, before the others shall be changed. And this appears to be the meaning of the apostle's words, μη φθασωμεν, which we translate shall not prevent; for, although this word prevent, from prae and venio, literally signifies to go before, yet we use it now in the sense of to hinder or obstruct. Φθανειν τινα signifies the same, according to Hesychius, as προηκειν, to go before, προλαμβανειν, to anticipate, be before. Those who shall be found alive on that day shall not anticipate glory before the dead in Christ; for they shall rise first, and begin the enjoyment of it before the others shall be changed. This appears to be the apostle's meaning.

The Lord himself - That is: Jesus Christ shall descend from heaven; shall descend in like manner as he was seen by his disciples to ascend, i.e. in his human form, but now infinitely more glorious; for thousands of thousands shall minister unto him, and ten thousand times ten thousand shall stand before him; for the Son of man shall come on the throne of his glory: but who may abide the day of his coming, or stand when he appeareth?

With a shout - Or order, εν κελευσματι· and probably in these words: Arise, ye dead, and come to judgment; which order shall be repeated by the archangel, who shall accompany it with the sound of the trump of God, whose great and terrible blasts, like those on mount Sinai, sounding louder and louder, shall shake both the heavens and the earth!

Observe the order of this terribly glorious day:

1. Jesus, in all the dignity and splendor of his eternal majesty, shall descend from heaven to the mid region, what the apostle calls the air, somewhere within the earth's atmosphere.

2. Then the κελευσμα, shout or order, shall be given for the dead to arise.

3. Next the archangel, as the herald of Christ, shall repeat the order, Arise, ye dead, and come to judgment!

4. When all the dead in Christ are raised, then the trumpet shall sound, as the signal for them all to flock together to the throne of Christ. It was by the sound of the trumpet that the solemn assemblies, under the law, were convoked; and to such convocations there appears to be here an allusion.

5. When the dead in Christ are raised, their vile bodies being made like unto his glorious body, then,

6. Those who are alive shall be changed, and made immortal.

7. These shall be caught up together with them to meet the Lord in the air.

8. We may suppose that the judgment will now be set, and the books opened, and the dead judged out of the things written in those books.

9. The eternal states of quick and dead being thus determined, then all who shall be found to have made a covenant with him by sacrifice, and to have washed their robes, and made them white in the blood of the Lamb, shall be taken to his eternal glory, and be for ever with the Lord. What an inexpressibly terrific glory will then be exhibited! I forbear to call in here the descriptions which men of a poetic turn have made of this terrible scene, because I cannot trust to their correctness; and it is a subject which we should speak of and contemplate as nearly as possible in the words of Scripture.

Comfort one another with these words - Strange saying! comfort a man with the information that he is going to appear before the judgment-seat of God! Who can feel comfort from these words? That man alone with whose spirit the Spirit of God bears witness that his sins are blotted out, and the thoughts of whose heart are purified by the inspiration of Gods Holy Spirit, so that he can perfectly love him, and worthily magnify his name. Reader, thou art not in a safe state unless it be thus with thee, or thou art hungering and thirsting after righteousness. If so, thou shalt be filled; for it is impossible that thou shouldst be taken away in thy sins, while mourning after the salvation of God. They that seek shall find.

In this matter - By violating his bed. The things forbidden, here are three: fornication, 1Th 4:3; the passion of desire, or inordinate affection in the married state, 1Th 4:5; and the breach of the marriage contract.

He that despiseth - The commandments we gave. Despiseth God - Himself. Who hath also given you his Holy Spirit - To convince you of the truth, and enable you to be holy. What naked majesty of words! How oratorical, and yet with what great simplicity! - a simplicity that does not impair, but improve, the understanding to the utmost; that, like the rays of heat through a glass, collects all the powers of reason into one orderly point, from being scattered abroad in utter confusion.

We need not write - Largely. For ye are taught of God - By his Spirit.

That ye study - Literally, that ye be ambitious: an ambition worthy a Christian. To work with your hands - Not a needless caution; for temporal concerns are often a cross to them who are newly filled with the love of God.

Decently - That they may have no pretence to say, (but they will say it still,) "This religion makes men idle, and brings them to beggary." And may want nothing - Needful for life and godliness. What Christian desires more?

Now - Herein the efficacy of Christianity greatly appears, - that it neither takes away nor embitters, but sweetly tempers, that most refined of all affections, our desire of or love to the dead.

So - As God raised him. With him - With their living head.

By the word of the Lord - By a particular revelation. We who are left - This intimates the fewness of those who will be then alive, compared to the multitude of the dead. Believers of all ages and nations make up, as it were, one body; in consideration of which, the believers of that age might put themselves in the place, and speak in the person, of them who were to live till the coming of the Lord. Not that St. Paul hereby asserted (though some seem to have imagined so) that the day of the Lord was at hand.

With a shout - Properly, a proclamation made to a great multitude. Above this is, the voice of the archangel; above both, the trumpet of God; the voice of God, somewhat analogous to the sound of a trumpet.

Together - In the same moment. In the air - The wicked will remain beneath, while the righteous, being absolved, shall be assessors with their Lord in the judgment. With the Lord - In heaven.

1 FUrthermore then we beseech you, brethren , and exhort you by the Lord Jesus Christ , that as ye have received of us how you ought to walk and please God, so ye would abound more and more.

He descends to some particular duties about their walking; which he ushers in by a general exhortation in this first verse.

Wherein we may observe his stile, he calls them brethren.

And speaks to them with much condescencion, and earnestness; and in the name of Christ, &c.

And the subject he insists on is their walking, the course of their Life and Conversation, which he describes by the rule of it, as ye have received of us how ye ought to walk, he refers them to the directions he had given them about it as the rule. For he did in his Ministry not only open Gospel mysteries, but explain moral duties, And not only to walk in them, but to abound more and more, to press forward to a greater exactness and excellency in their Christian conversation. And he here useth motives. 1. From the Person in whose name he speaks to them, which is the Lord Jesus Christ. For he was but Christs Minister and Embassador. 2. From the knowledge they had received of their duty, and therefore they could not plead ignorance. 3, Their walking as they had been instructed by him, would please God.

Marginal references: Or, what yee remains.; Or, to request.; Or, beseech.; Or, excell,

2 For ye know what commandements we gave you by the Lord Jesus Christ .

This explains what he said before, what they had received of him about their walking he here calls commandments, not so much his own as the Lords, as the word it self imports here used, and is exprest in the Text.

Though the Apostle had authority yet it was but derivative from Christ. And therefore not to walk as the Apostle had commanded would be disobedience to Christ himself, and he minds them of what they knew, that their knowledge might be exemplified in practise, for as Faith so Knowledge is dead which doth not influence the life, and they knew that he commanded them not in his own name but in the name of Christ.

3 For this is the will of God , even your sanctification that ye should abstain from fornication .

What in the former verse he called commandment from Christ, he here calls the Will of God. Or he had some further duties to lay before them, which he had not yet given commandments about, which were the Will of God. There is the secret and revealed Will of God, and his revealed Will is about things to be beleived or practised. The latter is here meant so that the Will of God is put figuratively here for the things he willeth, or commandeth of us.

And that which the Apostle first mentions is Sanctification, which is often taken for holiness in general, which consists in mens conformity to the will of God both in the heart and life.

But I think not so taken here, but for chastity, as opposite to the sin of uncleanness, as the Apostle explains it in the next words. For to abstain from Fornication is the Will of God. And by it is meant all unchastness either of persons married, or unmarried. And that either in the heart, or in speech, or in the eye, or lascivious gesture as well as in the veryact it self. It was a sin common among the Gentiles, especially the Grecians, and judged as no sin. And therefore it is particularly mentioned and forbidden to the believing Gentiles by the Council of Ierusalem, least they should apprehend it not to be an evil, Act. 15.20. For it is not so evident by the light of nature as many other moral evils, and therefore the Apostle tells the Thessalonians that it is the Will of God they should abstain from it, and that is a sufficient ground either of doing, or not doing: This Will of God is exprest in the seventh Commandment, which though the Jews well knew, yet these new converted Gentiles might not yet so well understand. And therefore the Apostle in his several Epistles to the Gentile Churches doth dehort them from it, especially the Corinthians, 1 Cor. 6.9. and that by many arguments. It is a sin which corrupts and effeminates the mind, captivates the heart, consumes the Flesh, and wasts mens Estates. So that this will of God that forbids it is a good will, Rom. 12.2. as all the Commandments of God are said to be for our good, Deuteronomy 10.13.

4 That every one of you should know how to possess his vessel in sanctification and honour .

This is added as a means to prevent that sin, by vessel some understand the married Wife, who is called the weaker vessel, 1 Pet. 3.7. and her husband is to possess her in chastity, as the Greek word may signifie here.

For as Marriage is honourable to all men, Heb. 13.4. so to live chastly in a married Estate is honourable also. For by Whoredom man gets dishonour, and his reproach shall not be wiped away, Prove 6.33. Others by Vessel understand the body, which is the Vessel of the Soul, the soul carries it up and down, useth it in the several functions of the vegetative, sensitive, and intellectual Life. And so some understand the words of David to the Priest, 1 Sam. 21.5. The vessels of the young men are holy, being kept from Women; that is their bodies. Fornication is said above all other sins to be a sin against the body, 1 Cor. 6.18. and he that keeps his body chast possesseth his vessel, keeps it under government, whereas by Fornication we give it to an Harlot, and that which is a member of Christ we make it the member of an harlot, 1 Cor. 6.16. and though the words are directed properly to the masculine Sex, the word Hecaston being masculine, yet under that the female is comprehended. And because the practise of this duty requires care, skill, and much watchfulness against temptations, therefore saith the Apostle that every man may KNOW how to possess his vessel in Sanctification. To which is added, and in honour, for acts of uncleanness dishonour the body, Rom. 1.24. God gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies, &c. God hath bestowed much curious workmanship upon the body, it is part of Christs purchase, and with the Soul is a member of Christ, a Temple of the Holy Ghost in all true Saints, and therefore should be possest with honour. Or it is to be kept to the honour and glory of God, as 1 Cor. 6. last. and to be offered up an holy Sacrifice to him, Rom. 12.1.

5 Not in the lust of concupiscence , even as the Gentiles which know not God .

Any violence of affection we call passion, whether of love or anger, or desire, because the soul is passive or suffers thereby: The Stoics said passions were not incident to a wise man, and they that are Christs saith the Apostle, have crucified the flesh with the passions and lusts, Gal. 5.24. And lust is usually taken for all inordinate affection either with respect to the object or degree. Though the Greek word doth signifie only desire, and is sometimes taken in a good sense, as Phil. 1.23. For there are good lustings as well as evil; as Gal. 5.17. The spirit lusteth against the Flesh, but here the word is taken in a bad sense, for the lust of uncleanness, which the Apostle here calls the lust of Concupiscence. The Philosophers distinguish of the affections or passions of the Soul, some are irascible, some concupiscible. The former are conversant about evil, to repel it, or fly from it; the latter about good either real or imaginary to pursue it, or embrace it. And the lusts of concupiscence are either of the Mind or of the Flesh, Eph. 2.3. here we understand the latter; that fleshly concupiscence that is conversant about Women, which if by vessel in the former verse is understood mans lawful Wife, then he forbids all unchastness even towards her; if the body, then he forbids all unchast usage of the body in any kind, or towards any person whatsoever. And to avoid Fornication he forbids lust that leads to it.

Which the Apostle useth as an argument to them, though ye are Gentiles by Nation as well as others, yet not in state, such as know not God. There is a natural knowledge of God which the Apostle speaks of, Rom. 1.21. which the Gentiles had. And supernatural which is by the Scriptures; to know the mind, wi l, nature, decrees, and counsels of God as they are there revealed, and the knowledge of God in Christ, this is meant in the Text, and this the Gentiles had not, and therefore no wonder though they followed the lust of concupiscence, they wanted the rule of Gods word to direct them, and that effectual knowledge of God, and presence of his Grace that would have restrained them from such lust. But these Thessalonians now since their conversion by the Gospel they were come to this knowledge of God which they had not before, and therefore were not to live as before they did. Knowledge ought to influence our hearts and lives, and to sin against knowledge is the great aggravation of sin, and will make men more inexcusable. But yet where knowledge is wanting what wickedness will not men practise. The Gentiles were alienated from the Life of God through the ignorance that was in them, Eph. 4.18. The Jews crucified Christ, and Saul persecuted the Disciples through ignorance, 1 Tim. 1.13. Much more are those Christians to be condemned, who having more knowledge then the Gentiles, yet practise worse then they; as the Apostle upbraids the Jews upon this account, Rom. 2.27.

Marginal references: Or, not in the passion of desire.; Eph. 4.17, 18.; 1 Cor. 15.34. Eph. 4.18.

6 That no man go beyond and defraud his brother in any matter , because the that Lord is the avenger of all such : as we also have forewarned you and testified .

This some understand to be another part of Sanctification mentioned before, ver. 3. Taking the word Sanctification in a more general sense. And as before he spake of chastity, so here of commutative justice in commerce and traffick, and the rather because Thessalonica was a City of great Trade and Merchandise, and it is true that Sanctification doth comprehend this righteousness in it. And will restrain men from that which is opposite to it, which as the Apostle speaks, is going beyond and defrauding his brother. To go beyond, is that which we call overreaching; when in buying or selling we keep not a just measure, when we observe not a due proportion betwixt the price and the commodity, considering it either in its natural worth, or in such circumstances as make it more or less valuable: Or to take advantage of anothers ignorance or necessities, to take unreasonable profit. Or to break covenant with another, answering to the Hebrew word G[illegible: 1 letter]abhar used in this sense, Deut. 17.2. the original word signifies to transgress, or go above the due bounds. And to defraud is when out of a covetous mind we exact upon another beyond what is meet. Some refer the former word to injustice by force, and the latter by fraud, 2 Cor. 7.2. And the evil is the greater because done to a brother. There is a brother by a common relation, and so all men that partake of humane nature are brethren, or by special relation, which is either natural, civil or spiritual. We may understand the word in all these senses, especially the last, that those that are brethren in Christ, and in the Faith, should not defraud one another. And when the Apostle adds, in any matter, the word any not being in the Greek, we may better read it in dealing, or doing, the word is general, and is to be restrained by the subject-matter spoken of. There is another sense of the words agreeable to the former verses, and the verse that follows, and so some understand the Apostle as still speaking of chastity, and so here he forbids the invading anothers bed, transgressing the bounds of Marriage whereby men go beyond or defraud their brother, usurping the use of another mans wife, whom he hath no right to. And then in any matter, we must read in that matter which he had been speaking of before, or 'tis a modest expression of the act of Adultery. The Hebrew Bo is oft used in the old Testament for carnal copulation, and thence the Greek Baino and Hyperbaino here used, and the other word Pleonectein denotes excessiveness in it, Eph. 4.19.

And the reason he adds is, because the Lord is the avenger of all such, vengeance is mine, I will repay, saith the Lord, Deut. 32.35. Rom. 12.19. whether we understand it of fraud, or overreaching in dealings, when man cannot right and relieve himself; the righteous God will avenge the unrighteousness of men; or of the fraud of the Marriage Bed, which is done in secret, and man cannot avenge himself, Heb. 13.4.

And this the Apostle saith, he had forewarned them of, and testified. Though the light of nature told the Heathen that God was an avenger of wickedness, Acts 28.4. and the Heathen could say, [non-Latin text not transcribed]. God hath a revengeful eye, yet the Apostle had in his preaching assured it. He had told them of Christs coming to judge the World, when he would execute vengeance, Iud. 15. And this they were before ignorant of, and though God sometimes takes vengeance in this World, yet he seems to refer to this last vengeance because he speaks of it as that which he had forewarned, them of; and testified in his ministery, and whereof they had not so clear a Testimony in natural conscience.

