Paul had already told the Thessalonians that no one knows when Christ will return. He will come as unexpectedly as a thief. His intervention in the affairs of the world will be as sudden as birth pains. His return will smash the non-Christian’s sense of security with a destruction that none will escape (5:1-3). The life of the non-Christian is likened to a dark night of moral laziness and ill-discipline. The life of the Christian is likened to a bright day of watchfulness and self-control. Therefore, Christians of the ‘day’ should not act like non-Christians of the ‘night’, otherwise they will be both surprised and ashamed when Christ returns (4-7).
Just as soldiers must always be prepared for any eventuality, so Christians must always be prepared for Christ’s return. They must be self-controlled in their behaviour, strong in faith and love, and confident in their salvation (8). Union with Christ means that they will escape God’s wrath and enjoy salvation in its fulness. This is a further reason why they should live in a way that pleases God and encourages fellow Christians (9-11).
5:12-28 ADVICE ON OTHER MATTERS
Minor difficulties had arisen in the Thessalonian church, and the church leaders had the responsibility to see that these matters were put right. Paul therefore reminds the church members to respect those who have the duty of guiding the church, and not to be offended when the church leaders find it necessary to give corrective instruction (12-13). The leaders, on their part, must always act with patience and understanding (14).
All Christians should live in a constant attitude of helpfulness, joy, prayer and thanks (15-18). In all matters they need the unhindered help of God’s Spirit. This is particularly so in being able to tell the difference between right and wrong, so that they do not despise Spirit-inspired messages as worldly, and do not exalt worldly attitudes as spiritual (19-22).
God alone can give the Thessalonians the necessary strength to put Paul’s advice into practice. God wants his people to progress constantly towards greater holiness in every part of their lives and being (23-24). To this end Paul reminds the church leaders to read the letter to the church and to make sure that the believers understand it fully (25-28).
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. (589) 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 (590) 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.
(589) “Quand il viendra en iugement;” — “When he will come to judgment.”
(590) “De ce qu’ils en doyuent croire;” — “Of what they must believe.”
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? (591) 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.
(591) “Plenement et certainement;” — “Fully and certainly.”
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, (592) they do not hesitate to promise themselves peace and every kind of prosperity. And the reason why they fall into this destructive indolence (593) 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, (Mat 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.
(592) “Leur denonce ruine et confusion;” — “Threatens them with ruin and confusion.”
(593) “Ceste paresse tant dangereuse et mortelle;” — “This indolence so dangerous and deadly.”
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. (Isa 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. (594) 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.
(594) “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.
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 (Mal 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, (595) 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.
(595) “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.” (Dan 12:2)—Howe’s Works, (Lond. 1822,) vol. 6, p. 290. — Ed
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 (596) 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. (597)
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 Eph 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 (598) 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.
(596) “Et yurognerie;” — “And drunkenness.”
(597) “Pour le moins ne deuons—nous pas estre aussi vigilans que les gendarmes ?” — “Should we not at least be as vigilant as soldiers are?”
(598) “Si puissant et si fort;” — “So powerful and so strong.”
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, (599) 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 (600) 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.
(599) “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.”
(600) “Du decret et ordonnance de Dieu;” — “From the decree and appointment of God.”
10Who 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. (Joh 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 (601)
(601) “Comme il est dit en l’Epistre aux Rom 8:0. b. 10;” — “As is stated in the Epistle to the Romans Rom 8:10.”
11Exhort. 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.
12And 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, (602) 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. (603) 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 (604) 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?
(602) “Fideles ministres de la parolle;” — “Faithful ministers of the word.”
(603) “Et les ministres fideles;” — “And faithful ministers.”
(604) “Et admonestant;” — “And admonishing.”
13With 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, (605) 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.) (606) 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.
(605) “De porter honneur aux fideles ministres;” — “To do honor to faithful ministers.”
(606) Wiclif (1380) renders as follows: “Haue ye pees with hem.”
14Admonish 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 (607) 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, (608) 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.
(607) “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
(608) “A l’ennuy qu’on conçoit aiseement en tels affaires;” — “To the irksomeness which one readily feels in such matters.”
15See 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. (Rom 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.
