1 Thessalonians 5 commentary

It is needless or useless to ask about the particular time of Christ's coming. Christ did not reveal this to the apostles. There are times and seasons for us to work in, and these are our duty and interest to know and observe; but as to the time when we must give up our account, we know it not, nor is it needful that we should. The coming of Christ will be a great surprise to men. Our Lord himself said so. As the hour of death is the same to each person that the judgment will be to mankind in general, so the same remarks answer for both. Christ's coming will be terrible to the ungodly. Their destruction will overtake them while they dream of happiness, and please themselves with vain amusements. There will be no means to escape the terror or the punishment of that day. This day will be a happy day to the righteous. They are not in darkness; they are the children of the light. It is the happy condition of all true Christians. But how many are speaking peace and safety to themselves, over whose heads utter destruction is hovering! Let us endeavour to awaken ourselves and each other, and guard against our spiritual enemies.

Most of mankind do not consider the things of another world at all, because they are asleep; or they do not consider them aright, because they sleep and dream. Our moderation as to all earthly things should be known to all men. Shall Christians, who have the light of the blessed gospel shining in their faces, be careless about their souls, and unmindful of another world? We need the spiritual armour, or the three Christian graces, faith, love, and hope. Faith; if we believe that the eye of God is always upon us, that there is another world to prepare for, we shall see reason to watch and be sober. True and fervent love to God, and the things of God, will keep us watchful and sober. If we have hope of salvation, let us take heed of any thing that would shake our trust in the Lord. We have ground on which to build unshaken hope, when we consider, that salvation is by our Lord Jesus Christ, who died for us, to atone for our sins and to ransom our souls. We should join in prayer and praise one with another. We should set a good example one before another, and this is the best means to answer the end of society. Thus we shall learn how to live to Him, with whom we hope to live for ever.

The ministers of the gospel are described by the work of their office, which is to serve and honour the Lord. It is their duty not only to give good counsel, but also to warn the flock of dangers, and reprove for whatever may be amiss. The people should honour and love their ministers, because their business is the welfare of men's souls. And the people should be at peace among themselves, doing all they can to guard against any differences. But love of peace must not make us wink at sin. The fearful and sorrowful spirits, should be encouraged, and a kind word may do much good. We must bear and forbear. We must be long-suffering, and keep down anger, and this to all men. Whatever man do to us, we must do good to others.

We are to rejoice in creature-comforts, as if we rejoiced not, and must not expect to live many years, and rejoice in them all; but if we do rejoice in God, we may do that evermore. A truly religious life is a life of constant joy. And we should rejoice more, if we prayed more. Prayer will help forward all lawful business, and every good work. If we pray without ceasing, we shall not want matter for thanksgiving in every thing. We shall see cause to give thanks for sparing and preventing, for common and uncommon, past and present, temporal and spiritual mercies. Not only for prosperous and pleasing, but also for afflicting providences, for chastisements and corrections; for God designs all for our good, though we at present see not how they tend to it. Quench not the Spirit. Christians are said to be baptized with the Holy Ghost and with fire. He worketh as fire, by enlightening, enlivening, and purifying the souls of men. As fire is put out by taking away fuel, and as it is quenched by pouring water, or putting a great deal of earth upon it; so we must be careful not to quench the Holy Spirit, by indulging carnal lusts and affections, minding only earthly things. Believers often hinder their growth in grace, by not giving themselves up to the spiritual affections raised in their hearts by the Holy Spirit. By prophesyings, here understand the preaching of the word, the interpreting and applying the Scriptures. We must not despise preaching, though it is plain, and we are told no more than what we knew before. We must search the Scriptures. And proving all things must be to hold fast that which is good. We should abstain from sin, and whatever looks like sin, leads to it, and borders upon it. He who is not shy of the appearances of sin, who shuns not the occasions of it, and who avoids not the temptations and approaches to it, will not long keep from doing sin.

The apostle prays that they might be sanctified more perfectly, for the best are sanctified but in part while in this world; therefore we should pray for, and press toward, complete holiness. And as we must fall, if God did not carry on his good work in the soul, we should pray to God to perfect his work, till we are presented faultless before the throne of his glory. We should pray for one another; and brethren should thus express brotherly love. This epistle was to be read to all the brethren. Not only are the common people allowed to read the Scriptures, but it is their duty, and what they should be persuaded to do. The word of God should not be kept in an unknown tongue, but transplanted, that as all men are concerned to know the Scriptures, so they all may be able to read them. The Scriptures should be read in all public congregations, for the benefit of the unlearned especially. We need no more to make us happy, than to know the grace of our Lord Jesus Christ. He is an ever-flowing and an over-flowing fountain of grace to supply all our wants.

1 But as to times. He now, in the third place, calls them back from a curious and unprofitable inquiry as to times, but in the mean time admonishes them to be constantly in a state of preparation for receiving Christ. “Quand il viendra en iugement;” — “When he will come to judgment.” He speaks, however, by way of anticipation, saying, that they have no need that he should write as to those things which the curious desire to know. For it is an evidence of excessive incredulity not to believe what the Lord foretells, unless he marks out the day by certain circumstances, and as it were points it out with the finger. As, therefore, those waver between doubtful opinions who require that moments of time should be marked out for them, as if they would draw a conjecture “De ce qu’ils en doyuent croire;” — “Of what they must believe.” from some plausible demonstration, he accordingly says that discussions of this nature are not necessary for the pious. There is also another reason — that believers do not desire to know more than they are permitted to learn in God’s school. Now Christ designed that the day of his coming should be hid from us, that, being in suspense, we might be as it were upon watch.

2 Ye know perfectly. He places exact knowledge in contrast with an anxious desire of investigation. But what is it that he says the Thessalonians know accurately? “Plenement et certainement;” — “Fully and certainly.” It is, that the day of Christ will come suddenly and unexpectedly, so as to take unbelievers by surprise, as a thief does those that are asleep. This, however, is opposed to evident tokens, which might portend afar off his coming to the world. Hence it were foolish to wish to determine the time precisely from presages or prodigies.

3 For when they shall say. Here we have an explanation of the similitude, the day of the Lord will be like a thief in the night. Why so? because it will come suddenly to unbelievers, when not looked for, so that it will take them by surprise, as though they were asleep. But whence comes that sleep? Assuredly from deep contempt of God. The prophets frequently reprove the wicked on account of this supine negligence, and assuredly they await in a spirit of carelessness not merely that last judgment, but also such as are of daily occurrence. Though the Lord threatens destruction, “Leur denonce ruine et confusion;” — “Threatens them with ruin and confusion.” they do not hesitate to promise themselves peace and every kind of prosperity. And the reason why they fall into this destructive indolence “Ceste paresse tant dangereuse et mortelle;” — “This indolence so dangerous and deadly.” is, because they do not see those things immediately accomplished, which the Lord declares will take place, for they reckon that to be fabulous that does not immediately present itself before their eyes. For this reason the Lord, in order that he may avenge this carelessness, which is full of obstinacy, comes all on a sudden, and contrary to the expectation of all, precipitates the wicked from the summit of felicity. He sometimes furnishes tokens of this nature of a sudden advent, but that will be the principal one, when Christ will come down to judge the world, as he himself testifies, (Matthew 24:37) comparing that time to the age of Noe, inasmuch as all will give way to excess, as if in the profoundest repose.

As the pains of child-bearing. Here we have a most apt similitude, inasmuch as there is no evil that seizes more suddenly, and that presses more keenly and more violently on the very first attack; besides this, a woman that is with child carries in her womb occasion of grief without feeling it, until she is seized amidst feasting and laughter, or in the midst of sleep.

4 But ye, brethren. He now admonishes them as to what is the duty of believers, that they look forward in hope to that day, though it be remote. And this is what is intended in the metaphor of day and light. The coming of Christ will take by surprise those that are carelessly giving way to indulgence, because, being enveloped in darkness, they see nothing, for no darkness is more dense than ignorance of God. We, on the other hand, on whom Christ has shone by the faith of his gospel, differ much from them, for that saying of Isaiah is truly accomplished in us, that

while darkness covers the earth, the Lord arises upon us, and his glory is seen in us. (Isaiah 60:2)

He admonishes us, therefore, that it were an unseemly thing that we should be caught by Christ asleep, as it were, or seeing nothing, while the full blaze of light is shining forth upon us. He calls them children of light, in accordance with the Hebrew idiom, as meaning — furnished with light; as also children of the day, meaning — those who enjoy the light of day. “It is ‘day’ with them. It is not only ‘day’ round about them, (so it is wherever the gospel is afforded to men,) but God hath made it ‘day’ within.” —Howe’s Works, (Lond. 1822,) vol. 6, p. 294. — Ed. And this he again confirms, when he says that we are not of the night nor of darkness, because the Lord has rescued us from it. For it is as though he had said, that we have not been enlightened by the Lord with a view to our walking in darkness.

1 Thessalonians 5:6-10

6. Therefore let us not sleep, as do others; but let us watch and be sober.

6. Ergo ne dormiamus ut reliqui, sed vigilemus, et sobrii simus.

7. For they that sleep sleep in the night; and they that be drunken are drunken in the night.

7. Qui enim dormiunt, nocte dormiunt: et qui ebrii sunt, nocte ebrii sunt.

8. But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.

8. Nos autem qui sumus diei, sobrii simus, induti thorace fidei et caritatis, et galea, spe salutis:

9. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,

9. Quia non constituit nos Deus in iram, sed in acquisitionem salutis, per Dominum nostrum Iesum Christum:

10. Who died for us, that, whether we wake or sleep, we should live together with him.

10. Qui mortuus est pro nobis. ut sive vigilemus, sive dormiamus, simul cum ipso vivamus.

6 Therefore let us not sleep. He adds other metaphors closely allied to the preceding one. For as he lately shewed that it were by no means seemly that they should be blind in the midst of light, so he now admonishes that it were dishonorable and disgraceful to sleep or be drunk in the middle of the day. Now, as he gives the name of day to the doctrine of the gospel, by which the Christ, the Sun of righteousness (Malachi 4:2) is manifested to us, so when he speaks of sleep and drunkenness, he does not mean natural sleep, or drunkenness from wine, but stupor of mind, when, forgetting God and ourselves, we regardlessly indulge our vices. Let us not sleep, says he; that is, let us not, sunk in indolence, become senseless in the world. As others, that is, unbelievers, “The refuse, as the word λοιποὶ emphatically signifies, or the reprobate and worst of men.... The word καθεύδωμεν, signifies a deeper or a more intense sleep. It is the word that is used in the Septuagint to signify the sleep of death.” (Daniel 12:2)—Howe’s Works, (Lond. 1822,) vol. 6, p. 290. — Ed from whom ignorance of God, like a dark night, takes away understanding and reason. But let us watch, that is, let us look to the Lord with an attentive mind. And be sober, that is, casting away the cares of the world, which weigh us down by their pressure, and throwing off base lusts, mount to heaven with freedom and alacrity. For this is spiritual sobriety, when we use this world so sparingly and temperately that we are not entangled with its allurements.

8 Having put on the breastplate. He adds this, that he may the more effectually shake us out of our stupidity, for he calls us as it were to arms, that he may shew that it is not a time to sleep. It is true that he does not make use of the term war; but when he arms us with a breastplate and a helmet, he admonishes us that we must maintain a warfare. Whoever, therefore, is afraid of being surprised by the enemy, must keep awake, that he may be constantly on watch. As, therefore, he has exhorted to vigilance, on the ground that the doctrine of the gospel is like the light of day, so he now stirs us up by another argument — that we must wage war with our enemy. From this it follows, that idleness is too hazardous a thing. For we see that soldiers, though in other situations they may be intemperate, do nevertheless, when the enemy is near, from fear of destruction, refrain from gluttony “Et yurognerie;” — “And drunkenness.” and all bodily delights, and are diligently on watch so as to be upon their guard. As, therefore, Satan is on the alert against us, and tries a thousand schemes, we ought at least to be not less diligent and watchful. “Pour le moins ne deuons—nous pas estre aussi vigilans que les gendarmes?” — “Should we not at least be as vigilant as soldiers are?”

It is, however, in vain, that some seek a more refined exposition of the names of the kinds of armor, for Paul speaks here in a different way from what he does in Ephesians 6:14 for there he makes righteousness the breastplate. This, therefore, will suffice for understanding his meaning, that he designs to teach, that the life of Christians is like a perpetual warfare, inasmuch as Satan does not cease to trouble and molest them. He would have us, therefore, be diligently prepared and on the alert for resistance: farther, he admonishes us that we have need of arms, because unless we be well armed we cannot withstand so powerful “Si puissant et si fort;” — “So powerful and so strong.” an enemy. He does not, however, enumerate all the parts of armor, (πανοπλίαν,) but simply makes mention of two, the breastplate and the helmet. In the mean time, he omits nothing of what belongs to spiritual armor, for the man that is provided with faith, love, and hope, will be found in no department unarmed.

9 For God hath not appointed us. As he has spoken of the hope of salvation, he follows out that department, and says that God has appointed us to this — that we may obtain salvation through Christ. The passage, however, might be explained in a simple way in this manner — that we must put on the helmet of salvation, because God wills not that we should perish, but rather that we should be saved. And this, indeed, Paul means, but, in my opinion, he has in view something farther. For as the day of Christ is for the most part regarded with alarm, “D’autant que volontiers nous auons en horreur et craignons le iour du Seigneur;” — “Inasmuch as we naturally regard with horror, and view with dread the day of the Lord.” having it in view to close with the mention of it, he says that we are appointed to salvation

The Greek term περιποίησις means enjoyment, (as they speak,) as well as acquisition. Paul, undoubtedly, does not mean that God has called us, that we may procure salvation for ourselves, but that we may obtain it, as it has been acquired for us by Christ. Paul, however, encourages believers to fight strenuously, setting before them the certainty of victory; for the man who fights timidly and hesitatingly is half-conquered. In these words, therefore, he had it in view to take away the dread which arises from distrust. There cannot, however, be a better assurance of salvation gathered, than from the decree “Du decret et ordonnance de Dieu;” — “From the decree and appointment of God.” of God. The term wrath, in this passage, as in other instances, is taken to mean the judgment or vengeance of God against the reprobate.

10 Who died. From the design of Christ’s death he confirms what he has said, for if he died with this view — that he might make us partakers of his life, there is no reason why we should be in doubt as to our salvation. It is doubtful, however, what he means now by sleeping and waking, for it might seem as if he meant life and death, and this meaning would be more complete. At the same time, we might not unsuitably interpret it as meaning ordinary sleep. The sum is this — that Christ died with this view, that he might bestow upon us his life, which is perpetual and has no end. It is not to be wondered, however, that he affirms that we now live with Christ, inasmuch as we have, by entering through faith into the kingdom of Christ, passed from death into life. (John 5:24) Christ himself, into whose body we are ingrafted, quickens us by his power, and the Spirit that dwelleth in us is life, because of justification “Comme il est dit en l’Epistre aux Romans 8. b. 10;” — “As is stated in the Epistle to the Romans Romans 8:10.”

1 Thessalonians 5:11—14

11. Wherefore comfort yourselves together, and edify one another, even as also ye do.

11. Quare exhortamini (vel, consolamini) vos invicem, et aedificate singuli singulos, sicut et facitis.

12. And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you;

12. Rogamus autem vos, fratres, ut agnoscatis eos, qui laborant in vobis, et praesunt vobis in Domino, et admonent vos:

13. And to esteem them very highly in love for their work’s sake. And be at peace among yourselves.

13. Ut eos habeatis in summo pretio cum caritate propter opus ipsorum: pacem habete cum ipsis, (vel, inter vos.)

14. Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men

14. Hortamur autem vos, fratres, monete inordinatos, consolamini pusillanimos, suscipite infirmos, patientes estote erga omnes.

11 Exhort. It is the same word that we had in the close of the preceding chapter, and which we rendered comfort, because the context required it, and the same would not suit ill with this passage also. For what he has treated of previously furnishes matter of both — of consolation as well as of exhortation. He bids them, therefore, communicate to one another what has been given them by the Lord. He adds, that they may edify one another — that is, may confirm each other in that doctrine. Lest, however, it might seem as if he reproved them for carelessness, he says at the same time that they of their own accord did what he enjoins. But, as we are slow to what is good, those that are the most favourably inclined of all, have always, nevertheless, need to be stimulated.

12 And we beseech you. Here we have an admonition that is very necessary. For as the kingdom of God is lightly esteemed, or at least is not esteemed suitably to its dignity, there follows also from this, contempt of pious teachers. Now, the most of them, offended with this ingratitude, not so much because they see themselves despised, as because they infer from this, that honor is not rendered to their Lord, are rendered thereby more indifferent, and God also, on just grounds, inflicts vengeance upon the world, inasmuch as he deprives it of good ministers, “Fideles ministres de la parolle;” — “Faithful ministers of the word.” to whom it is ungrateful. Hence, it is not so much for the advantage of ministers as of the whole Church, that those who faithfully preside over it should be held in esteem. And it is for this reason that Paul is so careful to recommend them. To acknowledge means here to have regard or respect; but Paul intimates that the reason why less honor is shewn to teachers themselves than is befitting, is because their labor is not ordinarily taken into consideration.

We must observe, however, with what titles of distinction he honors pastors. In the first place, he says that they labor. From this it follows, that all idle bellies are excluded from the number of pastors. Farther, he expresses the kind of labor when he adds, those that admonish, or instruct, you. It is to no purpose, therefore, that any, that do not discharge the office of an instructor, glory in the name of pastors. The Pope, it is true, readily admits such persons into his catalogue, but the Spirit of God expunges them from his. As, however, they are held in contempt in the world, as has been said, he honors them at the same time, with the distinction of presidency.

Paul would have such as devote themselves to teaching, and preside with no other end in view than that of serving the Church, be held in no ordinary esteem. For he says literally — let them be more than abundantly honored, and not without good ground, for we must observe the reason that he adds immediately afterwards — on account of their work. Now, this work is the edification of the Church, the everlasting salvation of souls, the restoration of the world, and, in fine, the kingdom of God and Christ. The excellence and dignity of this work are inestimable: hence those whom God makes ministers in connection with so great a matter, ought to be held by us in great esteem. We may, however, infer from Paul’s words, that judgment is committed to the Church, that it may distinguish true pastors. “Et les ministres fideles;” — “And faithful ministers.” For to no purpose were these marks pointed out, if he did not mean that they should be taken notice of by believers. And while he commands that honor be given to those that labor, and to those that by teaching “Et admonestant;” — “And admonishing.” govern properly and faithfully, he assuredly does not bestow any honor upon those that are idle and wicked, nor does he mark them out as deserving of it.

Preside in the Lord. This seems to be added to denote spiritual government. For although kings and magistrates also preside by the appointment of God, yet as the Lord would have the government of the Church to be specially recognized as his, those that govern the Church in the name and by the commandment of Christ, are for this reason spoken of particularly as presiding in the Lord. We may, however, infer from this, how very remote those are from the rank of pastors and prelates who exercise a tyranny altogether opposed to Christ. Unquestionably, in order that any one may be ranked among lawful pastors, it is necessary that he should shew that he presides in the Lord, and has nothing apart from him. And what else is this, but that by pure doctrine he puts Christ in his own seat, that he may be the only Lord and Master?

13 With love. Others render it by love; for Paul says in love, which, according to the Hebrew idiom, is equivalent to by or with. I prefer, however, to explain it thus — as meaning that he exhorts them not merely to respect them, “De porter honneur aux fideles ministres;” — “To do honor to faithful ministers.” but also love them. For as the doctrine of the gospel is lovely, so it is befitting that the ministers of it should be loved. It were, however, rather stiff to speak of having in esteem by love, while the connecting together of love with honor suits well.

Be at peace. While this passage has various readings, even among the Greeks, I approve rather of the rendering which has been given by the old translator, and is followed by Erasmus — Pacem habete cum eis, vel colite — (Have or cultivate peace with them.) Wiclif (1380) renders as follows: “Haue ye pees with hem.” For Paul, in my opinion, had in view to oppose the artifices of Satan, who ceases not to use every endeavor to stir up either quarrels, or disagreements, or enmities, between people and pastor. Hence we see daily how pastors are hated by their Churches for some trivial reason, or for no reason whatever, because this desire for the cultivation of peace, which Paul recommends so strongly, is not exercised as it ought.

14 Admonish the unruly. It is a common doctrine — that the welfare of our brethren should be the object of our concern. This is done by teaching, admonishing, correcting, and arousing; but, as the dispositions of men are various, it is not without good reason that the Apostle commands that believers accommodate themselves to this variety. He commands, therefore, that the unruly “The whole phraseology of this verse is military... ᾿Ατάκτους — those who are out of their ranks, and are neither in a disposition nor situation to perform the work and duty of a soldier: those who will not do the work prescribed, and who will meddle with what is not commanded.” —Dr. A. Clarke.—Ed be admonished, that is, those who live dissolutely. The term admonition, also, is employed to mean sharp reproof, such as may bring them back into the right way, for they are deserving of greater severity, and they cannot be brought to repentance by any other remedy.

Towards the faint-hearted another system of conduct must be pursued, for they have need of consolation. The weak must also be assisted. By faint-hearted, however, he means those that are of a broken and afflicted spirit. He accordingly favors them, and the weak, in such a way as to desire that the unruly should be restrained with some degree of sternness. On the other hand, he commands that the unruly should be admonished sharply, in order that the weak may be treated with kindness and humanity, and that the faint-hearted may receive consolation. It is therefore to no purpose that those that are obstinate and intractable demand that they be soothingly caressed, inasmuch as remedies must be adapted to diseases.

He recommends, however, patience towards all, for severity must be tempered with some degree of lenity, even in dealing with the unruly. This patience, however, is, properly speaking, contrasted with a feeling of irksomeness, “A l’ennuy qu’on conçoit aiseement en tels affaires;” — “To the irksomeness which one readily feels in such matters.” for nothing are we more prone to than to feel wearied out when we set ourselves to cure the diseases of our brethren. The man who has once and again comforted a person who is faint-hearted, if he is called to do the same thing a third time, will feel I know not what vexation, nay, even indignation, that will not permit him to persevere in discharging his duty. Thus, if by admonishing or reproving, we do not immediately do the good that is to be desired, we lose all hope of future success. Paul had in view to bridle impatience of this nature, by recommending to us moderation towards all.

1 Thessalonians 5:15-22

15. See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men

15. Videte, ne quis malum pro malo cuiquam reddat: sed semper benignitatem sectamini, et mutuam inter vos, et in omnes.

16. Rejoice evermore.

16. Semper gaudete.

17. Pray without ceasing.

17. Indesinenter orate.

18. In everything give thanks: for this is the will of God in Christ Jesus concerning you.

18. In omnibus gratias agite: haec enim Dei voluntas in Christo Iesu erga vos.

19. Quench not the Spirit.

19. Spiritum ne extinguatis.

20. Despise not prophesyings.

20. Prophetias ne contemnatis.

21. Prove all things: hold fast that which is good.

21. Omnia probate, quod bonum est tenete.

22 Abstain from all appearance of evil.

22. Ab omni specie mala abstinete.

15 See that no one render evil for evil. As it is difficult to observe this precept, in consequence of the strong bent of our nature to revenge, he on this account bids us take care to be on our guard. For the word see denotes anxious care. Now, although he simply forbids us to strive with each other in the way of inflicting injuries, there can, nevertheless, be no doubt that he meant to condemn, at the same time, every disposition to do injury. For if it is unlawful to render evil for evil, every disposition to injure is culpable. This doctrine is peculiar to Christians — not to retaliate injuries, but to endure them patiently. And lest the Thessalonians should think that revenge was prohibited only towards their brethren, he expressly declares that they are to do evil to no one. For particular excuses are wont to be brought forward in some cases. “What! why should it be unlawful for me to avenge myself on one that is so worthless, so wicked, and so cruel?” But as vengeance is forbidden us in every case, without exception, however wicked the man that has injured us may be, we must refrain from inflicting injury.

But always follow benignity. By this last clause he teaches that we must not merely refrain from inflicting vengeance, when any one has injured us, but must cultivate beneficence towards all. For although he means that it should in the first instance be exercised among believers mutually, he afterwards extends it to all, however undeserving of it, that we may make it our aim to overcome evil with good, as he himself teaches elsewhere. (Romans 12:21) The first step, therefore, in the exercise of patience, is, not to revenge injuries; the second is, to bestow favors even upon enemies.

16 Rejoice always. I refer this to moderation of spirit, when the mind keeps itself in calmness under adversity, and does not give indulgence to grief. I accordingly connect together these three things — to rejoice always, to pray without ceasing, and to give thanks to God in all things. For when he recommends constant praying, he points out the way of rejoicing perpetually, for by this means we ask from God alleviation in connection with all our distresses. In like manner, in Philippians 4:4, having said,

Rejoice in the Lord always; again I say, Rejoice. Let your moderation be known to all. Be not anxious as to anything. The Lord is at hand.

He afterwards points out the means of this—

but in every prayer let your requests be made known to God, with giving of thanks.

In that passage, as we see, he presents as a source of joy a calm and composed mind, that is not unduly disturbed by injuries or adversities. But lest we should be borne down by grief, sorrow, anxiety, and fear, he bids us repose in the providence of God. And as doubts frequently obtrude themselves as to whether God cares for us, he also prescribes the remedy — that by prayer we disburden our anxieties, as it were, into his bosom, as David commands us to do in Psalm 37:5 and Psalm 55:22; and Peter also, after his example. (1 Peter 5:7.) As, however, we are unduly precipitate in our desires, he imposes a check upon them — that, while we desire what we are in need of, we at the same time do not cease to give thanks.

He observes, here, almost the same order, though in fewer words. For, in the first place, he would have us hold God’s benefits in such esteem, that the recognition of them and meditation upon them shall overcome all sorrow. And, unquestionably, if we consider what Christ has conferred upon us, there will be no bitterness of grief so intense as may not be alleviated, and give way to spiritual joy. For if this joy does not reign in us, the kingdom of God is at the same time banished from us, or we from it. “N’est point en nous, ou pour mieux dire, nous en sommes hors;” — “Is not in us, or as we may rather say, we are away from it.” And very ungrateful is that man to God, who does not set so high a value on the righteousness of Christ and the hope of eternal life, as to rejoice in the midst of sorrow. As, however, our minds are easily dispirited, until they give way to impatience, we must observe the remedy that he subjoins immediately afterwards. For on being cast down and laid low we are raised up again by prayers, because we lay upon God what burdened us. As, however, there are every day, nay, every moment, many things that may disturb our peace, and mar our joy, he for this reason bids us pray without ceasing. Now, as to this constancy in prayer, we have spoken of elsewhere. Our author probably refers here to what he has said on this subject when commenting on Ephesians 6:18. — Ed. Thanksgiving, as I have said, is added as a limitation. For many pray in such a manner, as at the same time to murmur against God, and fret themselves if he does not immediately gratify their wishes. But, on the contrary, it is befitting that our desires should be restrained in such a manner that, contented with what is given us, we always mingle thanksgiving with our desires. We may lawfully, it is true, ask, nay, sigh and lament, but it must be in such a way that the will of God is more acceptable to us than our own.

18 For this is the will of God — that is, according to Chrysostom’s opinion — that we give thanks. As for myself, I am of opinion that a more ample meaning is included under these terms — that God has such a disposition towards us in Christ, that even in our afflictions we have large occasion of thanksgiving. For what is fitter or more suitable for pacifying us, than when we learn that God embraces us in Christ so tenderly, that he turns to our advantage and welfare everything that befalls us? Let us, therefore, bear in mind, that this is a special remedy for correcting our impatience — to turn away our eyes from beholding present evils that torment us, and to direct our views to a consideration of a different nature — how God stands affected towards us in Christ.

19 Quench not the Spirit. This metaphor is derived from the power and nature of the Spirit; for as it is the proper office of the Spirit to illuminate the understandings of men, and as he is on this account called our light, it is with propriety that we are said to quench him, when we make void his grace. There are some that think that it is the same thing that is said in this clause and the succeeding one. Hence, according to them, to quench the Spirit is precisely the same as to despise prophesyings. As, however, the Spirit is quenched in various ways, I make a distinction between these two things—that of a general statement, and a particular. For although contempt of prophesying is a quenching of the Spirit, yet those also quench the Spirit who, instead of stirring up, as they ought, more and more, by daily progress, the sparks that God has kindled in them, do, by their negligence, make void the gifts of God. This admonition, therefore, as to not quenching the Spirit, has a wider extent of meaning than the one that follows as to not despising prophesyings. The meaning of the former is: “Be enlightened by the Spirit of God. See that you do not lose that light through your ingratitude.” This is an exceedingly useful admonition, for we see that those who have been once enlightened, (Hebrews 6:4) when they reject so precious a gift of God, or, shutting their eves, allow themselves to be hurried away after the vanity of the world, are struck with a dreadful blindness, so as to be an example to others. We must, therefore, be on our guard against indolence, by which the light of God is choked in us.

Those, however, who infer from this that it is in man’s option either to quench or to cherish the light that is presented to him, so that they detract from the efficacy of grace, and extol the powers of free will, reason on false grounds. For although God works efficaciously in his elect, and does not merely present the light to them, but causes them to see, opens the eyes of their heart, and keeps them open, yet as the flesh is always inclined to indolence, it has need of being stirred up by exhortations. But what God commands by Paul’s mouth, He himself accomplishes inwardly. In the mean time, it is our part to ask from the Lord, that he would furnish oil to the lamps which he has lighted up, that he may keep the wick pure, and may even increase it.

20 Despise not prophesyings. This sentence is appropriately added to the preceding one, for as the Spirit of God illuminates us chiefly by doctrine, those who give not teaching its proper place, do, so far as in them lies, quench the Spirit, for we must always consider in what manner or by what means God designs to communicate himself to us. Let every one, therefore, who is desirous to make progress under the direction of the Holy Spirit, allow himself to be taught by the ministry of prophets.

By the term prophecy, however, I do not understand the gift of foretelling the future, but as in 1 Corinthians 14:3, the science of interpreting Scripture, See Calvin on the Corinthians, vol. 1, p. 415, 436. so that a prophet is an interpreter of the will of God. For Paul, in the passage which I have quoted, assigns to prophets teaching for edification, exhortation, and consolation, and enumerates, as it were, these departments. Let, therefore, prophecy in this passage be understood as meaning — interpretation made suitable to present use. “Interpretation de l’Escriture applicquee proprement selon le temps, les personnes, et les choses presentes;” — “Interpretation of Scripture properly applied, according to time, persons, and things present.” Paul prohibits us from despising it, if we would not choose of our own accord to wander in darkness.