Marginal references: 1 Cor. 6.7. & [illegible: 1 letter]; Or, oppress, [illegible: 1 word] overreach.; Or, by the matter.

7 For God hath not called us to uncleanness, but unto holiness .

These two verses are added as further arguments, either to perswade to that chastity he had spoken of, called sanctification, verse 3, 4. The first is taken from their Christian Calling, which is not to uncleanness, but to chastity, called holiliness, when they were Gentiles in state, they lived in the lust of uncleanness, but they were now called by the power of the Gospel, and brought to such a profession that did forbid, and condemn it. And the Authour of their Call is God himself, though the Apostles and other Ministers were the Instruments.

Marginal references: Lev. 11.4[illegible: 1 letter] and 19.2. 1 Cor. 1.2.

8 He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit .

This he adds as a third Argument; so that what he had preached to them, was not from himself, but from the Holy Spirit: Or if by us he means these Thessalonians also, as some Copies read it, he hath given you, &c. then he argues from the gift of the Holy Spirit they had received against living in the sin of uncleanness. This would be very disagreeable not only to their Holy Calling, but the Holy Spirit God had given them. Or else these Arguments of the Apostle are to perswade to universal Holiness, taking Sanctification and Holiness in a larger sence, and uncleanness, for all sin in general standing opposite thereunto. Sin is oft spoken of in Scripture under the notion of filth, defilement, pollution, &c. and so was typed forth under the Law, and to be cleansed from sin is a cleansing m[illegible: 1 letter]n from filthiness, 2 Cor. 7.1. so that to live in sin, as the Apostle argues, is to live in uncleanness, to contradict our Holy Calling, to despise God, and to walk contrary to the nature and dictates of his Holy Spirit.

Whence he fetcheth this second Argument, ver. 8. that if this chastity be despised or rejected, as we may read the Text, it is not man, but God that is despised. To despise a Minister in a commandment he delivers from God, is to despise God himself, Luk. 10.16, &c. and the Apostle doth here intimate, not to obey the Commandment of God, is a despising God. Or▪ That the Apostle was despised by some because of the outward meanness of his person, or questioning his Authority.

Marginal references: Or, [illegible: 1 word] 1 Cor. 7.4[illegible: 1 letter]

9 But as touching brotherly love you need not that I write unto you , for ye your selves are taught of God to love one another .

The Apostle proceeds from Chastity and Justice to speak of brotherly Love, which is Love upon a Spiritual ground: To love the Saints as such with respect to God as a common Father, and so all his Children are brethren, chap. 2.8, 9. so Heb. 13.1. and he perswadeth the practice of it by a loving and winning insinuation; sure you are forward enough of your selves. As he useth the same artifice, Acts, 26.27, 28. 2 Cor. 9.1. wherein the Apostle tacitly commends them, and hereby would engage them to answer the commendation, and good opinion he had of them.

What need I write to teach you that which you have already been taught of God. The Saints have this promise, Isa. 54.13. Ier. 31.34. fulfilled, 1 Ioh. 2.26, 27. and this Divine Teaching is alwaies efficacious, For none teacheth like God; not that all teaching of men is to be laid aside as some Enthusiasts would hence infer, but that the Apostle thought he had less need to teach that which God himself had so effectually taught them. Hereby we perceive that God's teaching doth not only enlighten the mind, but reacheth the affections, and especially enclines the heart to love, for God is love; and though they were taught other things of God besides this love, yet he mentions only this as the most proper work of the Spirit of God by the gospel. And though common love of man to man may be found in meer Nature.

Marginal references: [illegible: 1 word]. 6.45. & [illegible: 3 letters]. Heb. 8.[illegible: 1 letter]; [illegible: 1 letter]oh. 13.34. & [illegible: 1 letter]12. Eph. 5. [illegible: 1 letter] 1 Pet. 2.17. [illegible: 1 letter] 4▪ 8.

10 And indeed you do it towards all the brethren which are in all Macedonia ; But we beseech you, brethren, that ye encrease more and more .

As an evidence of the truth of their love for which he commended them, and that they were taught it of God: He gives a practical instance of it in this verse, else the Apostle might have been thought to flatter, or to command a love that was without Fruit: And therefore he saith not, ye profess it, but ye do it, so 2 Cor. 8.11. perform the doing of it.

Which was a large Province, wherein were planted many Churches. Their love was not guided by Interests, Opinions, Civil Relations, or Self-Respects, but it reached to all that were brethren, and that in some real effect of it, in some work of Charity, or Liberality, or otherwise not here mentioned, but we read of it 2 Cor. 8.1, 2.

But however their love was not yet perfect, and therefore he beseecheth them to abound more, and more; either meant as to the extent of it, not to confine it only to Macedonia, or as to the degree of it, to excel men in it, as the Greek word may be rendred: And the same word the Apostle useth, and upon the same account 2 Cor. 8.7. neither Love, or any other Grace is made perfect at once, even those that are taught of God, are taught by degrees. And Love being a grace so suitable to the Gospel, and their present suffering state he therefore especially exhorts to a progress in it.

Marginal references: [illegible: 1 paragraph]

11 And that ye study to be quiet , and to do your own business , and to work with your own hands , (as we commanded you) .

He exhorts to quietness, and yet to be diligent; and probably he might see this needful, either by what he himself had observed amongst them, or by what he had heard of them, as appears by what he writes in his Second Epistle, chap. 3.10, 11. to be quiet is to be of a peaceable temper and carriage, as the Greek word Hesuchazein importeth both. And stands contrary to strife, contention, division either upon a civil or religious account. And to study to be quiet, because the thing may be difficult especially in some circumstances of times, places, and persons. And the Greek word Philotimeisthei implies an ambitious study. Quietness we should pursue with an holy ambition, as that which is honourable to our selves, and our profession, Prov. 20.3. The same word is used 2 Cor. 5.9. where its rendred we labour, &c. Study is properly the exercise of the mind, yet it here comprehends any kind of labour. This agrees with what the Apostle elsewhere exhorteth to, Heb. 12.14. 1 Pet. 3.11.

He next commendeth to them diligence, and that in our own business, and this he prescribeth as a good way for quietness. Contentions often arising from medling in the affairs of other men which concern us not; for which he rebukes some in this Church, 2 Thess. 3.11. But yet only to seek our own things is a great [illegible: 1 letter]ault, and lamented by the Apostle. P[illegible: 1 letter]i[illegible: 1 letter] 2.21. we are to concern our selves in the affairs of others when called to it, and not otherwise; and then we may reckon them among our own things. A Christians Calling is either general or particular, and what falls not within the compass of one of these, is to be accounted not our own business. And our doing and suffering ought to be kept within the Sphere of our Calling; for to suffer otherwise, is to suffer as busie bodies, which the Apostle cautions against, 1 Pet. 4.15. as a Bishop intruding himself into anothers Office; to which the word there alludes.

This condemneth idleness, and living out of a Calling, we are not only to keep within our own Sphere, but to stretch forth our hands to work. The same praecept he gives to the Ephesians, chap. 4.28. not to steal, but to work with their hands, that they may not only eat their own bread, 2 Thess. 3.12. but have to give to him that lacketh; not that there is no other work, but that of the hands, The Ministers of the Gospel are excused from that, 1 Cor. 9.6. but not from work; there is the work of the Head, and the Tongue, and the Foot, and the Lungs as well as of the hands; but either under one species he comprehends all, or it may be he fitteth his speech to the condition of the people to whom he writes, who generally had such occupations wherein they wrought with their hands, Thessalon[illegible: 3 letters] being a great place of Trade. And the Apostle speaks of the Churches of Macedonia as a poor sort of people, 2 Cor. 8.2. and liberal beyond their power; though some among them might be tempted to idleness by the Charity of others to them, which, as some conceive, was the occasion of the Apostles thus writing. But if men have Estates, and upon that account need not work, yet no man is to be idle: Mens time, parts, or other Talents are to be employed, and account thereof is to be given, Matth. 25.19. And the unprofitable Servant is cast into outer darkness, ver. 30. some way or other every man is to work, and may work for profit to himself and others, unless under some invincible impediment.

He means when he was with them. He might probably observe some occasion for this Commandment: Industry is of good report with all; and by medling in others affairs, and unquiet carriage and idleness, they might dishonour their Christian profession among the Heathen, which might be the chief reason of this Commandment; and the Apostle doth not act herein as a civil Magistrate, commanding about civil affairs for the publick welfare, but as a Minister of Christ with respect to a spiritual end, as appears by what follows.

Marginal references: 1 Pet. 4.15.; [illegible: 1 letter] Thess. 3.7, 8, [illegible: 1 span].; Or, [illegible: 1 word] own [illegible: 1 word].

12 That ye may walk honestly h towards them that are without , and that ye may have lack of nothing k.

That is, Gentiles, Infidels, so they are described, 1 Cor. 5.12. Col. 4.5. as those that were received into the Church of Christ, are said to be within. The Apostle would have them honour the Gospel before the Heathen in such moral actions which they did approve of, and were able to judge of, not understanding the higher mysteries of Faith and Gospel Holiness, which he calls walking in wisdom towards them that are without, Col. 4.5. The other reason is ab utili, That ye may have lack of nothing; or, of no man. Have no need to beg of any man, it might offend, and be a stumbling block to the Gentiles to see Christians to beg of any, and especially of themselves, for their necessary relief; or, of nothing, that you may by your own labour be able to subsist, and not depend upon others, and so not be a burden to Friends, or a scandal to Strangers. For every man to subsist by his own labour, was the primitive Law to Adam, Gen. 3.19. commended often by Solomon in his Proverbs, and enjoyned by the Apostle to believing Christians, 2 Thess. 3.10.

He enforceth his Commands by a twofold reason, The former is ab honesto, the other is ab utili. First, That ye may walk honestly or decently, as the word is rendred, 1 Cor. 14.40.

Marginal references: Or, decent[illegible: 1 letter]y.; Or, of no man.

13 But I would not have you to be ignorant, brethren , concerning them which are asleep , that ye sorrow not , even as others that have no hope .

The Apostle now proceeds to a new discourse, about moderating of their sorrow for the dead, not for all, but the dead in Christ. He had either observed their sorrow in this kind excessive, while with them; or else by Timothy, or some other way, he had heard of it. Wherein observe in general, he doth not condemn their sorrow but the excess of it. Grace destroyes not Nature, but regulates it; nor Reason, but rectifies it; nor takes away the Affections, but moderates them; doth not make us Stoicks, or Stocks. Affections are good when set upon right objects, and kept within due bounds, and this Christianity doth teach, and Grace doth effect. And to mourn for the dead, especially the dead in the Lord, is a duty that both Nature and Grace teach, and God requireth; and the contrary is reproved by God himself, Isa. 57.1. and to die unlamented is reckoned as a Curse, Ier. 22.18, 19. Its only then immoderate sorrow the Apostle here means. And to prevent it, or remove it, gives many Instructions and Arguments. And he supposeth their Ignorance might be a great occasion of it, and so instructs them about the Doctrine of the Resurrection, and Christs personal coming again, which by the light of Nature, while Gentiles, they knew nothing of, or were very uncertain in. And the Apostle because of his short stay among them, had not had opportunity to instruct them about these things, and therefore doth it here distinctly and fully, as he doth the Corinthians, 1 Cor. 15.12. hearing there were some among them, even of the Church it self▪ that said there was no Resurrection. It is such a Mystery to Reason, that it is hard to believe it; and the most learned of the Heathen doubted of it, and some exploded and scoff'd at it▪ as we find Acts 17.18. even such as yet held the immortality of the Soul. And hereupon in this Verse the Apostle doth assert two things in general to relieve them against immoderate Sorrow.

1. He calls the death of the Saints a sleep▪ Dan. 12.2. Luk. 8.52. Ioh. 11.11. 1 Cor. 15.20.51. whether referring to those that are already dead, or do dye, or that shall afterwards dye, and why should they then excessively mourn. After sleep, we know there is awaking, and by sleep Nature is revived; and so it shall be with the Saints in death. Hereupon the grave is called a bed, Isa. 57.2. and the burying place Caemeteri[illegible: 1 letter]m, a place of sleep.

And 2. There is hope in their death, as Prov. 14.32. There is hope concerning their happy state after Death, and hope of their Resurrection, and seeing them, again at Christs coming; it is not an Eternal Farewel. This the Apostle here intends, and they will be then seen in a more excellent state, and probably so seen then, as that their Christian Friends may know them; else the Apostles Argument would not have so much strength, and so well suit the present case. The Heathen and Infidels buried their dead without this hope, as they are said to be without hope, Eph. 2.12. and so were excessive in their sorrows, which they express'd by cutting their flesh, making themselves bald, doleful Songs, and mourning ejulations, exprest sometimes upon instruments. And which the Iewes had learned from them, as appears by Gods often reproving it, and Christs putting out the Minstrels, Mat. 9.23. and as that which he forbad them, Lev. 18.28. Deut. 14.1. And the Apostle may refer to this in the Text, as that which is not only grievous to Nature, but dishonourable to a Christians Faith, Hope, and Profession. We are hereby the betrayers of our Faith and Hope, and the things we Preach will seem false and feigned. Cypr. de mortalitate. And though man is said to die without hope as to a return to his former state of life here, Iob 14.7, 8, 9, 10. yet not with respect to the life at the Resurrection, in them that die in Jesus·

Marginal references: 2 Sam. 12.20.

14 For if we believe that Jesus dyed, and rose again , even so them also which sleep in Jesus , will God bring with him .

He supposeth they did believe that Christ died, and rose again; it was that which he had taught them, and which they had received, as being the two first and fundamental points of the Christian Faith without which they could not have been a Church of Christ. Quest. But how doth Christs Resurrection prove the Resurrection of the Saints? He being the Eternal Son of God might have a priviledge above all? Answ. This first shews the thing is possible, God hath already done it in Christ. 2. Christ rose for our justification, Rom. 5. last. and in Justification sin is pardon'd which brought in Death, and which alone by its guilt can keep under the dominion of Death. 3. Christ rose not as a private person, but as the head of the body, his Church, Eph. 1.4.20, &c. and so loosed the bands of Death, and conquered the grave for all his People. 4. As the first fruits, 1 Cor. 15.20. which was a pledge and assurance of the whole Harvest to follow. 5. God hath predestinated the Elect whom he foreknew, to be conformed to the image of his Son, Rom. 8.29. 6. He is not complete without them, Eph. 1. ult. Lastly, They sleep in Jesus, as the Text speaks; not only live but die in him, Rev. 14.13. their Union remains with Christ even in death.

By which words also the Apostle distinguisheth believers from all others; its only they shall have the priviledge of this blessed Resurrection who sleep in Iesus. And perseverance in Christ to the end, is here also intimated.

And though their Resurrection is not express'd in the Text, yet it is implyed in this saying. By God is meant, as some understand here, the Son of God, who is to come from heaven, chap. 1. last. And who will bring the spirits of just men made perfect in heaven with him, and unite them to their bodies, which cannot be done without their Resurrection. Whereby the Apostle gives another Argument against excessive sorrow for the Saints departed, they shall return from heaven again with Christ at his coming. Others understand it of God the Father, who will raise the dead, and then bring them to his Son, and bring them with him to heaven. Those that read the Text, those that sleep or die for Iesus, and so confine it only to Martyrs, restrain it to too narrow a sence.

As in the former Verse the Apostle made use of the hope of the Resurrection as an Argument against immoderate sorrow, so here he proves the Resurrection by Christs rising again, &c.

