1 Thessalonians · Chapter 5

V. 1. But of the precise times when this shall be.

Verse 1. 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, Matthew 24:44; 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 Acts 1:6, 7, it has already been shown that the cronouv h kairouv, 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.

Verse 1. The apostle having described the coming of Christ to raise the dead, judge the world, and carry the righteous with him to heaven, does not quit the awful subject, but proceeds in this chapter to foretel the terror which his appearance will occasion to the unrighteous, and the punishment which he will then inflict on them: a circumstance this which merits the reader’s attention, because it proves that, in describing Christ’s second coming, the apostle had some further end in view besides that of comforting the Thessalonians under the death of their relations. But of the times — As if he had said, I have been warning 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 consolatory to every true believer; but concerning the precise period of time when this grand event, which will close the economy of providence, shall take place; or of the seasons — Which God hath appointed for the accomplishment of his promises and predictions, preparatory thereto; you have no need that I write unto you — No occasion to know these things particularly, since the general knowledge thereof is sufficient to render you watchful, and to excite you to make preparation for them. It is probable that, when he was with them, he had repeated to them Christ’s injunction to watch, because at such an hour as men think not, the Son of man cometh, Matthew 24:44. By making this observation, the apostle represses that vain curiosity which is natural to mankind, who, not content with the knowledge of things useful, indulge an immoderate desire of searching into things which, because the discovery of them would be hurtful, God hath determined to conceal.

Verse 1, 2. Of the times and seasons, ye have no need that I write to you. Paul as a prophet might have said much concerning the dispensations of providence which should attend the church, but it is best to wait till the Lord shall open the sealed book. The seasons, or opportunities to correct the wicked, and reveal righteousness to the saints, are divided here, and given in the plural number, for heaven will meet the multifarious states and wants of the church with a superabundance of grace and mercy.

1. But—This very distinct outline of the event of Christ’s coming I can reveal, but the when is in the dark background. Times and the seasons— Of the great closing events of the world. The plural is used, as in Dan. 2:21, Acts 1:7, to denote the general principle that prophecies of the mundane future, though indicated by mystic chronological measures, are essentially timeless. Times are the great time-flows of thousands of years; seasons, the special time-points, or epochs, that divide off the flow. It was on this very point that 2 Peter 3:8 declares that “one day is with the Lord as a thousand years, and a thousand years as one day.” Prophetic time is measured by the arithmetic of God. No need—For they had already been warned by St. Paul of the entire unrevealedness of times, and were in the Christian state of preparedness.

V. 2. For this in general ye do know; and ye can and need know no more.

Verses 2, 3. For yourselves know perfectly — It being a matter plainly revealed both by Christ and his apostles; that the day of the Lord — That great decisive day, to which our eyes and hearts are so much directed; so cometh as a thief in the night — Cometh suddenly and unexpectedly; and will occasion the greatest consternation to the ungodly. This comparison is used by our Lord himself to illustrate the unexpectedness of his coming, Matthew 24:43. It is used by St. Peter also, 2 Peter 3:10; see likewise Revelation 3:3. The ancients, from this comparison, and from the parable of the virgins, fancying that Christ’s coming to judgment would be in the night, instituted their vigils, in order that at his coming he might find them watching. But the true meaning of the comparison is, that, like the coming of a thief in the night, on those who are asleep and unarmed, the coming of Christ will be unexpected, and full of terror to the wicked; without determining whether it will be in the daytime or in the night. For when they — The men of the world; shall say — Shall promise to one another; peace and safety — And shall fear no evil of any kind; then sudden destruction cometh upon them — And a destruction of the most terrible kind; as travail upon a woman with child — “Nothing can be conceived more forcible to represent the anguish and torment of the wicked, occasioned by the stinging of their own consciences, and by the horrid fears which shall be excited in them, when they find themselves over-taken by the judgment, than to compare it to the pains of child-bearing.” And they shall not escape — Condemnation and punishment at that terrible day. See 2 Thessalonians 1:8, 9.

Verse 1, 2. Of the times and seasons, ye have no need that I write to you. Paul as a prophet might have said much concerning the dispensations of providence which should attend the church, but it is best to wait till the Lord shall open the sealed book. The seasons, or opportunities to correct the wicked, and reveal righteousness to the saints, are divided here, and given in the plural number, for heaven will meet the multifarious states and wants of the church with a superabundance of grace and mercy.