The statement, however, is a remarkable one, for the commendation of external preaching. It is the dream of fanatics, that those are children who continue to employ themselves in the reading of the Scripture, or the hearing of the word, as if no one were spiritual, unless he is a despiser of doctrine. They proudly, therefore, despise the ministry of man, nay, even Scripture itself, that they may attain the Spirit. Farther, whatever delusions Satan suggests to them, “Leur souffle aux aureilles;” — “Breathes into their ears.” they presumptuously set forth as secret revelations of the Spirit. Such are the Libertines, See Calvin on the Corinthians, vol. 2, p. 7, n. 3. and other furies of that stamp. And the more ignorant that any one is, he is puffed up and swollen out with so much the greater arrogance. Let us, however, learn from the example of Paul, to conjoin the Spirit with the voice of men, which is nothing else than his organ. “L’organe et instrument d’celuy;” — “His organ and instrument.”

21 Prove all things. As rash men and deceiving spirits frequently pass off their trifles under the name of prophecy, prophecy might by this means be rendered suspicious or even odious, just as many in the present day feel almost disgusted with the very name of preaching, as there are so many foolish and ignorant persons that from the pulpit blab out their worthless contrivances, “Leurs speculations ridicules;” — “Their ridiculous speculations.” while there are others, also, that are wicked and sacrilegious persons, who babble forth execrable blasphemies. “Horribles et execrables;” — “Horrible and execrable.” As, therefore, through the fault of such persons it might be, that prophecy was regarded with disdain, nay more, was scarcely allowed to hold a place, Paul exhorts the Thessalonians to prove all things, meaning, that although all do not speak precisely according to set rule, we must, nevertheless, form a judgment, before any doctrine is condemned or rejected.

As to this, there is a twofold error that is wont to be fallen into, for there are some who, from having either been deceived by a false pretext of the name of God, or from their knowing that many are commonly deceived in this way, reject every kind of doctrine indiscriminately, while there are others that by a foolish credulity embrace, without distinction, everything that is presented to them in the name of God. Both of these ways are faulty, for the former class, saturated with a presumptuous prejudice of that nature, close up the way against their making progress, while the other class rashly expose themselves to all winds of errors. (Ephesians 4:14.) Paul admonishes the Thessalonians to keep the middle path between these two extremes, while he prohibits them from condemning anything without first examining it; and, on the other hand, he admonishes them to exercise judgment, before receiving, what may be brought forward, as undoubted truth. And unquestionably, this respect, at least, ought to be shewn to the name of God — that we do not despise prophecy, which is declared to have proceeded from him. As, however, examination or discrimination ought to precede rejection, so it must, also, precede the reception of true and sound doctrine. For it does not become the pious to shew such lightness, as indiscriminately to lay hold of what is false equally with what is true. From this we infer, that they have the spirit of judgment conferred upon them by God, that they may discriminate, so as not to be imposed upon by the impostures of men. For if they were not endowed with discrimination, it were in vain that Paul said — Prove: hold fast that which is good. If, however, we feel that we are left destitute of the power of proving aright; it must be sought by us from the same Spirit, who speaks by his prophets. But the Lord declares in this place by the mouth of Paul, that the course of doctrine ought not, by any faults of mankind, or by any rashness, or ignorance, or, in fine, by any abuse, to be hindered from being always in a vigorous state in the Church. For as the abolition of prophecy is the ruin of the Church, let us allow heaven and earth to be commingled, rather than that prophecy should cease.

Paul, however, may seem here to give too great liberty in teaching, when he would have all things proved; for things must be heard by us, that they may be proved, and by this means a door would be opened to impostors for disseminating their falsehoods. I answer, that in this instance he does not by any means require that an audience should be given to false teachers, whose mouth he elsewhere teaches (Titus 1:11) must be stopped, and whom he so rigidly shuts out, and does not by any means set aside the arrangement, which he elsewhere recommends so highly (1 Timothy 3:2) in the election of teachers. As, however, so great diligence can never be exercised as that there should not sometimes be persons prophesying, who are not so well instructed as they ought to be, and that sometimes good and pious teachers fail to hit the mark, he requires such moderation on the part of believers, as, nevertheless, not to refuse to hear. For nothing is more dangerous, than that moroseness, by which every kind of doctrine is rendered disgusting to us, while we do not allow ourselves to prove what is right. “Tellement que nostre impatience ou chagrin nous empesche d’esprouuer qui est la vraye ou la fausse;” — “So that our impatience or chagrin keeps us from proving what is true or false.”

22 From every evil appearance. Some think that this is a universal statement, as though he commanded to abstain from all things that bear upon their front an appearance of evil. In that case the meaning would be, that it is not enough to have an internal testimony of conscience, unless regard be at the same time had to brethren, so as to provide against occasions of offense, by avoiding every thing that can have the appearance of evil.

Those who explain the word speciem after the manner of dialecticians as meaning the subdivision of a general term, fall into an exceedingly gross blunder. For he “S. Paul;” —”St. Paul.” has employed the term speciem as meaning what we commonly term appearance. It may also be rendered either—evil appearance, or appearance of evil. The meaning, however, is the same. I rather prefer Chrysostom and Ambrose, who connect this sentence with the foregoing one. At the same time, neither of them explains Paul’s meaning, and perhaps have not altogether hit upon what he intends. I shall state briefly my view of it.

In the first place, the phrase appearance of evil, or evil appearance, I understand to mean — when falsity of doctrine has not yet been discovered in such a manner, that it can on good grounds be rejected; but at the same time an unhappy suspicion is left upon the mind, and fears are entertained, lest there should be some poison lurking. He, accordingly, commands us to abstain from that kind of doctrine, which has an appearance of being evil, though it is not really so — not that he allows that it should be altogether rejected, but inasmuch as it ought not to be received, or to obtain belief. For why has he previously commanded that what is good should be held fast, while he now desires that we should abstain not simply from evil, but from all appearance of evil? It is for this reason, that, when truth has been brought to light by careful examination, it is assuredly becoming in that case to give credit to it. When, on the other hand, there is any fear of false doctrine, or when the mind is involved in doubt, it is proper in that case to retreat, or to suspend our step, as they say, lest we should receive anything with a doubtful and perplexed conscience. In short, he shews us in what way prophecy will be useful to us without any danger — in the event of our being attentive in proving all things, and our being free from lightness and haste.

1 Thessalonians 5:23-28

23. And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

23. Ipse autem Deus pacis sanctificet vos totos: et integer spiritus vester, et anima et corpus sine reprehensione in adventu Domini nostri Iesu Christi custodiatur:

24. Faithful is he that calleth you, who also will do it

24. Fidelis qui vos vocavit, qui et faciet.

25. Brethren, pray for us.

25. Fratres, orate pro nobis.

26. Greet all the brethren with an holy kiss.

26. Salutate fratres omnes in osculo sancto.

27. I charge you by the Lord that this epistle be read unto all the holy brethren.

27. Adiuro vos per Dominum, ut legatur epistola omnibus sanctis fratribus.

28. The grace of our Lord Jesus Christ be with you. Amen.

28. Gratia Domini nostri Iesu Christi vobiscum. Amen.

The first epistle unto the Thessalonians was written from Athens.

Ad Thessalonicenses prima scripta fuit ex Athenis.

23 Now the God of peace himself. Having given various injunctions, he now proceeds to prayer. And unquestionably doctrine is disseminated in vain, “Que proufitera-on de prescher la doctrine?” — “What profit will be derived from preaching doctrine?” unless God implant it in our minds. From this we see how preposterously those act who measure the strength of men by the precepts of God. Paul, accordingly, knowing that all doctrine is useless until God engraves it, as it were, with his own finger upon our hearts, beseeches God that he would sanctify the Thessalonians. Why he calls him here the God of peace, I do not altogether apprehend, unless you choose to refer it to what goes before, where he makes mention of brotherly agreement, and patience, and equanimity. “Repos d’esprit;” — “Repose of mind.”

We know, however, that under the term sanctification is included the entire renovation of the man. The Thessalonians, it is true, had been in part renewed, but Paul desires that God would perfect what is remaining. From this we infer, that we must, during our whole life, make progress in the pursuit of holiness. “En l’estude et exercice de sainctete;” — “In the study and exercise of holiness.” But if it is the part of God to renew the whole man, there is nothing left for free will. For if it had been our part to co-operate with God, Paul would have spoken thus — “May God aid or promote your sanctification.” But when he says, sanctify you wholly, he makes him the sole Author of the entire work.

And your entire spirit. This is added by way of exposition, that we may know what the sanctification of the whole man is, when he is kept entire, or pure, and unpolluted, in spirit, soul, and body, until the day of Christ. As, however, so complete an entireness is never to be met with in this life, it is befitting that some progress be daily made in purity, and something be cleansed away from our pollutions, so long as we live in the world.

We must notice, however, this division of the constituent parts of a man; for in some instances a man is said to consist simply of body and soul, and in that case the term soul denotes the immortal spirit, which resides in the body as in a dwelling. As the soul, however, has two principal faculties — the understanding and the will — the Scripture is accustomed in some cases to mention these two things separately, when designing to express the power and nature of the soul; but in that case the term soul is employed to mean the seat of the affections, so that it is the part that is opposed to the spirit. Hence, when we find mention made here of the term spirit, let us understand it as denoting reason or intelligence, as on the other hand by the term soul, is meant the will and all the affections.

I am aware that many explain Paul’s words otherwise, for they are of opinion that by the term soul is meant vital motion, and by the spirit is meant that part of man which has been renewed; but in that case Paul’s prayer were absurd. Besides, it is in another way, as I have said, that the term is wont to be made use of in Scripture. When Isaiah says,

“My soul hath desired thee in the night, my spirit hath thought of thee,” (Isaiah 26:9)

no one doubts that he speaks of his understanding and affection, and thus enumerates two departments of the soul. These two terms are conjoined in the Psalms in the same sense. This, also, corresponds better with Paul’s statement. For how is the whole man entire, except when his thoughts are pure and holy, when all his affections are right and properly regulated, when, in fine, the body itself lays out its endeavors and services only in good works? For the faculty of understanding is held by philosophers to be, as it were, a mistress: the affections occupy a middle place for commanding; the body renders obedience. We see now how well everything corresponds. For then is the man pure and entire, when he thinks nothing in his mind, desires nothing in his heart, does nothing with his body, except what is approved by God. As, however, Paul in this manner commits to God the keeping of the whole man, and all its parts, we must infer from this that we are exposed to innumerable dangers, unless we are protected by his guardianship.

24 Faithful is he that hath called you. As he has shewn by his prayer what care he exercised as to the welfare of the Thessalonians, so he now confirms them in an assurance of Divine grace. Observe, however, by what argument he promises them the never-failing aid of God — because he has called them; by which words he means, that when the Lord has once adopted us as his sons, we may expect that his grace will continue to be exercised towards us. For he does not promise to be a Father to us merely for one day, but adopts us with this understanding, that he is to cherish us ever afterwards. Hence our calling ought to be held by us as an evidence of everlasting grace, for he will not leave the work of his hands incomplete. (Psalm 138:8) Paul, however, addresses believers, who had not been merely called by outward preaching, but had been effectually brought by Christ to the Father, that they might be of the number of his sons.

26 Salute all the brethren with an holy kiss. As to the kiss, it was a customary token of salutation, as has been stated elsewhere. See Calvin on the Corinthians, vol. 2, p. 78. In these words, however, he declares his affection towards all the saints.

27 I adjure you by the Lord. It is not certain whether he feared that, as often happened, spiteful and envious persons would suppress the Epistle, or whether he wished to provide against another danger — lest by a mistaken prudence and caution on the part of some, it should be kept among a few. “Qu’aucuns par vne prudence indiscrete, la communicassent seulement a quelque petit nombre sans en faire les autres participans;” — “That some by an ill-advised prudence, would communicate it only to some small number without making others participate in it.” For there will always be found some who say that it is of no advantage to publish generally things that otherwise they recognize as very excellent. At least, whatever artifice or pretext Satan may have at that time contrived, in order that the Epistle might not come to the knowledge of all, we may gather from Paul’s words with what earnestness and keenness he sets himself in opposition to it. For it is no light or frivolous thing to adjure by the name of God. We find, therefore, that the Spirit of God would have those things which he had set forth in this Epistle, through the ministry of Paul, to be published throughout the whole Church. Hence it appears, that those are more refractory than even devils themselves, who in the present day prohibit the people of God from reading the writings of Paul, inasmuch as they are no way moved by so strict an adjuration.

END OF THE COMMENTARY ON THE FIRST EPISTLE TO THE THESSALONIANS.

THE AUTHOR’S DEDICATORY EPISTLE.

TO THAT DISTINGUISHED MAN

BENEDICT TEXTOR, PHYSICIAN.

While you are reckoned to excel in the knowledge of your profession by those who are competent judges in that matter, I, for my part, have always regarded as a very high excellence that strict fidelity and diligence which you are accustomed to exercise, both in attending upon the sick, and in giving advice. But more especially in either restoring or establishing my own health, I have observed you to be so carefully intent, that it was easy to perceive that you were influenced not so much by regard to a particular individual, as by anxiety and concern for the common welfare of the Church. Another, perhaps, might think, that the kindness was smaller from its not having been shewn simply to himself as an individual; but as for me, I think myself on the contrary to be under a double obligation to you, on the ground, that while you omitted nothing whatever in discharging the office of a friend, you were at the same time equally concerned as to my ministry, too, which ought to be dearer to me than my life. The remembrance, besides, of my departed wife reminds me daily how much I owe you, not only because she was frequently through your assistance raised up, and was in one instance restored from a serious and dangerous distemper, but that even in that last disease, which took her away from us, you left nothing undone in the way of industry, labor, and effort, with a view to her assistance. Farther, as you do not allow me to give you any other remuneration, I have thought of inscribing your name upon this Commentary, in order that there may be some token of my good wishes towards you in return.

Geneva, 1st July 1550.

THE ARGUMENT

ON

THE SECOND EPISTLE TO THE THESSALONIANS.

It does not appear to me probable that this Epistle was sent from Rome, as the Greek manuscripts commonly bear; for he would have made some mention of his bonds, as he is accustomed to do in other Epistles. Besides, about the end of the third Chapter, he intimates that he is in danger from unreasonable “Importuns et malins;” — “Unreasonable and wicked.” men. From this it may be gathered, that when he was going to Jerusalem, he wrote this Epistle in the course of the journey. It was also from an ancient date a very generally received opinion among the Latins, that it was written at Athens. The occasion, however, of his writing was this — that the Thessalonians might not reckon themselves overlooked, because Paul had not visited them, when hastening to another quarter. In the first Chapter, he exhorts them to patience. In the second, a vain and groundless fancy, which had got into circulation as to the coming of Christ being at hand, is set aside by him by means of this argument — that there must previously to that be a revolt in the Church, and a great part of the world must treacherously draw back from God, nay more, that Antichrist must reign in the temple of God. In the third Chapter, after having commended himself to their prayers, and having in a few words encouraged them to perseverance, he commands that those be severely chastised who live in idleness at the expense of others. If they do not obey admonitions, he teaches that they should be excommunicated.

CHAPTER 1

2 Thessalonians 1:1-7

1. Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ:

1. Paulus et Silvanus et Timotheus Ecclesiae Thessalonicensium in Deo Patre nostro et Domino Iesu Christo,

2. Grace unto you, and peace, from God our Father and the Lord Jesus Christ.

2. Gratia vobis et pax a Deo Patre nostro et Domino Iesu Christo.

3. We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth;

3. Gratias agere debemus Deo semper de vobis, fratres, quemadmodum dignum est, quia vehementer augescit fides vestra, et exuberat caritas mutua uniuscuiusque omnium vestrum;

4. So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure:

4. Ut nos ipsi de vobis gloriemur in Ecclesia Dei, de tolerantia vestra et fide in omnibus persequutionibus vestris et afflictionibus quas sustinetis,

5 Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:

5. Ostensionem iusti iudicii Dei: ut digni habeamini regno Dei, pro quo et patimini.

6. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;

6. Siquidem iustum est apud Deum reddere iis, qui vos affligunt, afflictionem:

7. And to you who are troubled rest with us.

7. Et vobis, qui affligimini, relaxationem nobiscum.

CHAPTER 5

1Th 5:1-28. The Suddenness of Christ's Coming a Motive for Watchfulness; Various Precepts: Prayer for Their Being Found Blameless, Body, Soul, and Spirit, at Christ's Coming: Conclusion.

1. times--the general and indefinite term for chronological periods.

seasons--the opportune times (Da 7:12; Ac 1:7). Time denotes quantity; season, quality. Seasons are parts of times.

ye have no need--those who watch do not need to be told when the hour will come, for they are always ready [Bengel].

cometh--present: expressing its speedy and awful certainty.

2. as a thief in the night--The apostles in this image follow the parable of their Lord, expressing how the Lord's coming shall take men by surprise (Mt 24:43; 2Pe 3:10). "The night is wherever there is quiet unconcern" [Bengel]. "At midnight" (perhaps figurative: to some parts of the earth it will be literal night), Mt 25:6. The thief not only gives no notice of his approach but takes all precaution to prevent the household knowing of it. So the Lord (Re 16:15). Signs will precede the coming, to confirm the patient hope of the watchful believer; but the coming itself shall be sudden at last (Mt 24:32-36; Lu 21:25-32, 35).

3. they--the men of the world. 1Th 5:5, 6; 1Th 4:13, "others," all the rest of the world save Christians.

Peace--(Jud 18:7, 9, 27, 28; Jr 6:14; Eze 13:10).

then--at the very moment when they least expect it. Compare the case of Belshazzar, Da 5:1-5, 6, 9, 26-28; Herod, Ac 12:21-23.

sudden--"unawares" (Lu 21:34).

as travail--"As the labor pang" comes in an instant on the woman when otherwise engaged (Psa 48:6; Is 13:8).

shall not escape--Greek, "shall not at all escape." Another awful feature of their ruin: there shall be then no possibility of shunning it however they desire it (Am 9:2, 3; Re 6:15, 16).

4. not in darkness--not in darkness of understanding (that is, spiritual ignorance) or of the moral nature (that is, a state of sin), Ep 4:18.

that--Greek, "in order that"; with God results are all purposed.

that day--Greek, "THE day"; the day of the Lord (He 10:25, "the day"), in contrast to "darkness."

overtake--unexpectedly (compare Joh 12:35).

as a thief--The two oldest manuscripts read, "as (the daylight overtakes) thieves" (Job 24:17). Old manuscripts and Vulgate read as English Version.

5. The oldest manuscripts read, "FOR ye are all," &c. Ye have no reason for fear, or for being taken by surprise, by the coming of the day of the Lord: "For ye are all sons (so the Greek) of light and sons of day"; a Hebrew idiom, implying that as sons resemble their fathers, so you are in character light (intellectually and morally illuminated in a spiritual point of view), Lu 16:8; Joh 12:36.

are not of--that is, belong not to night nor darkness. The change of person from "ye" to "we" implies this: Ye are sons of light because ye are Christians; and we, Christians, are not of night nor darkness.

6. others--Greek, "the rest" of the world: the unconverted (1Th 4:13). "Sleep" here is worldly apathy to spiritual things (Ro 13:11; Ep 5:14); in 1Th 5:7, ordinary sleep; in 1Th 5:10, death.

watch--for Christ's coming; literally, "be wakeful." The same Greek occurs in 1Co 15:34; 2Ti 2:26.

be sober--refraining from carnal indulgence, mental or sensual (1Pe 5:8).

7. This verse is to be taken in the literal sense. Night is the time when sleepers sleep, and drinking men are drunk. To sleep by day would imply great indolence; to be drunken by day, great shamelessness. Now, in a spiritual sense, "we Christians profess to be day people, not night people; therefore our work ought to be day work, not night work; our conduct such as will bear the eye of day, and such has no need of the veil of night" [Edmunds], (1Th 5:8).

8. Faith, hope, and love, are the three pre-eminent graces (1Th 1:3; 1Co 13:13). We must not only be awake and sober, but also armed; not only watchful, but also guarded. The armor here is only defensive; in Ep 6:13-17, also offensive. Here, therefore, the reference is to the Christian means of being guarded against being surprised by the day of the Lord as a thief in the night. The helmet and breastplate defend the two vital parts, the head and the heart respectively. "With head and heart right, the whole man is right" [Edmunds]. The head needs to be kept from error, the heart from sin. For "the breastplate of righteousness," Ep 6:14, we have here "the breastplate of faith and love"; for the righteousness which is imputed to man for justification, is "faith working by love" (Ro 4:3, 22-24; Ga 5:6). "Faith," as the motive within, and "love," exhibited in outward acts, constitute the perfection of righteousness. In Ep 6:17 the helmet is "salvation"; here, "the hope of salvation." In one aspect "salvation" is a present possession (Joh 3:36; 5:24; 1Jo 5:13); in another, it is a matter of "hope" (Ro 8:24, 25). Our Head primarily wore the "breastplate of righteousness" and "helmet of salvation," that we might, by union with Him, receive both.

9. For--assigning the ground of our "hopes" (1Th 5:8).

appointed us--Translate, "set" (Ac 13:47), in His everlasting purpose of love (1Th 3:3; 2Ti 1:9). Contrast Ro 9:22; Jude 4.

to--that is, unto wrath.

to obtain--Greek, "to the acquisition of salvation"; said, according to Bengel, Of One saved out of a general wreck, when all things else have been lost: so of the elect saved out of the multitude of the lost (2Th 2:13, 14). The fact of God's "appointment" of His grace "through Jesus Christ" (Ep 1:5), takes away the notion of our being able to "acquire" salvation of ourselves. Christ "acquired (so the Greek for 'purchased') the Church (and its salvation) with His own blood" (Ac 20:28); each member is said to be appointed by God to the "acquiring of salvation." In the primary sense, God does the work; in the secondary sense, man does it.

10. died for us--Greek, "in our behalf."

whether we wake or sleep--whether we be found at Christ's coming awake, that is, alive, or asleep, that is, in our graves.

together--all of us together; the living not preceding the dead in their glorification "with Him" at His coming (1Th 4:13).

11. comfort yourselves--Greek, "one another." Here he reverts to the same consolatory strain as in 1Th 4:18.

edify one another--rather as Greek, "edify (ye) the one the other"; "edify," literally, "build up," namely, in faith, hope, and love, by discoursing together on such edifying topics as the Lord's coming, and the glory of the saints (Mal 3:16).

12. beseech--"Exhort" is the expression in 1Th 5:14; here, "we beseech you," as if it were a personal favor (Paul making the cause of the Thessalonian presbyters, as it were, his own).

know--to have a regard and respect for. Recognize their office, and treat them accordingly (compare 1Co 16:18) with reverence and with liberality in supplying their needs (1Ti 5:17). The Thessalonian Church having been newly planted, the ministers were necessarily novices (1Ti 3:6), which may have been in part the cause of the people's treating them with less respect. Paul's practice seems to have been to ordain elders in every Church soon after its establishment (Ac 14:23).

them which labour ... are over ... admonish you--not three classes of ministers, but one, as there is but one article common to the three in the Greek. "Labor" expresses their laborious life; "are over you," their pre-eminence as presidents or superintendents ("bishops," that is, overseers, Php 1:1, "them that have rule over you," literally, leaders, He 13:17; "pastors," literally, shepherds, Ep 4:11); "admonish you," one of their leading functions; the Greek is "put in mind," implying not arbitrary authority, but gentle, though faithful, admonition (2Ti 2:14, 24, 25; 1Pe 5:3).

in the Lord--Their presidency over you is in divine things; not in worldly affairs, but in things appertaining to the Lord.

13. very highly--Greek, "exceeding abundantly."

for their work's sake--The high nature of their work alone, the furtherance of your salvation and of the kingdom of Christ, should be a sufficient motive to claim your reverential love. At the same time, the word "work," teaches ministers that, while claiming the reverence due to their office, it is not a sinecure, but a "work"; compare "labor" (even to weariness: so the Greek), 1Th 5:12.

be at peace among yourselves--The "and" is not in the original. Let there not only be peace between ministers and their flocks, but also no party rivalries among yourselves, one contending in behalf of some one favorite minister, another in behalf of another (Mr 9:50; 1Co 1:12; 4:6).

14. brethren--This exhortation to "warm (Greek, 'admonish,' as in 1Th 5:12) the unruly (those 'disorderly' persons, 2Th 3:6, 11, who would not work, and yet expected to be maintained, literally, said of soldiers who will not remain in their ranks, compare 1Th 4:11; also those insubordinate as to Church discipline, in relation to those 'over' the Church, 1Th 5:12), comfort the feeble-minded (the faint-hearted, who are ready to sink 'without hope' in afflictions, 1Th 4:13, and temptations)," applies to all clergy and laity alike, though primarily the duty of the clergy (who are meant in 1Th 5:12)."

support--literally, "lay fast hold on so as to support."

the weak--spiritually. Paul practiced what he preached (1Co 9:22).

be patient toward all men--There is no believer who needs not the exercise of patience "toward" him; there is none to whom a believer ought not to show it; many show it more to strangers than to their own families, more to the great than to the humble; but we ought to show it "toward all men" [Bengel]. Compare "the long-suffering of our Lord" (2Co 10:1; 2Pe 3:15).

15. (Ro 12:17; 1Pe 3:9.)

unto any man--whether unto a Christian, or a heathen, however great the provocation.

follow--as a matter of earnest pursuit.

16-17. In order to "rejoice evermore," we must "pray without ceasing" (1Th 5:17). He who is wont to thank God for all things as happening for the best, will have continuous joy [Theophylact]. Ep 6:18; Php 4:4, 6, "Rejoice in the Lord ... by prayer and supplication with thanksgiving"; Ro 14:17, "in the Holy Ghost"; Ro 12:12, "in hope"; Ac 5:41, "in being counted worthy to suffer shame for Christ's name"; Jas 1:2, in falling "into divers temptations."

18. In every thing--even what seems adverse: for nothing is really so (compare Ro 8:28; Ep 5:20). See Christ's example (Mt 15:36; 26:27; Lu 10:21; Joh 11:41).

this--That ye should "rejoice evermore, pray without ceasing, (and) in every thing give thanks," "is the will of God in Christ Jesus (as the Mediator and Revealer of that will, observed by those who are in Christ by faith, compare Php 3:14) concerning you." God's will is the believer's law. Lachmann rightly reads commas at the end of the three precepts (1Th 5:16-18), making "this" refer to all three.

19. Quench not--the Spirit being a holy fire: "where the Spirit is, He burns" [Bengel] (Mt 3:11; Ac 2:3; 7:51). Do not throw cold water on those who, under extraordinary inspiration of the Spirit, stand up to speak with tongues, or reveal mysteries, or pray in the congregation. The enthusiastic exhibitions of some (perhaps as to the nearness of Christ's coming, exaggerating Paul's statement, 2Th 2:2, By spirit), led others (probably the presiding ministers, who had not always been treated with due respect by enthusiastic novices, 1Th 5:12), from dread of enthusiasm, to discourage the free utterances of those really inspired, in the Church assembly. On the other hand, the caution (1Th 5:21) was needed, not to receive "all" pretended revelations as divine, without "proving" them.

20. prophesyings--whether exercised in inspired teaching, or in predicting the future. "Despised" by some as beneath "tongues," which seemed most miraculous; therefore declared by Paul to be a greater gift than tongues, though the latter were more showy (1Co 14:5).

21-22. Some of the oldest manuscripts insert "But." You ought indeed not to "quench" the manifestations of "the Spirit," nor "despise prophesyings"; "but," at the same time, do not take "all" as genuine which professes to be so; "prove (test) all" such manifestations. The means of testing them existed in the Church, in those who had the "discerning of spirits" (1Co 12:10; 14:29; 1Jo 4:1). Another sure test, which we also have, is, to try the professed revelation whether it accords with Scripture, as the noble Bereans did (Is 8:20; Ac 17:11; Ga 1:8, 9). This precept negatives the Romish priest's assumption of infallibly laying down the law, without the laity having the right, in the exercise of private judgment, to test it by Scripture. Locke says, Those who are for laying aside reason in matters of revelation, resemble one who would put out his eyes in order to use a telescope.

hold fast that which is good--Join this clause with the next clause (1Th 5:22), not merely with the sentence preceding. As the result of your "proving all things," and especially all prophesyings, "hold fast (Lu 8:15; 1Co 11:2; He 2:1) the good, and hold yourselves aloof from every appearance of evil" ("every evil species" [Bengel and Wahl]). Do not accept even a professedly spirit-inspired communication, if it be at variance with the truth taught you (2Th 2:2).

23. the very God--rather as the Greek, "the God of peace Himself"; who can do for you by His own power what I cannot do by all my monitions, nor you by all your efforts (Ro 16:20; He 13:20), namely, keep you from all evil, and give you all that is good.

sanctify you--for holiness is the necessary condition of "peace" (Php 4:6-9).

wholly--Greek, "(so that you should be) perfect in every respect" [Tittmann].

and--that is, "and so (omit 'I pray God'; not in the Greek) may your ... spirit and soul and body be preserved," &c.

whole--A different Greek word from "wholly." Translate, "entire"; with none of the integral parts wanting [Tittmann]. It refers to man in his normal integrity, as originally designed; an ideal which shall be attained by the glorified believer. All three, spirit, soul, and body, each in its due place, constitute man "entire." The "spirit" links man with the higher intelligences of heaven, and is that highest part of man which is receptive of the quickening Holy Spirit (1Co 15:47). In the unspiritual, the spirit is so sunk under the lower animal soul (which it ought to keep under) that such are termed "animal" (English Version. "sensual," having merely the body of organized matter, and the soul the immaterial animating essence), having not the Spirit (compare 1Co 2:14; see on 1Co 15:44; 1Cor 15:46-48; Joh 3:6). The unbeliever shall rise with an animal (soul-animated) body, but not like the believer with a spiritual (spirit-endued) body like Christ's (Ro 8:11).

blameless unto--rather as Greek, "blamelessly (so as to be in a blameless state) at the coming of Christ." In Hebrew, "peace" and "wholly" (perfect in every respect) are kindred terms; so that the prayer shows what the title "God of peace" implies. Bengel takes "wholly" as collectively, all the Thessalonians without exception, so that no one should fail. And "whole (entire)," individually, each one of them entire, with "spirit, soul, and body." The mention of the preservation of the body accords with the subject (1Th 4:16). Trench better regards "wholly" as meaning, "having perfectly attained the moral end," namely, to be a full-grown man in Christ. "Whole," complete, with no grace which ought to be wanting in a Christian.

24. Faithful--to His covenant promises (Joh 10:27-29; 1Co 1:9; 10:23; Php 1:6).

he that calleth you--God, the caller of His people, will cause His calling not to fall short of its designed end.

do it--preserve and present you blameless at the coming of Christ (1Th 5:23; Ro 8:30; 1Pe 5:10). You must not look at the foes before and behind, on the right hand and on the left, but to God's faithfulness to His promises, God's zeal for His honor, and God's love for those whom He calls.