Marginal references: 1 Cor 15.13.; 1 Cor. 15 18, 23.

15 For this we say unto you in the word of the Lord , that we which are alive and remain unto the coming of the Lord, shall not prevent them which are asleep .

The Apostle here sets down particularly the manner of the Lords coming, the method and order how all the Saints shall then meet with him, and with one another, which we find not so distinctly in any other Scripture; and whereby he further prosecutes the Argument he is upon.

That they [illegible: 1 letter]ight not think that what he speaks was either by some Tradition from others, or an invention of his own; and that is ground enough for faith, to which our Judgment and Reason ought to be captivated.

That which he saith here about the Resurrection, Christs coming, the Ministry of Angels, the sound of a Trumpet, the Voice of Christ at that day, we have it in the Evangelists; but the Method and Order of all the Saints meeting together, and meeting the Lord in the Air, we find not in any express words before-written, the Apostle speaks it here by extraordinary Revelation, which is the word of the Lord though not then written. And this order is exprest, 1. Negatively, The Saints then living upon earth shall not be with Christ sooner than those that were fallen asleep, and be caught up into the Air while the others are in the grave, and the Apostle speaks as if he should be one of that number; sure he could not think the coming of Christ should be in the Age wherein he lived, he speaks otherwise, 2 Thes. 2.2. Or that his life should be prolonged to that day. For the time of his departure, he saith, was at hand, 2 Tim. 4.6. But he looks upon the whole body of Saints together, and himself as one of that number, and so speaks, we which live and remain, &c. As in 1 Cor. 15.51. We shall not all dye, but we shall all be cha[illegible: 1 letter]ged. 2. Affirmatively, The dead in Christ shall rise first, that is, before they that are alive shall be caught up into the air. They shall stay till the rest be risen: As 1 Cor. 15.51. We shall not all dye, but be changed and in a moment; which the Apostle calls clothing upon, 2 Cor. 5.2. and which he rather desired, than to be unclothed, ver. 4. and then they that are dead in Christ shall rise, and be united to these in one visible body.

16 For the Lord himself shall descend from heaven with a shout , with the voice of the arch-angel , and with the trump of God : and the dead in Christ shall rise first:

The means which effect this. The word shout in the Greek signifies a command▪ or word of command; alluding to Mariners, or Souldiers summoned to be ready with their assistance, when called upon. And may refer to the Angels, whom Christ now summons to attend and assist in that day. And the Evangelist speaks of the voice of Christ, Ioh. 5.28. which is there said to raise the dead. Whether these are an Oral showt and voice, from the mouth of Christ, or only an expression of his Divine Power, whereby he shall awaken them that sleep out of their grave, is a Question I shall not be curious about.

Christ is said to come with all the Holy Angels Mat. 25.31. and to send his Angels with a great sound of a Trumpet, Mat. 24.31. But here is mentioned only the Arch-angel, and his voice, instead of all the rest, they all coming under his conduct. Though there be not such distinct Orders of Angels as the Schoolmen affirm, yet there is order among them, as Arch-angel implies. And whether he will put forth an audible voice or not at that day; or whether this Arch-angel be not the same with Christ himself, who is the head of all Principality and Power, Col. 2.15. I leave it as doubtful; but however it is certain the Angels shall be ministring to Christ at that day, especially in the Resurrection of the Elect, Mat. 24.31. and severing the Righteous from the Wicked, Mat. 13.41.

As 1 Cor. 15.52. And whether this is to be taken literally, and distinct from the showt and voice before mentioned, or used only to shew forth the divine power of God that shall gather all the Elect together out of their Graves, as the Trumpet in War gathers the scattered Army; or as the silver Trumpets under the Law, assembled the congregation of Israel, I shall not be positive. And this is the account of the Saints that are raised.

Marginal references: 2 Thes. 1.7

17 Then we which are alive, and remain, shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord .

Christ will have a Church to the end of the World, and some will be found alive at his coming, and will be caught up or snatch'd up, to denote its suddenness, it may be in the arms of Angels, or by some immediate attractive power of Christ; and it will be together with them that are now raised from the dead; they shall all ascend in one great body, and it will be in the clouds. As Christ himself ascended in a cloud, Act. 1.9. and so will return again, Mat. 24.30. he making the clouds his chariots, Psal. 104.3 To meet the Lord in the air, 1. To congratulate his coming, when others shall flee and tremble. 2. To put honour upon him; as the Angels will also attend him for that end. 3. To receive their final discharge. 4. To be visibly joyned to their Head. 5. To be assistants with him in judging of the World, and to reign with him upon Earth. And whether the last judgment will be upon the Earth, or in the Air, I shall not determine. But after this Christ and his Saints shall never part. Their first meeting shall be in the Air, and their continuance will be with him while he is in this lower world, and after that they shall ascend with him into heaven, and so be for ever with him. Augustin imagined that the Saints that are found alive shall in their rapture dye, and then immediately revive, because it is appointed to all men once to die; but he Apostle saith expresly, we shall not all die, but we shall all be changed, 1 Cor. 15.52.

Marginal references: Rev. 11.1[illegible: 1 letter]; Joh. 12.26 & 14.3. & 1[illegible: 1 letter] 24.

18 Wherefore, comfort one another with these words .

The Apostle makes application of all this Discourse to the end he designed, which was to comfort them under their sorrows for departed Christian Friends, And he saith not, be ye comforted, but comfort one another: To put them upon the great Duty of Christian Sympathy, though this is a duty we owe to all, yet especially to the Saints, and more especially of the same particular Congregation. And Funeral sorrows are usually most afflictive, and therefore need to be allay'd with words of comfort, and not with any words but, saith the Apostle, with these words, or these things, as the Heb. the things or words that he had before laid before them. The Philosophers used many Arguments against the fears of Death, and for comfort under funeral sorrows, but Christians should fetch their comforts from the Scriptures. These are the best, most solid, most durable, and universal, and therefore the Apostle commends them to t[illegible: 1 letter]e believing Romans, Rom. 15.4. as here to these Thessalonians particularly. These considerations that those which sleep in Jesus shall rise again, and that we shall meet them again, and we and they shall be for ever with the Lord together is a great relief against the sorrows of their departure hence. And the comforts arising hence may serve to support under other sorrows as well as these, which the Apostle also might intend in the words.

Marginal references: [illegible: 1 paragraph]

Exhortations to Holiness; Caution against Impurity. (a. d. 51.)

1 Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. 2 For ye know what commandments we gave you by the Lord Jesus. 3 For this is the will of God, even your sanctification, that ye should abstain from fornication: 4 That every one of you should know how to possess his vessel in sanctification and honour; 5 Not in the lust of concupiscence, even as the Gentiles which know not God: 6 That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified. 7 For God hath not called us unto uncleanness, but unto holiness. 8 He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.

Here we have,

I. An exhortation to abound in holiness, to abound more and more in that which is good, v. 1, 2. We may observe,

1. The manner in which the exhortation is given—very affectionately. The apostle entreats them as brethren; he calls them so, and loved them as such. Because his love to them was very great, he exhorts them very earnestly: We beseech and exhort you. The apostle was unwilling to take any denial, and therefore repeats his exhortation again and again.

2. The matter of his exhortation—that they would abound more and more in holy walking, or excel in those things that are good, in good works. Their faith was justly famed abroad, and they were already examples to other churches: yet the apostle would have them yet further to excel others, and to make further progress in holiness. Note, (1.) Those who most excel others fall short of perfection. The very best of us should forget those things which are behind, and reach forth unto those things which are before. (2.) It is not enough that we abide in the faith of the gospel, but we must abound in the work of faith. We must not only persevere to the end, but we should grow better, and walk more evenly and closely with God.

3. The arguments with which the apostle enforces his exhortation. (1.) They had been informed of their duty. They knew their Master's will, and could not plead ignorance as an excuse. Now as faith, so knowledge, is dead without practice. They had received of those who had converted them to Christianity, or been taught of them, how they ought to walk. Observe, The design of the gospel is to teach men not only what they should believe, but also how they ought to live; not so much to fill men's minds with notions as to regulate their temper and behaviour. The apostle taught them how to walk, not how to talk. To talk well without living well will never bring us to heaven: for the character of those who are in Christ Jesus is this: They walk not after the flesh, but after the Spirit. (2.) Another argument is that the apostle taught and exhorted them in the name, or by the authority, of the Lord Jesus Christ. He was Christ's minister and ambassador, declaring to them what was the will and command of the Lord Jesus. (3.) Another argument is this. Herein they would please God. Holy walking is most pleasing to the holy God, who is glorious in holiness. This ought to be the aim and ambition of every Christian, to please God and to be accepted of him. We should not be men-pleasers, nor flesh-pleasers, but should walk so as to please God. (4.) The rule according to which they ought to walk and act—the commandments they had given them by the Lord Jesus Christ, which were the commandments of the Lord Jesus Christ himself, because given by authority and direction from him and such as were agreeable to his will. The apostles of our Lord Jesus Christ were only commissioned by him to teach men to observe all things whatsoever he had commanded them, Matt. xxviii. 20. Though they had great authority from Christ, yet that was to teach men what Christ had commanded, not to give forth commandments of their own. They did not act as lords over God's heritage (1 Pet. v. 3), nor should any do so that pretend to be their successors. The apostle could appeal to the Thessalonians, who knew what commandments he gave them, that they were no other than what he had received from the Lord Jesus.

II. A caution against uncleanness, this being a sin directly contrary to sanctification, or that holy walking to which he so earnestly exhorts them. This caution is expressed, and also enforced by many arguments,

1. It is expressed in these words: That you should abstain from fornication (v. 3), by which we are to understand all uncleanness whatsoever, either in a married or unmarried state. Adultery is of course included, though fornication is particularly mentioned. And other sorts of uncleanness are also forbidden, of which it is a shame even to speak, though they are done by too many in secret. All that is contrary to chastity in heart, speech, and behaviour, is contrary to the command of God in the decalogue, and contrary to that holiness which the gospel requires.

2. There are several arguments to enforce this caution. As, (1.) This branch of sanctification in particular is the will of God, v. 3. It is the will of God in general that we should be holy, because he that called us is holy, and because we are chosen unto salvation through the sanctification of the Spirit; and not only does God require holiness in the heart, but also purity in our bodies, and that we should cleanse ourselves from all filthiness both of flesh and spirit, 2 Cor. vii. 1. Whenever the body is, as it ought to be, devoted to God, and dedicated and set apart for him, it should be kept clean and pure for his service; and, as chastity is one branch of our sanctification, so this is one thing which God commands in his law, and what his grace effects in all true believers. (2.) This will be greatly for our honour: so much is plainly implied, v. 4. Whereas the contrary will be a great dishonour. And his reproach shall not be wiped away, Prov. vi. 33. The body is here called the vessel of the soul, which dwells therein (so 1 Sam. xxi. 5), and it must be kept pure from defiling lusts. Every one should be careful in this matter, as he values his own honour and will not be contemptible on this account, that his inferior appetites and passions gain not the ascendant, tyrannizing over his reason and conscience, and enslaving the superior faculties of his soul. What can be more dishonourable than for a rational soul to be enslaved by bodily affections and brutal appetites? (3.) To indulge the lust of concupiscence is to live and act like heathens? Even as the Gentiles who know not God, v. 5. The Gentiles, and especially the Grecians, were commonly guilty of some sins of uncleanness which were not so evidently forbidden by the light of nature. But they did not know God, nor his mind and will, so well as Christians know, and should know, this his will, namely our sanctification in this branch of it. It is not so much to be wondered at, therefore, if the Gentiles indulge their fleshly appetites and lusts; but Christians should not walk as unconverted Gentiles, in lasciviousness, lusts, excess of wine, revellings, banquetings, &c. (1 Pet. iv. 3), because those who are in Christ have crucified the flesh with its affections and lusts. (4.) The sin of uncleanness, especially adultery, is a great piece of injustice that God will be the avenger of; so we may understand those words, That no man go beyond or defraud his brother (v. 6), in any matter—en to pragmati, in this matter of which the apostle is speaking in the preceding and following verses, namely, the sin of uncleanness. Some understand these words as a further warning and caution against injustice and oppression, all fraud and deceit in our dealings with men, which are certainly criminal, and contrary to the gospel. And Christians should not impose upon the ignorance and necessity of those they deal with, and so go beyond them, nor should they by equivocations or lying arts defraud them; and although this may be practised by some and lie long undiscovered, and so go unpunished among men, yet the righteous God will render a recompence. But the meaning may rather be to show the injustice and wrong that in many cases are done by the sin of uncleanness. Not only are fornication and other acts of uncleanness sins against his own body who commits them (1 Cor. vi. 18), not only are they very injurious to the sinner himself both in soul and body, but sometimes they are very injurious, and no less than defrauding, acts of injustice to others, particularly to those who are joined together in the marriage covenant and to their posterity. And, as this sin is of such a heinous nature, so it follows that God will be the avenger of it. Whoremongers and adulterers God will judge, Heb. xiii. 4. This the apostle had forewarned and testified by his gospel, which, as it contained exceedingly great and precious promises, so also it revealed from heaven the wrath of God against all ungodliness and unrighteousness among men, Rom. i. 18. (5.) The sin of uncleanness is contrary to the nature and design of our Christian calling: For God hath called us not unto uncleanness, but unto holiness, v. 7. The law of God forbids all impurity, and the gospel requires the greatest purity; it calls us from uncleanness unto holiness. (6.) The contempt therefore of God's law and gospel is the contempt of God himself: He that despises despises God, not man only. Some might possibly make light of the precepts of purity and holiness, because they heard them from men like themselves; but the apostle lets them know that they were God's commands, and to violate them was no less than to despise God. He adds, God hath given Christians his Spirit, intimating that all sorts of uncleanness do in an especial manner grieve the Holy Spirit, and will provoke him to withdraw from us; and also the Holy Spirit is given unto us to arm us against these sins, and to help us to mortify these deeds of the body, that we may live, Rom. viii. 13.

Brotherly Love. (a. d. 51.)

9 But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another. 10 And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more; 11 And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you; 12 That ye may walk honestly toward them that are without, and that ye may have lack of nothing.

In these words the apostle mentions the great duties,

I. Of brotherly love. This he exhorts them to increase in yet more and more. The exhortation is introduced, not with a compliment, but with a commendation, because they were remarkable in the exercise of it, which made it less needful that he should write to them about it, v. 9. Thus by his good opinion of them he insinuated himself into their affections, and so made way for his exhortation to them. Note, We should take notice of that in others which is good, to their praise, that by so doing we may lay engagements upon them to abound therein more and more. Observe,

1. What it is that the apostle commends in them. It was not so much their own virtue as God's grace; yet he takes notice of the evidence they gave of the grace of God in them. (1.) It was God's grace that he took special notice of: that God had taught them this good lesson: You yourselves are taught of God to love one another, v. 9. Whoever does that which is good is taught of God to do it, and God must have the glory. All who are savingly taught of God are taught this lesson, to love one another. This is the livery of Christ's family. Note also, The teaching of the Spirit exceeds the teaching of men; and, as no man should teach contrary to what God teaches, so none can teach so effectually as he teaches; and men's teaching is fain and useless unless God teach also. (2.) The Thessalonians gave good evidence of their being taught of God by their love to the brethren in all Macedonia, v. 10. They not only loved those of their own city and society, or such as were near them and just of their own sentiments, but their love was extensive. And a true Christian's is so to all the saints, though distant from him in place, and differing from him in some opinions or practices of less moment.