2. Yourselves—Emphatic; as also 1 Thessalonians 4:9. Day of the Lord—An Old Testament phrase to designate any period of God’s terrible visitation. Joel 1:15; 2:11; Ezekiel 13:5; Isaiah 2:12. Here specifically applied to the day of the event just described, 1 Thessalonians 4:15-18, the Parousia. A thief in the night—This remarkable comparison of the Lord to a thief was first used by our Lord himself in Matthew 24:43, 44; and Luke 12:39, 40. And thence it became a standard simile. 2 Peter 3:10. Wordsworth acutely argues that none but Jesus would have invented such a comparison, and that, therefore, the Thessalonians must have had a gospel of either Matthew or Luke, to have learned it from. That Matthew, in its Hebrew form, was early written, we have indicated in our Introduction to that gospel. And we are inclined to believe that Luke was now extant. But had the Thessalonians a copy of either in possession, how could they be so ignorant of the resurrection as 1 Thessalonians 4:13-18 implies? There are striking coincidents of Greek words, however, between St. Paul’s language and our Lord’s in Luke.

Lunemann calls to mind the impression made by this phrase in the night on the mind of the early Church. The so-called vigils, or watch-nights, were held, especially on Easter-night, in expectation that the sign of the coming Son of man would streak the darkness of the midnight sky. They awaited that solemn token with watching, and fasting, and prayer. A beautiful error, solemnizing the soul and reforming the character! So Lactantius, in the fourth century, says: “This is the night which by us is celebrated; of which night, twofold is the reason, because in it He received life when he suffered, and because in it He will soon receive the dominion of the earth.” And Jerome says, on Matthew 25:6, “It is a tradition of the Jews, that the Messiah is to come at midnight, as in the time of Egypt; when the Passover was celebrated, and the destroyer came, and the Lord passed over their tents. Whence I recognise the permanent apostolic tradition, that in the paschal vigils it is not permissible to dismiss the people in the earlier half of the night, while they are waiting the advent of Christ.” Cometh—Not future; for it is an ever-pending He cometh!

V. 3. When they-The men of the world say.

Verse 3. 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.

Verses 2, 3. For yourselves know perfectly — It being a matter plainly revealed both by Christ and his apostles; that the day of the Lord — That great decisive day, to which our eyes and hearts are so much directed; so cometh as a thief in the night — Cometh suddenly and unexpectedly; and will occasion the greatest consternation to the ungodly. This comparison is used by our Lord himself to illustrate the unexpectedness of his coming, Matthew 24:43. It is used by St. Peter also, 2 Peter 3:10; see likewise Revelation 3:3. The ancients, from this comparison, and from the parable of the virgins, fancying that Christ’s coming to judgment would be in the night, instituted their vigils, in order that at his coming he might find them watching. But the true meaning of the comparison is, that, like the coming of a thief in the night, on those who are asleep and unarmed, the coming of Christ will be unexpected, and full of terror to the wicked; without determining whether it will be in the daytime or in the night. For when they — The men of the world; shall say — Shall promise to one another; peace and safety — And shall fear no evil of any kind; then sudden destruction cometh upon them — And a destruction of the most terrible kind; as travail upon a woman with child — “Nothing can be conceived more forcible to represent the anguish and torment of the wicked, occasioned by the stinging of their own consciences, and by the horrid fears which shall be excited in them, when they find themselves over-taken by the judgment, than to compare it to the pains of child-bearing.” And they shall not escape — Condemnation and punishment at that terrible day. See 2 Thessalonians 1:8, 9.

3. They shall say—A sudden and significant change from ye to they; the they of the age of the advent, who will be in no state of faith and preparation. Comp. Matthew 24:38, and Luke 17:26. Then—At whatever age of the world this event takes place, its then shall be a sudden one, and the result shall be destruction, that is, not annihilation, but ruin to the unbelieving rioters. Travail—Lunemann unhappily sanctions the false inference of De Wette, that as the woman knows the near approach though not the hour, so the apostle claimed the unknown hour to be within his own day. But the only point of comparison is between the suddenness, of the birth-pang and that of the advent; nothing of the woman’s earlier knowledge is adduced.