25. Some oldest manuscripts read, "Pray ye also for (literally, 'concerning') us"; make us and our work the subject of your prayers, even as we have been just praying for you (1Th 5:23). Others omit the "also." The clergy need much the prayers of their flocks. Paul makes the same request in the Epistles to Romans, Ephesians, Philippians, Colossians, Philemon, and in Second Corinthians; not so in the Epistles to Timothy and Titus, whose intercessions, as his spiritual sons, he was already sure of; nor in the Epistles, I Corinthians, and Galatians, as these Epistles abound in rebuke.

26. Hence it appears this Epistle was first handed to the elders, who communicated it to "the brethren."

holy kiss--pure and chaste. "A kiss of charity" (1Pe 5:14). A token of Christian fellowship in those days (compare Lu 7:45; Ac 20:37), as it is a common mode of salutation in many countries. The custom hence arose in the early Church of passing the kiss through the congregation at the holy communion [Justin Martyr, Apology, 1.65; Apostolic Constitutions, 2.57], the men kissing the men, and the women the women, in the Lord. So in the Syrian Church each takes his neighbor's right hand and gives the salutation, "Peace."

27. I charge--Greek, "I adjure you."

read unto all--namely, publicly in the congregation at a particular time. The Greek aorist tense implies a single act done at a particular time. The earnestness of his adjuration implies how solemnly important he felt this divinely inspired message to be. Also, as this was the FIRST of the Epistles of the New Testament, he makes this the occasion of a solemn charge, that so its being publicly read should be a sample of what should be done in the case of the others, just as the Pentateuch and the Prophets were publicly read under the Old Testament, and are still read in the synagogue. Compare the same injunction as to the public reading of the Apocalypse, the LAST of the New Testament canon (Re 1:3). The "all" includes women and children, and especially those who could not read it themselves (De 31:12; Jos 8:33-35). What Paul commands with an adjuration, Rome forbids under a curse [Bengel]. Though these Epistles had difficulties, the laity were all to hear them read (1Pe 4:11; 2Pe 3:10; even the very young, 2Ti 1:5; 3:15). "Holy" is omitted before "brethren" in most of the oldest manuscripts, though some of them support it.

28. (See on 2Co 13:14.) Paul ends as he began (1Th 1:1), with "grace." The oldest manuscripts omit "Amen," which probably was the response of the Church after the public reading of the Epistle.

The subscription is a comparatively modern addition. The Epistle was not, as it states, written from Athens, but from Corinth; for it is written in the names of Silas and Timothy (besides Paul), who did not join the apostle before he reached the latter city (Ac 18:5).

But of the times and the seasons - It is natural to suppose, after what he had said in the conclusion of the preceding chapter concerning the coming of Christ, the raising of the dead, and rendering those immortal who should then be found alive, without obliging them to pass through the empire of death, that the Thessalonians would feel an innocent curiosity to know, as the disciples did concerning the destruction of Jerusalem, when those things should take place, and what should be the signs of those times, and of the coming of the Son of man. And it is remarkable that the apostle answers, here, to these anticipated questions as our Lord did, in the above case, to the direct question of his disciples; and he seems to refer in these words, Of the times and the seasons ye have no need that I write unto you, for yourselves know that the day of the Lord cometh as a thief in the night, to what our Lord said, Mat 24:44; Mat 25:13; and the apostle takes it for granted that they were acquainted with our Lord's prediction on the subject: For you yourselves know perfectly that the day of the Lord so cometh as a thief in the night. It is very likely therefore, that the apostle, like our Lord, couples these two grand events-the destruction of Jerusalem and the final judgment. And it appears most probable that it is of the former event chiefly that he speaks here, as it was certainly of the latter that he treated in the conclusion of the preceding chapter. In the notes on Act 1:6, Act 1:7, it has already been shown that the χρονους η καιρους, times or seasons, (the very same terms which are used here), refer to the destruction of the Jewish commonwealth; and we may fairly presume that they have the same meaning in this place.

For when they shall say, Peace and safety - This points out, very particularly, the state of the Jewish people when the Romans came against them; and so fully persuaded were they that God would not deliver the city and temple to their enemies, that they refused every overture that was made to them.

Sudden destruction - In the storming of their city and the burning of their temple, and the massacre of several hundreds of thousands of themselves; the rest being sold for slaves, and the whole of them dispersed over the face of the earth.

As travail upon a woman - This figure is perfectly consistent with what the apostle had said before, viz.: that the times and seasons were not known: though the thing itself was expected, our Lord having predicted it in the most positive manner. So, a woman with child knows that, if she be spared, she will have a bearing time; but the week, the day, the hour, she cannot tell. In a great majority of cases the time is accelerated or retarded much before or beyond the time that the woman expected; so, with respect to the Jews, neither the day, week, month, nor year was known. All that was specifically known was this: their destruction was coming, and it should be sudden, and they should not escape.

But ye, brethren, are not in darkness - Probably St. Paul refers to a notion that was very prevalent among the Jews, viz.: that God would judge the Gentiles in the night time, when utterly secure and careless; but he would judge the Jews in the day time, when employed in reading and performing the words of the law. The words in Midrash Tehillim, on Psa 9:8, are the following: When the holy blessed God shall judge the Gentiles, it shall be in the night season, in which they shall be asleep in their transgressions; but when he shall judge the Israelites, it shall be in the day time, when they are occupied in the study of the law. This maxim the apostle appears to have in view in the 4th, 5th, 6th, 7th, and 8th verses. (1Thes 5:4-8)

Ye are all the children of light - Ye are children of God, and enjoy both his light and life. Ye are Christians - ye belong to him who has brought life and immortality to light by his Gospel. This dispensation, under which ye are, has illustrated all the preceding dispensations; in its light all is become luminous; and ye, who walked formerly in heathen ignorance, or in the darkness of Jewish prejudices, are now light in the Lord, because ye have believed in him who is the light to lighten the Gentiles, and the glory and splendor of his people Israel.

We are not of the night, nor of darkness - Our actions are such as we are not afraid to expose to the fullest and clearest light. Sinners hate the light; they are enemies to knowledge; they love darkness; they will not receive instructions; and their deeds are such as cannot bear the light.

Let us not sleep, as do others - Let us who are of the day - who believe the Gospel and belong to Christ, not give way to a careless, unconcerned state of mind, like to the Gentiles and sinners in general, who are stupefied and blinded by sin, so that they neither think nor feel; but live in time as if it were eternity; or rather, live as if there were no eternity, no future state of existence, rewards, or punishments.

Let us watch - Be always on the alert; and be sober, making a moderate use of all things.

For they that sleep - Sleepers and drunkards seek the night season; so the careless and the profligate persons indulge their evil propensities, and avoid all means of instruction; they prefer their ignorance to the word of God's grace, and to the light of life. There seems to be here an allusion to the opinion mentioned under 1Thes 5:4 (note), to which the reader is requested to refer. It may be remarked, also, that it was accounted doubly scandalous, even among the heathen, to be drunk in the day time. They who were drunken were drunken in the night.

Putting on the breastplate - We are not only called to Work, but we are called also to fight; and that we may not be surprised, we must watch; and that we may be in a condition to defend ourselves, we must be sober; and that we may be enabled to conquer, we must be armed: and what the breastplate and helmet are to a soldier's heart and head, such are faith, love, and hope to us. Faith enables us to endure, as seeing him who is invisible; love excites us to diligence and activity, and makes us bear our troubles and difficulties pleasantly; hope helps us to anticipate the great end, the glory that shall be revealed, and which we know we shall in due time obtain, if we faint not. For an explanation of the different parts of the Grecian armor, as illustrating that of the Christian, see the notes on Ephesians 6 (note), where the subject is largely explained.

For God hath not appointed us to wrath - So then it appears that some were appointed to wrath, εις οργην, to punishment; on this subject there can be no dispute. But who are they? When did this appointment take place? And for what cause? These are supposed to be "very difficult questions, and such as cannot receive a satisfactory answer; and the whole must be referred to the sovereignty of God." If we look carefully at the apostle's words, we shall find all these difficulties vanish. It is very obvious that, in the preceding verses, the apostle refers simply to the destruction of the Jewish polity, and to the terrible judgments which were about to fall on the Jews as a nation; therefore, they are the people who were appointed to wrath; and they were thus appointed, not from eternity, nor from any indefinite or remote time, but from that time in which they utterly rejected the offers of salvation made to them by Jesus Christ and his apostles; the privileges of their election were still continued to them, even after they had crucified the Lord of glory; for, when he gave commandment to his disciples to go into all the world, and preach the Gospel to every creature, he bade them begin at Jerusalem. They did so, and continued to offer salvation to them, till at last, being everywhere persecuted, and the whole nation appearing with one consent to reject the Gospel, the kingdom of God was wholly taken away from them, and the apostles turned to the Gentiles. Then God appointed them to wrath; and the cause of that appointment was their final and determined rejection of Christ and his Gospel. But even this appointment to wrath does not signify eternal damnation; nothing of the kind is intended in the word. Though we are sure that those who die in their sins can never see God, yet it is possible that many of those wretched Jews, during their calamities, and especially during the siege of their city, did turn unto the Lord who smote them, and found that salvation which he never denies to the sincere penitent.

When the Jews were rejected, and appointed to wrath, then the Gentiles were elected, and appointed to obtain salvation by our Lord Jesus Christ, whose Gospel they gladly received, and continue to prize; while the remnant of the Jews continue, in all places of their dispersion, the same irreconcilable and blasphemous opponents of the Gospel of Christ. On these accounts the election of the Gentiles and the reprobation of the Jews still continue.

Who died for us - His death was an atoning sacrifice for the Gentiles as well as for the Jews.

Whether we wake or sleep - Whether we live or die, whether we are in this state or in the other world, we shall live together with him-shall enjoy his life, and the consolations of his Spirit, while here; and shall be glorified together with him in the eternal world. The words show that every where and in all circumstances genuine believers, who walk after God, have life and communion with him, and are continually happy, and constantly safe.

The apostle, however, may refer to the doctrine he has delivered, 1Thes 4:15, concerning the dead in Christ rising first; and the last generation of men not dying, but undergoing such a change as shall render them immortal. On that great day, all the followers of God, both those who had long slept in the dust of the earth, and all those who shall be found living, shall be acknowledged by Christ as his own, and live together for ever with him.

Comfort - one another - Rest assured that, in all times and circumstances, it shall be well with the righteous; let every man lay this to heart; and with this consideration comfort and edify each other in all trials and difficulties.

Know them - Act kindly towards them; acknowledge them as the messengers of Christ; and treat them with tenderness and respect. This is a frequent meaning of the word γινωσκω. See on Joh 1:10 (note).

Them which labor among you - The words τους κοπιωντας have appeared to some as expressing those who had labored among them; but as it is the participle of the present tense, there is no need to consider it in this light. Both it and the word προΐσταμενους, the superintendents, refer to persons then actually employed in the work of God. These were all admonishers, teachers, and instructers of the people, devoting their time and talents to this important work.

Esteem them very highly in love - Christian ministers, who preach the whole truth, and labor in the word and doctrine, are entitled to more than respect; the apostle commands them to be esteemed ὑπερεκπερισσου, abundantly, and superabundantly; and this is to be done in love; and as men delight to serve those whom they love, it necessarily follows that they should provide for them, and see that they want neither the necessaries nor conveniences of life; I do not say comforts, though these also should be furnished; but of these the genuine messengers of Christ are frequently destitute. However, they should have food, raiment, and lodging for themselves and their household. This they ought to have for their work's sake; those who do not work should not eat. As ministers of Christ, such as labor not are unworthy either of respect or support.

Warn them that are unruly - The whole phraseology of this verse is military; I shall consider the import of each term. Ατακτους· Those who are out of their ranks, and are neither in a disposition nor situation to perform the work and duty of a soldier; those who will not do the work prescribed, and who will meddle with what is not commanded. There are many such in every Church that is of considerable magnitude.

Comfort the feeble-minded - Τους ολιγοψυχους· Those of little souls; the faint-hearted; those who, on the eve of a battle, are dispirited, because of the number of the enemy, and their own feeble and unprovided state. Let them know that the battle is not theirs, but the Lord's; and that those who trust in him shall conquer.

Support the weak - Αντεχεσθε των ασθενων· Shore up, prop them that are weak; strengthen those wings and companies that are likely to be most exposed, that they be not overpowered and broken in the day of battle.

Be patient toward all - Μακροθυμειτε προς παντας· The disorderly, the feeble-minded, and the weak, will exercise your patience, and try your temper. If the troops be irregular, and cannot in every respect be reduced to proper order and discipline, let not the officers lose their temper nor courage; let them do the best they can; God will be with them, and a victory will give confidence to their troops. We have often seen that the Christian life is compared to a warfare, and that the directions given to soldiers are, mutatis mutandis; allowing for the different systems, suitable to Christians. This subject has been largely treated on, Ephesians 6. The ministers of Christ, being considered as officers, should acquaint themselves with the officers' duty. He who has the direction and management of a Church of God will need all the skill and prudence he can acquire.

See that none render evil for evil - Every temper contrary to love is contrary to Christianity. A peevish, fretful, vindictive man may be a child of Satan; he certainly is not a child of God.

Follow that which is good - That by which ye may profit your brethren and your neighbors of every description, whether Jews or Gentiles.

Rejoice evermore - Be always happy; the religion of Christ was intended to remove misery. He that has God for his portion may constantly exult. Four MSS. of good note add εν τῳ Κυριῳ, in the Lord: Rejoice in the Lord evermore.

Pray without ceasing - Ye are dependent on God for every good; without him ye can do nothing; feel that dependence at all times, and ye will always be in the spirit of prayer; and those who feel this spirit will, as frequently as possible, be found in the exercise of prayer.

In every thing give thanks - For this reason, that all things work together for good to them that love God; therefore, every occurrence may be a subject of gratitude and thankfulness. While ye live to God, prosperity and adversity will be equally helpful to you.

For this is the will of God - That ye should be always happy; that ye should ever be in the spirit of prayer; and that ye should profit by every occurrence in life, and be continually grateful and obedient; for gratitude and obedience are inseparably connected.

Quench not the Spirit - The Holy Spirit is represented as a fire, because it is his province to enlighten and quicken the soul; and to purge, purify, and refine it. This Spirit is represented as being quenched when any act is done, word spoken, or temper indulged, contrary to its dictates. It is the Spirit of love, and therefore anger, malice, revenge, or any unkind or unholy temper, will quench it so that it will withdraw its influences; and then the heart is left in a state of hardness and darkness. It has been observed that fire may be quenched as well by heaping earth on it as by throwing water on it; and so the love of the world will as effectually grieve and quench the Spirit as any ordinary act of transgression.

Every genuine Christian is made a partaker of the Spirit of God; and he who has not the spirit of Christ is none of his. It cannot be the miraculous gifts of the Spirit which the apostle means, for these were given to few, and not always; for even apostles could not work miracles when they pleased; but the direction in the text is general, and refers to a gift of which they were generally partakers.

Despise not prophesyings - Do not suppose that ye have no need of continual instruction; without it ye cannot preserve the Christian life, nor go on to perfection. God will ever send a message of salvation by each of his ministers to every faithful, attentive hearer. Do not suppose that ye are already wise enough; you are no more wise enough than you are holy enough. They who slight or neglect the means of grace, and especially the preaching of God's holy word, are generally vain, empty, self-conceited people, and exceedingly superficial both in knowledge and piety.

Prove all things - Whatever ye hear in these prophesyings or preachings, examine by the words of Christ, and by the doctrines which, from time to time, we have delivered unto you in our preaching and writings. Try the spirits - the different teachers, by the word of God.

Hold fast that which is good - Whatever in these prophesyings has a tendency to increase your faith, love, holiness, and usefulness, that receive and hold fast. There were prophets or teachers even at that time who professed to be of God, and yet were not.

Abstain from all appearance of evil - Sin not, and avoid even the appearance of it. Do not drive your morality so near the bounds of evil as to lead even weak persons to believe that ye actually touch, taste, or handle it. Let not the form of it, ειδος, appear with or among you, much less the substance. Ye are called to holiness; be ye holy, for God is holy.

And the very God of peace - That same God who is the author of peace, the giver of peace; and who has sent, for the redemption of the world, the Prince of peace; may that very God sanctify you wholly; leave no more evil in your hearts than his precepts tolerate evil in your conduct. The word wholly, ὁλοτελεις means precisely the same as our phrase, to all intents and purposes. May he sanctify you to the end and to the uttermost, that, as sin hath reigned unto death, even so may grace reign through righteousness unto eternal life, by Jesus Christ our Lord.

Your whole spirit and soul and body - Some think that the apostle alludes to the Pythagorean and Platonic doctrine, which was acknowledged among the Thessalonians. I should rather believe that he refers simply to the fact, that the creature called man is a compound being, consisting,

1. Of a body, σωμα, an organized system, formed by the creative energy of God out of the dust of the earth; composed of bones, muscles, and nerves; of arteries, veins, and a variety of other vessels, in which the blood and other fluids circulate.

2. Of a soul, ψυχη, which is the seat of the different affections and passions, such as love, hatred, anger, etc., with sensations, appetites, and propensities of different kinds.

3. Of spirit, πνευμα, the immortal principle, the source of life to the body and soul, without which the animal functions cannot be performed, how perfect soever the bodily organs may be; and which alone possesses the faculty of intelligence, understanding, thinking, and reasoning, and produces the faculty of speech wherever it resides, if accident have not impaired the organs of speech.

The apostle prays that this compound being, in all its parts, powers, and faculties, which he terms ὁλοκληρον, their whole, comprehending all parts, every thing that constitutes man and manhood, may be sanctified and preserved blameless till the coming of Christ; hence we learn,

1. That body, soul, and spirit are debased and polluted by sin.

2. That each is capable of being sanctified, consecrated in all its powers to God, and made holy.

3. That the whole man is to be preserved to the coming of Christ, that body, soul, and spirit may be then glorified for ever with him.

4. That in this state the whole man may be so sanctified as to be preserved blameless till the coming of Christ. And thus we learn that the sanctification is not to take place in, at, or after death. On the pollution and sanctification of flesh and spirit, see the note on 2Cor 7:1.

Faithful is he that calleth you - In a great variety of places in his word God has promised to sanctify his followers, and his faithfulness binds him to fulfill his promises; therefore he will do it. He who can believe will find this thing also possible to him.

Pray for me - Even apostles, while acting under an extraordinary mission, and enjoying the inspiration of the Holy Ghost, felt the necessity of the prayers of the faithful. God requires that his people should pray for his ministers; and it is not to be wondered at, if they who pray not for their preachers should receive no benefit from their teaching. How can they expect God to send a message by him, for whom they, who are the most interested, have not prayed? If the grace and Spirit of Christ be not worth the most earnest prayers which a man can offer, they, and the heaven to which they lead, are not worth having.

Greet all the brethren - See the note on Rom 16:16. Instead of all the brethren, the Coptic has, greet one another; a reading not noticed by either Griesbach or Wetstein.

I charge you by the Lord, that this epistle be read - There must have been some particular reason for this solemn charge; he certainly had some cause to suspect that the epistle would be suppressed in some way or other, and that the whole Church would not be permitted to hear it; or he may refer to the smaller Churches contiguous to Thessalonica, or the Churches in Macedonia in general, whom he wished to hear it, as well as those to whom it was more immediately directed. There is no doubt that the apostles designed that their epistles should be copied, and sent to all the Churches in the vicinity of that to which they were directed. Had this not been the case, a great number of Churches would have known scarcely any thing of the New Testament. As every Jewish synagogue had a copy of the law and the prophets, so every Christian Church had a copy of the gospels and the epistles, which were daily, or at least every Sabbath, read for the instruction of the people. This the apostle deemed so necessary, that he adjured them by the Lord to read this epistle to all the brethren; i.e. to all the Christians in that district. Other Churches might get copies of it; and thus, no doubt, it soon became general. In this way other parts of the sacred writings were disseminated through all the Churches of the Gentiles; and the errors of the different scribes, employed to take copies, constituted what are now called the various readings.

The grace of our Lord Jesus - As the epistle began so it ends; for the grace of Christ must be at the beginning and end of every work, in order to complete it, and bring it to good effect.

Amen - This is wanting in BD*FG and some others. It was probably not written by St. Paul.

The subscriptions are, as in other cases, various and contradictory. The chief MSS. conclude as follows: The first to the Thessalonians is completed; the second to the Thessalonians begins - DFG. The first to the Thessalonians written from Athens - AB, and others. From Laodicea - Cod. Claromont. The first to the Thessalonians, written from Athens - Common Greek text.

The Versions conclude thus: -

The First Epistle to the Thessalonians was written at Athens, and sent by the hands of Timotheus. - Syriac.

To the Thessalonians. - Aethiopic.

Nothing in the Vulgate.

The end of the epistle: it was written from a city of the Athenians, and sent by the hand of Timotheus.

And to the Lord be praise for ever and ever. Amen. - Arabic.

Written from Athens, and sent by Silvanus and Timotheus. - Coptic.

That it was not sent by either Silvanus or Timothy is evident enough from the inscription, for St. Paul associates these two with himself, in directing it to the Thessalonian Church. Others say that it was sent by Tychicus and Onesimus, but this also is absurd; for Onesimus was not converted till a considerable time after the writing of this epistle. That it was written by St. Paul, there is no doubt; and that it was written at Corinth, and not at Athens, has been shown in the preface.

1. The two preceding chapters are certainly among the most important and the most sublime in the New Testament. The general judgment, the resurrection of the body, and the states of the quick and dead, the unrighteous and the just, are described, concisely indeed, but they are exhibited in the most striking and affecting points of view. I have attempted little else than verbal illustrations; the subject is too vast for my comprehension; I cannot order my speech by reason of darkness. Though there are some topics handled here which do not appear in other parts of the sacred writings, yet the main of what we learn is this. "Our God will come, and will not keep silence; a fire shall burn before him, and it shall be very tempestuous round about him; he shall call to the heavens above, and to the earth beneath, that he may judge his people. "The day of judgment! what an awful word is this! what a truly terrific time! when the heavens shall be shrivelled as a scroll, and the elements melt with fervent heat; when the earth and its appendages shall be burnt up, and the fury of that conflagration be such that there shall be no more sea! A time when the noble and ignoble dead, the small and the great, shall stand before God, and all be judged according to the deeds done in the body; yea, a time when the thoughts of the heart and every secret thing shall be brought to light; when the innumerable millions of transgressions, and embryo and abortive sins, shall be exhibited in all their purposes and intents; a time when Justice, eternal Justice, shall sit alone upon the throne, and pronounce a sentence as impartial as irrevocable, and as awful as eternal! There is a term of human life; and every human being is rapidly gliding to it as fast as the wings of time, in their onward motion, incomprehensibly swift, can carry him! And shall not the living lay this to heart? Should we not live in order to die? Should we not die in order to be judged? And should we not live and die so as to live again to all eternity, not with Satan and his angels, but with God and his saints? O thou man of God! thou Christian! thou immortal spirit! think of these things.

2. The subject in 1Thes 5:27 of the last chapter I have but slightly noticed: I charge you, by the Lord, that this epistle be read unto all the holy brethren. This is exceedingly strange; the Epistles to the Romans, the Corinthians, Galatians, Ephesians, Philippians, Colossians, and Thessalonians, were directed to the whole Church in each of those places; why, then, after directing this, as he did all the rest, to the whole Church, should he at the conclusion adjure them, by the Lord, that it should be read to all the holy brethren; that is, to the very persons to whom it was addressed? Is there not some mystery here? Has it not been the endeavor of Satan, from the beginning, to keep men from consulting the oracles of God; and has he not used even the authority of the Church to accomplish this his purpose! Was not the prohibiting the use of the Scriptures to the people at large the mystery of iniquity which then began to work, and against which the adjuration of the apostle is directed? see second epistle, chap. 2; this mystery, which was the grand agent in the hands of Mystery, Babylon the Great, to keep the people in darkness, that the unauthorized and wicked pretensions of this mother of the abominations of the earth might not be brought to the test; but that she might continue to wear her crown, sit on her scarlet beast, and subject the Christian world to her empire. Was it not the Christian world's total ignorance of God's book which the Romish Church took care to keep from the people at large, that induced them patiently, yet with terror, to bow down to all her usurpations, and to swallow down monstrous doctrines which she imposed upon them as Christian verities? Was it not this deplorable ignorance which induced kings and emperors to put their necks, literally, under the feet of this usurped and antichristian power? This mystery of iniquity continues still to work; and with all the pretensions of the Romish Church, the Scriptures are in general withheld from the people, or suffered to be read under such restrictions and with such notes as totally subvert the sense of those passages on which this Church endeavors to build her unscriptural pretensions. It is generally allowed that the Vulgate version is the most favorable to these pretensions, and yet even that version the rulers of the Church dare not trust in the hands of any of their people, even under their general ecclesiastical restrictions, without their counteracting notes and comments. How strange is this! and yet in this Church there have been, and still are, many enlightened and eminent men; surely truth has nothing to fear from the Bible. When the Romish Church permits the free use of this book, she may be stripped, indeed, of some of her appendages, but she will lose nothing but her dross and tin, and become what the original Church at Rome was, beloved of God, called to be saints; and have her faith, once more, spoken of throughout all the world, Rom 1:7, Rom 1:8. She has, in her own hands the means of her own regeneration; and a genuine Protestant will wish, not her destruction, but her reformation; and if she consent not to be reformed, her total destruction is inevitable.

Finished correcting for a new edition, on the shortest day of 1831. - A. C.

But of the precise times when this shall be.

For this in general ye do know; and ye can and need know no more.

When they - The men of the world say.

Ye are not in darkness - Sleeping secure in sin.

Awake, and keep awake - Being awakened, let us have all our spiritual senses about us.

They usually sleep and are drunken in the night - These things do not love the light.

God hath not appointed us to wrath - As he hath the obstinately impenitent.

Whether we wake or sleep - Be alive or dead at his coming.

Know them that, Labour among you: Are over you in the Lord: Admonish you. Know - See, mark, take knowledge of them and their work. Sometimes the same person may both labour, that is, preach; be over, or govern; and admonish the flock by particular application to each: sometimes two or more different persons, according as God variously dispenses his gifts. But O, what a misery is it when a man undertakes this whole work without either gifts or graces for any part of it! Why, then, will he undertake it? for pay? What! will he sell both his own soul and all the souls of the flock? What words can describe such a wretch as this? And yet even this may be "an honourable man!"

Esteem them very highly - Literally, more than abundantly, in love - The inexpressible sympathy that is between true pastors and their flock is intimated, not only here, but also in divers other places of this epistle. See 1Thess 2:7,8. For their work's sake - The principal ground of their vast regard for them. But how are we to esteem them who do not work at all?

Warn the disorderly - Them that stand, as it were, out of their rank in the spiritual warfare. Some such were even in that church. The feeble - minded - Literally, them of little soul; such as have no spiritual courage.

See that none - Watch over both yourselves and each other. Follow that which is good - Do it resolutely and perseveringly.

Rejoice evermore - In uninterrupted happiness in God. Pray without ceasing - Which is the fruit of always rejoicing in the Lord. In everything give thanks - Which is the fruit of both the former. This is Christian perfection. Farther than this we cannot go; and we need not stop short of it. Our Lord has purchased joy, as well as righteousness, for us. It is the very design of the gospel that, being saved from guilt, we should be happy in the love of Christ. Prayer may be said to be the breath of our spiritual life. He that lives cannot possibly cease breathing. So much as we really enjoy of the presence of God, so much prayer and praise do we offer up without ceasing; else our rejoicing is but delusion. Thanksgiving is inseparable from true prayer: it is almost essentially connected with it. He that always prays is ever giving praise, whether in ease or pain, both for prosperity and for the greatest adversity. He blesses God for all things, looks on them as coming from him, and receives them only for his sake; not choosing nor refusing, liking nor disliking, anything, but only as it is agreeable or disagreeable to his perfect will.

For this - That you should thus rejoice, pray, give thanks. Is the will of God - Always good, always pointing at our salvation.

Quench not the Spirit - Wherever it is, it burns; it flames in holy love, in joy, prayer, thanksgiving. O quench it not, damp it not in yourself or others, either by neglecting to do good, or by doing evil!

Despise not prophesyings - That is, preaching; for the apostle is not here speaking of extraordinary gifts. It seems, one means of grace is put for all; and whoever despises any of these, under whatever pretence, will surely (though perhaps gradually and almost insensibly) quench the Spirit.

Meantime, prove all things - Which any preacher recommends. (He speaks of practice, not of doctrines.) Try every advice by the touchstone of scripture, and hold fast that which is good - Zealously, resolutely, diligently practise it, in spite of all opposition.

And be equally zealous and careful to abstain from all appearance of evil - Observe, those who "heap to themselves teachers, having itching ears," under pretence of proving all things, have no countenance or excuse from this scripture.

And may the God of peace sanctify you - By the peace he works in you, which is a great means of sanctification. Wholly - The word signifies wholly and perfectly; every part and all that concerns you; all that is of or about you. And may the whole of you, the spirit and the soul and the body - Just before he said you; now he denominates them from their spiritual state. The spirit - Gal 6:8; wishing that it may be preserved whole and entire: then from their natural state, the soul and the body; (for these two make up the whole nature of man, Matt 10:28;) wishing it may be preserved blameless till the coming of Christ. To explain this a little further: of the three here mentioned, only the two last are the natural constituent parts of man. The first is adventitious, and the supernatural gift of God, to be found in Christians only. That man cannot possibly consist of three parts, appears hence: The soul is either matter or not matter: there is no medium. But if it is matter, it is part of the body: if not matter, it coincides with the Spirit.

Who also will do it - Unless you quench the Spirit.

I charge you by the Lord - Christ, to whom proper divine worship is here paid. That this epistle - The first he wrote. Be read to all the brethren - That is, in all the churches. They might have concealed it out of modesty, had not this been so solemnly enjoined: but what Paul commands under so strong an adjuration, Rome forbids under pain of excommunication.

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

But when shall these things be might some say, as the Disciples asked Christ, Matth. 24.3, 36. Act 1.6. He tells them, 'tis not for you to know times and seasons: Not that they knew them in particular already, but there was no need they should know them. It may be some among them were too curious to enquire. He doth not say they could not be known as being put into Gods own power, as Act. 1.7. but ye have no need that I write of them. The Apostle as in his preaching, so his writing had respect to what was most needful, and profitable for the people; as when the Disciples askt, are there few that shall be saved, Christ answered them in that which was most needful to them, Luk. 13.24. and so doth the Apostle here instead of acquainting them with the times and seasons▪ puts them upon watchfulness, that they might not be surprised, as in the following verses: and to improve the knowledge they had already, which was this, that Christs coming would be sudden.