2. The exhortation itself is to increase more and more in this great grace and duty of brotherly love, v. 10. Though these Thessalonians had in some sense no need of an exhortation to brotherly love, as if it were wholly wanting, yet they must be exhorted to pray for more, and labour for more. There are none on this side heaven who love in perfection. Those who are eminent in this or any other grace have need of increase therein as well as of perseverance unto the end.

II. Of quietness and industry in their callings. Observe, 1. The apostle exhorts to these duties: that they should study to be quiet, v. 11. It is the most desirable thing to have a calm and quiet temper, and to be of a peaceable and quiet behaviour. This tends much to our own and others' happiness; and Christians should study how to be quiet. We should be ambitious and industrious how to be calm and quiet in our minds, in patience to possess our own souls, and to be quiet towards others; or of a meek and mild, a gentle and peaceable disposition, not given to strife, contention, or division. Satan is very busy to disquiet us; and we have that in our own hearts that disposes us to be disquiet; therefore let us study to be quiet. It follows, Do your own business. When we go beyond this, we expose ourselves to a great deal of inquietude. Those who are busy-bodies, meddling in other men's matters, generally have but little quiet in their own minds and cause great disturbances among their neighbours; at least they seldom mind the other exhortation, to be diligent in their own calling, to work with their own hands; and yet this was what the apostle commanded them, and what is required of us also. Christianity does not discharge us from the work and duty of our particular callings, but teaches us to be diligent therein. 2. The exhortation is enforced with a double argument; namely, (1.) So we shall live creditably. Thus we shall walk honestly, or decently and creditably, towards those that are without, v. 12. This will be to act as becomes the gospel, and will gain a good report from those that are strangers, yea, enemies to it. Note, It is a great ornament to religion when the professors of it are of meek and quiet spirits, diligent to do their own business, and not busy-bodies in other men's matters. (2.) We shall live comfortably, and have lack of nothing, v. 12. People often by their slothfulness bring themselves into narrow circumstances, and reduce themselves to great straits, and are liable to many wants, when such as are diligent in their own business live comfortably and have lack of nothing. They are not burdensome to their friends, nor scandalous to strangers. They earn their own bread, and have the greatest pleasure in so doing.

State of Departed Saints. (a. d. 51.)

13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 15 For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18 Wherefore comfort one another with these words.

In these words the apostle comforts the Thessalonians who mourned for the death of their relations and friends that died in the Lord. His design is to dissuade them from excessive grief, or inordinate sorrow, on that account. All grief for the death of friends is far from being unlawful; we may weep at least for ourselves if we do not weep for them, weep for own loss, though it may be their fain. Yet we must not be immoderate in our sorrows, because,

I. This looks as if we had no hope, v. 13. It is to act too much like the Gentiles, who had no hope of a better life after this; whereas we Christians, who have a most sure hope, the hope of eternal life after this, which God who cannot lie hath promised us, should moderate all our joys and our sorrows on account of any worldly thing. This hope is more than enough to balance all our griefs upon account of any of the crosses of the present time.

II. This is an effect of ignorance concerning those who are dead, v. 13. There are some things which we cannot be ignorant of concerning those that are asleep; for the land they are removed to is a land of darkness, which we know but little of and have no correspondence with. To go among the dead is to go among we know not whom, and to live we know not how. Death is an unknown thing, and the state of the dead, or the state after death, we are much in the dark about; yet there are some things concerning those especially who die in the Lord that we need not, and ought not, to be ignorant of; and, if these things be really understood and duly considered, they will be sufficient to allay our sorrow concerning them.

1. They sleep in Jesus. They are asleep, v. 13. They have fallen asleep in Christ, 1 Cor. xv. 18. Death does not annihilate them. It is but a sleep to them. It is their rest, and undisturbed rest. They have retired out of this troublesome world, to rest from all their labours and sorrows, and they sleep in Jesus, v. 14. Being still in union with him, they sleep in his arms and are under his special care and protection. Their souls are in his presence, and their dust is under his care and power; so that they are not lost, nor are they losers, but great gainers by death, and their removal out of this world is into a better.

2. They shall be raised up from the dead, and awakened out of their sleep, for God will bring them with him, v. 14. They then are with God, and are better where they are than when they were here; and when God comes he will bring them with him. The doctrine of the resurrection and the second coming of Christ is a great antidote against the fear of death and inordinate sorrow for the death of our Christian friends; and this doctrine we have a full assurance of, because we believe that Jesus died and rose again, v. 14. It is taken for granted that as Christians they knew and believed this. The death and resurrection of Christ are fundamental articles of the Christian religion, and give us hope of a joyful resurrection; for Christ, having risen from the dead, has become the first fruits of those that slept; and therefore those who have fallen asleep in him have not perished nor are lost, 1 Cor. xv. 18, 20. His resurrection is a full confirmation of all that is said in the gospel, or by the word of the Lord, which has brought life and immortality to light.

3. Their state and condition shall be glorious and happy at the second coming of Christ. This the apostle informs the Thessalonians of by the word of the Lord (v. 15), by divine revelation from the Lord Jesus; for though the resurrection of the dead, and a future state of blessedness, were part of the creed of the Old-Testament saints, yet they are much more clearly revealed in and by the gospel. By this word of the Lord we know, (1.) That the Lord Jesus will come down from heaven in all the pomp and power of the upper world (v. 16): The Lord himself shall descend from heaven with a shout. He ascended into heaven after his resurrection, and passed through these material heavens into the third heaven, which must retain him till the restitution of all things; and then he will come again, and appear in his glory. He will descend from heaven into this our air, v. 17. The appearance will be with pomp and power, with a shout—the shout of a king, and the power and authority of a mighty king and conqueror, with the voice of the archangel; an innumerable company of angels will attend him. Perhaps one, as general of those hosts of the Lord, will give notice of his approach, and the glorious appearance of this great Redeemer and Judge will be proclaimed and ushered in by the trump of God. For the trumpet shall sound, and this will awaken those that sleep in the dust of the earth, and will summon all the world to appear. For, (2.) The dead shall be raised: The dead in Christ shall rise first (v. 16), before those who are found alive at Christ's coming shall be changed; and so it appears that those who shall then be found alive shall not prevent those that are asleep, v. 15. The first care of the Redeemer in that day will be about his dead saints; he will raise them before the great change passes on those that shall be found alive: so that those who did not sleep in death will have no greater privilege or joy at that day than those who fell asleep in Jesus. (3.) Those that shall be found alive will then be changed. They shall be caught up together with them in the clouds, to meet the Lord in the air, v. 17. At, or immediately before, this rapture into the clouds, those who are alive will undergo a mighty change, which will be equivalent to dying. This change is so mysterious that we cannot comprehend it: we know little or nothing of it, 1 Cor. xv. 51. Only, in the general, this mortal must put on immortality, and these bodies will be made fit to inherit the kingdom of God, which flesh and blood in its present state are not capable of. This change will be in a moment, in the twinkling of an eye (1 Cor. xv. 52), in the very instant, or not long after the raising up of those that sleep in Jesus. And those who are raised, and thus changed, shall meet together in the clouds, and there meet with their Lord, to congratulate him on his coming, to receive the crown of glory he will then bestow upon them, and to be assessors with him in judgment, approving and applauding the sentence he will then pass upon the prince of the power of the air, and all the wicked, who shall be doomed to destruction with the devil and his angels. (4.) Here is the bliss of the saints at that day: they shall be ever with the Lord, v. 17. It will be some part of their felicity that all the saints shall meet together, and remain together for ever; but the principal happiness of heaven is this, to be with the Lord, to see him, live with him, and enjoy him, for ever. This should comfort the saints upon the death of their friends, that, although death has made a separation, yet their souls and bodies will meet again; we and they shall meet together again: we and they shall meet together again: we and they with all the saints shall meet our Lord, and be with him for ever, no more to be separated wither from him or from one another for ever. And the apostle would have us comfort one another with these words, v. 18. We should endeavour to support one another in times of sorrow, not deaden one another's spirits, nor weaken one another's hands, but should comfort one another; and this may be done by serious consideration and discourse on the many good lessons to be learned from the doctrine of the resurrection of the dead, the second coming of Christ, and the glory of the saints in that day.

CHAP. IV. Verſe 1. How ye ought to walk]

EVery good man is a great Peripatetick, walks much. Chriſt alſo walks: ſo doth the devil, apoſtates, heretikes, worldlings; but with this difference. Chriſt walketh in the middle, Rev. 1.13.Revel. [illegible: 1 word] the devil to and fro, up and down, Job 1.7. his motion is circular, and therefore fraudulent, 1 Pet. 5.8. Apoſtates run retrograde, they ſtumble at the croſſe and fall backward. Heretikes run out on the right hand, worldlings on the left, Jam. 1.14 Hypocrites turn aſide unto their crooked waies, Pſal. 125.5. They follow Chriſt, as Samſon did his Parents, till he came by the careaſe: or as a dog doth his maſter, till he meeteth with a carrion. The true Chriſtian only walks ſo as to pleaſe God: his eyes look right on, his eye-lids look ſtrait before him, Prov. 4.25. He goes not back w[illegible: 1 letter]th Hezekiah's Sun, nor ſtands at a ſtay, as Joſhuah's but rejoyceth as a ſtrong man to run his race, as Davids Sun, Pſ. 19 5. Yea he ſhineth more and more unto the perfect day, as Solomons, Prov 4.18.

Verſe 2. For ye know what, &c.] It is expected therefore that ye do them: elſe the more hainous will be your ſin, and the more heavy your reckoning, Iſa. 59.11, 12. What brought ſuch roarings and trouble on them, and that when ſalvation was looked for? Our iniquities teſtifie to our faces, and we know them.

Verſe 3. For this is the will of God] This is his preſcribing will, which we muſt obey: as we muſt ſubmit to his diſpoſing will, the will of his providence, and grow acquainted with his approving will, the will of his gracious acceptance, Mat. 18.14. Joh. 1.23.

Verſe 4. To poſſeſſe his veſſel] That is, his body, wherein the ſoul is, To[illegible: 1 letter]a i[illegible: 1 letter] toto, & tota in qualibet parte. If any ask, why ſo glorious a ſoul ſhould be in this corruptible body? Beſides Gods will, and for the order of the univerſe,Lib. 2. diſt. 1. Lombard gives this reaſon, That by the conjunction of the ſoul with the body (ſo far its inferiour) man might learn a poſſibility of the union of man with God in glory, notwithſtanding the vaſt diſtance of nature and excellence, the infiniteneſſe of both in God, the ſiniteneſſe of both in man.

In ſanctification and honour] Chaſtity is a mans honour: incontinency ſe[illegible: 1 letter]s on an indeleble blot, Prov. 6.33.Caſt u[illegible: 1 letter] quaſi [non-Latin text not transcribed] [illegible: 1 word] [non-Latin text not transcribed] ab [non-Latin text not transcribed] venerat[illegible: 1 letter]o.

Verſe 5. Not in the lust of concupiſcence] Or, In the diſeaſe of lust, that diſhonourable diſeaſe, Rom. 1.26. that waſteth not only the ſubſtance of the body, but the honeſty and the honour of it.

Verſe 6. That no man go beyond or defraud] Or, Oppreſſe or theat. Theſt by unjuſt getting is either [non-Latin text not transcribed] or [non-Latin text not transcribed], by violence or cunning contrivance.

The Lord is the avenger] Though haply they lie out of the walk of humane juſtice, as not coming under mans cognizance.

Verſe 7. For God hath not called us] See the Note on Eph. 4.1. It is a true rule given by the Ancients, Confusiones libidinum ſunt ſigna cujuſlibet ſectae. Simon Magus had his Helena, Carp[illegible: 2 letters]rates his Marcellina, Apelles his Philumena, Montanus his Priſcilla and Maximilla, &c.

Verſe 8. He therefore that despiſeth] That thinks it a trick of youth to fornicate, and a trick of wit to over-reach or oppreſſe: that holds it a matter of nothing to ſet light by the former leſſons, [illegible: 1 letter]o ſhall finde that he hath to deal with God, and not man in this buſineſſe; and that it is by the Spirit of God that we have ſpoken unto him, who will puniſh their contempt of his counſels.

Verſe 9. Ye need not that I write] Sith the divine nature, whereof ye are partakes, prompteth you to it, as common nature doth brethren to love one another. The very name of a brother is potent enough to draw affections.

Are taught of God] Therefore have no ſuch need to be taught by men, as thoſe that are yet ſtrangers to the life of God, Quan [illegible: 2 letters] Goriſ[illegible: 1 letter]us mag[illegible: 1 letter]ſter, quam citò diſcitur, quod docetur? ſaith Auguſtine. Neſcit [illegible: 1 letter]arda molimina, gratia Spiritus ſancts, faith Ambroſe. All Chriſts ſchollars are nimble and notable proſi [illegible: 2 letters]en[illegible: 1 letter]s.

Verſe 10. Towards all the brethren] This univerſality of their love ſhew'd the ſincerity of it, and that it was for the truths ſake, 2 Joh. 2. One or more good men may be favoured of thoſe that love no good man, as Ieremy was of Nebuzaradan, becauſe he fore-told the victory.

Verſe 11. [non-Latin text not transcribed]. Study to be quiet] Gr. Be ambitious of peace: as earneſt and eager after it, as the Ambitioniſt is after honour.

And to do your own buſineſſe] Not oaring in other mens boats, nor medling in other mens biſhopricks, 1 Pet. 4.15. Tu fuge, ceu peſtem [non-Latin text not transcribed]

With your own b[illegible: 2 letters]nds] Or elſe with your own brains, as ſtudents, which is by far the harder labour.

Verſe 12. La[illegible: 1 letter]k of nothing] He becometh poor that dealeth with a ſlack hand, but the hand of the diligent maketh rich, Pro. 10 4. Iabal that dwelt in tents and tended h[illegible: 1 letter]ards, had Iubal to his brother, the father of muſick. Iabal and Iubal, induſtry and plenty not without ſweet content dwell together.

Verſe 15. But I would not have, &c.] Ignorance is the mother of miſtake, and of cauſſeſſe trouble, of errour and of terrour: as the Roman ſouldiers were once mu[illegible: 1 letter]n affrighted at the ſight of the Moons [illegible: 1 letter]clipſe, till the Generall had undeceived by a diſcourſe of the naturall cauſe thereof.

That ye ſorrow not] Non est lugendus qui moritur, ſed deſideranaus, faith Tertullian. Abraham mourned moderately for [illegible: 1 word] decaſed wife, Gen. 23.2. as is imported by a ſmall caph in the word [illegible: 1 letter]ocothab, to weep. So did David for the childe born in adultery, though for Abſolom he exceeded. It is one of the dues of the dead to be lamented at their funerals. But Chriſtians muſt know a meaſure, and ſo water their plants, [non-Latin text not transcribed] [illegible: 1 span] as that they drown them not.

Even as others, which have no hope] Lugeatur mortuus, ſed ille quem gehenna ſuſcipit, qu[illegible: 1 letter]m Tartarus devorat, &c. Let that dead man be lamented whom hell harboureth, whom the devil d[illegible: 1 letter]vou[illegible: 2 letters]th, &c. But let us (whoſe departed [illegible: 1 letter]ouls Angels accompany, Chriſt imboſometh, and all the Court of heaven comes forth to welcome) account mortality a mercy; and be grieved that we are ſo long detained here from the company of our Chriſt, faith Hierom.

Verſe 14. Sleep in Ieſus] Dead in Chriſt. The union then is not diſſolved by death. But as by ſleep the body is refreſhed: ſo by death it is refined. Let our care be to cleave clo[illegible: 1 letter]e to Chriſt in the inſtant of death: ſo ſhall he be to us both in life and death, advantage.