16Rejoice 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 Phi 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 Psa 37:5 and Psa 55:22; and Peter also, after his example. (1Pe 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. (609) 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. (610) 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.
(609) “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.”
(610) Our author probably refers here to what he has said on this subject when commenting on Eph 6:18. — Ed.
18For 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.
19Quench 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, (Heb 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.
20Despise 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 1Co 14:3, the science of interpreting Scripture, (611) 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. (612) 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, (613) they presumptuously set forth as secret revelations of the Spirit. Such are the Libertines, (614) 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. (615)
(611) See Calvin on the Corinthians, vol. 1, p. 415, 436.
(612) “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.”
(613) “Leur souffle aux aureilles;” — “Breathes into their ears.”
(614) See Calvin on the Corinthians, vol. 2, p. 7, n. 3.
(615) “L’organe et instrument d’celuy;” — “His organ and instrument.”
21Prove 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, (616) while there are others, also, that are wicked and sacrilegious persons, who babble forth execrable blasphemies. (617) 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. (Eph 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 (Tit 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 (1Ti 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. (618)
(617) “Horribles et execrables;” — “Horrible and execrable.”
(618) “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.”
22From 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 (619) 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.
(619) “S. Paul;” —”St. Paul.”
23Now the God of peace himself. Having given various injunctions, he now proceeds to prayer. And unquestionably doctrine is disseminated in vain, (620) 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. (621)
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. (622) 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,” (Isa 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.
(620) “Que proufitera-on de prescher la doctrine ?” — “What profit will be derived from preaching doctrine?”
(621) “Repos d’esprit;” — “Repose of mind.”
(622) “En l’estude et exercice de sainctete;” — “In the study and exercise of holiness.”
24Faithful 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. (Psa 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.
26Salute all the brethren with an holy kiss. As to the kiss, it was a customary token of salutation, as has been stated elsewhere. (623) In these words, however, he declares his affection towards all the saints.
(623) See Calvin on the Corinthians, vol. 2, p. 78.
27I 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. (624) 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.
(624) “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.”
1Th 5:1-2. But of the times and the seasons, &c.- "I have told you that the solemn day of universal judgment will certainly come; and have been endeavouring to lead your minds to those views of it which must be most reviving to every true believer: but concerning the particular times and seasons of this grand event, with which the oeconomy of Providence in this world is to close, and respecting some very wonderful occurrences which are to precede it, I am satisfied, my brethren, that you have no need of my writing to you largely. For you yourselves do already assuredly know, that wherever we come we make it one of our first doctrines, that the great day of the Lord, to which our eyes and hearts are so much directed, comes just like a thief in the night, and will surprise the inhabitants of the world in general by a dreadful alarm, when they are sleeping in the deepest security."
1Th 5:2. The day of the Lord- This phrase may be understood either figuratively, of Christ's coming in judgment upon the Jews; or literally, of his coming in glory to judge the world. Sometimes, indeed, it is used in the former sense; but it is more generallyemployed in the latter, by the writers of the New Testament; and the context plainly evinces that this latter is the sense in the present passage. There is a remarkable emphasis in the next expression: A thief comes upon people when they are bound in sleep; and they awake in amazement and confusion, being found unarmed, and in a helpless posture. Again, pangs come upon a woman, 1Th 5:3 when she is eating or drinking, and thinking of nothing less than that hour: and here it is said, not that the day of the Lord will come thus, but that it is actually coming; which increases the awfulness of the representation.
1Th 5:5. Ye are all the children of light,- Having compared our Lord's sudden and unexpected appearance to the coming of a thief in the night, he takes up the comparison again, 1Th 5:4 and pursues it to 1Th 5:10 calling holy and righteous men the children of the day, and of the light, and idolatrous and wicked persons, ignorant of the truth, children of the night, and of darkness. This comparison is frequently touched upon in the Holy Scriptures, as well as in the heathen poets, with the greatest justness and beauty. Wicked men are represented as skulking about in the night, like birds of prey, or like bats and moles, whose eyes cannot bear the light, Job 24:13-18. Mat 8:12. On the other hand, good men fear not the light, as their deeds will bear examination. This was the state from which the converts among the idolatrous Gentiles had happily and most remarkably emerged. See Rom 13:12-14. Eph 5:7-8. Col 1:12-13.