Marginal references: [illegible: 1 paragraph]

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

By times and seasons then before-mentioned, he meant the time of the Lords coming, or he applies what he spoke in general to this particular, which he here calls the day of the Lord, And though they knew not the particular time, yet they did know this, it would be sudden and unexpected, coming as a thief in the night, Rev. 16.15. the comparison is to be restrained only to the suddenness of it; for his coming will be welcome, and so not as a Thief to all that believe: And [illegible: 1 letter]t is called the day of the Lord here and elsewhere, 1 Cor. 3.13. Phil. 1.6, 10. And that day, 2 Tim. 1.18. not to be taken for a natural day, but a certain period of time. Any eminent manifestation of God either in works of Mercy or Judgment are called his day in Scripture, Isa. 2.12. Ier. 46.10. And so because Christ will be more eminently manifested now than ever before, therefore his coming is called his day, and that it would be sudden, they did not only know, but know perfectly or accurately, Eph. 5.15. circumspectly: There could be only conjectures about the particular time: The influence hereof was powerful upon their hearts, and so they may be said to know it perfectly. In Religion knowledge is not perfect which is not operative.

Marginal references: [illegible: 1 span], or [illegible: 1 word].; [illegible: 1 word] 24.43, [illegible: 1 word] 3.10.

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

By these words the Apostle proves that the day of the Lord will come unexpected, by the security that will be then found in the World. They say it in their hearts and practice, if not with their Tongues. And he useth two words the better to express the greatness of this security, present peace, and no danger of sliding, as the words import: And as the effect of Christs coming will be destruction to such, which will be Salvation to others, Heb. 9. last. so through their security it will be

sudden destruction,

which he describes under the similitude of Travel upon a Woman with Child, which doth for the most part come of a sudden, and is the most exquisite pains in Nature, and is often made use of in Scripture to set forth extremity of misery, Isa. 13.8. Ier. 13.21.

And these pains come upon her unavoidably, so saith the Apostle of these mens destruction, and they shall not escape, or in no wise escape, exprest in the Greek by two Negatives, which do strongly affirm.

Marginal references: [illegible: 1 word]. 21.34, [illegible: 2 letters]

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

Lest these believing Thessalonians should be terrified in their minds by this Discourse, he adds this by way of comfort to them, that they shall not be surprised as others, though they did not know the particular time of Christ's coming, yet it would not find them unprepared for it as the World would be, and the Reason he gives is, because they are not in darkness: Darkness is to be taken Metaphorically, and so in Scripture it's taken either for Sin, Ignorance, or Misery. The two former are here meant, especially Ignorance. These Thessalonians were brought into the light of the Gospel: They had the knowledge of Christ, and the way of Salvation by him, particularly they knew of his coming; and the manner and ends of his coming, which the Infidel World did not; and though Christ's coming would be to others as a Thief in the night, yet not to them.

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

And because the night is the time of darkness, and the day of light, he therefore hereby describes their present state positively, ye are all the children of the light, and the children of the day, which is an Hebraisme: Ye are partakers of a Spiritual Light, and this Light is not the darker Light of Nature, or the Light of Prophecy which the Iews had, compared to a Lamp, 2 Pet. 1.19. but ye are Children of the day, as the time of the Gospel is called day, Rom. 13.12. 2 Cor. 6.2.

2 Negatively, Ye are not of the night, nor of darkness, your state is exceeding di[illegible: 2 letters]erent from other Gentiles, and from what it once was, as the light is from darkness, and day from night, not as i[illegible: 1 letter] there was no ignorance remaining in them, for the best men see but through a glass darkly, 1 Cor. 13.12. but the Apostle compa[illegible: 3 letters] them [illegible: 2 letters]th their former estate when they were Gentiles, and [illegible: 2 letters]th the Jews, under the Law, and with respect to their state [illegible: 1 word] Christ, they were not Children of the night, or as to their state of the night, but children of the Light, and of the Day.

Marginal references: Eph. 5.8.

6 Therefore let us not sleep, as do others : but let us watch and be sober .

The Apostle draws this Inference from the foregoing verses in a twofold Duty, 1. N[illegible: 1 letter]gative, sleep is not proper for the children of the day, but of the night: And as the night and darkness are to be taken metaphorically, so the sleep. And though it hath several acceptions in Scripture, yet it is here taken for security. As the natural sleep binds up the sences, and men are not aware of approaching danger, so doth the sleep of the Soul. It darkens the mind, stupifies the Spiritual sence, that men prepare not for the coming of Christ, nor to avoid the destruction that will then come suddenly upon them, and Rom. 1[illegible: 1 letter].11, 12. is a place parallel to this. It is high time to awaken out of sleep, &c. The night is far spent, the day is at hand, &c.

2. Positive, Watching stands contrary to sleep, the senses are then in exercise, which were bound up by sleep, when the Soul is watching the faculties are in a Spiritual exercise to apprehend both our Interest and our Duty, to take hold of that which is good, and to avoid the evil, the evil of sin, and the evil of suffering. But watching here in the Text especially refers to the coming of Christ, to prepare for it, that we may not be surprised as others will, and to be in a readiness to be found of him in peace, without spot, and blameless, 2 Pet. 3.14.

Sobriety is reckoned to be one branch of temperance, and one of the Fruits of the Spirit, Gal. 5.23. and one link of the chain of Grace, 2 Pet. 1.6. It hath its name in the Greek signifying either soundness of mind, or continency of mind; a mind kept or held within its due bounds. It is usually taken for moderation in meats and drinks, setting bounds to the Appetite, but it extends to all earthly things, as Honour, Riches, Pleasures, to have our affections to them, our cares about them, our endeavours after them kept within due bounds; and all this upon the account of Christ's coming as a necessary preparation for it, vid. 1 Cor. 7.29, 30, 31. 1 Pet. 4.7. Sobriety and watching are here joyn'd together, and so 1 Pet. 4.7. and 5.8. For as intemperance in meats and drinks makes the body dull and sleepy, so without temperance and sobriety the soul will be disinabled to watch.

Marginal references: Matth. 24.42.

7 For they that sleep, sleep in the night, and they that be drunken, are drunken in the night .

The Apostle inforceth the former duties of watchfulness and sobriety from the consideration of their present state. They that sleep choose the night to sleep in, and they that would be drunk choose the night for it. Drunkenness being so shameful a vice, especially in the Apostles time, that men were ashamed to be seen drunk in the day time, vid. Acts 2.15. Eph. 5.12, 13. And in ancient times they had their Feasts in the night: Ye therefore that are not in the night of your former ignorance, ought neither to be found in the sleep of security, nor in the sin of Drunkenness, whereby may be meant also any kind of intemperance, for a man may be drunk, and not with wine. Isa. 29.9. drunk with Pleasure, with Cares, with sensual Love, and Desires, with Passion, and by Spiritual Judgments upon the Souls, Isa. 29.10.

Marginal references: Luk. 21.34, 36. Rom. 13.13. 1 Cor. 15.34.

8 But let us, who are of the day, be sober , putting on the brest-plate of faith and love , and for an helmet the hope of salvation .

The [illegible: 2 letters]her Duty is putting on their Spiritual Armour. The former was to secure them against the good things of the World, the latter against the evil of it, that they be not overcome of either. The Armour he mentions is Spiritual. Souldiers have their B[illegible: 1 letter]est-plate▪ and Helmet for their Bodies, so hath the Christian these for his Soul. As the Brest-plate and Helmet secure the principal seats of the Natural Life, the Head, and the Heart, so doth the Christians Armour secure the Life of the Soul, and therefore these two pieces are only mentioned as being most necessary. His Brest-plate is Faith and Love.

First, Faith, in Eph. 6.14, 16, 17. it is called a Shield, here a Brest-plate. Great things are ascribed to Faith in Scripture, it is that whereby we are Justified, Adopted, United to Christ, have our hearts purified, &c. but here it is to be considered as a defensive Grace, and it doth defend as it assents to the Doctrine of the Gospel as true, particularly the Doctrine of the Resurrection, and the coming of Christ, with the effects and at tendants thereof before mentioned: And as it doth depend upon God's faithfulness and all-sufficiency to perform his promises, and applying them to our selves for our support and comfort; so Faith is a Brest-plate or defence, and as it is a defence against temptations, so particularly against that sudden destruction that will come upon the secure World before-mentioned.

Secondly, Love, and Love is joyned with Faith to shew it to be a true and lively Faith, when it worketh by Love, Gal. 5.6. and love when it worketh produceth many blessed effects, and particularly as Faith it will be a Brest-plate of defence: It will defend against the persecutions and afflictions of the World: Many waters cannot quench love, nor the floods drown it▪ Cant. 8.7. Slavish fear will overcome us if we want [illegible: 1 letter]ove to defend against it when true Religion is under disgrace, and persecuted in the World: Love will defend against Apostacy, and so help us to persevere to the coming of Christ, which the Apostle had been speaking of, and Love being seated in the heart, is well compared to a Brest-plate that encompasseth the heart.

Secondly▪ the other piece of Armour is the Helmet, so called in the Greek from encompassing the head: And this Helmet is said here to be the hope o[illegible: 1 letter] Salvation. In Eph. 6.17. we read of the Helmet of Salvation, but the hope of it is there to be understood, for Salvation is no Grace of the Spirit, and so of it self no part of a Christians Armour. Hope of Salvation is of great use to a Christian many wayes: It is a Cordial to comfort him, a Spur to quicken him, a Staff to support him, a Brid[illegible: 1 letter]e to restrain him, and so also an Helmet to defend him; and therefore no wonder that the Apostle calls true Hope a lively Hope, 1 P[illegible: 1 letter]t. 1.3. And as it self is lively, so it is a defence to the Life of the Soul, as an Helmet is to the Life of the Body. Hope de[illegible: 2 letters]rred maketh the heart sick, saith Solomon, but if quite disappointed and lost, the heart sinks and dies. Let Afflictions and Distresses break in like a Flood, yet hope will keep the head above water; and if Satan assaults the Soul to drive it into despair▪ this hope of Salvation will be a defence to it, so that the Christians Armour mentioned in this verse are Faith, Love, and Hope, which Divines call the three Theological Graces, and placed together by the Apostle, 1 Cor. 13. last. And these the Saint[illegible: 1 letter] who are [illegible: 1 letter]hildren of the day, are to put on▪ whereby they shall be armed for the coming of Christ with this Armour of Light, Rom. 13.12. and against the destruction which will then surprize the Children of the night.

Marginal references: The Apostle here commands two Spiritual Duties, and the former is Sobriety, which he mentioned before, ver. 6. as a preparation for Christ's coming; but here as that which was suitable to their present state, and as standing opposite to that Drunkenness in the foregoing verse. It is not sufficient to abstain from vice without practicing the contrary vertue.; Isa. 59.[illegible: 1 letter]7.

9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ .

Some Expositors make these words an argument to all the Duties of Holiness mentioned both in this and the foregoing Chapters, and it is true, that the knowledge of our being Elected, or appointed to Salvation, doth not in the Elect encourage to sin or sloth, as some affirm, but engage to all holiness; but I had rather restrain the words, and that either to the hope of Salvation mentioned immediately before, and then the sence to be this, we may well hope for Salvation seeing God hath appointed us to it, or to his whole discourse about the coming of Christ, and so they may give the reason why the dead in Christ must rise, and must with the Living Saints meet the Lord in the air, and be for ever with him; yea, and why they need not fear the destruction that will come upon others at that day, and why they should be watchful for its coming, because saith the Apostle, God hath not appointed us to wrath, but to obtain Salvation, &c. having spoken of two sorts of persons, the Children of the day, and Children of the night, and the sudd[illegible: 1 letter]n destruction of the one, and Salvation of the other at the coming of Christ; he here ascends to the first Original of both, which is Gods appointm[illegible: 1 letter]nt, which is an Act of God's Sovereign will, determining mens final Estates, which seems to be more than meer praescience, or foreknowledge, an act of Gods mind, as appears by Rom. 8.29. 1 Pet. 1.2. or more than appointing of the means and way of Salvation, but not of persons to be saved, or of persons only materially, as to the number how many, but not formally, or individually who they are that shall be saved; whereas the Apostle writes of some whose names are in the book of life, Phil. 4.3. and that from the foundation of the World. Rev. 17.8. and chosen before the foundation of the World, Eph. 1.4. otherwise every mans Salvation would depend more upon the uncertainty of Mans Will, than the Eternal and immutable Will of God; whereas whatever God works in man's Salvation, is according to the Counsel of his Will, Eph. 1.11. And Gods Counsel is certain, immutable, and eternal, extending not only to actions and means, but persons, Rom. 8.29, 30. neither is this appointment of God grounded upon the foresight of mans Faith; for if Faith be the gift of God, this gift proceeds from Gods counsel and sore-appointment; else men may say▪ That I may be saved, I must thank God, but that I am saved, I must thank my self. And hence there is a possibility for no man to be saved; and all the counsels of God in Christ to be made frustrate; but this is no place for controversie, only where God appoints to Salvation, he appoints also to means, and without the means, there is no attainment of the end, Eph. 1.4. 1 Pet. 1.2. And the Apostle here makes Salvation stand opposite to Wrath, what before he call'd destruction: verse. 3. he here calleth Wrath, because Gods Wrath produceth it, and is manifested in it. And those that are saved, are delivered from it, and the supream reason is, because they were not appointed to it, but to Salvation, and none that are appointed to the one, are appointed to the other. The vessels of Wrath and of Mercy are set in an opposite distinction, Rom. 9.22, 23. and so in the Text to illustrate the Mercy of God the more in them that are saved: And whereas the Apostle calls it the obtaining of Salvation, it implies mans endeavours for it, though he be appointed of God to it, and speaking positively not only of himself, but these believing Thessalonians also, he hath appointed us to obtain Salvation, doth not this also imply that some good assurance of Salvation may be obtained in this World.

The Decrees of Salvation are executed in him, and by him. And there is no Salvation in any other, Acts 4.12. And he saveth not only by his Doctrine and Example as some have affirmed, but by his blood as the meritorious, and his Spirit as the efficient cause of Salvation, whether the Infinite Wisdom of God could have found out another way I shall not enquire, but this it hath pitched upon, wherein Mercy and Justice are admirably glorified together, and the highest engagement imaginable laid upon men to love, serve, and honour their Creator. And as the freeness of Gods Grace is manifested in his appointing men to Salvation, so the exceeding Riches of it in saving them by Jesus Christ. And whereas two things are necessary to it, the reconciling us unto God, and restoring his Image in us: The former we have by the merit of his Blood, and the latter by the operation of his Spirit; so that we have no ground for that fond opinion, That if men walk honestly and uprightly, they may be saved in any Religion.

Marginal references: Rom. 9.22. 1 Pet. 2.8. Jude 4.

10 Who died for us, that whether we wake or sleep we should live together with him .

Some referre these words to the latter end of the foregoing chapter, where the Apostle had spoke of the Saints Death and Resurrection, which is their sleeping and waking as they are here call'd. And their being for ever with the Lord is here called their living together with him. And least it might be thought that none should be with Christ until they awaked at the Resurrection, he therefore speaks of living with Christ even when we sleep. He had spoke of sleep in another sense ver. 6. as meant of security, but here meant of death, as its taken chap. 4.14. And as watching is set opposite to the former sleep, so here waking to the latter, which is a Resurrection from death. And we hence gather that the Soul doth not sleep with the Body, but lives with the Lord when that sleeps in the Grave. As the Apostle expected to be with the Lord upon the dissolution of his Body, Phil. 1.23. and he mentions it as the priviledge of other Saints as well as his own, 2 Cor. 5.1. When we sleep we are with him only in our Souls, when we wake we shall be with him both in body and soul. And both these we have from Christs death. If he had not died Heaven had been shut against our Souls, for our entrance into the holiest of all is by his Blood, and the vail of his Flesh rent for us, Heb. 10.19, 26. and the grave would have shut up our Bodies, and there would have been no Resurrection, so that our living with Christ both when we sleep and when we wake springs out of his death. Others carry these words no further then the foregoing verse shewing how we are saved by Christ; saith the Apostle, he dyed for us. As God appointed persons to be saved, and Christ to be the person to be saved by, so also to be saved by his death, with respect to his Father he is said to be put to death, 1 Pet. 3.18. with respect to his own freedom and willingness, he is said here to dye for us. And his dying for us implyeth the greatness of our guilt, and expresseth the greatness of his own love, Iohn 15.13. He loved us, and thereupon would have us live with him, and he dyed that we and he may live together.

And so he may be said to dye for our Salvation, the substance whereof consisteth in our living with him. To live with so glorious a person, and a person that is full of love to us, and shall then be perfectly beloved of us, and that stands in many near relations to us, and whose presence will have such a blessed influence upon us, and in such a place as heaven [illegible: 1 letter]s, and that for ever, sure carries the substance of our Salvation in it. And if this was the end of his death, sure it was more then to be an example of Faith, Patience, and submission to God. Or to confirm to us the Doctrine he preached; it was to satisfie divine Justice, and obtain the pardon of our [illegible: 1 letter]in, and merit for us the priviledge of living with him.

Marginal references: Rom. 14 8, 9. 2 Cor. 5.16.

11 Wherefore comfort your selves together , and edifie one another even as also ye do .

These words are an exhortation to the whole Church of Thessalonica, to comfort and edifie one another. Though the ministry is appointed to this by especial office, yet private Christians are to practise it to one another, the former doth it in way of authority, the latter in a way of charity. The Apostle had laid before them many comfortable truths; which they were to comfort one another by; and if we read the words, exhort one another, it referrs to the necessary duties of Religion he had mentioned in this and the foregoing chapter.

And this follows from both the former, as alluding to an house that is built up by degrees; and so is every Church the house of God; and consisting of living stones, every part is to seek the building up of the whole. And by mutual exhortation and comfort the whole may be edified: Christians then are to be blamed that only seek to edifie themselves, and much more they who pull down and divide, and destroy instead of building up▪

And what the Apostle exhorted them to, they were already in the practise of; for which he here again commends them as he had done upon several accounts before, not to flatter but to encourage them to proceed, and to set before other Churches their example for imitation.

Marginal references: Or. [illegible: 1 word] one [illegible: 1 word].

12 And we beseech you, brethren, to know them which labour among you , and are over you in the LORD , and admonish you :

The Apostle spake before of their private duties as Christians to one another, now of their duties to their Pastors and Teachers. Least by what he had said they might think the Ministry needless. It seems this Church was setled under Officers which is called an Organical Church And though the Apostle himself was driven from them by Persecution, yet they were not without Ministers and Teachers, and they owed a great duty to them, to which he doth lovingly exhort them. And he describes them not by the name of their office, as Pastors, Elders, or Ministers, but by the work of it. The word imports diligent labour causing weariness, as 1 Tim. 5.17. That labour in the word and doctrine, which shews both the nature of the work of the Ministry it is laborious; and the duty of Ministers therein, not to seek the honour and profit of the Office, and refuse the labour of it; they have the work of Teaching, and of oversight or government and admonition, and all require labour.

The same word is used 1 Tim. 5.17. and translated ru[illegible: 1 letter]ing, it signifies that superintendency and precedency, which the Elders or Ministers have over their respective Flocks, and it is said to be in the Lord, either to distinguish them from Civil Officers, or to shew both the original rule, and end of their Office; it is from the Lord by institution; and to be mannaged according to his Laws, and directed to his service, and glory as its end.

The word is often used in the New Testament, Acts 20.31. Rom. 15.14. Col. 1.28. and 3.16. and signifies either the putting into the mind by way of instruction, or upon the mind by way of counsel, threatning, or reproof; and that either publickly or privately:

Marginal references: 1 Cor. 16.18. Psal. 2.29. [illegible: 1 word] 13.[illegible: 1 letter], 17.

13 And to esteem them very highly in love for their works sake . And be at peace among your selves .

Now the duty they owed to them is, 1. To know them, as in the former words, that is, to own them in their office; to have regard to their teaching, and to submit to their government, and to reward their labours, as knowing is often taken in Scripture to express the acts of the will and affection, and the actions also of the outward men, as well as of the mind, as Psal. 1.6. and 101.4. 2. To esteem them very highly in love for their works sake, [non-Latin text not transcribed] vid. Rom. 5.20. 2 Cor. 7.4. The words in the Greek carry such an emphasis as cannot well be exprest in English, importing esteem and love to an hyperbole, their love was to be joyned with esteem, and esteem with love, and both these to abound and superabound towards them. We read of a double honour 1 Tim. 5.17. which contains the whole duty of people to their Ministers.

Whether of Teaching, Ruling, or admonition. Their work is in it self honourable, and work that tends to your Salvation, and though their persons be meant, yet to esteem and love them for their work; or if upon any other account they deserve it of you, yet their work is to be the chief reason thereof; especially considering that their work more immediately respected them of this Church rather than any others; and their labour was amongst them. Or as some read it in you; to instruct edifie, and comfort your inward man.

Some copies read it, with them, [non-Latin text not transcribed] for [non-Latin text not transcribed], by a little alteration of the Greek word, and then it still refers to their Teachers; they should be at peace, or live in peace with them. For oftentimes dissensions arise betwixt Ministers and people, whereby their edification is hindred. But I rather follow our own translation; and so it is a new duty of the people towards one another, to preserve mutual peace among themselves, and yet these words may respect the former. For if the people give honour and respect to their Ministers, it may be a means to preserve peace among themselves: among the Corinthians the applauding of some of their Teachers, and the con[illegible: 1 letter]empt of others made great Schisms and divisions amongst them. Our Saviour useth these very w[illegible: 1 letter]rds to his D[illegible: 1 letter]sciples, Mark 9.50. from whence the Apostle might take them. And the duty of peace he often presseth in his Epistles, Rom. 14.19. 1 Cor. 7.15. 2 Cor. 13 11. Col. 3.15. Heb. 12.14. which was to pr[illegible: 1 letter] vent Schisme, which breaks the bonds of peace, and may make the labours of their Teachers less successfull.

14 Now we exhort you brethren , warn them that are unruly , comfort the feebleminded , support the weak ; be patient towards all men .

Some think the Apostle now turns his speech to their Teachers whom he here calls Brethren in a more peculiar sence; and because the Duties here enjoyned do more properly belong to the Ministry. But others more truly judge he continues his Discourse to the whole Church, and the several Members of it. The same Duties are to be performed by both, though under a different Obligation. As in the Civil State all are to seek the good of the Commonwealth, though the Magistrates and Governours are more specially obliged by Office.

Or Admonish; as the same word is rendred in the former verse, here meant of brotherly, there of ministerial admonition▪ wherein great prudence is to be used, as to time, place, persons, manner: And the unruly are such as keep not their place, alluding to Souldiers that keep not their rank, and station, and they are called in the Margin disorderly and that 1. In civil respects, when men live without a calling, or being in it, neglect it, or intrude into other mens business, and perform not the Duties of their Civil Relations. 2. In Natural respects, when men follow not the Light of Nature, and fulfil not the Law of Natural Relations. 3▪ In Spiritual respects, when men neglect or transgress the Rules and Order of their walking in their Church-State, either with respect to their Teachers, or one another. Admonition belongs to such, and is the first step of Church-censure when regularly performed.

[non-Latin text not transcribed] Or the pusillanimous, men of little Souls, as the word imports, such as dare not venture upon hazardous duties, or saint under the fears or feeling of afflictions, or are dejected under the sence of sin, and their own unworthiness, or fears of Gods Wrath, and assaulted by Temptations which endanger their falling.

[non-Latin text not transcribed] an allusion to such as lift at one end of the burden, to help to bear it, answering to the word [non-Latin text not transcribed], Rom. 8.26. The Spirit helpeth our infirmities: And the weak are either the weak in Knowledge, weak in Faith, that understand not their own Liberty in the Gospel, Rom. 14.1. 1 Cor. 8.9. And hereupon cannot practice as others do. Their Conscience is weak, 1 Cor. 8.12. And so were in Bondage to some Ceremonial Rites, when those that were strong stood fast in their Liberty. These are to be supported, dealt tenderly with, and not to be despised, or rigorously used: Or, weak in Grace, new Converts, Babes in Christ, tender Plants, not well rooted in the Gospel.

This Duty is universal, the former concerned only the Saints. The word signifies Longanimity, or Long-suffering, and is often attributed to God, Exod. 34.6. Rom. 9.22. It consisteth in the deferring, or moderating of anger, to wait without anger when men delay us, and to suffer without undue anger when they deal injuriously with us, whether they be good men or evil, believers or infidels, the strong or the weak, Ministers or People.

Marginal references: Or, [illegible: 1 word].; 2 Thess. 3.11, 12.; Or, d[illegible: 3 letters]rd[illegible: 2 letters]y.; Rom. 15.1. Gal. [illegible: 1 letter].[illegible: 2 letters].

15 See that none render evil for evil unto any man : but ever follow that which is good i, both among your selves, and to all men .

These words seem directed to the guides of the Church, who are called Overseers, Acts 20.28. and therefore the Apostle requires them to see that none render evil, &c. Or if to the whole Church as before, then it is a solemn charge which they ought to be all circumspect in observing. And the charge is first negative not to render evil for evil; which is to revenge themselves; and that is forbidden by the Apostle, Rom. 12.17, 19. 1 Pet. 3.9. And is the resisting of evil, forbidden by our Saviour, Matth. 5.39. But is to be understood of private revenge rising out of malice, not of publick censures either Civil and Ecclesiastical. Or of seeking reparations for injuries received in Courts of Justice according to Law and Equity. This private revenge cannot consist with that patience that he required towards all men in the foregoing verse, nor is it conformable to the example of Christ, 1 Pet. 2.23. nor to the Christian calling and profession, 1 Pet. 2.21. 2. Positive, good in it self, or that which is good to others as the word is often taken, Matth. 7.11. Luke 1.53. Gal. 6.6. and so stands opposite here to the rendring of evil. And the word follow, signifies an earnest following, which is sometimes taken in a bad sense, for persecution, Matth. 5.11. and sometimes in a good sense, as 1 Heb. 12.14. Pet. 3.11. and to follow good imports more then only to do good, 1 Pet. 3.11. when the inward bent of the Soul, and the outward endeavours are towards doing good. And this ought to be ever, or always, that is in all places, times, occasions, company. Mans course of Life ought in this to be uniform, though his outward condition vary. Sometime to do good to the Souls, sometimes to the Bodies of men, and that either in a privative or positive good; preventing evil, or bestowing that which is good.

Do good to all, and especially to the houshold of Faith, Gal. 6.10. As they say of good▪ the commoner the better, but the contrary of evil, Christians stand in a special relation to one another, but in a common relation to all, and every Relation ought to be filled up with good. As love is a common debt to all men, so the fruit of it which is doing good. Our doing good should not be confined among Christians only of one way, opinion, or congregation, nor to men only under some limiting circumstances, but it should reach all men as we have ability, opportunity, and call; even Enemies themselves, as our Saviour requires Matth. 5.44. This is to act like God, and may commend Religion to all men, and is not to be lookt upon as commended by way of counsel as the Papists say, but commanded by precept. And it is not enough not to do evil, but we must do good, not to save a mans Life when we have power to do it, is to kill him, as Christ argues Mark 3.4. so not to save a mans estate, when we may, is to steal from him.

Marginal references: Prov. 17.13. and 24.29. 1 Cor. 6.7.; Gal. 6.10.

16 Rejoyce evermore. .

Here the Apostle adds more Christian duties, briefly exprest, and set close one to another, and they seem to have a mutual connexion, but not so relative to others as those before mentioned, but personal to themselves. He begins with the duty of Rejoycing, joy is an affection of the Soul springing from the hope or possession of some suitable good. And it is either natural, which is common to men with beasts, arising from that good that is suitable to their several natures. Or spiritual, which is Joy wrought by the Spirit, and exercised upon spiritual objects. And this the Apostle here means, and is called rejoycing in the Lord, Phil. 4.4. and the joy of the Holy Ghost, Rom. 14.17. arising either from what spiritual good we already possess, or hope to possess, exhibita & promissa, Bernard. which is there upon called a rejoycing in hope, Rom. 5.2. and 12.12. The Apostle speaks here of the duty indefinitely, onely requires it to be evermore, so Phil. 4.4. Though God sometimes calls to mourning, yet its no where said mourn evermore, because rejoycing ought to be in a more constant practise, and all spiritual mourning tends to it, and will end in it; and he commends it as seasonable to these Thessalonians to support them under their present sufferings. The grounds of a Christians Joy alwayes abide, and he is not only to retain it in the habit, but to mix it with all his sorrows, and sufferings, as 1 Pet. 1.6. Ye greatly rejoyce though for a season in heaviness. Whereas carnal mirth is mixt with sadness, Prov. 14.13. So that a Christian ought to rejoyce in every condition, not only in prosperity but adversity, and especially when called to suffer for Righteousness sake, as Matth. 5.12. 1 Pet. 4.13. It is not only allowed but commanded. This joy is one great part of Gods Kingdom even in this World, Rom. 14.17. much more in the World to come. And therefore the Apostle speaks of rejoycing evermore, whereas mourning is but for a time, and ends to the Saints in this Life.

17 Pray without ceasing .

This is a means to maintain our rejoycing, and therefore next mentioned. Prayer is a making known our requests to God, Phil. 4.6. And it is either mental in the heart only, as Hannahs was; or vocal, exprest with the voice: or as some add, vital; so good works have a voice to bring down blessings, as mens sins cry for vengeance.

Not as the Euchites and Messalians, of old, who hence thought no other duties were required, but alwayes Praying; but by the word in the Text, is either meant a praying without fainting, as in the parable, Luk. 18.1. and which the Apostle calls a perseverance in prayer, Eph. 6.18. Col. 4.2. [non-Latin text not transcribed], or praying with strength, as the greek word there imports, and so not to faint, so Rom. 12.12. Or a praying in every thing, as Phil. 4.6. In every thing let your request be made known, &c. Or, in every season, as Eph. 6.18. to take hold of the seasons of prayer. Or, in all seasons and times whether good or bad, yet still to pray. And all this is meant by the word in the Text, which is also used Rom. 1.9. 1 Thess. 1.3. and 2.13. and implies in general no more but a constant course of prayer, so Col. 4.[illegible: 1 letter]. to watch unto prayer as that the course of it be not interrupted by any diversions. As also to preserve an heart disposed to pray at all times: and to mingle ejaculatory prayers with the several actions of our lives, our wants are continual and God will be acknowledged in all our supplies, and therefore we ought to pray continually.

18 In every thing give thanks : for this is the will of God in Christ Jesus concerning you .

When we have obtained mercy by Prayer, then we are to give thanks, and what ever we may pray for, that we ought to give thanks for. And so by that understand and limit the general expression in the Text. We are not to give thanks when we fall into sin, for that we ought not to pray for. Yet if we have the pardon of it, or get any good by it, we should then give thanks; and so may be said concerning affliction, we are to give thanks in every condition, either of prosperity or adversity. And with all our supplications, we are joyn thanksgivings, Phil. 4.6. Col. 4.2. and thanksgiving properly refers to some mercy received▪ whether privative, or positive, temporal, or spiritual, private or publick, and we are in all these to give thanks. Though praising God may reach further, which is to adore the excellencies of his being as they are glorious in themselves, or the excellencies of his works as they are in themselves praise worthy. And Thanksgiving for mercy received is. 1. A taking notice of it as coming from God. 2. Setting a due value upon it. 3. A sense of Gods goodness and our own unworthiness. 4. Praising him for it.