Verſe 15. By the word of the Lord] Or, In the word, &c. in the ſelf-ſame words that the Lord uſed to me, probably, when I was rapt up, 2 Cor. 12.2, 4. and heard wordleſſe words.

Shall not prevent them] They ſhall riſe e[illegible: 1 letter]e we ſhall be rap[illegible: 1 letter], and as they have been before us in death, ſo ſhall they be in glory: Now priority is a priviledge.

Verſe 16. With a ſhout] Ingenti Angelorum jubilo, [non-Latin text not transcribed]. & acclamatione, ſaith Arctius. With a huge applauſe and acclamation of angels, ſuch as is that of Mariners, [non-Latin text not transcribed]. when near the haven (Italiam Italiam laeto clamore ſalutans) or that of ſouldiers, when to joyn battle with the enemy.

And with the trump of God] To require the law, in manner as it was given. Mount Sinai only was then on a ſlame, but now the whole world, &c. Then God came with ten thouſands of his Saints: but now thouſand thouſands ſhall miniſter to him, and ten thouſand thouſands ſhall ſtand before him.

Verſe 17. Then we which are alive] He ſpeaketh thus of himſelf as alive at Chriſts coming, becauſe we ſhould daily expect it, and even haſten to it.

Shall be caught up together] This is that myſtery mentioned, 1 Cor. 15.51. and not till now made known to the world. See the Note there.

In the clouds] As Chriſt alſo aſcended, Acts 1. Theſe be the waggons and charriots that Chriſt will ſend for us, as Ioſeph ſet his fathers family down to Aegypt.

And ſo ſhall we ever be, &c.] O[illegible: 1 letter] bleſſed hour! O thrice happy union! Nothing ever came ſo near it, as the meeting of Iacob and Ioſeph, or of thoſe two couſins Mary and Elizabeth, Luk. 1.

Verſe 18 Wherefore comfort, &c.] Scripture-comforts come home to the heart, ſo do not philoſophicall. Neſcio quomodo (ſaith Cicero [illegible: 1 word] ) medicina morbo est imbecillior. M[illegible: 2 letters]ch Adam. [illegible: 1 span] And albeit it is m[illegible: 1 letter]rvellous ſweet to meditate (as Mr Knox found it on his death-bed, ſo that he would have riſen and gone into the pulpit to tell others what be had felt in his ſoul) yet there is a ſpeciall force of ſtrong conſolation in Chriſtian communication, which the Lord uſually wa[illegible: 2 letters]reth with the dews of divine bleſſing.

Furthermore then. τολοιπον. "As to what remains." That is, all that remains is to offer these exhortations. 2Cor 12:11; Gall 6:17; Eph 6:10; Php 4:8. The phrase is a formula appropriate to the end of an argument or discourse.

We beseech you. Marg., request. The Greek is, "we ask you"-- ερωτωμεν. It is not as strong a word as that which follows.

And exhort you. Marg., beseech. This is the word which is commonly used to denote earnest exhortation. The use of these words here implies that Paul regarded the subject as of great importance. He might have commanded them--but kind exhortation usually accomplishes more than a command.

By the Lord Jesus. In his name, and by his authority.

That as ye have received of us. You were taught by us. Paul doubtless had given them repeated instructions as to their duty as Christians.

How ye ought to walk. How ye ought to live. Life is often represented as a journey, Rom 6:4, 8:1, 2Cor 5:7, Gall 6:16, Eph 4:1.

So ye would abound more and more. "That is, follow the directions they had received more and more fully." Abbott.

(*) "Furthermore" "Finally" (1) "beseech" "request" (2) "exhort" "beseech" (a) "walk" Col 1:10 (b) "abound" 1Cor 6:15,18

For ye know what commandments. It was but a short time Paul was with them, and they could not but recollect the rules of living which he had laid down.

By the Lord Jesus. By the authority of the Lord Jesus. Some of those rules, or commandments, the apostle refers to, probably, in the following verses.

For this is the will of God, even your sanctification. It is the will or command of God that you should be holy. This does not refer to the purpose or decree of God, and does not mean that he intended to make them holy; but it means that it was his command that they should be holy. It was also true that it was agreeable to the Divine will or purpose that they should be holy, and that he meant to use such an influence as to secure this; but this is not the truth taught here. This text, therefore, should not be brought as a proof that God intends to make his people holy, or that they are sanctified. It is a proof only that he requires holiness. The word here rendered sanctification αγιασμος is not used in the Greek classics, but is several times found in the New Testament. It is rendered holiness, Rom 6:19,22, 1Thes 4:7, 1Timm 2:15; Heb 12:14; and sanctification, 1Cor 1:30, 1Thes 4:3,4; 2Thes 2:13, 1Pet 1:2. Rom 6:19: 1Cor 1:30. It means here purity of life, and particularly abstinence from those vices which debase and degrade the soul. Sanctification consists in two things,

(1.) in "ceasing to do evil;" and

(2.) in "learning to do well." Or in other words, the first work of sanctification is in overcoming the propensities to evil in our nature, and checking and subduing the unholy habits which we had formed before we became Christians; the second part of the work consists in cultivating the positive principles of holiness in the soul.

That ye should abstain from fornication. A vice which was freely indulged among the heathen, and to which, from that fact, and from their own former habits, they were particularly exposed. On the fact that they were thus exposed, and on the reasons for these solemn commands on the subject, Acts 15:20; 1Cor 6:18.

(c) "ye should abstain" 1Cor 6:15,18

That every one of you should know how to possess his vessel. The word vessel here (σκευος) probably refers to the body. When it is so used, it is either because the body is frail and feeble, like an earthen vessel, easily broken 2Cor 4:7, or because it is that which contains the soul, or in which the soul is lodged. Lucret. Lib. iii. 441. The word vessel also, (Heb. Gr. σκευος,) was used by the later Hebrews to denote a wife, as the vessel of her husband Schcoettg. Hor. Heb. p. 827. Comp. Wetstein in loc. Many, as Augustine, Wetstein, Scheettgen, Koppe, Robinson (Lex.), and others, have supposed that this is the reference here. Comp. 1Pet 3:7. The word body, however, accords more naturally with the usual signification of the word, and as the apostle was giving directions to the whole church, embracing both sexes, it is hardly probable that he confined his direction to those who had wives. It was the duty of females; and of the unmarried among the males, as well as of married men, to observe this command. The injunction then is, that we should preserve the body pure. 1Cor 6:18-20.

In sanctification and honour. Should not debase or pollute it; that is, that we should honour it as a noble work of God to be employed for pure purposes. 1Cor 6:19.

Not in the lust of concupiscence. In gross gratifications.

Even as the Gentiles. This was, and is, a common vice among the heathen. Acts 15:20; Rom 1:29; Eph 4:17, Eph 4:19 and the reports of missionaries everywhere.

Which know not God. Rom 1:21, Rom 1:28; Eph 2:12.

(*) "concupiscence" "not given up to lustful passions" (a) "Gentiles" Eph 4:17,18

That no man go beyond. υπερβαινειν. This word means, to make to go over, as, e.g., a wall or mountain; then, to overpass, to wit, certain limits, to transgress; and then, to go too far, i.e., to go beyond right--hence to cheat or defraud. It is not used elsewhere in the New Testament. The idea of overreaching is that which is implied in its use here.

And defraud πλεονεκτειν. Marg., oppress or overreach. This word properly means, to have more than another; then to have an advantage; and then to take advantage of any one, to circumvent, defraud, cheat. It is rendered got an advantage, 2Cor 2:11; defraud, 2Cor 7:2, 1Thes 4:6; a gain, 2Cor 12:17,18. Comp. for the use of the adjective, 1Cor 5:10,11, 6:10, Eph 5:5; and the noun, Mk 7:22, Lk 12:15, Rom 1:29, 2Cor 9:5, Eph 5:3, Col 3:5, 1Thes 2:5, 2Pet 2:3,14. It is the word commonly used to denote covetousness. Taking advantage of, is the idea which it conveys here.

In any matter. Marg., or "the." According to the reading in the margin, this would refer to the particular matter under discussion 1Thes 4:3-5 to wit, concupiscence, and the meaning then would be, that no one should be guilty of illicit intercourse with the wife of another. --as Hammond, Whitby, Macknight, Rosenmuller, suppose that this is a prohibition of adultery, and there can be no doubt that it does include this. But there is no reason why it should be confined to it. The Greek is so general that it may prohibit all kinds of fraud, overreaching, or covetousness, and may refer to any attempts to deprive another of his rights, whether it be the right which he has in his property, or his rights as a husband, or his rights in any other respect. It is a general command not to defraud; in way to take advantage of another; in no way to deprive him of his rights.

Because that the Lord is the avenger of all such. Of all such as are guilty of fraud; that is, he will punish them. Comp. Rom 12:19; Eph 6:9.

As we have also forewarned. Doubtless, when he was with them.

(1) "defraud" "oppress" or "overreach" (2) "any matter" "the"

For God hath not called us unto uncleanness. When he called us to be his followers, it was not that we should lead lives of impurity, but of holiness. We should, therefore, fulfil the purposes for which we were called into his kingdom. The word uncleanness, (ακαθαρσια) means, properly, impurity, filth; and then, in a moral sense, pollution, lewdness, as opposed to chastity, Rom 1:24, 6:19, 2Cor 12:21, Gal 5:19; Eph 4:19, 5:3, Col 3:5.

(b) "unto holiness" Lev 11:44, Heb 12:14, 1Pet 1:14-16

He therefore that despiseth. Marg., rejected. That is, he who disregards such commands as these, which call him to a holy life, is really rejecting and disobeying God. Some might be disposed to say that these were merely the precepts of man, and that therefore it was not important whether they were obeyed or not. The apostle assures them, in the most solemn manner, that though communicated to them by man, yet they were really the commands of God.

Who hath also given unto us his holy Spirit. This is a claim to inspiration. Paul did not give these commands as his own, but as taught by the Spirit of God. Comp. 1Cor 7:40.

(3) "despiseth" "rejecteth"

But as touching brotherly love. The "peculiar charity and affection which one Christian owes to another." Doddridge. Jn 13:34.

Ye need not that I write unto you. That is, "as I have done on the other points." They were so taught of God in regard to this duty, that they did not need any special instruction.

For ye yourselves are taught of God. The word here rendered "taught of God" θεοδιδακτοι occurs nowhere else in the New Testament. It is correctly translated, and must refer here to some direct teaching of God on their own hearts, for Paul speaks of their being so taught by him as to need no special precepts in the case. He probably refers to that influence exerted on them when they became Christians, by which they were led to love all who bear the Divine image. He calls this being "taught of God," not because it was of the nature of revelation or inspiration, but because it was, in fact, the teaching of God in this case, though it was secret and silent. God has many ways of teaching men. The lessons which we learn from his Providence are a part of his instructions. The same is true of the decisions of our own consciences, and of the secret and silent influence of his Spirit on our hearts, disposing us to love what is lovely, and to do what ought to be done. In this manner all true Christians are taught to love those who bear the image of their Saviour. They feel that they are brethren; and such is their strong attachment to them, from the very nature of religion, that they do not need any express command of God to teach them to love them. It is one of the first--the elementary effects of religion on the soul, to lead us to love "the brethren;" and to do this is one of the evidences of piety about which there need be no danger of deceptions. Comp. 1Jn 3:14.

(c) "taught of God" Jn 15:12,17

And indeed ye do it. 1Thes 1:7.

But we beseech you, brethren, that ye increase more and more. 1Thes 3:12. Here, as elsewhere, the apostle makes the fact that they deserved commendation for what they had done, a stimulant to arouse them to still higher attainments. Bloomfield.

And that ye study to be quiet. Orderly, peaceful; living in the practice of the calm virtues of life. The duty to which he would exhort them was that of being subordinate to the laws; of avoiding all tumult and disorder; of calmly pursuing their regular avocations, and of keeping themselves from all the assemblages of the idle, the restless, and the dissatisfied. No Christian should be engaged in a mob; none should be identified with the popular excitements which lead to disorder and to the disregard of the laws. The word rendered "ye study" (φιλοτιμεομαι,) means, properly, to love honour, to be ambitious; and here means the same as when we say, "to make it a point of honour to do so and so." Robinson, Lex. It is to be regarded as a sacred duty; a thing in which our honour is concerned. Every man should regard himself as disgraced who is concerned in a mob.

And to do your own business. To attend to their own concerns, without interfering with the affairs of others. Php 2:4; Comp. 2Thes 3:11, 1Timm 5:13, 1Pet 4:15. The injunction here is one of the beautiful precepts of Christianity so well adapted to promote the good order and the happiness of society. It would prevent the impertinent and unauthorized prying into the affairs of others, to which many are so prone, and produce that careful attention to what properly belongs to our calling in life, which leads to thrift, order, and competence. Religion teaches no man to neglect his business. It requires no one to give up an honest calling, and to be idle. It asks no one to forsake a useful occupation unless he can exchange it for one more useful. It demands, indeed, that we shall be willing so far to suspend our ordinary labours as to observe the sabbath; to maintain habits of devotion; to improve our minds and hearts by the study of truth; to cultivate the social affections, and to do good to others as we have an opportunity; but it makes no one idle, and it countenances idleness in no one. A man who is habitually idle can have very slender pretensions to piety. There is enough in this world for every one to do, and the Saviour set such an example of untiring industry in his vocation, as to give each one occasion to doubt whether he be his true follower if he be not disposed to be employed.

And to work with your own hands, as we commanded you. This command is not referred to in the history, (Acts 17) but it is probable that the apostle saw that many of those residing in Thessalonica were disposed to spend their time in indolence, and hence insisted strongly on the necessity of being engaged in some useful occupation. Comp. Acts 17:21. Idleness is one of the great evils of the heathen world in almost every country, and the parent of no small part of their vices. The effect of religion everywhere is to make men industrious; and every man, who is able, should feel himself under sacred obligation to be employed. God made man to work, (Comp. Gen 2:15, 3:19,) and there is no more benevolent arrangement of his government than this. No one who has already enough for himself and family, but who can make money to do good to others, has a right to retire from business and to live in idleness, (Comp. Acts 20:34, Eph 4:28;) no one has a right to live in such a relation as to be wholly dependent on others, if he can support himself; and no one has a right to compel others to labour for him, and to exact their unrequited toil, in order that he may be supported in indolence and ease. The application of this rule to all mankind would speedily put an end to slavery, and would convert multitudes, even in the church, from useless to useful men. If a man has no necessity to labour for himself and family, he should regard it as an inestimable privilege to be permitted to aid those who cannot work--the sick, the aged, the infirm. If a man has no need to add to what he has for his own temporal comfort, what a privilege it is for him to toil in promoting public improvements; in founding colleges, libraries, hospitals, and asylums; and in sending the gospel to those who are sunk in wretchedness and want! No man understands fully the blessings which God has bestowed on him, if he has hands to work and will not work.

(d) "to do your own business" 1Pet 4:15

That ye may walk honestly toward them that are without. Out of the church. Comp. Col 4:5. The word rendered honestly, means becomingly, decorously, in a proper manner. Rom 13:13, 1Cor 14:40. It does not refer here to mere honesty in the transaction of business, but to their general treatment of those who were not professing Christians. They were to conduct themselves towards them in all respects in a becoming manner--to be honest with them; to be faithful to their engagements; to be kind and courteous in their intercourse; to show respect where it was due; and to endeavour, in every way, to do them good. There are few precepts of religion more important than those which enjoin upon Christians the duty of a proper treatment of those who are not connected with the church.