1Th 5:8. Putting on the breastplate of faith and love, &c.- The breast and head being particularly exposed in battle, and wounds in these parts being extremely dangerous, the ancients carefully defended the breast and the head of their soldiers by armour, to which the Apostle here compares the Christian graces of faith and love. The breastplate of faith and love, being made of more precious materials than any metal, and being of a truly heavenly fabric, will render the heart, the seat of the affections, invulnerable. The Apostle's meaning, stripped of the metaphor, is this; that to defend our affections against the impression of outward and sensible objects, nothing is so effectual as faith in the promises of Christ, and love to God and man. St. Paul had the skilful and happy address of using figures and similitudes, which would be well understood, nay, and be emphatical, in the country and among the persons to whom he was writing. Thus, in his Epistle to the Romans, he compares holiness and sin to two masters, who had each of themtheir slaves; and dwells for some time upon that custom, which was so common among the Romans, in order to their apprehending his meaning more clearly. In writing to the Ephesians, he uses the architect stile, ch. 1Th 2:20-20 as all Asia had such sublime thoughts of the celebrated temple of Diana at Ephesus. In writing to the Hebrew Christians, he compares Christianity to almost the whole Mosaic oeconomy, and shews how much the gospel-dispensation excels: sohere, in writing to the Thessalonians of Macedonia, he speaks the very language of that warlike people; and as the lesser Asia was so well acquainted with the like customs, he makes use of the same allusion, Eph 6:10-18. See the notes there.
1Th 5:9. For God hath not appointed us to wrath,- The primary design of God in sending his Son into this world, was not to condemn the world, but to save it. He did not reveal the gospel that men might sin with the greater aggravation, and so be punished the more; but the motive was love, and the design was mercy: and he hath appointed none to wrath, but such as wilfully and obstinately refuse to believe and obey the gospel.
1Th 5:10. Who died for us,- The Apostles lay a great stress upon this,-that Christ not onlywas incarnate, but died also to save the penitent, believing, and obedient; and therefore he has a just claim to our love and obedience. See Rom 5:6-12; Rom 14:8-9. 1Co 6:20. Whether we wake or sleep, means, Whether we live or die; "Whether we be of the number of those who depart this life before the coming of Christ; or of those who survive till that time." The Apostle refers to what he had said, ch. 1Th 4:13, &c.
1Th 5:11. Wherefore comfort yourselves together,- He had used this expression ch. 1Th 4:18. All that he has said since, concerning the time of Christ's coming, and the necessity of preparing for it, is to be looked upon as a parenthesis, or digression, though an exceedingly proper and useful one: and here, by his using this expression again, he shews that he is returning to where he left off, and closing this part of his Epistle.
1Th 5:12. In a church which had been so lately planted, and that in the midst of so much confusion and opposition, it is no wonder that there should be several disorders. Among other things, many of them did not behave themselves with a proper deference and respect to such as presided over them as a church, instructing, directing, and admonishingthem;andparticularlytheyseem to have refused a compliance with such of their directions as concerned the regulating of their public worship. The Apostle, therefore, exhorts them to a due regard to these, in 1Th 5:12-13 after which he concludes his epistle with practical directions; some of them suited only to a church where many of them had extraordinary spiritual gifts, though other of the directions are suited to all Christians. Dr. Heylin reads the latter part of this verse, Who labour in the ministry, who preside over you in the Lord, and instruct you. See Heb 13:17.
1Th 5:14. Them that are unruly,- Dr. Heylin, with the margin of our Bibles, renders the original ατακτους, by disorderly. It is a military term, expressing the character of soldiers, who keep not their ranks, and will not know their colours.
1Th 5:16. Rejoice evermore.- "Be alway rejoicing in the midst of your trials and afflictions, knowing that you mayhave always the reconciled and approving presence of your God and Saviour, from which you may continually derive unutterable satisfaction and delight, sufficient to support you under all your sufferings."
1Th 5:17. Pray without ceasing.- "And, in order to maintain and improve this holy joy, pray incessantly. Be constant in your stated devotions at their returning seasons, and endeavour to keep your minds habitually prepared for those pious ejaculations which have so happy a tendency to promote the Christian temper." See Luk 18:1; Luk 24:53. Act 2:46-47.