Some carry this as a motive to all the preceding duties, but rather to this last mentioned: As if this was in special the Will of God; being a duty so much to his own glory and our good, and by will we must by a Metonymye understand the thing willed, Eph. 6.6. Col. 4.12. It is required by the Law of nature not written, which is part of Gods will. The Heathen are reproved for not being thankful, Rom. 1.21. and they made Laws to punish it, and accounted it the greatest reproach, ingratum si dixeris omnia dixeris, and by the Law of God that is written. The moral Law requires it, and the Ceremonial Law required offerings by way of thanksgiving; which we call gratulatory. And the Gospel requires it, it being one of the Gospel Sacrifices Heb. 13.15. and pleaseth the Lord better then the greatest of the legal Sacrifices, Psal. 69.30, 31. and it being said to be the Will of God in the Text, it must needs be pleasing to him.

Either meant as this will of his is signified to us by him, not only by the Law of nature, or of Moses, but by Christ Jesus, and so it may be of greater force upon Christians, and hereby it is to be looked upon as one of the Commandements of Christ also. Or we may understand it upon the account of Christ, and the great love of God in him. Though thanksgiving is due for the least mercy, yet Gods will especially requires it with respect to Christ. And so especially of Christians who partake of Christ, and the Love of God in him: as the Apostle here adds, [non-Latin text not transcribed].

Or towards you in special, the Heathens were obliged to thankfulness for Rain from Heaven, and fruitful seasons, these common blessings; much more are Christians for the special blessings they receive by Christ Jesus.

Marginal references: Eph. 5.20.

19 Quench not the spirit .

That ye may be enabled to pray and give thanks, as before, Quench not the Spirit. And by the figure Meiosis he means cherish the spirit. The spirit is compared to Fire, Matth. 3.11. and he came down upon the Apostles in the similitude of tongues of Fire, Acts 2.3. but the spirit himself cannot be quenched, he means it therefore of his gifts and operations. Which are either ordinary or extraordinary. Many had extraordinary gifts in the primitive times of healing, tongues, government prophesie, &c. those that had them, without question, should have taken care not, by any fault of their own, to lose them. Especially that of prophesie, which the Apostle prefers before all others, 1 Cor. 14.1. and mentions here in the following verse. And which the Apostle exhorted Timothy to stir up in himself, 2 Tim. 1.6. As we stir up the Fire to quicken it, so the word [non-Latin text not transcribed] imports. The like is required of Ministers with respect to their Ministerial gifts which are now given, but there are ordinary gifts and operations of the Spirits common to all Christians. As enlightning, quickening, sanctifying, comforting the Soul, men by sloth, security, earthly incumbrances, inordinate affections, &c. [illegible: 1 letter]ay abate these operations of the Spirit, which the Apostle calls the quenching it, the fire upon the Altar was kept always burning by the care of the Priests. Fire will go out either by neglecting it, or casting water upon it. By not exercising Grace in the duties of Religion, or by allowing sin in our selves we may quench the Spirit. As appears in David, Psal. 51.10, 11, 12. Not that the Habits of grace may be totally extinguish'd in the truly regenerate, yet they may be abated as to degree, and lively exercise. Yet those common illuminations, and convictions of the Spirit which persons [illegible: 1 letter]nregenerate especially such that live under the Gospel do often find, may be totally lost, Heb. 6.4, 5, 6. and we read of Gods Spirit ceasing to strive with the old World, Gen. 6.3. and the Scribes and Pharisees resisting the Holy Ghost, Acts 7.51. which were not persons regenerate. He may sometimes strive with men, but not overcome them; and there is a quenching of the Spirit in others as well as our selves; people may quench it in their Ministers by discouraging them, and in one another by bad examples or reproaching the Zeal, and forwardness that they see in them.

Marginal references: Eph. 4.30. see 1 Cor. 14.30.

20 Despise not prophesyings .

Thereby we may quench the Spirit, which usually works upon mens Minds and Hearts by it. By prophesie is sometimes meant foretelling things to come, and speaking by extraordinary Revelation, 1 Cor. 14.29, 30. sometimes the Scriptures are so call'd, especially the old Testament, 2 Pet. 1.21. and sometimes the interpretation and applying of Scripture, which is the same that we now call preaching, 1 Cor. 14.3. And the duty with respect to it, is not to despise it, to set it at nought as a thing of no worth. The word is often used in the New Testament, Luk. 18.9. Acts 4.11. Rom. 14.3.10. But the Apostle useth again the figure Meiosis before mentioned, and means, Prize, Value, and highly esteem it, attend upon it, have great regard to it. It being an ordinance of God for Instruction and Edification, yea, and for Conversion also, 1 Cor. 14.24, 25. some despise it because of the outward meanness of the persons which prophesie, some through a proud conceit of their own knowledge, some by a contempt of Religion it self. These Thessalonians had been commended for their great proficiency, and yet were still to attend upon prophesying in the Church. Which he calls prophesyings in the plural number, referring either to the several Prophets that prophesied, or to the several parts of their prophesie, or the times they prophesied. And the Prophets were either such as prophesied only by an extraordinary gift, and immediate revelation, which some private members of the Church, had in those times, 1 Cor. 14.29, 30. Or such as prophesied not only by gift, but office also, Eph. 4.11.

21 Prove all things , hold fast that which is good .

This duty relates to the former; as they were to attend upon prophesyings so to exercise a discerning judgment about what was prophesied. For all things is not to be taken here universally, but for Doctrines and Opinions in Religion which were delivered by the Prophets. The same which the Apostle Iohn requires, beleive not every spirit but try the spirits, &c. [non-Latin text not transcribed], and its the same word there which in this Text we read prove; alluding to Gold or other Mettals which are tryed in the Fire, or by a touch-stone, as some think. And though there was a peculiar gift of discerning of Spirits, 1 Cor. 12.10. yet it is the duty of every Christian to try mens Spirits and Doctrines whether from God or no. The Apostle speaks here to the Saints in general, and so doth the Apostle St. Iohn, 1 Iohn 4.1. And mens Doctrines are to be judged of by the Scriptures as the standard of Truth, as the Bereans were commended for searching the Scriptures about the Apostles Doctrine, Act. 17.11. and the Apostle prayes for the Philippians that they might discern things that differ, Phil. 1.10. and if they had not yet attained it as they ought, yet he prays that they might, and not be alwayes, babes, but such as the Apostle speaks of, who have their senses exercised in the discerning of good and evil, Heb. 5. 13, 14. the people are to look upon them as their guides and leaders, as they are called Heb. 13.7.17. and such as are to go before them in the searching and dispensing of truth, yet because the best are but infallible, they ought to try their Doctrine by the rule of Truth. Which is that judgment of discretion which Protestants allow to the people in their disputes with the Papists against their Doctrine of Infallibility, and implicit Faith, which grounds the peoples Faith upon the Authority of Men, which ought to rest upon the authority of God. As we ought not easily to reject the authority and Faith of the Church, so not to believe with a blind Faith, or obey with a blind obedience.

The good here meant is Truth, which is an intellectual good, the contrary to which is Error, which is a mental evil. When we have proved mens Doctrines and Opinions, what we find agreeable to the Scriptures of Truth we ought to hold fast. And though all Truth hath a goodness in it, yet especially divine Truth, and the Doctrine of the Gospel, which the Apopostle calls, That good thing committed to Timothy, 2 Tim. 1.14. It is good with respect to the soul, and so better then any bodily good, and good that refers to eternity, and so better then any temporal good. Now this good we are to hold fast. To hold it fast against adversaries and all opposition as some understand the word, to hold it as with both hands, against seducing Doctrine, Satans Temptations, and the Worlds Persecution. The same word is used concerning the good ground that held fast the seed of the Word, Luk. 8.15. So 1 Cor. 11.2. we are to retain the Truth, but not detain it, as the heathen are said to do, Rom. 1.18. where we find also the same word as in the Text. It is a duty much prest by the Apostles in their Epistles to the Saints and Churches that had received the Gospel that they would hold fast, 2 Tim. 1.13. Tit. 1.9. Heb. 4.14. Rev. 2.13▪ 25, and 3.3. And there is holding fast the Truth, as well in Practise as Opinion, and which may be the ground of the name formerly given to such as opposed the Errors of Antichrist before the word Protestant was known, call'd Fast-men.

Marginal references: [illegible: 1 word]. 2.11.

22 Abstain from all appearance of evil .

To make this verse have its connection with the former, some Expositors understand it of Doctrines and Opinions only. To take heed of Opinions that seem erroneous, and not rashly to receive them without due examination. Though this sence is not to be excluded, yet the verse need not be confined to it, but to extend to practise also; as in Worship to abstain from the shew of Idolatry, as to eat meat in an Idols Temple was not alwaies gross Idolatry, but had some appearance of it; and therefore the Apostle forbids it, 1 Cor. 10.14. And so in Civil Conversation, not only to abstain from vice, but the appearance of it; as of Pride, Covetousness, Drunkenness, Whoredom, &c. and that both with respect to our selves, lest by venturing upon that which hath some shew of evil, we step into the evil it self, and with respect to others, that we may not occasion the taking offence though not justly given; or do that which may any way encourage a real evil in them by that appearance of it, which they see in our selves; yet we ought not upon this account to forbear the discharge of any necessary Duty. Some read the words, Abstain from all kind of evil, [non-Latin text not transcribed], and the Greek word is so used by Logicians: But here to insist on particulars is infinite. And thus the Apostle concludes all these positive Duties with a general praecept which he leaves with them at the close of his Epistle; having dehorted them from many evils, now he exhorts them to abstain from the appearance of them.

Marginal references: [illegible: 1 word] 4.8.

23 And the very God of peace sanctifie you wholly : and I pray God your whole Spirit, and soul and body be preserved z blameless unto the coming of our Lord Jesus Christ .

The Apostle here concludes all with Prayer, as knowing all his exhortations and admonitions before given would not be effectual without God, and he prays for their sanctification and preservation, Though they were sanctified already, yet but in part, so that he prays for further progress in it to perfection, which he means by wholly. A word no where used by the Apostle, but in this place, and variously rendred; some render it thro[illegible: 1 letter]ghout, some perfectly, some in every part, some i[illegible: 1 letter] all things, some fully, and the French entirely: It may refer to all the parts of holiness, and the degrees of holiness, and to the whole man in the several faculties of Soul and Body, exprest in the next words by Spirit, Soul, and Body, that their whole man may be entirely separated, and consecrated to God, offered up to him as a Sacrifice, Rom. 12.1, and hence we observe that not only the beginning, but progress in Grace is from God. The Apostle therefore prays for it to God, (whom he calls the God of peace, to enforce his exhortation to peace, ver. 3) which confutes the Pelagians, who thought objective Grace sufficient to sanctifie, or that mans Nature needs only at first to be excited by God, and then can go forward of it self, being only maimed, not totally corrupted by the fall. It's true, our faculties cooperate with God, but not of themselves, but as acted by h[illegible: 1 letter]s inherent Grace, and indwelling Spirit. And what the Apostle prays for, that Christians should endeavour after, which is a progress in sanctification to perfection. We may also note, That true sanctification reacheth to the whole man, Spirit, Soul and Body. 2. Preservation, which we call perseverance, exprest here both by the Subject and Term of it. The Subject is the whole man, branched into three parts, Spirit, Soul, and Body, figured, at least resembled by the three parts of the Temple. Consider man naturally, and then by Spirit we mean his superiour faculties, as the Mind, Conscience, Rational Will. By Soul, his sensitive Appetite, with the Affections and Passions. By Body, the outward Man, the Tabernacle and Instrument of the soul. The Iewish Rabbins and others think all these are exprest in the Creation of man, Gen. 2.7. God formed man of the dust of the earth, there is his Body, and breathed into man the breath of life, or lives, Nishmath Chaiim, Nephesh Chaijah; that is, the faculties of the rational Soul, and Man became a living Soul, that is, the Animal and Sensitive Life; neither is properly meant here the Spirit of God, for he saith, your Spirit, nor the sanctified part of the Soul; for he prays for the preserving of their persons. Only observe when he speaks of their Spirit, he calls it their whole Spirit. And by the Figure Zeugma the word whole is to be carryed also to Soul and Body, so that as he prayed their whole Man might be sanctified, so their whole Spirit, their whole Soul, their whole Body might be preserved; and the same word we find Iames 1.4. where it is rendred perfect, alluding to the perfect possessing of an Inheritance, or lot that belongs to a man. And by preserving, he means not so much the substance of the Spirit, Soul, and Body, to preserve them in Being, as to preserve them in Holiness. And they are preserved, partly by being delivered from the sinful Distempers that are naturally in them; as ignorance, Vanity, Impotency, and Enmity in the mind, Reluctancy and Obstinacy in the Will, Inordinacy and Irregularity in the Affections; Disobedience to the Law of God, and the Regular Commands of the Soul in the Body. If these prevail, they will bring destruction: as Diseases prevailing destroy the Natural Life; and partly also by being supplyed with that Grace whereby they act regularly towards God, and are serviceable to the end of mans Being, as supply of Oyl preserveth the Lamp burning: And whereby we may understand, that not only the Inferiour Faculties are corrupted in mans fall, but the superiour and the supreme of all, else the Apostle need not have prayed for the Spirit to be sanctified and preserved as well as the Soul and Body. And elsewhere prays for a renewing in the Spirit of the Mind, Eph. 4.23.

Next we may consider this preservation with respect to the term of it, Preserved blameless unto the coming of Christ. The same which the Apostle means by being preserved to Gods Heavenly Kingdom, 2 Tim. 4.18. and 2 Pet. 3.14. And those that are preserved to that day, are preserved to the end, and will be found blameless and their whole Man, Spirit, Soul, and Body being first sanctified, and then preserved, shallbe saved and glorified. And the Apostle insinuates in the word [non-Latin text not transcribed] blameless, that strict discovery that will be made of persons at that day, wherein some will be blamed, and others be found without blame. And herein the Apostle may have respect both to the Teachers and Ministers in this Church, and the private Members of it, that with respect to their several Duties belonging to them they may be found blameless; and though according to the strictness of the Law of God, none can be without blame, yet, those that have been sincere, and have their sin pardoned, and their persons accepted in Christ may be found blameless in the day of Christ, however it is that which we should strive after.

Marginal references: Phil. 4.9.; chap. 3.13.

24 Faithful is he that calleth you, who also will do it .

We had in the former verse the Apostles Prayer, here his Faith; and he speaks it by way of consolation to them, that what he had prayed for, God would effect; what need he then have prayed? Because Gods Decrees and Promises though immutable, and infallible, yet are to be accomplisht in a way of Prayer. Prayer is our Duty, and Gods Decrees and Promises are no dispensation from our Duty: Besides, Duties are more known to us than Gods Decrees. And God decrees the means as well as the end. But what is it he saith God will do? It is not here exprest, and the word, It, it not in the Original, but only God will do, God will effect. He had prayed God would sacrifie them wholly, and preserve them blameless, &c. And this he would do or effect. And he grounds his confidence partly upon Gods calling them. For the Apostle knew that Gods Gifts and Calling are without Repentance, Rom. 8.30. and 11.29. And whom he called, them [illegible: 1 letter]e justified, and glorified. And this the Apostle saw in these Thessalonians by that efficacy of the Gospel upon their hearts, that they were effectually called and chosen, as chap. 1.4. whence he concluded they should be at last wholly sanctified, and finally preserved, which is a strong argument against final Apostacy from a state of Grace. Though many that are outwardly called are never sanctified, much less wholly. But of this Call the Apostle speaks not here, at least not only. And partly also upon Gods faithfulness, who had called them. He doth not say, God is able to do it, though that is true, but he is faithful, and will do it. Those that are effectually called are brought into Gods Covenant, where perfection and perseverance are promised, and Gods faithfulness obligeth him to make good his Covenant. It is an Act of Grace and Mercy to call men, but when called, Gods faithfulness is ingaged to preserve them, and perfect the work begun, as 1 Cor. 1.8. The Apostle tells the Corinthians, God will confirm them, to the end they might be blameless in the day of Christ, and his argument is, for God is faithful by whom ye were called, &c. ver. 9.

Marginal references: 2 Thess. 3.3.

25 Brethren, pray for us .

The Apostle a little before had prayed for them, now he begs Prayers of them as he doth of other Churches, Rom. 15.30. Col. 4.3. Ministers and People need each others Prayers, and it is a mutual Duty they owe to one another. Ministers are obliged by special Office, People by Common duty; with respect to the success of the Gospel in general, 2 Thess. 3.1. and their own edification by their labours. The Apostle, as he did not think it below him to call these Thessalonians, Brethren, so neither to beg their prayers. Those that stand highest in the Church, may stand in need of the meanest and lowest. The head cannot say to the foot, I have no need of thee. Those that preach not the Gospel, may yet promote it by their Prayers; yet this gives no warrant to beg the Prayers of Saints departed, for which we have no precept, promise, or example as we have for the other. And what is without faith is sin. It is at the best doubtful whether they know our state below, or can hear us when we pray, and certainly God never required us to pray upon such uncertainties, and it cannot be in Faith.

26 Greet all the brethren with an holy kiss .

The Apostle concludes several of his Epistles with Greeting, or Salutations, as men usually do at this day, sometimes with salutations from himself alone, sometimes from others; either particular Persons, or Churches which he sometimes names as Rom. 16.6, &c. 1 Cor. 16.19. and sometimes commends to the Saints their saluting one another, as Rom. 16.16. 1 Cor. 16.20. so here in the Text. The Persons to be saluted are all the Brethren, that is, all Believers incorporated into the Gospel Church under one common Head, and common Father. More particularly those of this particular Church, we call men Brethren, sometimes upon a Natural, sometimes a Civil account, and why not much more upon a Spiritual account. And as their love should reach to the Brotherhood, 1 Pet. 2.17. so their salutation should reach all the Brethren, Poor, and Rich, High, and Low, Bond, and Free.

[non-Latin text not transcribed], The Right or Ceremony of men kissing each other, was much used among the Jews, and in the Eastern Countries, Gen. 27.26. Prov. 24.26. Luk. 7.45. in their salutations; and thence it came to be practis'd in the Churches of Christ as an outward symbol and token of love and freindship. Which is not now practis'd with us amongst men, but is of the same signification with joyning of hands. The uniting of the Lips or Hands together denoting the inward conjunction of the heart. The word in the Greek signifies love or friendship, and call'd a kiss of Charity, 1 Pet. 5. last. And though the Ceremony is ceased, yet that which it signified is to be preserved in all Churches, Places and Ages. It was practis'd in the time of Iustin Martyr, Iust. Mar. Apolog. 2. and Tertullian, Tertul. de Oratione; and called Osculum pacis, A kiss of peace; and used especially at their meeting together at the Lords Supper; their Love Feasts, and other solemn assemblies. Its call'd an Holy Kiss; to distinguish it from the Treacherous Kiss of Iudas, or the Lustful Kiss of the Harlot, Prov. 7.13. And why it is not used Among us now, we need say only, as concerning washing of Feet also, we have no such custom nor the Churches of Christ. Or as the Apostle speaks, Phil. 4.8. whatsoever things are lovely, and whatsoever things are of good report, &c.

27 I charge you by the Lord , that this epistle be read unto all the holy brethren .

The Apostle having now finish'd the Epistle, [illegible: 1 letter]ays a solemn charge upon them all, especially their Elders and Teachers to have this Epistle published. He now being himself hindred from preaching to them, he sends this Epistle to them to be read to all. He wrote it for publick use, and therefore would have none Ignorant of it, whereby they might all understand what he had wrote about his great love and care of them, and the commendations he had given of them, and the Instructions, Admonitions, Exhortations, and Comforts that were contained therein, of great use to them all: And his charge herein is in a way of Ad[illegible: 1 letter]uration, [non-Latin text not transcribed], imposing it on them as by an Oath, as Abraham did upon his Servant in the case of providing a Wife for Isaac. Gen. 24.3. And so the High Priest said to Christ, I adjure thee by the living God, &c. Mat. 26.63, Answering to the Hebrew word, hi[illegible: 1 letter]hbagnti, I adjure you, Cant. 5.8. I Charge you, O ye daughters of Ierusalem, &c. It imports the requiring of a thing in the Name and Authority of God, with a denunciation of Vengeance if it be not done.

And all this charge is about the reading of this Epistle, as he commands the Epistle to the Colossians to be read in the Church of the Laodiceans, Col. 4.16. and that from Laodicea to be read to them, but not with that Solemn charge as this is. Hence we may gather the Duty of reading the Scriptures in the Church Assemblies; as the Law of Moses was read in the Synagogues. And very early in the Christian Churches there were some appointed to be Readers. Iulian the Apostate was a Reader in the Church at Nicomedia. And if this was the first Epistle Writ by the Apostle, as some suppose it, he lays this solemn charge first for the reading of this, to shew the duty of the several Churches to the rest of the Scriptures, as they should come to their hand. The word of God should dwell richly and plentifully in the people, and therefore reading it is necessary, together with expounding and applying it. And we hence also may prove against the Papists, it ought to be made known to the people, even all the holy Brethren, and not confined to the Clergy; and to be read in their own Tongue; for so without question was this Epistle read in a language which the people understood. The Apostle was not for confining of Knowledge, and keeping the People in Ignorance, as those are who make it the Mother of Devotion.

Marginal references: Or, adjure.

28 The grace of our Lord Jesus Christ be with you , Amen .

Having exhorted them to salute one another, he now sends them his own Salutation. Not in a Lip-complement as the Mode now is, but in a serious expression of the desire of his Soul: And this, or words to the same purpose are his Salutation in every Epistle, which he makes to be his Token, 2 Thes. 3. 17. And by Grace here he means favour, and good Will rather than inherent Grace. And all blessings which spring from Grace, as sometimes all are comprehended under the word Peace. Yet Grace and Peace are sometimes in his Salutations both joyn'd together. And though here Christ is only mentioned, yet in many other places God the Father is mention'd with him, 2 Thes. 1.2. 2 Pet. 1.2. Yea, and God the Holy Ghost also 2 Cor. 13.14. and where they are not mentioned, yet are all to be understood; for in all works ad extra they cooperate. And because Grace is so eminently manifested in the whole work of our Salvation, therefore the Apostle doth still mention it in all his Salutations. And with this he concludes this Epistle, and with this St. Iohn concludes the whole Bible, Rev. 22. ult.

And the Seal added, not to shut up, but confirm the whole, is, Amen. And is added, as the Voice of the whole Church upon reading the Epistle, as some think, and not by the Apostle himself.

The Coming of Christ. (a. d. 51.)

1 But of the times and the seasons, brethren, ye have no need that I write unto you. 2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. 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. 4 But ye, brethren, are not in darkness, that that day should overtake you as a thief. 5 Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.

In these words observe,

I. The apostle tells the Thessalonians it was needless or useless to enquire about the particular time of Christ's coming: Of the times and seasons you need not that I write unto you, v. 1. The thing is certain that Christ will come, and there is a certain time appointed for his coming; but there was no need that the apostle should write about this, and therefore he had no revelation given him; nor should they or we enquire into this secret, which the Father has reserved in his own power. Of that day and hour knoweth no man. Christ himself did not reveal this while upon earth; it was not in his commission as the great prophet of the church: nor did he reveal this to his apostles; there was no need of this. There are times and seasons for us to do our work in: these it is our duty and interest to know and observe; but the time and season when we must give up our account we know not, nor is it needful that we should know them. Note, There are many things which our vain curiosity desires to know which there is no necessity at all of our knowing, nor would our knowledge of them do us good.

II. He tells them that the coming of Christ would be sudden, and a great surprise to most men, v. 2. And this is what they knew perfectly, or might know, because our Lord himself had so said: In such an hour as you think not, the Son of man cometh, Matt. xxiv. 44. So Mark xiii. 35, 36, Watch you therefore, for you know not when the master of the house cometh; lest, coming suddenly, he find you sleeping. And no doubt the apostle had told them, as of the coming of Christ, so also of his coming suddenly, which is the meaning of his coming as a thief in the night, Rev. xvi. 15. As the thief usually cometh in the dead time of the night, when he is least expected, such a surprise will the day of the Lord be; so sudden and surprising will be his appearance. The knowledge of this will be more useful than to know the exact time, because this should awaken us to stand upon our watch, that we may be ready whenever he cometh.

III. He tells them how terrible Christ's coming would be to the ungodly, v. 3. It will be to their destruction in that day of the Lord. The righteous God will bring ruin upon his and his people's enemies; and this their destruction, as it will be total and final, so, 1. It will be sudden. It will overtake them, and fall upon them, in the midst of their carnal security and jollity, when they say in their hearts, Peace and safety, when they dream of felicity and please themselves with vain amusements of their fancies or their senses, and think not of it,—as travail cometh upon a woman with child, at the set time indeed, but not perhaps just then expected, nor greatly feared. 2. It will be unavoidable destruction too: They shall not escape; they shall in no wise escape. There will be no means possible for them to avoid the terror nor the punishment of that day. There will be no place where the workers of iniquity shall be able to hide themselves, no shelter from the storm, nor shadow from the burning heat that shall consume the wicked.

IV. He tells them how comfortable this day will be to the righteous, v. 4, 5. Here observe, 1. Their character and privilege. They are not in darkness; they are the children of the light, &c. This was the happy condition of the Thessalonians as it is of all true Christians. They were not in a state of sin and ignorance as the heathen world. They were some time darkness, but were made light in the Lord. They were favoured with the divine revelation of things that are unseen and eternal, particularly concerning the coming of Christ, and the consequences thereof. They were the children of the day, for the day-star had risen upon them; yea, the Sun of righteousness had arisen on them with healing under his wings. They were no longer under the darkness of heathenism, nor under the shadows of the law, but under the gospel, which brings life and immortality to light. 2 Tim. i. 10. 2. Their great advantage on this account: that that day should not overtake them as a thief, v. 4. It was at least their own fault if they were surprised by that day. They had fair warning, and sufficient helps to provide against that day, and might hope to stand with comfort and confidence before the Son of man. This would be a time of refreshing to them from the presence of the Lord, who to those that look for him will appear without sin unto their salvation, and will come to them as a friend in the day, not as a thief in the night.

Watchfulness and Sobriety. (a. d. 51.)

6 Therefore let us not sleep, as do others; but let us watch and be sober. 7 For they that sleep sleep in the night; and they that be drunken are drunken in the night. 8 But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for a helmet, the hope of salvation. 9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, 10 Who died for us, that, whether we wake or sleep, we should live together with him.

On what had been said, the apostle grounds seasonable exhortations to several needful duties.

I. To watchfulness and sobriety, v. 6. These duties are distinct, yet they mutually befriend one another. For, while we are compassed about with so many temptations to intemperance and excess, we shall not keep sober, unless we be upon our guard, and, unless we keep sober, we shall not long watch. 1. Then let us not sleep as do others, but let us watch; we must not be secure and careless, nor indulge spiritual sloth and idleness. We must not be off our watch, but continually upon our guard against sin, and temptation to it. The generality of men are too careless of their duty and regardless of their spiritual enemies. They say, Peace and safety, when they are in the greatest danger, doze away their precious moments on which eternity depends, indulging idle dreams, and have no more thoughts nor cares about another world than men that are asleep have about this. Either they do not consider the things of another world at all, because they are asleep; or they do not consider them aright, because they dream. But let us watch, and act like men that are awake, and that stand upon their guard. 2. Let us also be sober, or temperate and moderate. Let us keep our natural desires and appetites after the things of this world within due bounds. Sobriety is usually opposed to excess in meats and drinks, and here particularly it is opposed to drunkenness; but it also extends to all other temporal things. Thus our Saviour warned his disciples to take heed lest their hearts should be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come on them unawares, Luke xxi. 34. Our moderation then, as to all temporal things, should be known to all men, because the Lord is at hand. Besides this, watchfulness and sobriety are most suitable to the Christian's character and privilege, as being children of the day; because those that sleep sleep in the night, and those that are drunken are drunken in the night, v. 7. It is a most reproachful thing for men to sleep away the day-time, which is for work and not for sleep, to be drunken in the day, when so many eyes are upon them, to behold their shame. It was not so strange if those who had not the benefit of divine revelation suffered themselves to be lulled asleep by the devil in carnal security, and if they laid the reins upon the neck of their appetites, and indulged themselves in all manner of riot and excess; for it was night-time with them. They were not sensible of their danger, therefore they slept; they were not sensible of their duty, therefore they were drunk: but it ill becomes Christians to do thus. What! shall Christians, who have the light of the blessed gospel shining in their faces, be careless about their souls, and unmindful of another world? Those who have so many eyes upon them should conduct themselves with peculiar propriety.

II. To be well armed as well as watchful: to put on the whole armour of God. This is necessary in order to such sobriety as becomes us and will be a preparation for the day of the Lord, because our spiritual enemies are many, and mighty, and malicious. They draw many to their interest, and keep them in it, by making them careless, secure, and presumptuous, by making them drunk—drunk with pride, drunk with passion, drunk and giddy with self-conceit, drunk with the gratifications of sense: so that we have need to arm ourselves against their attempts, by putting on the spiritual breast-plate to keep the heart, and the spiritual helmet to secure the head; and this spiritual armour consists of three great graces of Christians, faith, love, and hope, v. 8. 1. We must live by faith, and this will keep us watchful and sober. If we believe that the eye of God (who is a spirit) is always upon us, that we have spiritual enemies to grapple with, that there is a world of spirits to prepare for, we shall see reason to watch and be sober. Faith will be our best defence against the assaults of our enemies. 2. We must get a heart inflamed with love; and this also will be our defence. True and fervent love to God, and the things of God, will keep us watchful and sober, and hinder our apostasy in times of trouble and temptation. 3. We must make salvation our hope, and should have a lively hope of it. This good hope, through grace, of eternal life, will be as a helmet to defend the head, and hinder our being intoxicated with the pleasures of sin, which are but for a season. If we have hope of salvation, let us take heed of doing any thing that shall shake our hopes, or render us unworthy of or unfit for the great salvation we hope for. Having mentioned salvation and the hope of it, the apostle shows what grounds and reasons Christians have to hope for this salvation, as to which observe, He says nothing of their meriting it. No, the doctrine of our merits is altogether unscriptural and antiscriptural; there is no foundation of any good hope upon that account. But our hopes are to be grounded, (1.) Upon God's appointment: because God hath not appointed us to wrath, but to obtain salvation, v. 9. If we would trace our salvation to the first cause, that is God's appointment. Those who live and die in darkness and ignorance, who sleep and are drunken as in the night, are, it is but too plain, appointed to wrath; but as for those who are of the day, if they watch and be sober, it is evident that they are appointed to obtain salvation. And the sureness and firmness of the divine appointment are the great support and encouragement of our hope. Were we to obtain salvation by our own merit or power, we could have but little or no hope of it; but seeing we are to obtain it by virtue of God's appointment, which we are sure cannot be shaken (for his purpose, according to election, shall stand), on this we build unshaken hope, especially when we consider, (2.) Christ's merit and grace, and that salvation is by our Lord Jesus Christ, who died for us. Our salvation therefore is owing to, and our hopes of it are grounded on, Christ's atonement as well as God's appointment: and, as we should think on God's gracious design and purpose, so also on Christ's death and sufferings, for this end, that whether we wake or sleep (whether we live or die, for death is but a sleep to believers, as the apostles had before intimated) we should live together with Christ live in union and in glory with him for ever. And, as it is the salvation that Christians hope for to be for ever with the Lord, so one foundation of their hope is their union with him. And if they are united with Christ, and live in him, and live to him, here, the sleep of death will be no prejudice to the spiritual life, much less to the life of glory hereafter. On the contrary, Christ died for us, that, living and dying, we might be his; that we might live to him while we are here, and live with him when we go hence.