And that ye may have lack of nothing. Marg., no man. The Greek will bear either construction, but the translation in the text is probably the correct one. The phrase is to be taken in connection not merely with that which immediately precedes it--as if their walking honestly towards those who were without, would preserve them from want-- but as meaning that their industrious and quiet habits; their patient attention to their own business, and upright dealing with every man would do it. They would, in this way, have a competence, and would not be beholden to others. Learn hence, that it is the duty of a Christian so to live as not to be dependent on others, unless he is made so by events of divine Providence which he cannot foresee or control. No man should be dependent on others as the result of idle habits; of extravagance and improvidence; of the neglect of his own business, and of intermeddling with that of others. If by age, losses, infirmities, sickness, he be made dependent, he cannot be blamed, and he should not repine at his lot. One of the ways in which a Christian may always do good in society, and honour his religion, is by quiet and patient industry, and by showing that religion prompts to those habits of economy on which the happiness of society so much depends.

(*) "honestly" "in a becoming manner" (a) "honestly" Rom 13:13 (1) "lack of nothing" "no man"

But I would not have you to be ignorant. I would have you fully informed on the important subject which is here referred to. It is quite probable from this, that some erroneous views prevailed among them in reference to the condition of those who were dead, which tended to prevent their enjoying the full consolation which they might otherwise have done. Of the prevalence of these views, it is probable the apostle had been informed by Timothy on his return from Thessalonica, 1Thes 3:6. What they were we are not distinctly informed, and can only gather from the allusions which Paul makes to them, or from the opposite doctrines which he states, and which are evidently designed to correct those which prevailed among them. From these statements, it would appear that they supposed that those who had died, though they were true Christians, would be deprived of some important advantages which those would possess who should survive to the coming of the Lord. There seems some reason to suppose, as Koppe conjectures, (comp. also Saurin, Serra. vol. vi. 1,) that the cause of their grief was two-fold: one that some among them doubted whether there would be any resurrection, (comp. 1 Cor. xv. 12, ) and that they supposed that they who had died were thus cut off from the hope of eternal happiness, so as to leave their surviving friends to sorrow "as those who had no hope;" the other, that some of them believed that, though those who were dead would indeed rise again, yet it would be long after those who were living when the Lord Jesus would return had been taken to glory, and would always be in a condition inferior to them. See Koppe, in loc. The effect of such opinions as these can be readily imagined. It would be to deprive them of the consolation which they might have had, and should have had, in the loss of their pious friends. They would either mourn over them as wholly cut off from hope, or would sorrow that they were to be deprived of the highest privileges which could result from redemption. It is not to be regarded as wonderful that such views should have prevailed in Thessalonica. There were those even at Corinth who wholly denied the doctrine of the resurrection, (1Cor 15:12;) and we are to remember that those to whom the apostle now wrote, had been recently converted from heathenism; that they had enjoyed his preaching but a short time; that they had few or no books on the subject of religion; and that they were surrounded by those who had no faith in the doctrine of the resurrection at all, and who were doubtless able--as skeptical philosophers often are now--to urge their objections to the doctrines in such a way as greatly to perplex Christians. The apostle, therefore, felt the importance of stating the exact truth on the subject, that they might not have unnecessary sorrow, and that their unavoidable grief for their departed friends might not be aggravated by painful apprehensions about their future condition.

Concerning them which are asleep. It is evident from this that they had been recently called to part with some dear and valued members of their church. The word sleep is frequently applied in the New Testament to the death of saints. For the reasons why it is, Jn 11:11; 1Cor 11:30 1Cor 15:51.

That ye sorrow not, even as others which have no hope. That is, evidently, as the heathen who had no hope of future life. Comp. Eph 2:12. Their sorrow was caused not only by the fact that their friends were removed from them by death, but from the fact that they had no evidence that their souls were immortal; or that, if they still lived, that they were happy; or that their bodies would rise again. Hence, when they buried them, they buried their hopes in the grave; and so far as they had any evidence, they were never to see them again. Their grief at parting was not mitigated by the belief that the soul was now happy, or by the prospect of again being with them in a better world. It was on this account, in part, that the heathens indulged in expressions of such excessive grief. When their friends died, they hired men to play in a mournful manner on a pipe or trumpet, or women to howl and lament in a dismal manner. They beat their breasts; uttered loud shrieks; rent their garments; tore off their hair; cast dust on their heads, or sat down in ashes. It is not improbable that some among the Thessalonians, on the death of their pious friends, kept up these expressions of excessive sorrow. To prevent this, and to mitigate their sorrow, the apostle refers them to the bright hopes which Christianity had revealed, and points them to the future glorious re-union with the departed pious dead. Learn hence,

(1.) that the world without religion is destitute of hope. It is just as true of the heathen world now as it was of the ancient pagans, that they have no hope of a future state. They have no evidence that there is any such future state of blessedness; and without such evidence there can be no hope. Comp. Eph 2:12.

(2.) That the excessive sorrow of the children of this world, when they lose a friend is not to be wondered at. They bury their bones in the grave. They part, for all that they know or believe, with such a friend for ever. The wife, the son, the daughter, they consign to silence--to decay --to dust, not expecting to meet them again. They look forward to no glorious resurrection, when that body shall rise, and when they shall be re-united to part no more. It is no wonder that they weep--for who would not weep when he believes that he parts with his friends for ever?

(3.) It is only the hope of future blessedness that can mitigate this sorrow. Religion reveals a brighter world --a world where all the pious shall be reunited; where the bonds of love shall be made stronger than they were here; where they shall never be severed again. It is only this hope that can soothe the pains of grief at parting; only when we can look forward to a better world, and feel that we shall see them again-- love them again --love them for ever, that our tears are made dry.

(4.) The Christian, therefore, when he loses a Christian friend, should not sorrow as others do. He will feel, indeed, as keenly as they do, the loss of their society; the absence of their well known faces; the want of the sweet voice of friendship and love; for religion does not blunt the sensibility of the soul, or make the heart unfeeling. Jesus wept at the grave of Lazarus; and religion does not prevent the warm gushing expressions of sorrow when God comes into a family and removes a friend. But this sorrow should not be like that of the world. It should not be

(a.) such as arises from the feeling that there is to be no future union;

(b.) it should not be accompanied with repining or complaining;

(c.) it should not be excessive, or beyond that which God designs that we should feel. It should be calm, submissive, patient; it should be that which is connected with steady confidence in God; and it should be mitigated by the hope of a future glorious union in heaven. The eye of the weeper should look up through his tears to God. The heart of the sufferer should acquiesce in him, even in the unsearchable mysteries of his dealings, and feel that all is right.

(5.) It is a sad thing to die without hope--so to die as to have no hope for ourselves, and to leave none to our surviving friends that we are happy. Such is the condition of the whole heathen world; and such the state of those who die in Christian lands, who have no evidence that their peace is made with God. As I love my friends, my father, my mother, my wife, my children, I would not have them go forth and weep over my grave as those who have no hope in my death. I would have their sorrow for my departure alleviated by the belief that my soul is happy with my God, even when they commit my cold clay to the dust; and were there no other reason for being a Christian, this would be worth all the effort which it requires to become one. It would demonstrate the unspeakable value of religion, that my living friends may go forth to my grave, and be comforted in their sorrows with the assurance that my soul is already in glory, and that my body will rise again! No eulogium for talents, accomplishments, or learning; no paens of praise for eloquence, beauty, or martial deeds; no remembrances of wealth and worldly greatness, would then so meet the desires which my heart cherishes, as to have them enabled, when standing around my open grave, to sing the song which only Christians can sing:-- Unveil thy bosom, faithful tomb, Take this new treasure to thy trust; And give these sacred relics room To seek a slumber in the dust.

Nor pain, nor grief, nor anxious fear Invade thy bounds. No mortal woes Can reach the peaceful sleeper here, While angels watch the soft repose.

So Jesus slept: God's dying Son Pass'd thro' the grave, and bless'd the bed Rest here, bless saint, till from his throne; The morning break, and pierce the shade.

Break from his throne, illustrious morn: Attend, O Earth, his sovereign word; Restore thy trust--a glorious form-- Call'd to ascend, and meet the Lord. //WATTS//.

For if we believe that Jesus died and rose again. That is, if we believe this, we ought also to believe that those who have died in the faith of Jesus will be raised from the dead. The meaning is not that the fact of the resurrection depends on our believing that Jesus rose, but that the death and resurrection of the Saviour were connected with the resurrection of the saints: that the one followed from the other, and that the one was as certain as the other. The doctrine of the resurrection of the saints so certainly follows from that of the resurrection of Christ, that, if the one is believed, the other ought to be also. 1Cor 15:12-14.

Which sleep in Jesus. A most beautiful expression. It is not merely that they have calm repose--like a gentle slumber--in the hope of awaking again, but that this is "in Jesus"--or "through" (δια) him; that is, his death and resurrection are the cause of their quiet and calm repose. They do not "sleep" in heathenism, or in infidelity, or in the gloom of atheism--but in the blessed hope which Jesus has imparted. They lie, as he did, in the tomb--free from pain and sorrow, and with the certainty of being raised up again.

They sleep in Jesus and are bless'd, How kind their slumbers are; From sufferings and from sin released, And freed from every snare.

When, therefore; we think of the death of saints, let us think of what Jesus was in the tomb of Joseph of Arimathea. Such is the sleep of our pious friends now in the grave; such will be our own when we die.

Will God bring with him. This does not mean that God will bring them with him from heaven when the Saviour comes--though it will be true that their spirits will descend with the Saviour; but it means that he will bring them from their graves, and will conduct them with him to glory, to be with him. Comp. Jn 14:3. The declaration, as it seems to me, is designed to teach the general truth, that the redeemed are so united with Christ, that they shall share the same destiny as he does. As the head was raised, so will all the members be. As God brought Christ from the grave, so will he bring them; that is, his resurrection made it certain that they would rise. It is a great and universal truth that God will bring all from their graves who "sleep in Jesus;" or that they shall all rise. The apostle does not, therefore, refer so much to the time when this would occur--meaning that it would happen when the Lord Jesus should return--as to the fact that there was an established connection between him and his people, which made it certain that if they died united with him by faith, they would be as certainly brought from the grave as he was. If, however, it means, as Prof. Bush (Anastasis, pp. 266, 267) supposes, that they will be brought with him from heaven, or will accompany him down, it does not prove that there must have been a previous resurrection, for the full force of the language would be met by the supposition that their spirits had ascended to heaven. and would be brought with him to be united to their bodies when raised. If this be the correct interpretation, then there is probably an allusion to such passages as the following, representing the coming of the Lord accompanied by his saints. "The Lord my God shall come, and all the saints with thee," Zech 14:6. "And Enoch, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh, with ten thousand of his saints," Jude 1:14. "Who," says Pres. Dwight, (Serra. 164,) "are those whom God will bring with him at this time? Certainly not the bodies of his saints .... The only answer is, he will bring with him "the spirits of just men made perfect."

(a) "even so" 1Cor 15:20

For this we say unto you by the word of the Lord. By the command, or inspired teaching of the Lord. Prof. Bush (Anastasis, p. 265) supposes that the apostle here alludes to what the Saviour says in Mt 24:30,31. "And they shall see the Son of man coming in the clouds of heaven." etc. It is possible that Paul may have designed a general allusion to all that the Lord had said about his coming, but there cannot have been an exclusive reference to that passage, for in what he says here there are several circumstances mentioned to which the Saviour in Matthew does not allude. The probability, therefore, is, that Paul means that the Lord Jesus had made a special communication to him on the subject.

That we which are alive. See this fully explained 1Cor 15:51. From this expression, it would seem, that some of the Thessalonians supposed that Paul meant to teach that he himself, and many of the living, would survive until the coming of the Lord Jesus, and, of course, that that event was near at hand. That this was not his meaning, however, he is at special pains to show in 2Thes 2:1-10.

And remain unto the coming of the Lord. Those Christians who shall then be alive.

Shall not prevent them which are asleep. Shall not precede; anticipate; go before. The word prevent with us is now commonly used in the sense of hinder, but this is never its meaning in the Scriptures. The word, in the time of the translators of the Bible, was used in its primitive and proper sense (proevenio,) meaning to precede, or anticipate. Job 3:12, "Why did the knees prevent me?" That is, why did they anticipate me, so that I did not perish. Ps 79:8, "Let thy tender mercies speedily prevent us;" that is, go before us in danger. Ps 119:147, "I prevented the dawning of the morning, and cried ;" that is, I anticipated it, or I prayed before the morning dawned. Mt 17:26, "Jesus prevented him, saying;" that is, Jesus anticipated him; he commenced speaking before Peter had told him what he had said. Comp. Ps 17:13, 59:10 Ps 88:13, 95:2, 2Sam 22:6,19, Job 30:27, 41:11. The meaning here is, that they who would be alive at the coming of the Lord Jesus, would not be 'changed' and received up into glory before those who were in there graves were raised up. The object seems to be to correct an opinion which prevailed among the Thessalonians that they who should survive to the coming of the Lord Jesus would have great advantages over those who had died. What they supposed those advantages would be--whether the privilege of seeing him come, or that they would be raised to higher honours in heaven, or that they who had died would not rise at all, does not appear, nor is the origin of this sentiment known. It is clear, however, that it was producing an increase of their sorrow on the death of their pious friends, and hence it was very important to correct the error. The apostle, therefore, states that no such disadvantage could follow, for the matter of fact was, that the dead would rise first.

(*) "asleep" "go up before them which are asleep"

For the Lord himself shall descend from heaven. Acts 1:11.

With a shout. The word here used (κελευσμα) does not elsewhere occur in the New Testament. It properly means a cry of excitement, or of urging on; an outcry, clamour, or shout, as of sailors at the oar, Luc. Catapl. 19; of soldiers rushing to battle, Thuc. iii. 14; of a multitude of people, Diod. Sic. iii. 15; of a huntsman to his aogs, Xen. Ven. vi. 20. It does not mean here, that the Lord would himself make such a shout, but that he would be attended with it; that is, with a multitude who would lift up the voice, like that of an army rushing to the conflict.

With the voice of the archangel. The word archangel occurs nowhere else in the New Testament, except in Jude 1:9, where it is applied to Michael. It properly means a chief angel; one who is first, or who is over others αρχων. The word is not found in the Septuagint; and the only archangel, therefore, which is named in the Scriptures, is Michael, Jude 1:9 Comp. Rev 12:7. Seven angels, however, are referred to in the Scriptures as having an eminence above others, and these are commonly regarded as archangels, Rev 8:2. "And I saw the seven angels which stood before God." One of these is supposed to be referred to in the Book of Tobit, xii. 15, "I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One." The names of three only of the seven are mentioned in the Jewish writings: Michael, the patron of the Jewish nation, Dan 10:13,21, 12:1. Gabriel, Dan 8:16, 9:21 comp. Lk 1:19,26. Raphael, Tobit iii. 17; v. 4; viii. 2; ix. 1, 5; xii. 15. The Book of Enoch adds that of Uriel, pp. 187, 190, 191, 193. Michael is mentioned as one "of the chief princes," Dan 10:13; and as "the great prince," Dan 12:1. Comp. Eph 1:21, and see an article by Prof. Stuart in the Bibliotheca Sacra, No. x on Angelology. It seems evident from the Scriptures, that there is one or more among the angels to whom the name archangel properly belongs. This view is in accordance with the doctrine in the Scriptures that the heavenly beings are divided into ranks and orders, for if so, it is not unreasonable to suppose that there should be one or more to whom the most exalted rank appertains. Comp. Rev 12:7. Whether there is more than one to whom this name appropriately belongs, it is impossible now to determine, and is not material. The word here (in Greek) is without the article, and the phrase might be rendered, "with the voice of an archangel." The Syriac renders it, "with the voice of the prince of the angels." On an occasion so august and momentous as that of the coming of the final Judge of all mankind, the resurrection of the dead, and the solemn transactions before the tribunal of the Son of God, deciding the destiny of countless millions for ever, it will not be inappropriate that the highest among the heavenly hosts should be present, and take an important part in the solemnities of the day. It is not quite certain what is meant here by the "the voice of the archangel," or for what purpose that voice will be heard. It cannot be that it will be to raise the dead--for that will be by the "voice of the Son of God," (Jn 5:28,29;) and it seems most probable that the meaning is, that this will be a part of the loud shout or cry which will be made by the descending hosts ore,yen; or perhaps it may be for the purpose of summoning the world to the bar of judgment. Comp. Mt 24:31.