1Th 5:19. Quench not the Spirit.- This has generally been expounded as referring to the gifts of the Spirit; the exercise of which in themselves or others, should not be hindered. See 1Ti 4:14. 1Co 14:39. The phrase here used, σβεννυτε, quench, or extinguish, according to some, has a reference to the descent of the Spirit, as in flames of fire; as may also the original word αναζωπυρειν, 2Ti 1:6. The extensive meaning of thewords may be thus expressed: "Extinguish not spiritual gifts in others, by preventing them from the exercise of them in the solemn assembly; nor extinguish them in yourselves, by pride, idleness, absenting from the solemn assembly, or by the disorderly exercise of them there; much less by wickedness or apostacy. No, rather stir up the gifts which were given you by the laying on of my hands: allow others in their turns to exercise their gifts; and, by reading, meditation, prayer, and praise, by frequenting the solemn assembly, and by such an use of your spiritual gifts there, as may turn most to the edification of others, together with a steady perseverance in faith and love, and a holy Christian conversation;-by these means stir up and improve your spiritual gifts, until that holy religion, which they attest, through the power of Divine grace, entirely purify your hearts and lives, and blaze so bright, as to give light to all around you."
1Th 5:20. Despise not prophesyings.- By prophesying, here, we are not to understand barely a foretelling of future events, but a preaching by immediate inspiration; that is, speaking what tended to instruct or establish, convert or confirm, reprove or comfort mankind, in matters relating either to faith or practice. See 1Co 14:3-4. If we had only this one of all St. Paul's epistles, we should not perhaps have been able to understand the reason and design of this short direction; though the Thessalonians might easily understand it, from their thorough knowledge of the state of their own church: but in writing to other churches, which probably were more guilty of the same fault, he has opened his mind more fully. He evidently refers to the contentions about the exercise of spiritual gifts, Rom 12:3-8 and yet more evidently, 1 Corinthians 12; 1 Corinthians 13; 1 Corinthians 14 where he treats of this subject at large; shewing them that prophesying was the most valuable of all the spiritual gifts that were among them, as conducing most to edification. See the notes there.
1Th 5:21-22. Prove all things, &c.- Though they were not to despise prophesyings, yet they were not to receive every thing which might be so called; but to prove and examine all things that went under that name. Nor were they to stop here; but when they had separated them, or could distinguish between them, they were to reject the evil and hold fast the good. These two verses and the preceding verse ought to have been joined together, and then the connection would have been more evident. This direction was given,not only to such as presided among them, but to all the Christians at Thessalonica in general. Comp. 1Jn 4:1.
1Th 5:23. And the very God of peace, &c.- "And may that God himself, who is reconciled to you by the blood of Christ, and is the author, giver, and approver of peace one with another, and in your own consciences, and of all manner of prosperity; may he thoroughly purge your whole person from all iniquity, and make you eminently partakers of his holiness." I would translate the original ολοκληρον υμων, your whole person, because the word signifies the whole of a thing given by lot, consequently the whole of any thing; and here the whole frame of our nature, our whole person. Accordingly, Dr. Chandler has shewed, that this word is applied to a city, whose buildings are all standing; and to an empire, which has all its provinces; and to an army, whose troops are undiminished by any accident or calamity.
Your whole spirit, and soul, and body,- The Pythagoreans, Platonists, and Stoics, divided the immaterial part of man into spirit and soul; an opinion which they seem to have derived from the most antient tradition, founded, perhaps, on the Mosaic account of the formation of man, Gen 2:7 where it is said, that God formed man, his body, of the dust of the earth, and breathed into man the breath of life, or lives; and, by means of this union, man became a living soul, par-taker of a sensitive, as well as of arational life. In short, the apostle's prayer does at least include this,-That theymightbethoroughly sanctified, of how many constituent parts soever their nature consisted. Dr. Heylin has it, May every part of you, your spirit, &c
1Th 5:27. I charge you by the Lord, &c.- This was in the nature of a solemn oath, which the apostle upon occasion used himself, and by which he here obliges the Thessalonians. See Jos 6:26. Mat 26:63-64. St. Paul was not for having the scripture locked up from the common people, nor did he recommend it to them, first of all, to read a system of divinity, drawn up by uninspired and fallible men. See Col 4:16. How easy was it for the primitive Christians to distinguish St. Paul's genuine epistles from any counterfeit ones, when he sent them to the several churches by approved persons, and commonly by some of his own companions and attendants, when he ordered them to be read publicly upon the receipt of them, and took care to affix his name, written in some peculiar distinguishing manner, or with some very particular mark annexed to it: and if the fact was once ascertained, how easy was it to transmit it to posterity! See Phm 1:19.