V. 4. Ye are not in darkness-Sleeping secure in sin.

Verse 4. 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 Psalm ix. 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. {1 Thessalonians 5:4-8}

Verses 4-6. But ye, brethren, are not — As formerly; in darkness — In a state of gross ignorance respecting these and all other divine things; that that awful day — Or the day of death, introductory thereto; should overtake you as a thief — Should surprise you in an unprepared state. Ye are all children of the light and of the day — Ye are blest with the bright day of the gospel, which gives you full information respecting these and all other matters that concern your salvation; and he that commanded light to shine out of darkness hath shined into your hearts; enduing you with divine knowledge, and the light of living, saving faith. We are not of the night — Of heathenism or of Judaism, destitute of gospel light, and of the information which the gospel gives, particularly respecting a future and eternal state; and neither are we, though surrounded with the light of a gospel-day, in darkness — Through unbelief and blindness of mind, God having inspired us with the faith of his operation, and opened the eyes of our understanding. Therefore let us not sleep, as do others — Who are not favoured with our advantages: let us not continue in a state of insensibility and carnal security respecting these things, as if we neither looked for death, the resurrection of the dead, nor a future judgment: having all our spiritual senses closed, and carelessly resting in lukewarmness, sloth, and indolence: but let us watch and be sober — Or, let us awake and be watchful, as some render grhgorwmen kai nhfwmen. Let us awake to a deep sense of the absolute certainty and infinite importance of these awful discoveries, and by continual sobriety, and a temperate use of God’s creatures, of all earthly things, and especially by walking continually in the light of truth and grace, and therefore in universal holiness and righteousness, let us stand constantly prepared for the awful scenes which await us, and which we must assuredly pass through.

Ver. 4, 5. But ye, brethren, are not in darkness — ye are all the children of light. Happy Zion: (by light is come, and the glory of the Lord is risen upon thee. The church is awake to behold the whole scheme of providence developing the goodness of God to his people. He sits calm in the heavens, and makes the persecution of the church, and Stephen’s martyrdom, to fill the Roman world with the gospel. He brings blood on the jews to avenge the innocent blood of his saints; he brings the Roman lions to his bar, even in this world, for the havoc they had made of his flock.

4. From the physical darkness of the advent night St. Paul passes allusively to the deeper mental darkness wrapping the souls of the careless in regard to that event. Ye are not in that deeper darkness of spirit, and so, however dark the physical night of the advent, it is all clear to your mind’s eye. That—Greek, in order that; for infidel unbelief is by God’s purpose predestined to this sudden destruction.

Verse 5. 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 splendour 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.

Verses 4-6. But ye, brethren, are not — As formerly; in darkness — In a state of gross ignorance respecting these and all other divine things; that that awful day — Or the day of death, introductory thereto; should overtake you as a thief — Should surprise you in an unprepared state. Ye are all children of the light and of the day — Ye are blest with the bright day of the gospel, which gives you full information respecting these and all other matters that concern your salvation; and he that commanded light to shine out of darkness hath shined into your hearts; enduing you with divine knowledge, and the light of living, saving faith. We are not of the night — Of heathenism or of Judaism, destitute of gospel light, and of the information which the gospel gives, particularly respecting a future and eternal state; and neither are we, though surrounded with the light of a gospel-day, in darkness — Through unbelief and blindness of mind, God having inspired us with the faith of his operation, and opened the eyes of our understanding. Therefore let us not sleep, as do others — Who are not favoured with our advantages: let us not continue in a state of insensibility and carnal security respecting these things, as if we neither looked for death, the resurrection of the dead, nor a future judgment: having all our spiritual senses closed, and carelessly resting in lukewarmness, sloth, and indolence: but let us watch and be sober — Or, let us awake and be watchful, as some render grhgorwmen kai nhfwmen. Let us awake to a deep sense of the absolute certainty and infinite importance of these awful discoveries, and by continual sobriety, and a temperate use of God’s creatures, of all earthly things, and especially by walking continually in the light of truth and grace, and therefore in universal holiness and righteousness, let us stand constantly prepared for the awful scenes which await us, and which we must assuredly pass through.

Ver. 4, 5. But ye, brethren, are not in darkness — ye are all the children of light. Happy Zion: (by light is come, and the glory of the Lord is risen upon thee. The church is awake to behold the whole scheme of providence developing the goodness of God to his people. He sits calm in the heavens, and makes the persecution of the church, and Stephen’s martyrdom, to fill the Roman world with the gospel. He brings blood on the jews to avenge the innocent blood of his saints; he brings the Roman lions to his bar, even in this world, for the havoc they had made of his flock.

5. Children—Rather, sons of light… of the day—That is, of a true spiritual light and day. Night… darkness—The darkness of the advent night would be destructive to none were they not sons of a deeper darkness of soul. But of that deeper darkness you are not sons, and so will not be overtaken or destroyed.