Various Exhortations; Duty towards Fellow-Christians. (a. d. 51.)

11 Wherefore comfort yourselves together, and edify one another, even as also ye do. 12 And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; 13 And to esteem them very highly in love for their work's sake. And be at peace among yourselves. 14 Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. 15 See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men.

In these words the apostle exhorts the Thessalonians to several duties.

I. Towards those who were nearly related one to another. Such should comfort themselves, or exhort one another, and edify one another, v. 11. 1. They must comfort or exhort themselves and one another; for the original word may be rendered both these ways. And we may observe, As those are most able and likely to comfort others who can comfort themselves, so the way to have comfort ourselves, or to administer comfort to others, is by compliance with the exhortation of the word. Note, We should not only be careful about our own comfort and welfare, but to promote the comfort and welfare of others also. He was a Cain that said, Am I my brother's keeper? We must bear one another's burdens, and so fulfil the law of Christ. 2. They must edify one another, by following after those things whereby one may edify another, Rom. xiv. 19. As Christians are lively stones built up together a spiritual house, they should endeavour to promote the good of the whole church by promoting the work of grace in one another. And it is the duty of every one of us to study that which is for the edification of those with whom we converse, to please all men for their real profit. We should communicate our knowledge and experiences one to another. We should join in prayer and praise one with another. We should set a good example one before another. And it is the duty of those especially who live in the same vicinity and family thus to comfort and edify one another; and this is the best neighbourhood, the best means to answer the end of society. Such as are nearly related together and have affection for one another, as they have the greatest opportunity, so they are under the greatest obligation, to do this kindness one to another. This the Thessalonians did (which also you do), and this is what they are exhorted to continue and increase in doing. Note, Those who do that which is good have need of further exhortations to excite them to do good, to do more good, as well as continue in doing what they do.

II. He shows them their duty towards their ministers, v. 12, 13. Though the apostle himself was driven from them, yet they had others who laboured among them, and to whom they owed these duties. The apostle here exhorts them to observe,

1. How the ministers of the gospel are described by the work of their office; and they should rather mind the work and duty they are called to than affect venerable and honourable names that they may be called by. Their work is very weighty, and very honourable and useful. (1.) Ministers must labour among their people, labour with diligence, and unto weariness (so the word in the original imports); they must labour in the word and doctrine, 1 Tim. v. 17. They are called labourers, and should not be loiterers. They must labour with their people, to instruct, comfort, and edify them. And, (2.) Ministers are to rule their people also, so the word is rendered, 1 Tim. v. 17. They must rule, not with rigour, but with love. They must not exercise dominion as temporal lords; but rule as spiritual guides, by setting a good example to the flock. They are over the people in the Lord, to distinguish them from civil magistrates, and to denote also that they are but ministers under Christ, appointed by him, and must rule the people by Christ's laws, and not by laws of their own. This may also intimate the end of their office and all their labour; namely, the service and honour of the Lord. (3.) They must also admonish the people, and that not only publicly, but privately, as there may be occasion. They must instruct them to do well, and should reprove when they do ill. It is their duty not only to give good counsel, but also to give admonition, to give warning to the flock of the dangers they are liable to, and reprove for negligence or what else may be amiss.

2. What the duty of the people is towards their ministers. There is a mutual duty between ministers and people. If ministers should labour among the people, then, (1.) The people must know them. As the shepherd should know his flock, so the sheep must know their shepherd. They must know his person, hear his voice, acknowledge him for their pastor, and pay due regard to his teaching, ruling, and admonitions. (2.) They must esteem their ministers highly in love; they should greatly value the office of the ministry, honour and love the persons of their ministers, and show their esteem and affection in all proper ways, and this for their work's sake, because their business is to promote the honour of Christ and the welfare of men's souls. Note, Faithful ministers ought to be so far from being lightly esteemed because of their work that they should be highly esteemed on account of it. The work of the ministry is so far from being a disgrace to those who upon other accounts deserve esteem, that it puts an honour upon those who are faithful and diligent, to which otherwise they could lay no claim, and will procure them that esteem and love among good people which otherwise they could not expect.

III. He gives divers other exhortations touching the duty Christians owe to one another. 1. To be at peace among themselves, v. 13. Some understand this exhortation (according to the reading in some copies) as referring to the people's duty to their ministers, to live peaceably with them, and not raise nor promote dissensions at any time between minister and people, which will certainly prove a hindrance to the success of a minister's work and the edification of the people. This is certain, that ministers and people should avoid every thing that tends to alienate their affections one from another. And the people should be at peace among themselves, doing all they can to hinder any differences from rising or continuing among them, and using all proper means to preserve peace and harmony. 2. To warn the unruly, v. 14. There will be in all societies some who walk disorderly, who go out of their rank and station; and it is not only the duty of ministers, but of private Christians also, to warn and admonish them. Such should be reproved for their sin, warned of their danger, and told plainly of the injury they do their own souls, and the hurt they may do to others. Such should be put in mind of what they should do, and be reproved for doing otherwise. 3. To comfort the feebleminded, v. 14. By these are intended the timorous and faint-hearted, or such as are dejected and of a sorrowful spirit. Some are cowardly, afraid of difficulties, and disheartened at the thoughts of hazards, and losses, and afflictions; now such should be encouraged; we should not despise them, but comfort them; and who knows what good a kind and comfortable word may do them? 4. To support the weak, v. 14. Some are not well able to perform their work, nor bear up under their burdens; we should therefore support them, help their infirmities, and lift at one end of the burden, and so help to bear it. It is the grace of God, indeed, that must strengthen and support such; but we should tell them of that grace, and endeavour to minister of that grace to them. 5. To be patient towards all men, v. 14. We must bear and forbear. We must be long-suffering, and suppress our anger, if it begin to rise upon the apprehension of affronts or injuries; at least we must not fail to moderate our anger: and this duty must be exercised towards all men, good and bad, high and low. We must not be high in our expectations and demands, nor harsh in our resentments, nor hard in our impositions, but endeavour to make the best we can of every thing, and think the best we can of every body. 6. Not to render evil for evil to any man, v. 15. This we must look to, and be very careful about, that is, we must by all means forbear to avenge ourselves. If others do us an injury, this will not justify us in returning it, in doing the same, or the like, or any other injury to them. It becomes us to forgive, as those that are, and that hope to be, forgiven of God. 7. Ever to follow that which is good, v. 15. In general, we must study to do what is our duty, and pleasing to God, in all circumstances, whether men do us good turns or ill turns; whatever men do to us, we must do good to others. We must always endeavour to be beneficent and instrumental to promote the welfare of others, both among ourselves (in the first place to those that are of the household o faith), and then, as we have opportunity, unto all men, Gal. vi. 10.

Various Short Exhortations. (a. d. 51.)

16 Rejoice evermore. 17 Pray without ceasing. 18 In every thing give thanks: for this is the will of God in Christ Jesus concerning you. 19 Quench not the Spirit. 20 Despise not prophesyings. 21 Prove all things; hold fast that which is good. 22 Abstain from all appearance of evil.

Here we have divers short exhortations, that will not burden our memories, but will be of great use to direct the motions of our hearts and lives; for the duties are of great importance, and we may observe how they are connected together, and have a dependence upon one another. 1. Rejoice evermore, v. 16. This must be understood of spiritual joy; for we must rejoice in our creature-comforts as if we rejoiced not, and must not expect to live many years, and rejoice in them all; but, if we do rejoice in God, we may do that evermore. In him our joy will be full; and it is our fault if we have not a continual feast. If we are sorrowful upon any worldly account, yet still we may always rejoice, 2 Cor. vi. 10. Note, A religious life is a pleasant life, it is a life of constant joy. 2. Pray without ceasing, v. 17. Note, The way to rejoice evermore is to pray without ceasing. We should rejoice more if we prayed more. We should keep up stated times for prayer, and continue instant in prayer. We should pray always, and not faint: pray without weariness, and continue in prayer, till we come to that world where prayer shall be swallowed up in praise. The meaning is not that men should do nothing but pray, but that nothing else we do should hinder prayer in its proper season. Prayer will help forward and not hinder all other lawful business, and every good work. 3. In every thing give thanks, v. 18. If we pray without ceasing, we shall not want matter for thanksgiving in every thing. As we must in every thing make our requests known to God by supplications, so we must not omit thanksgiving, Phil. iv. 6. We should be thankful in every condition, even in adversity as well as prosperity. It is never so bad with us but it might be worse. If we have ever so much occasion to make our humble complaints to God, we never can have any reason to complain of God, and have always much reason to praise and give thanks: the apostle says, This is the will of God in Christ Jesus concerning us, that we give thanks, seeing God is reconciled to us in Christ Jesus; in him, through him, and for his sake, he allows us to rejoice evermore, and appoints us in every thing to give thanks. It is pleasing to God. 4. Quench not the Spirit (v. 19), for it is this Spirit of grace and supplication that helpeth our infirmities, that assisteth us in our prayers and thanksgivings. Christians are said to be baptized with the Holy Ghost and with fire. He worketh as fire, by enlightening, enlivening, and purifying the souls of men. We must be careful not to quench this holy fire. As fire is put out by withdrawing fuel, so we quench the Spirit if we do not stir up our spirits, and all that is within us, to comply with the motions of the good Spirit; and as fire is quenched by pouring water, or putting a great quantity of dirt upon it, so we must be careful not to quench the Holy Spirit by indulging carnal lusts and affections, or minding only earthly things. 5. Despise not prophesyings (v. 20); for, if we neglect the means of grace, we forfeit the Spirit of grace. By prophesyings here we are to understand the preaching of the word, the interpreting and applying of the scriptures; and this we must not despise, but should prize and value, because it is the ordinance of God, appointed of him for our furtherance and increase in knowledge and grace, in holiness and comfort. We must not despise preaching, though it be plain, and not with enticing words of men's wisdom, and though we be told no more than what we knew before. It is useful, and many times needful, to have our minds stirred up, our affections and resolutions excited, to those things that we knew before to be our interest and our duty. 6. Prove all things, but hold fast that which is good, v. 21. This is a needful caution, to prove all things; for, though we must put a value on preaching, we must not take things upon trust from the preacher, but try them by the law and the testimony. We must search the scriptures, whether what they say be true or not. We must not believe every spirit, but must try the spirits. But we must not be always trying, always unsettled; no, at length we must be settled, and hold fast that which is good. When we are satisfied that any thing is right, and true, and good, we must hold it fast, and not let it go, whatever opposition or whatever persecution we meet with for the sake thereof. Note, The doctrines of human infallibility, implicit faith, and blind obedience, are not the doctrines of the Bible. Every Christian has and ought to have, the judgment of discretion, and should have his senses exercised in discerning between good and evil, truth and falsehood, Heb. v. 13, 14. And proving all things must be in order to holding fast that which is good. We must not always be seekers, or fluctuating in our minds, like children tossed to and fro with every wind of doctrine. 7. Abstain from all appearance of evil, v. 22. This is a good means to prevent our being deceived with false doctrines, or unsettled in our faith; for our Saviour has told us (John vii. 17), If a man will do his will, he shall know of the doctrine whether it be of God. Corrupt affections indulged in the heart, and evil practices allowed of in the life, will greatly tend to promote fatal errors in the mind; whereas purity of heart, and integrity of life, will dispose men to receive the truth in the love of it. We should therefore abstain from evil, and all appearances of evil, from sin, and that which looks like sin, leads to it, and borders upon it. He who is not shy of the appearances of sin, who shuns not the occasions of sin, and who avoids not the temptations and approaches to sin, will not long abstain from the actual commission of sin.

Paul's Prayer for the Thessalonians. (a. d. 51.)

23 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. 24 Faithful is he that calleth you, who also will do it. 25 Brethren, pray for us. 26 Greet all the brethren with a holy kiss. 27 I charge you by the Lord that this epistle be read unto all the holy brethren. 28 The grace of our Lord Jesus Christ be with you. Amen.

In these words, which conclude this epistle, observe,

I. Paul's prayer for them, v. 23. He had told them, in the beginning of this epistle, that he always made mention of them in his prayers; and, now that he is writing to them, he lifts up his heart to God in prayer for them. Take notice, 1. To whom the apostle prays, namely, The very God of peace. He is the God of grace, and the God of peace and love. He is the author of peace and lover of concord; and by their peaceableness and unity, from God as the author, those things would best be obtained which he prays for. 2. The things he prays for on behalf of the Thessalonians are their sanctification, that God would sanctify them wholly; and their preservation, that they might be preserved blameless. He prays that they may be wholly sanctified, that the whole man may be sanctified, and then that the whole man, spirit, soul, and body, may be preserved: or, he prays that they may be wholly sanctified, that is, more perfectly, for the best are sanctified but in part while in this world; and therefore we should pray for and press towards complete sanctification. Where the good work of grace is begun, it shall be carried on, be protected and preserved; and all those who are sanctified in Christ Jesus shall be preserved to the coming of our Lord Jesus Christ. And because, if God did not carry on his good work in the soul, it would miscarry, we should pray to God to perfect his work, and preserve us blameless, free from sin and impurity, till at length we are presented faultless before the throne of his glory with exceeding joy.

II. His comfortable assurance that God would hear his prayer: Faithful is he who calleth you, who will also do it, v. 24. The kindness and love of God had appeared to them in calling them to the knowledge of his truth, and the faithfulness of God was their security that they should persevere to the end; and therefore, the apostle assures them, God would do what he desired; he would effect what he had promised; he would accomplish all the good pleasure of his goodness towards them. Note, Our fidelity to God depends upon his faithfulness to us.

III. His request of their prayers: Brethren, pray for us, v. 25. We should pray for one another; and brethren should thus express brotherly love. This great apostle did not think it beneath him to call the Thessalonians brethren, nor to request their prayers. Ministers stand in need of their people's prayers; and the more people pray for their ministers the more good ministers may have from God, and the more benefit people may receive by their ministry.

IV. His salutation: Greet all the brethren with a holy kiss, v. 26. Thus the apostle sends a friendly salutation from himself, and Silvanus, and Timotheus, and would have them salute each other in their names; and thus he would have them signify their mutual love and affection to one another by the kiss of charity (1 Pet. v. 14), which is here called a holy kiss, to intimate how cautious they should be of all impurity in the use of this ceremony, then commonly practised; as it should not be a treacherous kiss like that of Judas, so not a lascivious kiss like that of the harlot, Prov. vii. 13.

V. His solemn charge for the reading of this epistle, v. 27. This is not only an exhortation, but an adjuration by the Lord. And this epistle was to be read to all the holy brethren. It is not only allowed to the common people to read the scriptures, and what none should prohibit, but it is their indispensable duty, and what they should be persuaded to do. In order to this, these holy oracles should not be kept concealed in an unknown tongue, but translated into the vulgar languages, that all men, being concerned to know the scriptures, may be able to read them, and be acquainted with them. The public reading of the law was one part of the worship of the sabbath among the Jews in their synagogues, and the scriptures should be read in the public assemblies of Christians also.

VI. The apostolical benediction that is usual in other epistles: The grace of our Lord Jesus Christ be with you. Amen, v. 28. We need no more to make us happy than to know that grace which our Lord Jesus Christ has manifested, be interested in that grace which he has purchased, and partake of that grace which dwells in him as the head of the church. This is an ever-flowing and overflowing fountain of grace to supply all our wants.

CHAP. V. Verſe 1. But of the times and the ſeaſons]

VVHen Chriſt ſhall come to judgement, this is to be reckoned inter arcana imperij. See the Note on Mat. 24 36. The times and the ſeaſons God hath put in his own power, Act. 1.7 This is a key that he keepeth under his own girdle.

Verſe 2. The day of the Lord] That day, by a ſpeciality, Luk. 21.34. that great day, Revel. 6.17. that day of the declaration of Gods juſt judgement. Rom. 2.5, 16. that day of Chriſt, 2 Theſſ. 2.2. of God, 2 Pet. 3.13. where in he will ſhew himſelf to be God of Gods, and Lord of Lords.

As a thief in the night] Who giveth no warning, Mat. 24.43. See the Note there.

Verſe 3. For when they ſhall ſay] Security is the certain uſher of deſtruction, as in Benhadads army, and Pompeys, before the Pharſalian field. Some of them contended for the Prieſthood, which was Caeſars office, others diſpoſed of the Conſulſhips and offices in Rome, as if all were already their own: Pompey [illegible: 2 letters]mſelf being ſo wretchedly wre[illegible: 1 letter]chleſſe, that he never conſidered into what place he were beſt to retire, if he loſt the day.

Then ſhall ſudden deſtruction] As Philoſophers ſay, that before a ſnow the weather will be warmiſh: when the winde lies, the great rain fals; and the air is moſt quiet, when ſuddenly there will be an earthquake.

Verſe 4. Should overtake you as a thief] Though it come upon you as a thief in a time uncertain. Free you are from the deſtruction of that day, though not altogether free from the diſtraction of it, till ſomewhat recollected you remember that now your redemption draweth nigh. Hence the Saints love Chriſts appearing, 2 Tim. 4 8. Look for it with ſtretcht-out necks, and long after it, Rev. 22.20.

Verſe 5. We are not of the night, &c.]Qu. Curtius. Alexander willed that the Grecians and Barbarians ſhould no longer be diſtinguiſhed by their garments, but by their manners: ſo ſhould the children of light, and of darkneſſe.

Verſe 6. As doe others] What wonder that the Grecians live looſly, faith Chryſoſtome, but that Chriſtians do ſo, this is worſe, yea intolerable.

But let us watch and be ſober] We muſt not be like Agrippa's dormouſe that would not awake till caſt into boiling lead,Comment. i[illegible: 1 letter] Di[illegible: 2 letters]cor. or Matthiolus his aſſes fed with hemlock, that lie for dead, and are half hileded, ere they can be arrouſed. But rather we ſhould reſemble Ariſtotle and others, who were wont to ſleep with brazen balls in their hands, which falling on veſſels, purpoſely ſet on their beds ſides, the noiſe did diſſwade immoderate ſleep.

Verſe 7. Are drunk in the night] But now, alas, drunkenneſſe is become a noon-day devil. Drunk. [illegible: 1 letter]up by M. Harris. Once Peters argument (ſaith a reverend Divine) was more then probable, Theſe men are not drunk, for it is but the third hour of the day. Now men are grown ſuch husbands as that, by that time, they will return their ſtocks, and have their brains crowing before day.

Verſe 8. Be ſober] Drunkenneſſe misbeſeemeth any man, but eſpecially a Saint: for it robs him of himſelf, and laies a beaſt in his room.

Putting on the breſt-plate of faith and love] Faith is the fore-part of this breſt-plate, whereby we imbrace Chriſt, and love the hinder part thereof, whereby we imboſome the Saints.

Verſe 9. God hath not appointed us] As the hath all drunken beaſts, 1 Cor. 6.10. Yea all thoſe dry drunkards, Iſa. 28.1. that will not a wake (though never ſo much warned) out of the ſnare of the devil, &c. 2 Tim. 2.25.

Verſe 10. Whether we wake or ſleep] That is, live or die, our ſouls cannot miſcarry: becauſe Chriſt will have out the full price of his ſons death. See Rom. 14.8. with the Note there.

Verſe 11. Comfort your ſelves together] This he ſubjoyns as a ſingular help to the practiſe of the former points of duty. Socialt charity whets on to love and good works, as iron whets iron, as one billet kindleth another, &c.

Verſe 12. And we beſeech you, brethren] Doe not ſo exhort and edifie one another, as to think that now the publike Miniſtery is no further uſefull or needfull. Let your Paſtours have all due reſpect, be your gifts never ſo eminent.

Verſe 13. [non-Latin text not transcribed] Apud Grae[illegible: 1 letter]os majori in honre habebantur Philoſophi quam ortores. [illegible: 1 letter]llienim recte vi[illegible: 1 letter] endi, &c. Lact[illegible: 1 letter]ntiu[illegible: 1 letter]. Very highly] Gr. More then exceedingly: Turks and Papiſts ſhall elſe condemn us, who honour every hedge-prieſt of theirs, and have them in ſingular eſteem, above their merits. The Grecians gave great reſpect to their Philoſophers above their Oratours, becauſe theſe taught them how to ſpeak, but thoſe how to live well.

For their works ſake] Which is high and honourable, divine and heavenly, a worthy work, 1 Tim. 3.1. Such as both in the preparation to it. and execution of it draweth them to God, keepeth them with God, and to be ever mindefull of God, and no leſſe active for God, Epheſ 4 12. by gathering together the Saints, and building up the body of Chriſt.

And be at peace among your ſelves] So ſhall your Paſtour have the better life, and follow his work with more content & comfort.

Verſe 14. Warn them that are unruly] Cry Cave miſer, ſtop them in their curſed carier, tell them that hell gapes for them, and is but a little afore them: ſnatch them out of the fire, ſaving them with fear, Iude v.: 3.

Comfort the f[illegible: 2 letters]ble-minded] The d[illegible: 1 letter]ſpiriced, faint-hearted, ſick and ſinking under the ſenſe of ſin and fear of wrath. A Chriſtian ſhould have feeding lips, and a healing tongue. The contrary whereunto is deeply deteſted, Ezek. 34 4.

Support the weak] [non-Latin text not transcribed]. Set to your ſhoulder and ſhore them up. Deal not as the herd of Deer do with the wounded Deer, forſake and puſh it away from them.

Verſe 15. See that none render] Nothing is ſo naturall to us; and Ariſtotle commends revenge as a piece of manhood, when indeed it is doghood rather. Excellently Lactantius, Non eſt minus malireferre injuriam, quam inferre. It is as bad to recompence Wrong as to do wrong. See the Notes on Mat. 5.44. & Rom. 12.17.

But ever follow that which is good] Not to doe good, is to do evil, not to ſave a man, when we can, is to deſtroy him, Mar. 3.4. See the Note there.

Verſe 16. Rejoyce evermore] A duty much preſſed in both teſtaments, but little practiſed by many of Gods Whinnels, who are ever puling and putting ſinger in the eye, through one diſcontent or another. The wicked may not rejoyce. Hoſ. 9.1. the Saints muſt, Pſal. 32.11. and 33.1. and that continually, ſtriving to an habituall chearfulneſſe, which is when faith heals the conſcience, and grace huſheth the affections, and compoſeth all within; what ſhould ail ſuch a man, not to be perpetually merry?

Verſe 17. Pray without ceaſing] While praier ſtandeth ſtill, the trade of godlineſſe ſtandeth ſtill. All good comes into the ſoul by this door, all true treaſure by this merchants-ſhip. Paul beginneth, continueth and concludeth his Epiſtle[illegible: 1 letter] with praier. Nehemiah ſends up ejaculations ever and anon. Of Carolus Magnus it was ſpoken, Carolus plus cum Deo quam cum hominibus loquitur, that he ſpake more with God then with men. Our hearts ſhould be evermore in a praying temper: and our ſet times of praier ſhould not be neglected, though we be not alwaies alike prepared or diſpoſed thereunto. Diſuſe breeds lothneſſe to doe it another time.

Verſe 18. In every thing give thanks] If God give proſperity, praiſe him, and it ſhall be encreaſed, faith Augustine. If adverſity, praiſe him, and it ſhall be removed, or at leaſt ſanct[illegible: 1 letter]fied. Iob bleſſed God as well for taking as giving, Iob 1. He knew that God afflicted him, Non ad exitium, ſed ad exercitium, to refine him, not to ruine him. But this is Christianorum propria virtus. ſaith Hierome, a practice proper to Chriſtians, to be heartily thankfull for croſſes. Baſil ſpends all his Sermon upon this Text, in this theme. Every bird can ſing in a Summers-day, and it is eaſie to ſwim in a warm bath: but in deep affliction to cover Gods altar not with our tears, as Mal, 2.13. but with the calves of out lips, Hoſ. 14.2. this none can doe but the truly religious.

Verſe 19. Quench not the spirit] In his motions or graces. See he Canon for the fire on the altar, and obſerve it, Lev. 6.12,13. Confeſſe here as Hezekiah did. 2 Chron. 29.6, 7. And take the Apoſtles counſel, 2 Tim. 1.6. Stir up this fire on the hearth of our hearts: let the Prieſts lips blow it up into a flame, deſpiſe not prophecying, &c. It may be quenched either by the with-drawing of fuell (neglect of ordinances) or by caſting on water (falling into foul courſes.)

Verſe 20. Deſpiſe not] i.e. Highly honour, and preciouſly eſteem, as an honourary given by Chriſt to his church at his wonderfull derfull aſcenſion. Pſ. 51.17. Eph. 4.8, 11.

Prophecying] That is preaching, 1 Cor. 14.3. ſo called, becauſe they took their texts out of ſome of the Prophets.

Verſe 21. [non-Latin text not transcribed] Epicbarm. Prove all things] Tak[illegible: 1 letter] nothing that you hear upon truſt, but bring all to the Teſt, Iſa. 8.20. To the law, i.e. the old Teſtament, and to the testimony, i.e. the new, which is by S. Iohn often called the Teſtimony.

Hold faſt that which is good] Orthodox, currant, agreeable to, and approvable by the Scriptures: eſpecially that which God hath made good and ſweet to your own fouls. Hold faſt that thou haſt, &c. Haſt thou found honey? eat it, Prov. 25.16. Go on to heaven eating of it, as Samſon did of his honey comb.

Verſe 22. Abſtain from all, &c.] Whatſoever is heterodox, unſound and unſavoury, ſhun it as you would do a ſerpent in your way, or poiſon in your meats. Theodoſius tare the Arrians arguments preſented to him in writing, becauſe he found them repugnant to the Scriptures. And Auguſtine retracteth even ironies only, becauſe they had the appearance of lying. God commanded the Jews to abſtain from ſwines fleſh; they would not ſo much as name it,Etias Tibisbit. but in their common talk would call a ſow, dabhar, Achar, another thing.

Verſe 23. That your whole ſpirit, ſoul, body.] The Temple conſiſted of three parts, ſo doth man; the body is as the outer court, the ſoul as the holy place, the Spirit as the moſt holy. So the world is three ſtories high, the earth, the viſible heaven, and the third heaven.

Verſe 24. Faithfull is be, &c.] Praier muſt be founded upon the faithfulnes of God in fulfilling his promiſes. Hereby faith will be ſtrengthened, and affection excited. Praier is a putting the promiſes in ſuit.

Verſe 25. Brethren, pray for us] The beſt may need the praiers of the meaneſt. God will have us beholden herein one to another, 1 Cor. 12.21, 22. How earneſt is that great Apoſtle in begging praiers,Act. and Mon. ſol 1565. Rom 15.30. Pray for me, I ſay, Pray for me, I ſay (quoth father Latimer) for I am ſometimes ſo fearfull that I could creep into a mouſe-hole, ſometimes God doth viſit me again with his comfort, &c.

Verſe 26. With an holy kiſſe] Our very civilities ſhould ſavour of ſactity, and our common converſation reliſh of religion, Zech. 14.20, 21.

Verſe 27. That this Epiſtle be read] It is a mattes of greateſt neceſſity, and importance that the holy Scriptures be daily and duly read by all. A ſad complaint it is, which reverend Moulin makes of his Countrey-men the Prench Proteſtants; Moulins Theophilus, p. 27 8. Whiles they burned us, ſaith he, for reading the Scriptures, we burnt with zeal to be reading of them [illegible: 1 letter] now with our liberty is bred[illegible: 1 letter]lſ[illegible: 1 letter] negligence and diſeste[illegible: 1 letter]m of Gods word. And is it not ſo with us at this day? Our Anceſtours in Hen. 8 cline would ſit-up all night in reading and hearing, and were at great charges. Some gave five marks for a Bible, that we may have for five ſhillings, &c. Act. and Mon. fol. 750.

Verſe 28. Amen] Amen is, 1. Aſſenting. 2. Aſſevering. 3. Aſſuring.

But of the times and the seasons. Acts 1:7. The reference here is to the coming of the Lord Jesus, and to the events connected with his advent. See the close of 1Thes 4.

Ye have no need that I write unto you. That is, they had received all the information on the particular point to which he refers, which it was necessary they should have. He seems to refer to the suddenness of his coming. It is evident from this, as well as from other parts of this epistle, that this had been, from some cause, a prominent topic which he had dwelt on when he was with them. 1Thes 1:10.

For yourselves know perfectly. That is, they had been taught this. There could be no doubt in their minds respecting it.

The day of the Lord so cometh. Of the Lord Jesus--for so the word "Lord" in the New Testament commonly means. Acts 1:24. The "day of the Lord" means that day in which he will be manifested, or in which he will be the prominent object in view of the assembled universe.

As a thief in the night. Suddenly and unexpectedly, as a robber breaks into a dwelling. A thief comes without giving any warning, or any indications of his approach. He not only gives none, but he is careful that none shall be given. It is a point with him, that, it possible, the man whose house he is about to rob shall have no means of ascertaining his approach until he comes suddenly upon him. Comp. Mt 24:37; and Mt 24:38-43, Lk 12:39, Lk 12:40. In this way the Lord Jesus will return to judgment; and this proves that all the attempts to determine the day, the year, or the century when he will come, must be fallacious. He intends that his coming to this world shall be sudden and unexpected, "like that of a thief in the night;" that there shall be no such indications of his approach that it shall not be sudden and unexpected; and that no warning of it shall be not the point of the comparison in expressions like this, what is it? Is there anything else in which his coming will resemble that of a thief? And if this be the true point of comparison, how can it be true that men can ascertain when that is to occur? Assuredly, if they can, his coming will not be like that of a thief. Comp. Acts 1:7.