Inferences. Since we continually see so many around us suddenly surprised into the eternal world, and fixed in that state in which judgment will find them, it should render us very careful that the day of the Lord may not overtake us as a thief, but that we maintain a continual watch. How many are at this hour speaking peace and safety to themselves, over whose heads instantaneous destruction is hovering; such a destruction, as they shall never be able to escape, never able to recover from, if once it overtake them!
Let us endeavour, through grace, to awaken ourselves and each other to a due sense of these things. Are we indeed children of the day? Let us then rouze ourselves, and use the light; that by it we may dispatch our labours, and, favoured by it, be guarded against the most sudden attacks of our spiritual enemies. Let us be sober and vigilant, lest our adversary, the devil, break in upon us by surprize; which the unexpected weapons wherewith he attacks us, may render yet more dangerous.
Our armour is described, and provided, if we seek it from the magazine of God. Let faith and love ever defend our breast; let the hope of salvation cover our head. Let us adore the divine clemency and mercy, and enjoy the views of that salvation which is to be obtained by Jesus Christ. As he hath done his part to procure it for us, having died for this important purpose, be it our care to exert ourselves in our proper sphere for securing it, that we may lay hold on eternal life: then may we be happily indifferent to life or to death. While we continue in the body;-and when that is sleeping in the grave, and our souls remain in the invisible world;-and when our sleeping dust shall be rouzed, and both soul and body live in unremitting vigour and energy, beyond the need of that repose which is now so necessary;-still, in each of these different states, the faithful shall live with him; and he will make the progression of the soul from one state of being to another, its progression to stages of increasing goodness and joy. In the persuasion of this, let us comfort, exhort, and edify each other; and we shall feel the energy of the exhortations we give, and the sweetness of the consolations we administer.
What a variety of excellent instructions does the short close of this chapter contain! yea, how much is expressed in some of its shortest sentences,-on this habitual joy in God,-this constant disposition to prayer,-this grateful temper which, upon every call, overflows in thanksgiving,-this abstinence from all appearance of evil! "Blessed Father of mercies, we need a better Spirit than our own, to teach us these things! May thy grace be with us, and may none of us quench thy Spirit, nor despise those ordinances which, by his heavenly communications, he so often vouchsafes to own! O may we endeavour, by the daily importunity of prayer, to engage more of his efficacious and purifying influences, to sanctify the whole frame of our nature, our spirits, and souls, and bodies; so shall we understand and choose, so shall we love and delight in things divine, and maintain that constant command over our appetites of flesh and blood, as to be continually fit for the appearance of thy dear Son, and more like what we hope we shall be, when presented before the presence of his glory."
To promote this, let us watch over each other in the Lord: may Christian societies preserve a regular discipline, with a due mixture of zeal and tenderness: may the friendship of private persons be rendered mutually subservient to religious improvement; and a due regard be ever paid to those who labour among them, and preside over them in the Lord. They will not require a blind submission to their dictates, if they rightly understand the gospel which they are to teach: they will allow, they will encourage, they will urge their hearers to prove all things; which even the apostles themselves, with all their plenitude of inspiration, did not think it beneath them to do. But they who thus candidly inquire, and are determined to hold fast what is truly good,-knowing how excellent an office the ministry is; knowing how much the edification of the church depends upon it; will esteem those who bear it, very highly in love, for their work's sake; and, in whatever instances they may be constrained by what they judge to be the evidence of truth, to differ from their brethren, or even from their teachers,-will be solicitous to maintain harmony and love in the society to which they belong, as it becomes them to do who are the disciples of that wisdom from above, which hath taught them inseparably to connect their regards to purity and peace.
REFLECTIONS.-1st, Having mentioned the second advent of the Lord Jesus, the apostle bids them prepare for it.