And with the trump of God. The trump which God appoints to be sounded on that solemn occasion. It does not mean that it will be sounded by God himself. Mt 24:31.

And the dead in Christ. Christians.

Shall rise first. That is, before the living shall be changed. A doctrine similar to this was held by the Jews. "Resch Lachisch said, Those who die in the land of Israel, shall rise first in the days of the Messiah." See Wetstein, in loc. It is implied in all this description, that the interval between their resurrection and the change which will occur to the living, will be brief, or that the one will rapidly succeed the other. 1Cor 15:23,51,52.

(a) "the Lord himself" Mt 24:30,31 (b) "first" Rev 20:5,6

Then we which are alive. Those who shall then be alive. See 1Thes 4:16. The word here rendered then, (επειτα) does not necessarily mean that this would occur immediately. It properly marks succession in time, and means afterwards, next, next in the order of events, Lk 16:7, Gal 1:21, Jas 4:14. There may be a considerable interval between the resurrection of the pious and the time when the living shall be caught up to meet the Lord, for the change is to take place in them which will fit them to ascend with those who have been raised. The meaning is, that after the dead are raised, or the next thing in order, they and the living will ascend to meet the Lord. The proper meaning of the word, however, denotes a succession so close as to exclude the idea of a long interval in which other important transactions would occur, such an interval, for example, as would be involved in a long personal reign of the Redeemer on earth. The word demands this interpretation--that the next thing in order, after the resurrection of the righteous, will be their being caught up with the living, with an appropriate change, into the air--though, as has been remarked, it will admit of the supposition of such a brief, momentary interval (ενατομωενριπηοφθαλμου 1Cor 15:51,52) as shall be necessary to prepare for it.

Shall be caught up. The word here used implies that there will be the application of external force or power by which this will be done. It will not be by any power of ascending which they will themselves have; or by any tendency of their raised or changed bodies to ascend of their own accord, or even by any effort of their own will, but by a power applied to them which will cause them to rise. Compare the use of the word αρπαζω in Mt 11:12, "the violent take it by force;" Mt 13:19, "then cometh the wicked one, and catcheth away;" Jn 6:15, "that they would come and take him by force;" Jn 10:12, "the wolf catcheth them;" Acts 8:39, "the Spirit of the Lord caught away Philip;" 2Cor 12:2, "such an one caught up to the third heaven." Also, Jn 10:28,29; Acts 23:10, Jude 1:23, Rev 12:5. The verb does not elsewhere occur in the New Testament. In all these instances there is the idea of either foreign force or violence, effecting that which is done. What force or power is to be applied in causing the living and the dead to ascend, is not expressed. Whether it is to be by the ministry of angels, or by the direct power of the Son of God, is not intimated, though the latter seems to be most probable. The word should not be construed, however, as implying that there will be any reluctance on the part of the saints to appear before the Saviour, but merely with reference to the physical fact that power will be necessary to elevate them to meet him in the air. Will their bodies then be such that they will have the power of locomotion at will from place to place?

In the clouds. Gr., "in clouds" εννεφελαις--without the article. This may mean "in clouds ;" that is, in such numbers, and in such grouping as to resemble clouds. So it is rendered by Macknight, Koppe, Rosenmuller, Bush (Anastasis, 266,) and others. The absence of the article here would rather seem to demand this interpretation. Still, however, the other interpretation may be true, that it means that they will be caught up into the region of the clouds, or to the clouds which shall accompany the Lord Jesus on his return to our world, Mt 24:30, 26:64; Mk 13:26, 14:62, Rev 1:7. Comp. Dan 7:13. In whichever sense it is understood, the expression is one of great sublimity, and the scene will be immensely grand. Some doctrine of this kind was held by the ancient Jews. Thus Rabbi Nathan (Midras Tillin, xlviii. 13) says, "What has been done before will be done again, As he led the Israelites from Egypt in the clouds of heaven, so will he do to them in the future time."

To meet the Lord in the air. In the regions of the atmosphere -above the earth. It would seem from this, that the Lord Jesus, in his coming, would not descend to the earth, but would remain at a distance from it in the air, where the great transactions of the judgment will occur. It is, indeed, nowhere said that the trans- actions of the judgment will occur upon the earth. The world would not be spacious enough to contain all the assembled living and dead, and hence the throne of judgment will be fixed in the ample space above it.

And so shall we ever be with the Lord. This does not mean that they will always remain with him in the air--for their final home will be heaven--and after the trial they will accompany him to the realms of glory. Mt 25:34, "Come, ye blessed of my Father, inherit the kingdom," etc. The time during which they will remain with him "in the air," is nowhere mentioned in the Bible. It will be as long as will be necessary for the purposes of judging a world, and deciding the eternal doom of every individual "according to the deeds done in the body." There is no reason to suppose that this will be accomplished in a single day of twenty-four hours; but it is impossible to form any conjecture of the period which will be occupied.

(c) "in the clouds" Revv 11:12 (d) "ever be" Jn 14:3

Wherefore comfort one another. Marg., exhort. The word comfort probably best expresses the meaning. They were to bring these glorious truths and these bright prospects before their minds, in order to alleviate the sorrows of bereavement. The topics of consolation are these: first, that those who had died in the faith would not always lie in the grave; second, that when they rose they would not occupy an inferior condition because they were cut off before the coming of the Lord; and third, that all Christians, living and dead, would be received to heaven and dwell for ever with the Lord.

With these words. That is, with these truths.

(1) "comfort" "exhort"

REMARKS.

1. This passage (1Thes 4:13-18) contains a truth which is to be found in no heathen classic writer, and nowhere else, except in the teachings of the New Testament. For the elevated and glorious view which it gives of future scenes pertaining to our world, and for all its inestimable consolations, we are wholly indebted to the Christian religion, Reason unassisted by revelation, never dared to conjecture that such scenes would occur; if it had, it would have had no arguments on which the conjecture could be supported.

2. The death of the Christian is a calm and gentle slumber, 1Thes 4:13. It is not annihilation; it is not the extinction of hope. It is like gentle repose when we lie down at night, and when we hope to awake again in the morning; it is like the quiet, sweet slumber of the infant: Why, then, should the Christian be afraid to die? Is he afraid to close his eyes in slumber? Why dread the night-- the stillness of death? Is he afraid of the darkness, the silence, the chilliness of the midnight hour, when his senses are locked int repose? Why should death to him appear so terrible? Is the slumbering of an infant an object of terror?

3. There are magnificent scenes before us. There is no description anywhere which is more sublime than that in the close of this chapter. Great events are brought together here, any one of which is more grand than all the pomp of courts, and all the sublimity of battle, and all the grandeur of a triumphal civic procession. The glory of the descending Judge of all mankind; the attending retinue of angels, and of the spirits of the dead; the loud shout of the descending host; the clangour of the archangel's trumpet; the bursting of graves and the coming forth of the millions there entombed; the rapid, sudden, glorious change on the millions of living men; the consternation of the wicked; the ascent of the innumerable host to the regions of the air; and the solemn process of the judgment there--what has ever occurred like these events in this world? And how strange it is that the thoughts of men are not turned away from the trifles--the show--the shadow--the glitter--the empty pageantry here--to these bright and glorious realities!

4. In those scenes we shall all be personally interested. If we do not survive till they occur, yet we shall have an important part to act in them. We shall hear the archangel's trump; we shall be summoned before the descending Judge. In these scenes we shall mingle not as careless spectators, but as those whose eternal doom, is there to be determined, and with all the intensity of emotion derived from the fact that the Son of God will descend to judge us, and to pronounce our final doom! Can we be too much concerned to be prepared for the solemnities of that day?

5. We have, in the passage before us, an interesting view of the order in which these great events will occur. There will be

(1.) the descent of the Judge with the attending hosts of heaven;

(2.) the raising up of the righteous dead;

(3.) the change which the living will undergo, 1Cor 15:52;

(4.) the ascent to meet the Lord in the air; and

(5.) the return with him to glory. What place in this series of wonders will be assigned for the resurrection of the wicked, is not mentioned here. The object of the apostle did not lead him to advert to that, since his propose was to comfort the afflicted by the assurance that their pious friends would rise again, and would suffer no disadvantage by the fact that they had died before the coming of the Redeemer. From Jn 5:28,29: however, it seems most probable that they will be raised at the same time with the righteous, and will ascend with them to the place of judgment in the air.

(Typist's note: Barnes assumes a GENERAL judgment. Others believe that the Christian, whose eternal destination has already been determined, will be judged at THE BEMA seat with regard to REWARDS. The WICKED will not be raised until the end of the Millenial Reign and will be judged at THE GREAT WHITE THRONE judgment.)

6. There is no intimation here of a "personal reign" of Christ upon the earth. Indeed, there is no evidence that he will return to the earth at all. All that appears is, that he will descend "from heaven" to the regions of "the air," and there will summon the living and the dead to his bar. But there is no intimation that he will set up a visible kingdom then on earth, to continue a thousand: or more years; that the Jews will be re-collected in their own land that a magnificent city or temple will be built there; or that saints will hover in the air, or reign personally with the Lord Jesus over the nations. There are two considerations in view of this passage, which, to my mind, are conclusive proof that all this is romance--splendid and magnificent indeed as an Arabian but wholly unknown to the apostle Paul. The one is, that if this were to occur, it is inconceivable that there should have been no allusion to it here. It would have been such a magnificent conception of the design of the Second Advent, that it could not have failed to have been adverted to in a description like this. The other consideration is, that such a view would have been exactly in point to meet the object of the apostle here. What could have been more appropriate in comforting the Thessalonian Christians respecting those who had died in the faith, than to describe the gorgeous scenes of the "personal reign" of Christ, and the important part which the risen saints were to play in that great drama! How can it be accounted for that the apostle did not advert to it? Would a believer in the "personal reign" now be likely to omit so material a point, in a description of the scenes which are to occur at the Second Advent?"

7. The saints will be for ever with the Lord. They will dwell with him in his own eternal home, Jn 14:3. This expression comprises the sum of all their anticipated felicity and glory. To be with Christ will be, in itself, the perfection of bliss; for it will be a security that they will sin no more, that they will suffer no more, and that they will be shielded from danger and death. They will have realized the object of their long, fond desire---that of seeing their Saviour; they will have suffered the last pang, encountered the last temptation, and escaped for ever from the dominion of death. What a glorious prospect is this! Assuredly we should be willing to endure pain, privation, and contempt here for the brief period of our earthly pilgrimage, if we may come at last to a world of eternal rest. What trifles are all earthly sorrows compared with the glories of an endless life with our God and Saviour!

8. It is possible that even the prospect of the judgment-day should be a source of consolation, 1Thes 4:18. To most men it is justly an object of dread--for all that they have to fear is concentrated on the issues of that day. But why should a Christian fear it? In the descending Judge he will hail his Redeemer and Friend; and just in proportion as he has true religion here, will be the certainty of his acquittal there. Nay, his feelings in anticipation of the judgment may be more than the mere absence of fear and alarm. it may be to him the source of positive joy. It will be the day of his deliverance from death and the grave. It will confirm to him all his long-cherished hopes. It will put the seal of approbation on his life spent in endeavouring to do the will of God. It will reunite him to his dear friends who have died in the Lord. It will admit him to a full and glorious view of that Saviour whom "having not seen he has loved;" and it will make him the companion of angels and of God. If there be anything, therefore, which ought to cheer and sustain our hearts in the sorrows and bereavements of this life, it is the anticipation of the glorious scenes connected with the Second Advent of our Lord, and the prospect of standing before him clothed in the robes of salvation, surrounded by all those whom we have loved who have died in the faith, and with the innumerable company of the redeemed of all ages and lands.

In these words, we have a general exhortation given to the Thessalonians, that, according to the doctrine and injunctions formerly given them for a holy conversation suitable to the gospel, they would make it their care and endeavour to abound more and more in the exercise of piety, and outstrip themselves in doing their duty toward God and one another; We beseech you, brethren, and exhort you by the Lord Jesus, &c.

Where note, 1. With what great condescension and earnestness St. Paul applies himself to them; he styles them his brethren, and exhorts and beseeches them. The ministers of Christ must not only be teachers, but beseechers also, meekly and affectionately entreating persons to be kind to themselves, and comply with their present duty.

Yet observe, 2. With what authority he backs his entreaty; he beseeches and exhorts by the Lord Jesus, that is, in the name of the Lord Jesus, and by his authority, and for his sake; so that he that despiseth the gentle exhortations of Christ's ministers, despiseth not men, but God; as the authority of a prince is despised, when his messages by his ambassadors are rejected.

Note, 3. The general and comprehensive duty which they are exhorted to, namely, to walk so as to please God in their daily conversation, to be found in the practice of all the duties and virtues of a good life.

Where note, that St. Paul, in the course of his ministry, did not only explain and unfold gospel mysteries but urge and enforce moral duties: Ye have received of us how ye ought to walk. This must be a minister's care, to acquaint his people, that as the privileges of Christianity are very great, so the duties it requires are strict and exact; and those which we call moral duties, are an integral part of our religion; he that is not a moral man, is no Christian; let us preach and press second-table duties, with arguments drawn from the first, namely, that they performed in humble obedience to the command of God, and with a single eye at the glory of God, and from an inward principle of love to God, and then we can never preach up morality too much, nor our people practice it too much.

Observe, lastly, the apostle exhorts them to abound more and more, that is, in grace and holiness; Christians are to be thankful for, but not satisfied with, their present measures of grace received; God allows us liberty to enlarge our desires after an abundance of his grace: and happy is it where there is found a holy covetousness going along with the grace of God, as there is an insatiable covetousness going along with the gold and treasure of this world: this, says the apostle here, will please God, when ye abound more and more.

Here our apostle subjoins a reason, to enforce his foregoing exhortation; what he now required of them, was nothing but what at their first conversion to Christianity he had commanded them, and that in the name, and by the authority of Jesus Christ, to be performed by them; so that they were not his commands, but Christ's by him, and, as such, to be esteemed of them.

Learn hence, that the instructions and rules for a holy life, laid down by the apostles before the churches, are to be looked upon as the commandments of Christ, as being dictated by his Spirit, and delivered by his authority, and as such to be received of them, and obeyed by them.

This is the will of God, even your sanctification: that is, this is the will of God, eminently and emphatically revealed in his word, that Christians should be holy and pure, chaste and clean: not indulging themselves in those impure and filthy lusts of the flesh, fornication, and all manner of uncleanness, which the Gentiles, who knew not the true God savingly, were addicted to, and, in a most beastly manner, guilty of; but that every one should know how to possess and make use of his body, and all its members, as the vessel and instrument of the soul, in holiness and honour.

Observe here, 1. How the apostle descends from general to particular duties: he exhorted the Thessalonians, 1Thess 4:1, in the general, to walk so as to please God; here he exhorteth them in particular, to purity and chastity, both of heart and life, and to watch against all the violent eruptions of concupiscence in their earthly members; teaching us, that the ministers of God must not satisfy themselves with giving general exhortations to a good life, but must treat of particular sins and duties, and endeavour to put men upon the practice of the one, and to reclaim them from the other; thus doth our apostle here.