(a) "cometh as a thief" Lk 12:39,40, 2Pet 3:10, Rev 16:15

For when they shall say, Peace and safety. That is, when the wicked shall say this, for the apostle here refers only to those on whom "sudden destruction" will come. Compare Mt 24:36 and following; 2Pet 3:3,4. It is clear from this,

(1.) that when the Lord Jesus shall come, the world will not all be converted. There will be some to be "destroyed." How large this proportion will be, it is impossible now to ascertain. This supposition, however, is not inconsistent with the belief that there will be a general prevalence of the gospel before that period.

(2.) The impenitent and wicked world will be sunk in carnal security when he comes. They will regard themselves as safe. They will see no danger. They will give no heed to warning. They will be unprepared for his advent. So it has always been. It seems to be an universal truth in regard to all the visitations of God to wicked men for punishment, that he comes upon them at a time when they are not expecting him, and that they have no faith in the predictions of his advent. So it was in the time of the flood; in the destruction of Sodom, Gomorrah, and Jerusalem; in the overthrow of Babylon; so it is when the sinner dies, and so it will be when the Lord Jesus shall return to judge the world. One of the most remarkable facts about the history of man is, that he takes no warning from his Maker: he never changes his plans, or feels any emotion, because his Creator "thunders damnation along his path," and threatens to destroy him in hell.

Sudden destruction. Destruction that was unforeseen (αιφνιδιος) or unexpected. The word here rendered sudden, occurs nowhere else in the New Testament, except in Lk 21:34, "Lest that day come upon you unawares." The word rendered destruction ολεθρος --occurs in the New Testament only here and in 1Cor 5:5; 2Thes 1:9; 1Timm 6:9, in all of which places it is correctly translated destruction. The word destruction is familiar to us. It means, properly, demolition; pulling down; the annihilation of the form of any thing, or that form of parts which constitutes it what it is; as the destruction of grass by eating; of a forest by cutting down the trees; of life by murder; of the soul by consigning it to misery. It does not necessarily mean annihilation--for a house or city is not annihilated which is pulled down or burned; a forest is not annihilated which is cut down; and a man is not annihilated whose character and happiness are destroyed. In regard to the destruction here referred to, we may remark,

(1.) it will be after the return of the Lord Jesus to judgment; and hence it is not true that the wicked experience all the punishment which they ever will in the present life;

(2.) that it seems fairly implied that the destruction which they will then suffer will not be annihilation, but will be connected with conscious existence; and

(3.) that they will then be cut off from life, and hope, and salvation. How can the solemn affirmation that they will be "destroyed suddenly," be consistent with the belief that all men will be saved? Is it the same thing to be destroyed and to be saved? Does the Lord Jesus, when he speaks of the salvation of his people, say that he comes to destroy them?

As travail upon a woman with child. This expression is sometimes used to denote great consternation, as in Ps 48:6, Jer 6:24 Mic 4:9,10; great pain, as Isa 53:11, Jer 4:31, Jn 16:21; or the suddenness with which anything occurs, Jer 13:21. It seems here to be used to denote two things: first, that the coming of the Lord to a wicked world will be sudden; and, secondly, that it will be an event of the most distressing and overwhelming nature.

And they shall not escape. That is, the destruction, or punishment. They calculated on impunity, but now the time will have come when none of these refuges will avail them, and no rocks will cover them from the "wrath to come."

(b) "travail" Jer 13:21

But ye, brethren, are not in darkness, that that day should overtake you as a thief. The allusion here is to the manner in which a thief or robber accomplishes his purpose, He comes in the night, when men are asleep. So, says the apostle, the Lord will come to the wicked. They are like those who are asleep when the thief comes upon them. But it is not so with Christians. They are, in relation to the coming of the day of the Lord, as men are who are awake when the robber comes. They could see his approach, and could prepare for it, so that it would not take them by surprise.

(c) "brethren" Eph 5:8, 1Jn 2:8

Ye are all the children of light. All who are Christians. The phrase "children of light" is a Hebraism, meaning that they were the enlightened children of God.

And the children of the day. Who live as if light always shone round about them. The meaning is, that in reference to the coming of the Lord, they are as men would be in reference to the coming of a thief, if there were no night, and no necessity of slumber. They would always be wakeful and active, and it would be impossible to come upon them by surprise. Christians are always to be wakeful and vigilant; they are so to expect the coming of the Redeemer, that he will not find them off their guard, and will not come upon them by surprise.

Therefore let us not sleep as do others. As the wicked world does. Comp. Mt 25:6.

But let us watch. That is, for the coming of the Lord. Let us regard it as an event which is certainly to occur, and which may occur at any moment. Mt 25:13.

And be sober. The word here used (νηφω) is rendered sober in 1Thes 5:6,8, 1Pet 1:13, 5:8; and watch in 2Ti 4:5, 1Pet 4:7. It does not elsewhere occur in the New Testament. It properly means, to be temperate or abstinent, especially in respect to wine. Joseph. Jewish Wars, 5. 5. 7. Xenophon, Cyr.. 7. 5. 20; and then it is used in a more general sense, as meaning to be sober-minded, watchful, circumspect. In this passage, there is an allusion to the fact that persons not only sleep in the night, but that they are frequently drunken in the night also. The idea is, that the Lord Jesus, when he comes, will find the wicked sunk not only in carnal security, but in sinful indulgences; and that those who are Christians ought not only to be awake and to watch as in the daytime, but to be temperate. They ought to be like persons engaged in the sober, honest, and appropriate employments of the day, and not like those who waste their days in sleep, and their nights in revelry. A man who expects soon to see the Son of God coming to judgment, ought to be a sober man. No one would wish to be summoned from a scene of dissipation to his bar. And who would wish to be called there from the ball-room; from the theatre; from the scene of brilliant worldly amusement? The most gay votary of the world; the most accomplished, and flattered, and joyous patron of the ball-room; the most richly-dressed and admired daughter of vanity, would tremble at the thought of being summoned from those brilliant halls, where pleasure is now found, to the judgment-bar. They would wish to have at least a little time that they might prepare for so solemn a scene. But if so, as this event may at any moment occur, why should they not be habitually sober-minded? Why should they not aim to be always in that state of mind which they know would be appropriate to meet him? Especially should Christians live with such vigilance and soberness as to be always prepared to meet the Son of God. What Christian can think it appropriate for him to go up to meet his Saviour from the theatre, the ballroom, or the brilliant worldly party? A Christian ought always so to live, that the coming of the Son of God in the clouds of heaven would not excite the least alarm.

(a) "let us not sleep" Mt 25:5, Rom 13:12,13 (b) "sober" 1Pet 2:8

For they that sleep, sleep in the night. Night is the time for sleep. The day is the time for action, and in the light of day men should be employed. Night and sleep are made for each other, and so are the day and active employment. The meaning here is, that it is in accordance with the character of those who are of the night, that is, sinners, to be sunk in stupidity and carnal security, as if they were asleep; but for the children of the day, that is, for Christians, it is no more appropriate to be inactive than it is for men to sleep in the day-time. "It is not to be wondered at that wicked men are negligent, and are given to vice, for they are ignorant of the will of God. Negligence in doing right, and corrupt morals, usually accompany ignorance." Rosenmuller.

And they that be drunken, are drunken in the night. The night is devoted by them to revelry and dissipation. It is in accordance with the usual custom in all lands and times, that the night is the usual season for riot and revelry. The leisure, the darkness, the security from observation, and the freedom from the usual toils and cares of life, have caused those hours usually to be selected for indulgence in intemperate eating and drinking. This was probably more particularly the case among the ancients than with us; and much as drunkenness abounded, it was much more rare to see a man intoxicated in the day-time than it is now. To be drunk then in the day-time was regarded as the greatest disgrace. See Polyb. Exc. Leg. 8, and Apul. viii., as quoted by Wetstein. Comp. Acts 2:15; Isa 5:11. The object of the apostle here is, to exhort Christians to be sober and temperate; and the meaning is, that it is as disgraceful for them to indulge in habits of revelry, as for a man to be drunk in the day-time. The propriety of this exhortation, addressed to Christians, is based on the fact that intoxication was hardly regarded as a crime; and, surrounded as they were with those who freely indulged in drinking to excess, they were then, as they are now, exposed to the danger of disgracing their religion. The actions of Christians ought always to be such that they may be performed in open day, and in the view. of all the world. Other men seek the cover of the night to perform their deeds; the Christian should do nothing which may not be done under the full blaze of day.

But let us who are of the day, be sober. Temperate, as men usually are in the day-time.

Putting on the breast-plate of faith and love. This is a favourite comparison of the apostle Paul. See it explained at length Eph 6:14.

And for an helmet, the hope of salvation. Eph 6:17.

(c) "breast-plate of faith" Isa 59:17

For God hath not appointed us to wrath. This is designed as an encouragement to effort to secure our salvation. The wish of God is to save us, and therefore we should watch and be sober; we should take to ourselves the whole of the Christian armour, and strive for victory. If he had appointed us to wrath, effort would have been in vain, for we could do nothing but yield to our inevitable destiny. The hope of a final triumph should animate us in our efforts, and cheer us in our struggles with our foes. How much does the hope of victory animate the soldier in battle! When morally certain of success, how his arm is nerved! When everything conspires to favour him, and when he seems to feel that God fights for him, and intends to give him the victory, how his heart exults, and how strong is he in battle! Hence, it was a great point among the ancients, when about entering into battle, to secure evidence that the gods favoured them, and meant to give them the victory. For this purpose they offered sacrifices, and consulted the flight of birds and the entrails of animals; and for this armies were accompanied by soothsayers and priests, that they might interpret any signs which might occur that would be favourable, or to propitiate the favour of the gods by sacrifice. See Homer, passim; Arrian's Expedition of Alexander, and the classic writers generally. The apostle alludes to something of this kind here. He would excite us to maintain the Christian warfare manfully, by the assurance that God intends that we shall be triumphant. This we are to learn by no conjectures of soothsayers; by no observation of the flight of birds; by no sacrifice which we can make to propitiate his favour; but by the unerring assurance of his holy word. If we are Christians, we know that he intends our salvation, and that victory will be ours; if we are willing to become Christians, we know that the almighty Arm will be stretched out to aid us, and that the "gates of hell" cannot prevent it.

(d) "appointed us to wrath" Rom 9:8,9, 2co 5:15

Who died for us. That is, to redeem us. He designed by his death that we should ultimately live with him; and this effect of his death could be secured only as it was an atoning sacrifice.

Whether we wake or sleep. Whether we are found among the living or the dead when he comes. The object here is to show that the cone class would have no advantage over the other. This was designed to calm their minds in their trials, and to correct an error which seems to have prevailed in the belief that those who were found alive when he should return, would have some priority over those who were dead. 1Thes 4:13 and following. The word rendered "together", αμα is not to be regarded as connected with the phrase "with him" -- as meaning that he and they would be "together" but it refers to those who "wake and those who sleep"-- those who are alive and those who are dead--meaning that they would be together, or would be with the Lord at the same time; there would be no priority or precedence. Rosenmuller.

(d) "whether we wake or sleep" Rom 14:8,9, 2Cor 5:15

Wherefore comfort yourselves. 1Thes 4:18.

And edify one another. Strive to build up each other, or to stablish each other in the faith by these truths. Rom 14:19.

Even as also ye do. Continue to do it. Let nothing intervene to disturb the harmony and consolation which you have been accustomed to derive from these high and holy doctrines.

(1) "comfort" "exhort"

And we beseech you, brethren, to know them which labour among you. Who they were is not mentioned. It is evident, however: that the church was not left without appointed persons to minister to it when its founders should be away. We know that there were presbyters ordained over the church at Ephesus, and over the churches in Crete, Acts 20:17, Tit 1:5; and that there were bishops and deacons at Philippi, Php 1:1; and there is every reason to believe that similar officers would be appointed in every newly organized church. The word "know" seems to mean that they were not to make themselves strangers to them--to be cold and distant towards them--to be ignorant of their wants, or to be indifferent to them. While a people are not obtrusively to intermeddle with the business of a minister, any more than they are with that of any other man, yet there are things in regard to him with which they should be acquainted. They should seek to be personally acquainted with him, and make him their confidant and counsellor in their spiritual troubles. They should seek his friendship, and endeavour to maintain all proper intercourse with him. They should not regard him as a distant man, or as a stranger among them. They should so far understand his circumstances as to know what is requisite to make him comfortable, and should be on such terms that they may readily and cheerfully furnish what he needs. And they are to "know" or regard him as their spiritual teacher and ruler; not to be strangers to the place where he preaches the word of life, and not to listen to his admonitions and reproofs as those of a stranger, but as those of a pastor and friend.

Which labour among you. There is no reason to suppose, as many have done, that the apostle here refers to different classes of ministers, he rather refers to different parts of the work which the same ministers perform. The first is, that they "labour"--that is, evidently, in preaching the gospel. For the use of the word, see Jn 4:3, where it occurs twice; 1Cor 15:10, 16:16. The word is one which properly expresses wearisome toil, and implies that the office of preaching is one that demands constant industry.

And are over you in the Lord. That is, by the appointment of the Lord, or under his direction. They are not absolute sovereigns, but are themselves subject to one who is over them--the Lord Jesus. On the word here rendered "are over you," (προισταμενους) Rom 12:8, where it is translated ruleth.

And admonish you. The word here used (νουθετεω) is rendered admonish, and admonished, in Romm 15:14, Col 3:16, 1Thes 5:12; 2Thes 3:15. And warn, and warning, 1Cor 4:14, Col 1:28 1Thes 5:14. It does not elsewhere occur in the New Testament. It means, to put in mind; and then to warn, entreat, exhort. It is a part of the duty of a minister to put his people in mind of the truth; to warn them of danger; to exhort them to perform their duty; to admonish them if they go astray.

(a) "know them" Heb 13:7,17

And to esteem them very highly in love. To cherish for them an affectionate regard. The office of a minister of religion demands respect. They who are faithful in that office have a claim on the kind regards of their fellow-men. The very nature of the office requires them to do good to others, and there is no benefactor who should be treated with more affectionate regard than he who endeavours to save us from ruin; to impart to us the consolations of the gospel in affliction; and to bring us and our families to heaven.

For their work's sake. Not primarily as a personal matter, or on their own account, but on account of the work in which they are engaged. It is a work whose only tendency, when rightly performed, is to do good. It injures no man, but contributes to the happiness of all. It promotes intelligence industry, order, neatness, economy, temperance, chastity, charity, and kindness in this world, and leads to eternal blessedness in the world to come. A man who sincerely devotes himself to such a work has a claim on the kind regards of his fellow-men.

And be at peace among yourselves. Mk 9:50; Rom 12:18; Rom 14:19.

(b) "be at peace" Mk 9:50

Now we exhort you, brethren. Marg., beseech. This earnest entreaty is evidently addressed to the whole church, and not to the ministers of the gospel only. The duties here enjoined are such as appertain to all Christians in their appropriate spheres, and should not be left to be performed by ministers only.

Warn them. The same word which in 1Thes 5:12 is rendered admonish. It is the duty of every church member, as well as of the ministers of the gospel, affectionately to admonish those whom they know to be living contrary to the requirements of the gospel. One reason why there is so little piety in the church, and why so many professors of religion go astray, is, that the great mass of church members feel no responsibility on this subject. They suppose that it is the duty only of the officers of the church to admonish an erring brother, and hence many become careless and cold and worldly, and no one utters a kind word to them to recall them to a holy walk with God.

That are unruly. Marg., disorderly. The word here used (ατακτος) is one which properly means not keeping the ranks, as of soldiers; and then irregular, confused, neglectful of duty, disorderly. The reference here is to the members of the church who were irregular in their Christian walk. It is not difficult, in an army, when soldiers get out of the line, or leave their places in the ranks, or are thrown into confusion, to see that little can be accomplished in such a state of irregularity and confusion. As little difficult is it, when the members of a church are out of their places, to see that little can be accomplished in such a state. Many a church is like an army where half the soldiers are out of the line; where there is entire insubordination in the ranks, and where not half of them could be depended on for efficient service in a campaign. Indeed, an army would accomplish little, if as large a proportion of it were irregular, idle, remiss, or pursuing their own aims to the neglect of the public interest, as there are members of the church who can never be depended on in accomplishing the great purpose for which it was organized.

Comfort the feeble-minded. The dispirited; the disheartened; the downcast. To do this is also the duty of each church member. There are almost always those who are in this condition, and it is not easy to appreciate the value of a kind word to one in that state, Christians are assailed by temptation; in making efforts to do good they are opposed and become disheartened; in their contests with their spiritual foes they are almost overcome; they walk through shades of spiritual night, and find no comfort. In such circumstances, how consoling is the voice of a friend! How comforting is it to feel that they are not alone! How supporting to be addressed by one who has had the same conflicts, and has triumphed! Every Christian--especially every one who has been long in the service of his Master--has a fund of experience which is the property of the church, and which may be of incalculable value to those who are struggling now amidst many embarrassments along the Christian way. He who has that experience should help a weak and sinking brother; he should make his own experience of the efficacy of religion in his trials and conflicts, the means of sustaining others in their struggles. There is no one who would not reach out his hand to save a child borne down a rapid stream; yet how often do experienced and strong men in the Christian faith pass by those who are struggling in the "deep waters, where the proud waves have come over their souls!"

Support the weak. Rom 15:1.

Be patient toward all men. See the Greek word here used, explained 1Cor 13:4. Comp. Eph 4:2; Gal 5:22, Col 3:12.

(2) "exhort" "beseech" (3) "unruly" "disorderly" (d) "weak" Rom 15:1 (e) "patient toward all men" Eph 4:2

See that none render evil for evil. Mt 5:39,44. The meaning here is, that we are not to take vengeance. Comp. Rom 12:17, Rom 12:19. This law is positive, and is universally binding. The moment we feel ourselves acting from a desire to "return evil for evil," that moment we are acting wrong. It may be right to defend our lives, and the lives of our friends; to seek the protection of the law for our persons, reputation, or property, against those who would wrong us; to repel the assaults of calumniators and slanderers; but in no case should the motive be to do them wrong for the evil which they have done us.

But ever follow that which is good. Which is benevolent, kind, just, generous. Rom 12:20, Rom 12:21.

Both among yourselves, and to all men. The phrase "to all men," seems to have been added to avoid the possibility of misconstruction. Some might possibly suppose that this was a good rule to be observed towards those of their own number, but that a greater latitude in avenging injuries might be allowable towards their enemies out of the church. The apostle, therefore, says that the rule is universal. It relates to the heathen, to infidels, sceptics, and persecutors, as well as to the members of the church. To every man we are to do good as we are able--no matter what they do to us. This is the rule which God himself observes toward the evil and unthankful, (Mt 5:45,) and is one of the original and beautiful laws of our holy religion.

(a) "render evil" Prov 20:22,24,29, Mt 5:39,44, 1Pet 3:9

Rejoice evermore. Php 3:1; Php 4:4.

Pray without ceasing. Rom 12:12. The direction here may be fairly construed as meaning

(1.) that we are to be regular and constant in the observance of the stated seasons of prayer. We are to observe the duty of prayer in the closet, in the family, and in the assembly convened to call on the name of the Lord. We are not to allow this duty to be interrupted or intermitted by any trifling cause. We are so to act that it may be said we pray regularly in the closet, in the family, and at the usual seasons when the church prays to which we belong.

(2.) We are to maintain an uninterrupted and constant spirit of prayer. We are to be in such a frame of mind as to be ready to pray publicly if requested; and when alone, to improve any moment of leisure which we may have when we feel ourselves strongly inclined to pray. That Christian is in a bad state of mind who has suffered himself, by attention to worldly cares, or by light conversation, or by gayety and vanity, or by reading an improper book, or by eating or drinking too much, or by late hours at night among the thoughtless and the vain, to be brought into such a condition that he cannot engage in prayer with proper feelings. There has been evil done to the soul if it be not prepared for communion with God at all times, and if it would not find pleasure in approaching his holy throne.

(d) "Pray" Gal 6:10

In everything give thanks. Eph 5:20; Php 4:6. We can always find something to be thankful for, and there may be reasons why we ought to be thankful for even those dispensations which appear dark and frowning. Chrysostom, once the archbishop of Constantinople, and then driven into exile, persecuted, and despised, died far away from all the splendours of the capital, and all the comforts and honours which he had enjoyed, uttering his favourite motto δοξατωθεωπαντωνενεκεν glory to God for all things. Bibliotheca Sacra, i. 700. So we may praise God for everything that happens to us under his government. A man owes a debt of obligation to him for anything which will recall him from his wanderings, and which will prepare him for heaven. Are there any dealings of God towards men which do not contemplate such an end? Is a man ever made to drink the cup of affliction when no drop of mercy is intermingled? Is he ever visited with calamity which does not in some way contemplate his own temporal or eternal good? Could we see all, we should see that we are never placed in circumstances in which there is not much for which we should thank God. And when, in his dealings, a cloud seems to cover his face, let us remember the good things without number which we have received, and especially remember that we are in the world of redeeming love, and we shall find enough for which to be thankful.

For this is the will of God. That is, that you should be grateful. This is what God is pleased to require you to perform in the name of the Lord Jesus. In the gift of that Saviour he has laid the foundation for that claim, and he requires that you should not be unmindful of the obligation. Heb 13:15.

Quench not the Spirit. This language is taken from the way of putting out a fire; and the sense is, we are not to extinguish the influences of the Holy Spirit in our hearts; Possibly there may be an allusion here to fire on an altar, which was to be kept constantly burning. This fire may have been regarded as emblematic of devotion, and as denoting that that devotion was never to become extinct. The Holy Spirit is the source of true devotion, and hence the enkindlings of piety in the heart, by the Spirit, are never to be quenched. Fire may be put out by pouring on water; or by covering it with any incombustible substance; or by neglecting to supply fuel. If it is to be made to burn, it must be nourished with proper care and attention. The Holy Spirit, in his influences on the soul, is here compared with fire that might be made to burn more intensely, or that might be extinguished. In a similar manner the apostle gives this direction to Timothy, "I put thee in remembrance that thou stir up (αναζωπυρειν, kindle up, cause to burn) the gift of God,"2Ti 1:6. Anything that will tend to damp the ardour of piety in the soul; to chill our feelings; to render us cold and lifeless in the service of God, may be regarded as "quenching the Spirit." Neglect of cultivating the Christian graces, or of prayer, of the Bible, of the sanctuary, of a careful watchfulness over the heart, will do it. Worldliness, vanity, levity, ambition, pride, the love of dress, or indulgence in an improper train of thought, will do it. It is a great rule in religion that all the piety which there is in the soul is the fair result of culture. A man has no more religion than he intends to have; he has no graces of the Spirit which he does not seek; he has no deadness to the world which is not the object of his sincere desire, and which he does not aim to have. Any one, if he will, may make elevated attainments in the divine life; or he may make his religion merely a religion of form, and know little of its power and its consolations.

(f) "Quench" Eph 4:30

Despise not prophesyings. On the subject of prophesyings in the early Christian church, 1Cor 14:1, seq. The reference here seems to be to preaching. They were not to undervalue it in comparison with other things. It is possible that in Thessalonica, as appears to have been the case subsequently in Corinth, (comp. 1Cor 14:19, there were those who regarded the power of working miracles, or of speaking in unknown tongues, as a much more eminent endowment than that of stating the truths of religion in language easily understood. It would not be unnatural that comparisons should be made between these two classes of endowments, much to the disadvantage of the latter; and hence may have arisen this solemn caution not to disregard or despise the ability to make known divine truth in intelligible language. A similar counsel may not be inapplicable to us now. The office of setting forth the truth of God is to be the permanent office in the church; that of speaking foreign languages by miraculous endowment, was to be temporary. But the office of addressing mankind on the great duties of religion, and of publishing salvation, is to be God's great ordinance for converting the world. It should not be despised, and no man commends his own wisdom who contemns it--for

(1.) it is God's appointment--the means which he has designated for saving men.

(2.) It has too much to entitle it to respect to make it proper to despise or contemn it. There is nothing else that has so much power over mankind as the preaching of the gospel: there is no other institution of heaven or earth, among men, that is destined to exert so wide and permanent an influence as the Christian ministry.

(3.) It is an influence which is wholly good. No man is made the poorer, or the less respectable, or more miserable in life or in death, by following the counsels of a minister of Christ when he makes known the gospel.

(4.) He who despises it contemns that which is designed to promote his own welfare, and which is indispensable for his salvation. It remains yet to be shown that any man has promoted his own happiness, or the welfare of his family, by affecting to treat with contempt the instructions of the Christian ministry.

(g) "no prophesying" 1Cor 14:1,39

Prove all things. Subject everything submitted to you to be believed to the proper test. The word here used (δοκιμαζετε,) is one that is properly applicable to metals, referring to the art of the assayer by which the true nature and value of the metal is tested. 1Cor 3:13. This trial was usually made by fire. The meaning here is, that they were carefully to examine everything proposed for their belief. They were not to receive it on trust; to take it on assertion; to believe it because it was urged with vehemence, zeal, or plausibility. In the various opinions and doctrines which were submitted to them for adoption, they were to apply the appropriate tests from reason and the word of God; and what they found to be true they were to embrace; what was false they were to reject. Christianity does not require men to disregard their reason, or to be credulous. It does not expect them to believe anything because others say it is so. It does not make it a duty to receive as undoubted truth all that synods and councils have decreed; or all that is advanced by the ministers of religion. It is, more than any other form of religion, the friend of free inquiry, and would lead men everywhere to understand the reason of the opinions which they entertain. Comp. Acts 17:11,12, 1Pet 3:15.

Hold fast that which is good. Which is in accordance with reason and the word of God; which is adapted to promote the salvation of the soul and the welfare of society. This is just as much a duty as it is to "prove all things." A man who has applied the proper tests, and has found out what is truth, is bound to embrace it and to hold it fast. He is not at liberty to throw it away, as if it were valueless; or to treat truth and falsehood alike. It is a duty which he owes to himself and to God, to adhere to it firmly, and to suffer the loss of all things rather than to abandon it. There are few more important rules in the New Testament than the one in this passage. It shows what is the true nature of Christianity, and it is a rule whose practical value cannot but be felt constantly in our lives. Other religions require their votaries to receive everything upon trust; Christianity asks us to examine everything. Error, superstition, bigotry, and fanaticism attempt to repress free discussion, by saying that there are certain things which are too sacred in their nature, or which have been too long held, or which are sanctioned by too many great and holy names, to permit their being subjected to the scrutiny of common eyes, or to be handled by common hands. In opposition to all this, Christianity requires us to examine everything--no matter by whom held; by what councils ordained; by what venerableness of antiquity sustained; or by what sacredness it may be invested. We are to receive no opinion: until we are convinced that it is true; we are to be subjected to no pains or penalties for not believing what we do not perceive to be true; we are to be prohibited from examining no opinion which our fellow-men regard as true, and which they seek to make others believe. No popular current in favour of any doctrine; no influence which name and rank and learning can give it, is to commend it to us as certainly worthy of our belief. By whomsoever held, we are to examine it freely before we embrace it; but when we are convinced that it is true, it is to be held, no matter what current or popular opinion or prejudice may be against it; no matter what ridicule may be poured upon it; and no matter though the belief of it may require us to die a martyr's death.

(h) "Prove" 1Jn 4:1 (i) "hold fast" Php 4:8

Abstain from all appearance of evil. Not only from evil itself, but from that which seems to be wrong. There are many things which are known to be wrong. They are positively forbidden by the laws of heaven, and the world concurs in the sentiment that they are wicked. But there are also many things about which there may be some reasonable doubt. It is not quite easy to determine in the case what is right or wrong. The subject has not been fully examined, or the question of its morality may be so difficult to settle, that the mind may be nearly or quite balanced in regard to it There are many things which, in themselves, may not appear to us to be positively wrong, but winch are so considered by large and respectable portions of the community; and for us to do them would be regarded as inconsistent and improper. There are many things, also, in respect to which there is great variety of sentiment among mankind--where one portion would regard them as proper, and another as improper. There are things, also, where, whatever may be our motive, we may be certain that our conduct will be regarded as improper. A great variety of subjects, such as those pertaining to dress, amusements, the opera, the ball-room, games of chance and hazard, and various practices in the transaction of business, come under this general class; which, though on the supposition that they cannot be proved to be in themselves positively wrong or forbidden, have much the "appearance" of evil, and will be so interpreted by others. The safe and proper rule is to lean always to the side of virtue. In these instances, it may be certain that there will be no sin committed by abstaining; there may be by indulgence. No command of God, or of propriety, will be violated if we decline complying with these customs; but, on the other hand, we may wound the cause of religion by yielding to what possibly is a mere temptation. No one ever does injury or wrong by abstaining from the pleasures of the ball-room, the theatre, or a glass of wine; who can indulge in them, without, in the view of large and respectable portions of the community, doing that which has the "appearance" at least "of evil ?"

(a) "abstain" Isa 33:15

And the very God of peace. The God who gives peace or happiness. Comp. Rom 1:7.

Sanctify you. Jn 17:17.

Wholly. ολοτελεις In every part; completely. It is always proper to pray that God would make his people entirely holy. A prayer for perfect sanctification, however, should not be adduced as a proof that it is in fact attained in the present life.

Your whole spirit and soul and body. There is an allusion here, doubtless, to the popular opinion in regard to what constitutes man. We have a body; we have animal life and instincts in common with the inferior creation; and we have also a rational and immortal soul. This distinction is one that appears to the mass of men to be true, and the apostle speaks of it in the language commonly employed by mankind. At the same time, no one can demonstrate that it is not founded in truth. The body we see, and there can be no difference of opinion in regard to its existence. The soul (ηψυχη psyche) the vital principle, the animal life, or the seat of the senses, desires, affections, appetites, we have in common with other animals. It appertains to the nature of the animal creation, though more perfect in some animals than in others, but is in all distinct from the soul as the seat of conscience, and as capable of moral agency. See the use of the word in Mt 22:37, Mk 12:30, Lk 10:27, 12:20, Acts 20:10, Heb 4:12, Rev 8:9, et al. In the Pythagorean and Platonic philosophy this was distinguished from the higher rational nature, (ονουςτοπνευμα,) as this last belonged to man alone. This psyche (Γρεεκ) "soul," or life, it is commonly supposed, becomes extinct at death. It is so connected with the bodily organization, that when the tissues of the animal frame cease their functions, this ceases also. This was not, however, the opinion of the ancient Greeks. Homer uses the term to denote that which leaves the body with the breath, as escaping from the ερκοςοδοντων-- the fence or sept of the teeth--and as also passing out through a wound. This ψυχη-- psyche--continued to exist in Hades, and was supposed to have a definite form there, but could not be seized by the hands. Ody. ii. 207. See Passow, 2. Comp. Prof. Bush, Anastasis, pp. 72, 73. Though this word, however, denotes the vital principle, or the animal life, in man it may be connected with morals--just as the body may be--for it is a part of himself in his present organization, and whatever may be true in regard to the inferior creation, it is his duty to bring his whole nature under law, or so to control it that it may not be an occasion of sin. Hence the apostle prays that the "whole body and soul"--or animal nature--may be made holy. This distinction between the animal life and the mind of man (the anima and animus, the ψυχη and the πνευμα,) was often made by the ancient philosophers. See Plato, Timse. p. 1048, A. Nemesius, de Nat. Hom. i Cit. Glyca, p. 70. Lucretius, iii. 94. 116. 131. Juvenal, xv. 146. Cicer,), de Divinat. 129, as quoted by Wetstein in loc. A similar view prevailed also among the Jews. Rabbi Isaac (Zohar in Lev. tbl. 29. 2,) says, "Worthy are the righteous in this world and the world to come, for lo, they are all holy; their body is holy, their soul is holy, their spirit, and their breath is holy." Whether the apostle meant to sanction this view, or merely to speak in common and popular language, may indeed be questioned; but there seems to be a foundation for the language in the nature of man. The word here rendered spirit (πνευμα) refers to the intellectual or higher nature of man; that which is the seat of reason, of conscience, and of responsibility. This is immortal. It has no necessary connection with the body, as animal life or the psyche (ψυχη) has, and consequently will be unaffected by death. It is this which distinguishes man from the brute creation; this which allies him with higher intelligences around the throne of God.