1. Respecting the precise time of his coming, it is left in an aweful uncertainty, that we might be always ready, But of the times and the seasons, brethren, ye have no need that I write unto you: for yourselves know perfectly, that the day of the Lord so cometh as a thief in the night, so suddenly and unexpectedly. Note; It is a needless curiosity to desire precisely to know the hour of Christ's coming; but a most needful piece of wisdom to be always ready for his appearing.
2. His coming will be the terror and surprise of an ungodly world. For when they, who are secure in their sins, shall say, Peace and safety, promising themselves long years of sinful pleasures and indulgences, then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. Note; When the day of the Lord comes, it will spread a terrible alarm through a world that lieth in wickedness; and then the ungodly and the sinner will in vain cry to rocks and mountains to cover their guilty heads.
3. This will be a day of light and triumph to the faithful people of God. But ye, brethren, are not in darkness, sleeping in sinful and sensual security, but brought into the marvellous light of the gospel; and therefore need not terrify yourselves that that day should overtake you as a thief, though you must be prepared. Ye are all the children of light, and the children of the day, walking under the bright beams of the Sun of righteousness: we are not of the night, nor of darkness, in heathen ignorance, and under the blindness of the natural mind; but tread the shining path of truth, looking for and hastening unto the coming of the Son of man. Note; It is an unspeakable blessing to be delivered from the darkness of the fallen heart, and, walking in the light of life, to have ever in our view the bright crown of righteousness which fadeth not away. Then we can say, Come, Lord Jesus, come quickly.
2nd, On the foregoing considerations the apostle grounds his exhortations to the practice of several necessary duties.
1. Therefore let us not sleep as do others, in carelessness about these eternal concerns, trifling away the precious moment of opportunity; but let us watch and pray, awake to the great affairs of our immortal souls, ever listening when the sound Behold he cometh, Go ye out to meet him, shall reach our ears. Blessed is that servant, whom his Lord, when he cometh, shall find watching. And,
2. Be sober, temperate in the use of all God's creatures, neither overcharged with surfeiting or drunkenness, nor with the cares or pleasures of this life. For they that sleep, sleep in the night; and they that be drunken, are drunken in the night, and seek the darkness to hide their guilty heads, stupifying their consciences till the dreadful hour shall startle them into sensibility. But let us who are of the day, and walk in the light of truth, be sober and vigilant, not intoxicated with any earthly pursuits or enjoyments, but seeking in the first place the kingdom of God and his righteousness.
3. We must be armed, as well as on our guard; putting on the breast-plate of faith and love, and for an helmet the hope of salvation; these being the cardinal graces, by which the soul, like a warrior completely clad in armour, is able to resist every attack of the enemy, unhurt amidst all the fiery darts which sin and Satan can hurl against it. Note; (1.) We have mighty foes to grapple with, and need be well armed against them. (2.) Where faith is grounded on Christ, love in lively exercise, and hope with piercing eye looking up to eternal things, then none of our enemies can hurt us, nor will any of the snares of this world be able to prevail to draw our affections off from God and the things which are above.
4. He encourages them, from past experience, with confidence still to trust on the Lord. For God hath not appointed us to wrath; but, as is evident from his grace which we have already received, wills and entreats us to obtain salvation by our Lord Jesus Christ, who died for us, to purchase for us pardon, and for all his faithful saints eternal redemption; that, whether we wake or sleep, are numbered among the living or among the dead-at the day of his appearing, we should live together with him in glory everlasting. Wherefore comfort yourselves together, and exhort or edify one another, even as also ye do; nothing affording such animating ground of hope, and serving to quicken the soul in all holy walking before God, as these blessed prospects and expectations. Note; (1.) The more we are enabled to exercise confidence in Christ, the more steadily shall we bear up under all opposition. (2.) Christians should delight in exhorting, comforting, and edifying one another; and nothing can afford them more abundant matter than the expected coming of their Lord.
3rdly, The apostle passes on to other needful exhortations.