V. 6. Awake, and keep awake-Being awakened, let us have all our spiritual senses about us.

Verse 6. 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 stupified 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.

Verses 4-6. But ye, brethren, are not — As formerly; in darkness — In a state of gross ignorance respecting these and all other divine things; that that awful day — Or the day of death, introductory thereto; should overtake you as a thief — Should surprise you in an unprepared state. Ye are all children of the light and of the day — Ye are blest with the bright day of the gospel, which gives you full information respecting these and all other matters that concern your salvation; and he that commanded light to shine out of darkness hath shined into your hearts; enduing you with divine knowledge, and the light of living, saving faith. We are not of the night — Of heathenism or of Judaism, destitute of gospel light, and of the information which the gospel gives, particularly respecting a future and eternal state; and neither are we, though surrounded with the light of a gospel-day, in darkness — Through unbelief and blindness of mind, God having inspired us with the faith of his operation, and opened the eyes of our understanding. Therefore let us not sleep, as do others — Who are not favoured with our advantages: let us not continue in a state of insensibility and carnal security respecting these things, as if we neither looked for death, the resurrection of the dead, nor a future judgment: having all our spiritual senses closed, and carelessly resting in lukewarmness, sloth, and indolence: but let us watch and be sober — Or, let us awake and be watchful, as some render grhgorwmen kai nhfwmen. Let us awake to a deep sense of the absolute certainty and infinite importance of these awful discoveries, and by continual sobriety, and a temperate use of God’s creatures, of all earthly things, and especially by walking continually in the light of truth and grace, and therefore in universal holiness and righteousness, let us stand constantly prepared for the awful scenes which await us, and which we must assuredly pass through.

6. Let us not sleep—That deeper than bodily sleep, which is slept in that deeper than natural darkness and night which render the advent a destruction. Others—Oi loipoi. The rest; the unbelievers. Note, Ephesians 2:3. Watch—Of which word wake is another form, the opposite of sleep. Sober—The opposite of drunken in the next verse.

V. 7. They usually sleep and are drunken in the night-These things do not love the light.

Verse 7. 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 1 Thessalonians 5:4, 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.

Verses 7-11. For they that sleep, sleep in the night, &c. — Night is the time for sleep, and they that are guilty of drunkenness, gluttony, and other vices of intemperance, generally choose to hide them under the cover of darkness; and if we were still in the night of heathenish ignorance, and in a state of spiritual blindness and unbelief, our insensibility of divine things, our unwatchfulness, sloth, and indolence would have some excuse: but being of the day — And brought out of darkness into Christian and marvellous light, we have none: let us, therefore, be sober — That is, temperate, chaste, holy, and wakeful, as nhfwmen signifies; putting on the breast-plate of faith and love — As a defence of the heart, the seat of the passions; and for a helmet — Which will defend the head, the seat of reason; the hope of final, eternal salvation. The breast and head being particularly exposed in battle, and wounds in these parts being extremely dangerous, the ancients carefully defended them by armour, to which the apostle here compares the Christian virtues of faith, love, and hope. In the parallel passage, Ephesians 6:14, the expression, instead of the breast-plate of faith and love, is the breast-plate of righteousness; to show that the righteousness of a Christian consists in faith and love: a breast-plate which, being of a truly heavenly fabric, will, if put on, and not afterward put off, 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 impressions of outward and sensible objects, nothing is so effectual as faith in Christ, and in the declarations and promises of his gospel, and love to God and man. The head being the seat of those thoughts and imaginations, on which the affections and passions in a great measure depend, it must be of great importance to defend it against the entrance of such thoughts and imaginations as have any tendency to excite bad affections or carnal desires. But for that purpose, nothing is better than to have the head so filled with the glorious hope of the salvation offered to us in the gospel, as to exclude all vain thoughts, imaginations, and expectations whatever. This hope therefore is most properly and elegantly termed the Christian’s helmet. This exhortation to the Thessalonian believers teaches us that the sons of light must not only watch but fight. See note on Ephesians 6:11-18. For God hath not appointed us to wrath — As he hath the finally impenitent, unbelieving, and disobedient: for the design of God in sending his Son was not to condemn but to save the world; and therefore they who are appointed to wrath, are only such as through impenitence, unbelief, and disobedience, reject him and his gospel; but to obtain salvation — Present and eternal; by faith in our Lord Jesus Christ — Who hath procured it for all true persevering believers, whose faith worketh by love; and will assuredly at length bestow it upon them; of which he hath given us full proof, in that he not only became incarnate, and subjected himself to the infirmities of our flesh, and to the many burdens and sufferings of this mortal life, for our sakes, but even died in ignominy and torture on the cross for us; that whether we wake or sleep, live or die, we should live together with him — In other words, That while we live, and when we die, the life and happiness of our immortal souls should be secure in a union with him, which death itself shall not be able to dissolve. Some interpret the expression, whether we wake or sleep, as signifying, “whether Christ come in the night, when we are sleeping on our beds, or in the day, when we are awake and busy in the pursuit of our common affairs.” But, as Doddridge has properly observed, since sleeping had just before been put for death, it seems more natural to interpret this clause as speaking of the state of believers, whether alive or dead: and then it must be considered as containing a direct proof of the life of the soul while the body is sleeping in the grave. “God forbid,” adds that pious divine, “that any should understand these words as intimating that Christ’s death is intended to secure our salvation, whether we take a watchful care of it or not. Yet, alas! the generality of Christians (so called) live as if that were the genuine and only interpretation.” Wherefore comfort yourselves together — Parakaleite allhlouv comfort, or exhort one another, under the various afflictions of life, and edify — Eiv ton ena, each the other; in Christian knowledge and holiness, or endeavour to promote the work of grace in one another; even as also I know ye do — How well would it be, if professing Christians in general would emulate the character which the apostle gives to these believers at Thessalonica, if, “entering into each other’s true interests, as Chandler observes, they would banish from their conversation that calumny, slander, folly, and flattery which engross so much of this short transitory life, and by discoursing of things of substantial worth, endeavour to fortify each other against the snares of life, and those innumerable temptations which lie in wait to ruin us. With what comfort should we meet each other at the great day, were we, on that occasion, able to recollect that in general we had managed our conversation to our mutual advantage? For we should then be sensible that in some measure we owe our glory to our concern for, and fidelity to, each other. Besides, the remembrance of this would enlarge the love of the saints to each other in the future state.”