Be preserved blameless unto the coming of our Lord Jesus Christ. The apostle does not intimate here that either the body or the vital principle will be admitted to heaven, or will be found in a future state of being, whatever may be the truth on that subject. The prayer is, that they might be entirely holy, and be kept from transgression, until the Lord Jesus should come; that is, until he should come either to remove them by death, or to wind up the affairs of this lower world. 1Thes 1:10. By his praying that the "body and the soul"--meaning here the animal nature, the seat of the affections and passions--might be kept holy, there is reference to the fact that, connected as they are with a rational and accountable soul, they may be the occasion of sin. The same natural propensities; the same excitability of passion; the same affection, which in a brute would involve no responsibility, and have nothing moral in their character, may be a very different thing in man, who is placed under a moral law, and who is bound to restrain and given all his passions by a reference to that law, and to his higher nature. For a cur to snarl and growl; for a lion to roar and rage; for a hyena to be fierce and untameable; for a serpent to hiss and bite; and for the ostrich to leave her eggs without concern, (Job 39:14,) involves no blame, no guilt for them, for they are not accountable; but for man to evince the same temper, and the same want of affection, does involve guilt, for he has a higher nature, and it these things should be subject to the law which God has imposed on him as a moral and accountable being. As these things may, therefore, in man be the occasion of sin, and ought to be subdued, there was a fitness in praying that they might be "preserved blameless" to the coming of the Saviour. Comp. 1Cor 9:27.

(b) "blameless" 1Cor 1:8,9

Faithful is he that calleth you. That is, your sanctification after all depends on him, and as he has begun a work of grace in your hearts, you may depend on his faithfulness to complete it. 1Thes 4:3; Php 1:6; 1Cor 1:9.

Brethren pray for us. A request which the apostle often makes. Heb 13:18. He was a man of like passions as others; liable to the same temptations; engaged in an arduous work; often called to meet with opposition, and exposed to peril and want, and he peculiarly needed the prayers of the people of God. A minister, surrounded as he is by temptations, is in great danger if he has not the prayers of his people. Without those prayers, he will be likely to accomplish little in the cause of his Master. His own devotions in the sanctuary will be formal and frigid, and the word which he preaches will be likely to come from a cold and heavy heart, and to fall also on cold and heavy hearts. There is no way in which a people can better advance the cause of piety in their own hearts, than by praying much for their minister.

Greet all the brethren with an holy kiss.

Rom 16:16.

(*) "Greet" "Salute"

I charge you by the Lord. Marg., adjure. Gr., "I put you under oath by the Lord" ορκιζωυμαςτονκυριον. It is equivalent to binding persons by an oath. Mt 26:63. Comp. Gen 21:23,24; Gen 24:3,37, 1:25.

That this epistle be read unto all the holy brethren. To all the church. Comp. Col 4:16. The meaning is, that the epistle was to be read to the whole church on some occasion on which it was assembled together. It was not merely designed for the individual or individual into whose hands it might happen to fall; but as it contained of common interest, and was designed for the whole body of believers at Thessalonica, the apostle gives a solemn charge that it should not be suppressed or kept from them. Injunctions of this kind, occurring in the epistles, look as if the apostles regarded themselves as under the influence of inspiration, and as having authority to give infallible instructions to the churches.

(1) "charge" "adjure"

The grace of our Lord Jesus Christ, etc. Rom 16:20. In regard to the subscription at the close of the epistle, purporting that it was written from Athens, see the Intro. paragraph 3. These subscriptions are of no authority; and the one here, like several others, is probably wrong.

From the solemn charge in 1Thes 5:27, of this chapter, that "this epistle should be read to all the holy brethren," that is, to the church at large, we may infer that it is in accordance with the will of God that all Christians should have free access to the Holy Scriptures. What was the particular reason for this injunction in Thessalonica, is not known; but it is possible that an opinion had begun to prevail, even then, that the Scriptures were designed to be kept in the hands of the ministers of religion, and that their common perusal was to be prohibited. At all events, whether this opinion prevailed then or not, it is not unreasonable to suppose that the Holy Spirit, by whom this epistle was dictated, foresaw that the time would come when this doctrine would be defended by cardinals, and popes, and councils; and that it would be one of the means by which the monstrous fabric of the Papacy would be sustained and perpetuated. It is worthy of remark, also, that the apostle Paul, in his epistles to the Thessalonians, has dwelt more fully on the fact that the great apostasy would occur under the Papacy, and on the characteristics of that grand usurpation over the rights of men, than he has anywhere else in his epistles. See 2Thes 2:11. It is no improbable supposition that with reference to that, and to counteract one of its leading dogmas, his mind was supernaturally directed to give this solemn injunction, that the contents of the epistle which he had written should be communicated without reserve to all the Christian brethren in Thessalonica. In view of this injunction, therefore, at the close of this epistle, we may remark,

(1.) that it is a subject of express Divine command that the people should have access to the Holy Scriptures. So important was this considered, that it was deemed necessary to enjoin those who should receive the word of God, under the solemnities of an oath, and by all the force of apostolic authority, to communicate what they had received to others.--

(2.) This injunction had reference to all the members of the church, for they were all to be made acquainted with the word of God. The command is, indeed, that it be "read" to them, but by parity of reasoning it would follow that it was to be in their hands; that it was to be accessible to them; that it was in no manner to be withheld from them. Probably many of them could not read, but in some way the contents of revelation were to be made known to them; and not by preaching only, but by reading the words of inspiration. No part was to be kept back: nor were they to be denied such access that they could fully understand it; nor was it to be insisted on that there should be an authorized expounder of it. It was presumed that all the members of the church were qualified to understand what had been written to them, and to profit by it. It follows, therefore,

(3.) that there is great iniquity in all those decisions and laws which are designed to keep the Scriptures from the common people. This is true

(a.) in reference to the Papal communion, and to all the ordinances there which prohibit the free circulation of the sacred volume among the people;

(b.) it is true of all those laws in slave-holding communities which prohibit slaves from being taught to read the Scriptures; and

(c.) it is true of all the opinions and dogmas which prevail in any community where the right of "private judgment" is denied, and where free access to the volume of inspiration is forbidden. The richest blessing of heaven to mankind is the Bible; and there is no book ever written so admirably adapted to the common mind, and so fitted to elevate the sunken, the ignorant, and the degraded. There is no more decided enemy of the progress of the human race in intelligence, purity, and freedom, than he who prevents the free circulation of this holy volume; and there is no sincerer friend of the species, than he who "causes it to be read by all," and who contribute to make it accessible to all the families and all the inhabitants of the world.

As if our apostle had said, "Although I have told you that there will be a general resurrection and future judgment, when Christ will certainly come in the clouds, and every eye shall see him, yet I suppose you do not expect that I should write to you of the particular time of his coming; for you have been told, that his coming will be like the coming of a thief, without warning and without noise, when persons are most secure, least suspecting, and wholly unprovided for it: yea, as the pains of a woman in travail, which are unavoidable; the thief may perhaps not come, but the pains of child-birth must come, and also be painful when they come."

Learn hence, 1. That the wisdom of God has thought fit to conceal and keep secret the determinate time of Christ's coming to judgment, and yet there is an itching curiosity in man's nature to search and pry into that profound secret, though the knowlege of it is not only impossible, but would prove unprofitable and hurtful to mankind, making the world secure and careless; wheras, not knowing the hour when our Lord cometh, should oblige us to be upon our watch every hour.

Note then, that our Lord will certainly come at one hour or other, but at what hour he will come cannot certainly be known, yet there is no hour when we can promise ourselves that he will not come.

Note, lastly, that the pain and sorrow, the trouble and horror which the day of the Lord will bring upon such as are unready and unprepared for it, no tongue can utter, no heart can conceive; the greatest of earthly and bodily torments and sorrows, such as the pangs of a woman in travail, being but weak shadows and slender representations of it, the day of the Lord cometh as travail upon a woman with child, and they shall not escape.

Note here, the wisdom and holy caution of our apostle in his application to the Thessalonians; he had in the foregoing verses asserted the certainty and suddenness of Christ's coming, namely, to destroy Jerusalem, and to judge the world. Now, lest these Christians should be terrified in their minds, and shaken with apprehensions of fear from that sudden destruction he had mentioned, he casts in a seasonable word of comfort here in the words before us, assuring them that were sincere Christians amongst them, that how sudden soever the coming and appearance of Christ might be, yet it should not find them unready and unprepared for it, because they were not in darkness, but in the light, and were not children of the night, but of the day; that is, they were not now in a state of heathenism, but Christianity; they were not any longer in their gross and natural ignorance of God, as they were before conversion, but they were the children of the light and of the day; living and walking in the light of the gospel, and in all holiness of conversation.

Learn hence, that as sincere Christians are freed from the gross darkness of their natural state, from the darkness and ignorance of sin, and do walk in the light of a holy conversation, so their knowledge and practical holiness will be a good security against the terror of surprising afflictions, and particularly against the dread and terror of the day of judgment: Ye are not in darkness, that that day should overtake you as a thief.

The apostle having acquainted the Thessalonians with the privilege of their converted state, that they were the children of the light, having received a light of knowlege, a light of grace and holiness, and a light of joy and comfort from the gospel, he comes next to infer the duties proper and suitable to persons in such a state:

First, negative, Let us not sleep, as do others; sleep is not proper for the day, but the night; the sleep here intended, is the sleep of sin, and of sinful security, whereby all the spiritual senses of a man are bound up, so that he is both unapprehensive of his duty, and regardless of his danger.

Secondly, positive, Let us watch and be sober; that is, let us be always ready and prepared for Christ's coming; and that we may be so, let us be found in the daily exercise of sobriety, at no time overcharged with surfeiting and drunkenness, and that day overtake us unawares; the exercise of these two graces, watchfulness and sobriety, do best together, and can hardly be separated one from another; he that is not sober, cannot be watchful; and he that is not watchful, can never be ready for Christ's coming: let us therefore (says the apostle) watch, and be sober.

Observe next, our apostle subjoins a reason to enforce his exhortation to watchfulness and sobriety, because sleep and drunkenness are works of darkness, performed in the night, and not suitable for the childeren of the day: They that sleep, sleep in the night; and they that are drunk, are drunken in the night. The old heathens had their Bacchanalia, their drunken feast in the night; and in the apostles time, drunkenness was so shameful a vice, that men were ashamed to be seen drunken in the daytime: But, Lord, to what a height of impudence is the intemperance of our age arrived, when Christians blush not to do that at mid-day, which heathens were ashamed of at midnight!

Observe farther, another reason suggested why we should be thus sober and watchful, namely, because our life is a spiritual warfare: 'Tis now a time of fighting, therefore not of sleeping, and intemperate eating and drinking; soldiers must be upon their guard and well-armed; accordingly St. Paul directs to the two principal pieces of spiritual armour, to guard the most noble and vital parts, namely, the head and the heart; the helmet for the head, the breast-plate for the heart; for these two being the chief fountains of life and sensation, the preserving of them safe is, in effect, the preserving of the whole man; and accordingly, the soldiers that were upon their watch, and kept sentinel, never stood without their helmet and breast-plate. In allusion to which, our apostle here directs us, as Christian soldiers, to put on the breast-plate of faith and love, and for an helmet, the hope of salvation, without which we can never be rightly and duly prepared for our spiritual warfare.

Note here, of what admirable use, faith, love, and hope, are to a Christian; faith fortifies against destructive temptations, love will preserve from apostacy and revolting, and hope will be of universal use unto us in the exercises of our Christian course; it will be a cordial to comfort us, a spur to quicken us, a staff to support us, a bridle to restrain us, a helmet to defend us: Therefore let us who are of the day be sober, putting on the breast-plate of faith and love, and for a helmet the hope of salvation.

Observe here, 1. A reason enforcing the apostle's exhortation to holiness of life, For, or because God has not appointed us to wrath, but to obtain salvation by Jesus Christ.

Note here, 1. What a Christian is not appointed to; he is not appointed to wrath.

2. What he is appointed to, namely, to obtain salvation.

3. The means by whom a Christian doth obtain salvation, and that is by our Lord Jesus Christ.

Learn, hence, that God's ordination and appointment of us to happiness and salvation, doth not discharge us from care and endeavour after the practice of universal holiness; it is the greatest piece of folly imaginable, from the appointment of the end, to infer the refusal or neglect of the means.

Learn, 2. That our Lord Jesus is the person appointed by God the Father, by whom alone all believers shall obtain salvation.

Learn, 3. That nothing short of the death of Christ was sufficient to purchase salvation for us, we obtain salvation by Jesus Christ, who died for us.

Learn, 4. That the great end designed by Christ in dying for us, was our living to him, in order to our living with him; a life of grace on earth, is our evidence for a life of glory in heaven; whether we wake or sleep, we should live together with him.

Observe lastly, the great and important duty which he exhorts the Thessalonians to perform mutually to each other, and that is, to comfort themselves together with this hope, and to edify and build up one another in faith and holiness; wherefore comfort yourselves together, and edify one another, as also ye do; implying, that as it is the duty, so it ought to be the endeavour of Christians to edify one another, both in their graces, and in their comforts.

In these words have we declared both the minister's office and the people's duty; the minister's office, with respect unto his people, and the people's duty both towards their ministers, and one towards another. The ministerial office and function is here described, and consists of three parts, publicly to labour, privately to admonish, ministerially to rule.

To labour in the word and doctrine, the word signifies a labour unto weariness. Our work is the most weighty work, and, blessed be God, the most worthy work too.

Admonition consists of two parts, reproving of sins committed, and exhorting to duties neglected; rightly to do both, requires that the minister be a person of knowlege and understanding, of prudence and discretion, of courage and resolution, of integrity, and unblameableness of conversation;

to rule not magisterially, much less tyrannically, but in love, and with a spirit of meekness, executing that power which Christ has given for edification, and not for destruction: such a power as the shepherd has over the flock, to guide and conduct it; as the head has over the members, to influence and quicken them; as the father of the family has over the household, to take care of it, and provide for it.

Observe, 2. The people's duty to their pastors, or spiritual guides, declared; and this is twofold:

1. They are to know them, and this with a knowlege of observation, and with a knowledge of approbation, and with a knowledge of imitation.

2. They are highly to esteem them, paying honour to the function, reverence to their persons, and all this in love, and for their work's sake.

Observe lastly, the people's duty one towards another, and be at peace among yourselves; such a people can never join hearts in duty that cannot join hands in love: Christian love is a nursing mother to all graces, and tends exceedingly to make the work of the ministry successful; but when strife and dissension, when discord and division prevails, either amongst the people themselves, or betwixt minister and people, farewell all expectations of success from the ablest ministry upon earth.

Here our apostle directs the ministers of Christ how to carry themselves towards their people, namely, that they should admonish those that are unruly and walk disorderly; that they should comfort the feeble-minded, such as are dispirited by, and rejected under their afflictions, that they should bear with the weak in faith, and be patient towards all mankind.

Note hence, that the church of Christ here on earth, is like a hospital of sickly and infirm persons, labouring under great variety of spiritual diseases, and consequently fit objects of Christ's ministers, to exercise their patience and pains upon; some unruly, some weak, some feeble-minded; every person, every member of the church is a patient, and every patient has his particular distemper, which calls for indefatigable diligence, and invincible patience, from such as are spiritual physicians.

Our apostle from this verse closes his epistle with a general exhortation to all Christians to be found in the practice of several necessary and important duties; the first of which is to abstain from all revenge, render to no man evil for evil; a malicious desire of revenge is so far beneath a Christian, that it is the baseness of a man. Let him that does the wrong look to it, could a heathen say. Not only revenge in the action, but in the affection, is greatly sinful before God, and deeply penal also; as jealousy is the rage of a man, so malice and revenge is the rage of the devil, it is the very soul and spirit of the apostate nature.

By good here, as it stands in opposition to rendering evil, must be understood good-will and beneficence, or doing good to enemies, and this the apostle would have us follow, or, as the word signifies, pursue with eagerness, as the hunter doth his game, and this continually. Ever follow that which is good, without interruption, notwithstanding a multiplication of injuries; and this not only among themselves, who were Christian professors, but even among heathens (with whom they lived) though bitter enemies to Christianity.

Learn hence, that a Christian must not turn vindictive and impatient, or incline to any desires or motions towards private revenge, notwithstanding the malicious temper of his adversary continues: but instead of being overcome of evil, must labour to overcome evil with good; render to no man evil for evil, but ever follow that which is good, both among yourselves and to all men.

Observe here, 1. Three very extensive and comprehensive duties, which our apostle exhorts unto, all which have a kind of universality annexed unto them: now the more comprehensive any duty is, the greater its obligation is;

the first duty is to rejoice evermore, that is, to carry ourselves so holily toward God, and so circumspectly and unblameably before men, that we may always have cause for rejoicing, and in the midst of temptations, and in the midst of poverty and affliction, may actually rejoice in the expectation of present advantage by them, and in the hope of the glory of God, as the reward of them.

Learn hence, that the children of God ought to make conscience of rejoicing in God at all times, and in all conditions.

But is not there a time to mourn, as well as to rejoice?

Yes, but it is no where said, mourn evermore; nay, holy mourning has the seed of spiritual joy in it; it directly tends to it, and will certainly end in it; mourning is but a temporary, rejoicing is an eternal duty.

Note from the connection, that he that would rejoice evermore, must pray evermore; seldom praying and constant rejoicing will never stand together; according to our constancy in prayer, such will be the constancy of our joy.

Note, 2. That frequent and constant prayer to God, is a duty required of all Christians; we are then said to do a thing continually, when we do it seasonably, when we pray at stated times, morning and evening every day, when upon extraordinary occasions we perform the duty in an extraordinary manner, and when we perform it with unfainting perseverance, both frequently and fervently, though we receive no present answer to our prayers; and in a word, when the heat is always kept in a praying frame, this is to pray continually; and the reason for it is, because we stand in contiunal need of God, we want him continually, we sin against him continually, we are surrounded with temptations continually, we are exposed to trouble and affliction continually, and we ought to glorify God continually; and if so, we must pray continually; not that a man should do nothing else but pray; for though we may do nothing without prayer, yet we must do many things besides praying.

Observe here, 1. The duty required, and that is, thanksgiving.

2. The extent of the duty, In every thing give thanks, that is be thankful in every condition, and for every providential dispensation, both prosperous and adverse.

Quest. "Should Christians be thankful for afflictions?"

Yes, because they are fruits of fatherly love, because they conform us unto Christ, because they prevent sin, and purge out sin, because they fit us for glory, and will add to our crown of glory at the great day.

Quest. "But should Christians be thankful for sin, or when they fall into sin?"

By no means. Rule, What we must not pray for, we may not give thanks for: we must pray to be kept from sin, therefore may not give thanks when we fall into sin; sin dishonours God, disrobes ourselves, exposes to God's wrath and curse, is the ground of our just detestation, therefore cannot be the ground of thanksgiving; yet when we obtain pardon of sin, or get any good by sin we may and ought to rejoice at it.

Observe, 3. The grounds and reasons of the duty.

1. It is the will of God, his revealed will; this the law of nature directs to, and the light of scripture calls for; and he that performs it spiritually, glorifies God abundantly.

2. It is the will of God in Christ Jesus, that is, this part of Gods's will is especially revealed to you by the doctrine of Christ Jesus, and by the example of Christ Jesus: Christ was both a great pattern and precedent of thankfulness all his life long: he thanked God frequently and fervently, and has made thankfulness a considerable part of our gospel service, Heb 13:15.

Still observe, 1. The coherence and connection: he that would rejoice evermore, must pray without ceasing; and he that would rejoice in every thing, must be thankful in every thing; and he that would rejoice, pray, and give thanks continually, must evermore keep the Spirit unquenched; the way to keep one's self warm, is to keep the fire burning; Quench not the Spirit; that is, neither the graces of the Spirit nor the motions of the Spirit.

Note here, 1. That the Holy Spirit of God in man is of the nature of fire, as fire, it enlighteneth, it enliveneth, it warmeth, it consumeth, it purifieth and refineth, it ascendeth upward.

Note, 2. That this holy fire of the Spirit may be quenched; the gifts, graces, motions, and comforts of the Holy Spirit are of such a nature, that if they be not cherished, they are quenched: Fire will go out as well by neglecting it, as by casting water upon it.

Note, 3. That it must be a Christian's special care, that the graces of God's Holy Spirit be not quenched in him, nor any of its motions resisted by him. Sin in general quenches the Spirit, as water quenches fire: particularly, sins committed against knowledge and conscience; inordinate love of the world quenches the Spirit, as earth will extinguish fire as well as water.

A cold, customary, formal performance of holy duties, without the exercise of lively faith and holy love in the performance of them, will grieve and quench the Spirit, expecially sensual lusts indulged, and anger, malice, and revenge harboured in the heart: the holy Dove will not rest upon that man that has the heart of a vulture in his breast and bosom; and let us always remember,if we quench the Spirit in his motions, he is also quenched by us in his offices; he doth us many good offices; in prayer, he is our helper, our assistant, he quickens to the duty, and in the duty, and helps our infirmities, and makes intercession for us in our Christian course; he guides us, comforts us and bears witness to our integrity in us: all these good offices will he cease to do for us, if he be quenched in us.

Note here, 1. How close this duty is coupled with the former. Quench not the Spirit; despise not prophesyings; plainly intimating to us, that the Spirit is then dangerously quenched, when prophesying, or the preaching of the word, is sinfully neglected.

Note, 2. That by prophesying here, is not meant foretelling things to come, but the interpretation and application of the holy Scriptures, which we call preaching.

Note, 3. That by not despising it, we are to understand, that it is our obliged duty to put a high value and esteem upon it, to attend to it, and have a great regard for it, to honour the public ministry as an ordinance of God for instruction, conversion, and edification.

Learn, that it is not sufficient that we do not slight the ordinance of preaching, nor declaim against it as vain and useless, (as the manner of some is,) but we are to have an honourable esteem of it, and evidence that esteem by a due attendance upon it: more is intended by the Holy Ghost than is here expressed; for though he only forbids the sins, he intends the duty or grace in strict opposition to the sin, namely, that Christians ought to be so far from despising, that they ought to be very foreward in embracing the ministry and preaching of the word; despise not prophesyings.

Observe here, 1. The persons to whom this advice is given: to the church of the Thessalonians, not to the ministers, but to the people, Know them that labour among you, &c. 1Thess 5:12

Observe, 2. The advice itself, Prove all things; examine, try, and approve them, with a judgment of private discretion, not of public decision.

Learn, 1. That it is the duty of all Christians to examine the grounds of their faith and religion, and not to take them upon trust; otherwise their embracing the best religion in the world is rather the result of chance than of judgment and choice.

Learn, 2. That although all doctrines and opinions must be tried: yet, only that which is good, must be retained.

Learn, 3. That nothing is to be held fast, but what is first tried: Suppose we hold that which is good, yet if we have not tried and proved it to be good, it is no better to us than that which is evil; to approve before trial is not good, though the thing approved be never so good.

Inference, That this is a strong argument for the perspicuity and sufficiency of the holy scriptures, and against the necessity of a living Judge; for he that must try all things, must also try the doctrine of this living Judge; and therefore, till he has made this trial, must not admit his doctrine as an article of Christian faith; for these words plainly teach, that what we hold fast must be first tried; Try all things, and hold fast that which is good.

This advice genuinely follows upon the former; after we have tried all things, we must hold fast that which is good, and abstain from evil.

Where note, the gradation used by our apostle, we must abstain from evil, from all evil, from all appearance of evil.

Yet observe, it is not the apostle's meaning that we abstain from all that which appears evil to others; for that would be to destroy our Christian liberty in things indifferent, and create in our minds continual perplexities; there is nothing almost we can do, but may appear evil to some. But St. Paul here enjoins us to abstain from every thing which after trial seems evil to ourselves, and is judged by us so to be; yet it is our duty not to give any just occasion of scandal to any, but to live not only sine crimine, but sine labe, not only without fault, but, if possible, without flaw, that the world may have nothing to spot us withal.

Observe here, 1, that our apostle having exhorted the Thessalonians to labour after the highest measures of sanctification, breathes out his soul here in a most affectionate prayer to God, to sanctify them thoroughly and throughout; teaching us that instruction and supplication should go together; after we have been instant with our people we must be earnest and instant with God for them.

Observe, 2. The person whom the apostle directs his prayer for sanctification to, The God of peace: but why doth he not style him the God of grace? Because peace and unity is one very eminent part of that sanctification the apostle had prayed for, and had exhorted them before unto, Be at peace among yourselves 1Thess 5:13. Now this grace being once well rooted, all the other parts of sanctification thrive the better.

Observe, 3. How thorough and prevailing a work of sanctification the apostle prays for, namely, that God would sanctify them wholly in spirit, soul, and body.

By spirit, understand the superior faculties, the understanding, the will and conscience; by soul, the inferior faculties, the passions, affections, and sensitive appetite; and by body, the outward man, the tabernacle of the soul. Now the apostle prays, that all these may be sanctified, because they are defiled.

Blessed be God, regenerating grace is as universal a principle as original sin was; it is in the understanding by illumination, in the will by renovation, in all the affections by sanctifiation, reducing those rebellious powers under the government and dominion of reason and religion.

Observe, 4. Our apostle doth not only pray for their sanctification, but for their preservation also, that they may be preserved blameless to the coming of our Lord Jesus Christ, that is, preserved in a state of grace and holiness unto the end. All the sanctified are preserved; instability is an argument of insincerity; within a while, all possibilities of falling will be removed; in the mean while, take heed of falling, by thinking it is impossible to fall; for none are so near falling as those who are most confident of their own strength and standing.

Here our apostle comforts the Thessalonians with the assurance that God, who had called them to the knowledge of Christianity, would do what he had prayed for, namely, sanctify them wholly, and preserve them blameless, and this because God is faithful, that is, always the same, true to his word. God will certainly do his part in and towards the work of sanctification and preservation; but in a way of concurrence with our care and industry; he will do nothing without us, as we can do nothing without him; God's faithfulness is a pledge to us of the performance of all his promises, and will most certainly put him upon the performance of them; but his promise to us always supposes, yea, exacts from us, the use of all means, and particularly the exerting of our own endeavours, in order to our preservation in grace, and perseverance in holiness; Faithful is he that called you, who also will do it.

Observe, who it is that begs prayer, a great apostle, St. Paul himself; and who it is he begs prayer from, the brethren, Christians, and fellow members of the church at Thessalonica. Those that are most eminent for gifts and graces, are greatly desirous of the saints' prayers; particularly the ministers of the gospel, as they stand most in need of, so are they most importunate for this spiritual alms, which they crave as earnestly as ever beggar did bread at a rich man's gate. See 2Thess 3:1.

Our apostle concludes his epistle with salutations to all the brethren and members of the church, without exception, poor and rich, advising them to manifest and testify their affection one to another, by a kiss given to each other, a ceremony of civility much in use in those eastern countries; yet requires, that it should not be a wanton, but a holy kiss: intimating to us, that our civil actions should have a relish and savour of holiness.

Hence it is, that St. Paul is so careful to give particular directions for the right ordering of our speech and discourse in common conversation, that it be grave and savoury, Col 4:6: of our apparel, that it be such as becomes those that profess the gospel; and here, that our courteous salutations of each other should be chaste and holy, Greet one another with a holy kiss: their kiss of love and peace, must truly signify, what it makes shew of, that neither treachery, nor cruelty, nor hypocrisy, nor lust, may insinuate itself into such a symbol of holy love.

Our apostle having now finished his epistle, gives a strict charge for the perusal of it.

In which, observe, 1. The duty enjoined, with the matter of it, namely, the reading of this epistle, and for the same reason all the rest, which had the like stamp of divine authority upon them.

Observe, 2. The object or parties to whom this epistle is to be read, to the brethren, to all the brethren.

Observe, 3. The solemnity of the injuction, I charge you, not, I exhort, beseech, or entreat, but charge and enjoin you; nay, the word signifies, I adjure you; it has the force of an oath, and that under a curse: as if he had said, "I oblige you, under the penalty of God's curse, that this epistle be read."

Learn hence, 1. That the scriptures ought to be in a known tongue, that they may be read unto, and read by the common people.

2. That to confine the reading of the scriptures to the clergy, and exclude the laity or common people from reading of them, is a very grievous sin, contrary to the intent and design of God in the first penning and composing of them.

3. That it doth in a special manner concern the ministers and spiritual guides to take particular care that the holy scriptures be publicly read to, and privately read by all their people; and in order thereunto, to excite parents to read them daily in their families, Deut 6:9 and in their closets, Col 3:16. And also it is a great part of the minister's duty to look after the putting forth the children of poor parents to school, that they may learn to read the scriptures for their instruction and comfort.

Lord, what a reproach is it to this Christian nation, that in thousands of families the Bible signifies no more than a chip! Not a soul amongst them able to read a letter in it! This is a lamentation, the Lord put it into the hearts of ministers and people to use their utmost endeavours to roll away this reproach from us!

Thus concludes our apostle his excellent epistle, with his usual valediction or farewell wish, desiring, that though the Thessalonians had been large partakers of the grace andd Spirit of Christ, that yet they might receive fresh, farther and fuller supplies from himself, the fountain of all grace and goodness.

From whence note, that so inexhaustible is the fountain of divine grace, and so copious the streams of spiritual blessings flowing from it, that no such measures can be attained, but, as more is wanting, more is had, more is provided, more is allowed, more is to be thirsted after, and laboured for. Blessed be God for Jesus Christ, that overflowing, that never failing fountain of grace and comfort, in whom all fullness dwells, that of his fullness all his members may receive, further receive, grace for grace. Amen.