1. He enjoins them to respect and honour their ministers. And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, presiding in your worshipping assemblies, and admonish and instruct you in the good ways of the Lord, and to esteem them very highly in love for their work's sake. Note; (1.) The duty of ministers is to labour with zeal and diligence for the good of their people's souls, to be over them, watching for their good, as the shepherd tends his flock, with a constant eye to the great Shepherd who hath committed his trust to them; and to admonish them publicly and privately, without partiality, instructing them in all God's holy will. (2.) The duty of the people to their ministers is to love them, to esteem them highly for their work's sake, to know and to acknowledge them, with thankfulness for their labours, and serious attention to their advice.
2. He exhorts them to the discharge of those duties, which, as Christians, they owed each other.
(1.) Be at peace among yourselves, cultivating that mutual harmony and love with each other, and your ministers, which, as a church, will most especially tend to your establishment.
(2.) Now we exhort you, brethren, warn them that are unruly, reprove them for their disorderly walk, and threaten them with the church's censures if they amend not their ways; comfort the feeble-minded, whose hearts are ready to sink under their trials, and are dejected with temptation or affliction, encourage them to bear up, and suggest every reviving motive to cheer their drooping spirits; support the weak, whose attainments are low in grace and knowledge, and are therefore more easily offended; we should therefore bear with their infirmities, and endeavour to strengthen their faith; be patient toward all men, put up with every affront or provocation, forbearing and forgiving one another in love, and still waiting and hoping for their amendment.
(3.) See that none render evil for evil unto any man, in look, in word or deed; but ever follow that which is good, both among yourselves, and to all men; do good to their bodies and souls, and be ready to every work and labour of love.
4thly, We have divers short and weighty exhortations.
1. Rejoice evermore in God as your portion, in Christ as your Redeemer, in the Spirit as your Comforter; in one another, in all holy ordinances, and under every tribulation.
2. Pray without ceasing; be daily and often employed in this blessed work, in private, in your families, or among the faithful, and in ejaculatory and mental prayer. Note; To live without prayer, is the sure proof of an unregenerate heart.
3. In every thing give thanks, under every dispensation of Providence, not only for mercies received, but also under every affliction, maintaining still a cheerful spirit: for this is the will of God in Christ Jesus concerning you, and the constant, grateful return we owe for the rich redemption which we have obtained in his dear Son.
4. Quench not the Spirit, by indulging any evil temper in your heart, or allowed sin in your conduct; by resisting his gracious motions, or neglecting those means of grace wherein his divine influences are communicated to you. (See the annotations.)
5. Despise not prophesyings, or prophesies, which still contain most useful matter, and should be constantly read and regarded; and attend upon the ministrations of the word. See the annotations for other views of this text.
6. Prove all things, and try, by the gospel test, every doctrine which is advanced, that you may not be a prey to deceivers: hold fast that which is good, unmoved by seducers among yourselves, or the persecutions of your enemies from without.
7. Abstain from all appearance of evil, dreading sin in its most distant approaches, and avoiding whatever may have a tendency to lead you into evil, under however innocent a guise it may present itself to you.
5thly, The apostle concludes,
1. With his prayers for them. And the very God of peace sanctify you wholly; may he, who is the author and giver of peace to your consciences, and who unites you together in this happy bond, may he cleanse you from all iniquity, and perfect you in holiness: and I pray God your whole spirit, and soul, and body, in every member and every faculty, be preserved blameless unto the coming of our Lord Jesus Christ. Note; Prayer is one of the great means of sanctification.
2. He expresses his confidence in God's promises and protection. Faithful is he that calleth you, who also will do it; he never hath failed, never can fail, those that continue to trust him.
3. He entreats an interest in their prayers. Brethren, pray for us. The greatest ministers need the prayers of all their people; and the more they are mindful of them at a throne of grace, the more good will they receive from their ministrations.
4. He adds his salutation. Greet all the brethren with an holy kiss. Let every member of the church be assured of my most cordial and affectionate regards.
5. He adjures them solemnly to read this epistle to the whole church. I charge you by the Lord, in his name, that this epistle be read unto all the holy brethren. Note; (1.) All Christians are bound to read the scriptures diligently; nor can there be a stronger mark of Antichrist, than the keeping these sacred records sealed up in an unknown tongue. (2.) That public worship is very defective, where the scriptures are not read in the congregation.
6. He closes with his usual benediction. The grace of our Lord Jesus Christ be with you. May the boundless and everlasting favour of the adored Jesus be your portion now and for ever. Amen!