Observe, 2. The particular duty exhorted to, sanctification; a comprehensive word, and of a large extent; in the general, it consists in a conformity of our natures to the nature of God, and in a conformity of our lives to the will of God.

In particular, sanctification here stands in opposition to all bodily uncleanness, as the next words do plainly shew, that ye should abstain from fornication, that is, all filthiness and uncleanness contrary to chastity; intimating to us, that as there are no sins that human nature is more inclined to, than the lusts of the flesh; so there are no sins that a Christian should more guard against, and strive to mortify and subdue, as being contrary to that purity of nature and life which the gospel directs, and the Holy Spirit assists unto.

Observe, 3. The argument which our apostle here uses to enforce his exhortation to purity and holiness; This is the will of God; 'tis both the command of God that we should be holy, and the will of God to make us holy; now the signification of God's will ought to be a sufficient inducement to us to desire it, and endeavour after it. This is the will of God, even your sanctification, that you should abstain from fornication.

Observe, 4. The remedy prescribed against all bodily uncleanness, and that is, a careful preserving the vessel of the body free from all fleshly pollution, and in that measure of purity and chastity which is suitable to the honour put upon it by God, in being made a temple for the Holy Ghost, That every one should know how to possess his vessel in sanctification and honour.

Where note, the title given to our body, it is called a vessel; it is, first, the Spirit's vessel, he resides in it as in his temple; and accordingly, it seems to be an allusion to the consecrated vessels of the temple, in which a more than ordinary cleanness and purity was found:

Secondly, it is the soul's vessel, 'tis its vessel or receptacle, in which, for a time, it is preserved; and it is the instrument of the soul, by which it acts and performs its office and function.

Now, it is every person's, every man and woman's duty, to possess their body, and to be masters of it, not to be possessed by it, or enslaved to it, but to keep it in subjection to, and as the instrument of, the soul; the body is God's curious workmanship, 'tis Christ's precious purchase, 'tis the soul's receptacle, 'tis the Holy Ghost's temple; therefore, to be kept holy, pure, and clean, like the consecrated vessels of the temple.

Observe, 5. Our apostle exhorts the Thessalonians, not only to abstain from the outward act of uncleanness, but to mortify and subdue the inward lust of concupiscence, 1Thess 4:5, or, as the word signifies, the feverish fit, or violent passion of burning desire, which boileth within, through all the members of the body without.

There is a divine art in the exercise of chastity, and no small skill required to keep a man's soul and body free from fleshly uncleanness; in order to which, inordinate desires must be resisted, the outward senses guarded, enticing and ensnaring objects avoided, wanton company declined, meat, drink, and sleep, soberly used, our lawful callings diligently followed, the first motions to uncleanness suppressed, prayer to God renewed; and, if these prevail not, marriage, God's special remedy, holily made use of. Thus may Christians possess their vessels in sanctification and honour, not in the lusts of concupiscence.

Here we have another positive duty pressed upon the Thessalonians, in which a great part of their sanctification or holiness would discover itself, namely, justice and equity in all their dealings, man with man. Thessalonica was a city of great trade and merchandise; therefore, the apostle directs them, in their traffic and commerce, neither by fraud nor force, to over-reach and go beyond one another: and the apostle saying, let none go beyond or defraud his brother, that is, his fellow Christian, doth not suppose if lawful to defraud such as were not their brethren, but only lets them see, that for Christians to defraud and cheat, to over-reach and go beyond one another, would be a very great aggravation of their crime, seeing the laws of their religion, as well as the light of nature, condemns all such injustice and dishonesty: and accordingly, the apostle adds a reason to enforce his exhortation, drawn from the dreadful effect of all such sins; namely, that it exposes and lays open the guilty person to the direful vengeance of God: The Lord is the avenger of all such.

Learn hence, 1. That the wisdom of God has variously dispensed the gifts of providence to mankind; to some more, to others less; to some in one kind, to others in another: so that men cannot live without mutual commerce one with another.

Learn, 2. That there is such a covetous and insatiable desire of wealth in the heart of man, that little regarding the measure of worldly things, which God has dispensed unto him, he lies at catch to take all advantages of his neighbour in matters of commerce, and, by defrauding and over-reaching him, seeks to increase his own worldly estate with impairing that of others; Let no man go beyond his brother: The apostle, by forbidding this evil, plainly supposes man to be very prone and ready to fall into it.

Learn, 3. That the sin of injustice in traffic and commerce, is so very heinous in the sight of God, that such men as are guilty of it, without repentance, must never expect to escape the vengeance of God, either here or hereafter; God is the avenger of all such.

Observe next, the reasons urged by St. Paul to enforce his foregoing exhortations to purity and justice.

The first is taken from the design of God in their vocation; when called out of their heathenish state to Christianity, they were called not to uncleanness, but out of uncleanness unto holiness.

The second is taken from the heinousness of their sin, who shall despise or reject the commands here given for holiness and sanctification; he that despiseth, despiseth not man, but God.

To despise the minister of God in a command which he delivers from God, is to despise God himself; the apostle gave these commands by the direction of the Holy Spirit, which was given him for that end; Who hath also given unto us his Holy Spirit: Therefore, says he, he that despiseth, despiseth not man, but God.

Where note, that although the reason here given, why such as despised the apostle, despised God himself, be peculiar to St. Paul, who had the Holy Spirit to guide him infallibly; yet so far as the ordinary ministers of Christ do follow the apostle's steps, and deliver nothing but what is agreeable to the word of God, the contempt of their message is a despising of God himself: He that despiseth, despiseth not man, but God.

Our apostle proceeds from an exhortation to chastity and justice, to press that of love, called here brotherly love, because it has all Christians, all our fellow-members in Christ for its object; and he persuades to the practice of it by a winning insinuation that he need not say much upon this argument, because they were taught of God, that is, by the gospel of God, and influenced by the Spirit of God, to love one another.

And observe we farther, the extensiveness of their love. It was not confined to a party, only to them in Thessalonica, but throughout all Macedonia; however, he desires them to extend it still farther, to abound more and more; that is, first, in the extent of it, let it reach not only the saints throughtout all Macedonia, but even to them at the ends of the earth: secondly, in the measure of it, to excel even themselves in the degrees of their love.

Learn hence, that neither brotherly love, nor any other Christian grace, doth advance to such a height in any saint here, but it is still capable of farther augmentation and increase, both intensively, by advancing to further measures and higher degrees of perfection, and extensively, reaching to more objects, who ought to be sharers in our love.

It is supposed by some, that the charity and bounty of these Thessalonians, mentioned in the foregoing verses, occasioned some persons to be idle and carry tales from house to house, seeking by such flatteries and insinuations to maintain themselves without working; the apostle therefore commands every man to work at some calling, that they neither be a burden to the church, nor give a scandal to the heathen.

Study to be quiet, that is, to be of a peaceable spirit and temper; and the original word imports an ambitious study; it ought to be our ambitious desire to live quietly and peaceably with all men; and to live so with some men will require study, and earnest endeavour:

If it be possible, live peaceably with all men, says St. Paul, Rom 12:18. Implying, that there are some men that it is impossible to live peaceably with; and whereas he adds, doing our own business, and working with our own hands; that apostolical injunction requires, that every person be well employed, and found in the way of an honest and industrious diligence, for no man is sent into the world to be idle; and as it is every man's duty, so it is also his privilege, to have a calling: the want of which exposes to innumerable temptations, for the devil finds an idle person always ready to run of his errand.

Our apostle having exhorted the Thessalonians to industry and diligence in the foregoing verse, he presses it with a double argument in this verse.

1. Hereby they should walk honestly towards them that are without, that is, in a decent and seemly manner in the eyes of unconverted Pagans, who are said to be without, because without the pale of the visible church; and,

2. Because, by God's blessing upon their industry, they would attain to such a competency of the things of this life, as to lack nothing which the wisdom of God saw fit and convenient for them; so that by industrious diligence we please God, we profit ourselves, are serviceable to the public, we silence and stop the mouths of the enemies of religion, and beautify our profession with a becoming conversation.

Our apostle, from this verse to the end of the chapter, exhorts the Thessalonians to moderate their grief and sorrow for their friends who died in Christ, many of which, no doubt, were martyrs for the truth in those days of persecution: he lays down many consolatory arguments, as so many sovereign antidotes against immoderate sorrow for the death of pious relations; and, first, he acquaints them, that such sorrow as is excessive, would be more like Pagans than Christians, who mourn without hope of any life after this, that is, of a resurrection from the grave, and a future state of immortality. Our apostle doth not forbid sorrow for the dead absolutely, which Christ shewed for Lazarus, and the church for Stephen, but it is excessive sorrow only that is here condemned.

Learn hence, 1. That all sorrow for the death of friends is not unlawful, or forbidden to Christians; the Christian religion doth not destroy natural affections, but teaches us to moderate them.

Learn, 2. That there is a mighty difference between the Christian's sorrow for the dead, and theirs who are strangers to Christianity: the sorrow of the heathen was extravagant and excessive in the measure, foolish, cruel, and impious in the manner; they tore their hair, beat their breasts, cut their flesh, and ran howling up and down in the most desperate manner: but the Christian's sorrow is sober, moderate, silent, free from ostentation, under the government of reason and religion.

Learn, 3. That the belief of a future state, and the hope of a joyful resurrection, is the cause of this great difference: it is the ignorance of the happiness of glorified saints in heaven, which is the cause of our immoderate sorrow for their death here on earth.

St. Paul having, in the foregoing verse, dissuaded from immoderate grief and sorrow for the death of relations, comes now to lay down several considerations or consolatory arguments in order to it.

The first word of comfort is this, that our relations over whom we mourn, are but fallen asleep; the grave is a bed, in which the saint is laid to rest, his body rests in a bed of dust, as in a safe and consecrated dormitory, till the morning of the resurrection: and, if the night be long, the morning will be the more joyous.

The second comfort is, they sleep in Jesus, that is, in union with Jesus, as members of his body; in the faith of Jesus, that is, in such a belief of the doctrine of Christ, as is accompanied with a holy obedience to the commands of Christ.

The third consolatory word is this, God will come, that is, to judgment, and when he cometh, will bring his sleeping saints with him, that is, he will bring their souls from heaven, their bodies from the grave. Body and soul united he shall take up to himself into the clouds, and then carry all his saints back with him into heaven.

A fourth, is this, our relations are not alone in death; Jesus died; the Captain of our salvation marched before us through the black regions of death and the grave, and has perfumed the bed of the grave, by his own lying in it.

Note here, the apostle says Jesus died, the saints sleep; a believer's death is called a sleep. I do not find that Christ's death is called a sleep; no, his death was death indeed, death with a curse in it: but the believers' death is turned by Christ into a sweet and silent sleep.

Again, Jesus died and rose again, that is a comforting consideration, he was laid, but not lost in the grave: he rose by his own power, he rose as our Head and representative, and accordingly, all his saints are risen in him, and shall rise after him. Because I live, says Christ, you shall live also.

In this verse St. Paul obviates an objection: Some might say, that the saints found alive at the last day might be sooner happy than the dead saints; no, says the apostle, they that are alive, shall not prevent them that sleep, they shall not prevent their rising, nor shall they get the start of them, or get to heaven before them, or have any advantage above them; the living saints shall not be made happy without them, nor one moment before them.

Learn hence, that the resurrection which the saints that sleep in Jesus shall be made partakers of, shall put them into as full a capacity of the glory of Christ's coming, as if they had remained alive in the body till that blessed hour. Nay, the dead in Christ shall rise first, that is, the saints who sleep in the grave at Christ's coming, shall be so far from being made less happy, or later happy, than the saints who shall be found alive, that they shall be first remembered. Christ's first care will be about his dead saints; they that have slept so long in their bed of dust shall be first awakened, before any thing be done about them that never slept; if there be any privilege, any joy, any triumph, greater than others, such as sleep in Jesus, and especially such as have suffered for Jesus, shall be partakers of it at that great day.

These words give us the assurance of the certaninty of Christ's second coming, and of the solemn manner of it, and of the consequence of it.

Observe, 1. The certainty of our Lord's coming; the Lord himself shall descend from heaven; that is, the Lord Jesus, the Mediator; he will not depute an angel, but descend himself to finish that last part of his mediatorial office. Christ will come personally, for the judgment will be managed visibly; and for the recompense of his abasement, it is requisite that he that was judged by the world, should come and judge the world. Reason says, he may come and judge the world, for he made it; faith says, he must and shall come to judge the world, for he has promised it, Joh 14:2. Let us then keep up our faith, and our faith will keep up our hearts.

Observe, 2. The awful and solemn manner of our Lord's coming, and that is threefold:

1. He shall descend with a shout; the original word signifies such a shout as is heard among seamen when they descry the haven, and with united voices cry out, "A shore, a shore."

2. With the voice of an archangel; probable it is, that Christ himself shall give the word of command, both to the quick and dead, to appear before him, and that this command shall be proclaimed by an archangel.

3. With the trump of God: the angel's proclamation shall be confirmed by sound of a trumpet, which will be heard far and near, even by those who are in the graves, and in the depth of the sea.

Learn hence, that our Lord's second coming at the great day, to judge the quick and the dead, shall be attended with such solemnity, that all the terror, majesty, and dreadful reverence, which has been ever seen upon the earth, shall fall infinitely short of it. Great was the terror on Mount Sinai, at the giving of the law, but far greater will the terror be at the day of judgment; when Christ comes to punish the transgressors of that law, and the disobeyers of his gospel.

Observe, 3. The blessed consequence of his coming, namely, the resurrection of his saints: the dead in Christ shall rise first; the saints shall rise with the very same bodies which they laid down in the grave; and they shall rise first, that is, before those who are alive shall be changed: though it is very probable that there will be no considerable difference of time between the glorification of the raised saints, and those that are alive at Christ's coming, yet it seems evident that the dead saints shall be raised, and in their bodies be glorified, before them that are alive shall be changed.

Observe here, 1. The triumphant ascension both of the living and sleeping saints, together into the clouds; We which are alive shall be caught up together with them in the clouds. This ascension shall be effected by the power of Christ, by the ministry of angels, and by the spirituality of the saints' own bodies.

Learn hence, that the descent of the saints of God into the grave, is not with so much weakness, ignominy, and abasement, as their ascent after the resurrection, to meet their Lord in the air, shall be with power, triumph, and glory: Christ shall draw them, clouds shall carry them, angels shall conduct them.

Observe, 2. The blessed meeting of all the saints together in one body, to take their flight together to meet the Lord Jesus, who comes from the third heaven to meet them in the lower region of the air, when Christ will own them in their persons, own them in their services, own them in their sufferings, and they shall receive their full and final benediction from the mouth of Christ, and take an everlasting possession of the heavenly kingdom, together with Christ.

Observe, 3. The saints' cohabitation and fellowship with Christ, together with its extent and duration, they shall ever be with the Lord. This implies the saints' presence with Christ, their vision and sight of him, their fruition and enjoyment of him, their delectation of him, their conformity to him.

Learn hence, that the top and height of the saints' blessedness in heaven consists in this, that they shall for ever be there with Christ.

That is, draw matter of consolation to yourselves from the foregoing considerations, against the loss of your deceased friends; intimating, that the best and choicest of comforts, for supporting the spirits of men under afflictions in general, and the loss of dear relations in particular, are drawn from the holy scriptures; comfort one another with these words, that is, with such scriptural words as he had now written.