7. Sleep… night—Doubly true. The body sleeps in natural night, the soul sleeps in the night of the soul. But in these words it is the physical that is adduced in illustration of the mental. Drunken in the night—Among the Greeks and Romans revelry and drunkenness were the order by night, but to be drunken by day is mentioned as the height of profligacy. The historian Polybius records it as a signal dishonour of one that he became so given to inebriation that “even by day he was often conspicuous to his friends, drunk.” And so 2 Peter 2:13, furnishes the trait, “They that count it pleasure to riot in the daytime.”

Verse 8. 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 armour, as illustrating that of the Christian, see the notes on Eph. 6, where the subject is largely explained.

Verses 7-11. For they that sleep, sleep in the night, &c. — Night is the time for sleep, and they that are guilty of drunkenness, gluttony, and other vices of intemperance, generally choose to hide them under the cover of darkness; and if we were still in the night of heathenish ignorance, and in a state of spiritual blindness and unbelief, our insensibility of divine things, our unwatchfulness, sloth, and indolence would have some excuse: but being of the day — And brought out of darkness into Christian and marvellous light, we have none: let us, therefore, be sober — That is, temperate, chaste, holy, and wakeful, as nhfwmen signifies; putting on the breast-plate of faith and love — As a defence of the heart, the seat of the passions; and for a helmet — Which will defend the head, the seat of reason; the hope of final, eternal salvation. The breast and head being particularly exposed in battle, and wounds in these parts being extremely dangerous, the ancients carefully defended them by armour, to which the apostle here compares the Christian virtues of faith, love, and hope. In the parallel passage, Ephesians 6:14, the expression, instead of the breast-plate of faith and love, is the breast-plate of righteousness; to show that the righteousness of a Christian consists in faith and love: a breast-plate which, being of a truly heavenly fabric, will, if put on, and not afterward put off, 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 impressions of outward and sensible objects, nothing is so effectual as faith in Christ, and in the declarations and promises of his gospel, and love to God and man. The head being the seat of those thoughts and imaginations, on which the affections and passions in a great measure depend, it must be of great importance to defend it against the entrance of such thoughts and imaginations as have any tendency to excite bad affections or carnal desires. But for that purpose, nothing is better than to have the head so filled with the glorious hope of the salvation offered to us in the gospel, as to exclude all vain thoughts, imaginations, and expectations whatever. This hope therefore is most properly and elegantly termed the Christian’s helmet. This exhortation to the Thessalonian believers teaches us that the sons of light must not only watch but fight. See note on Ephesians 6:11-18. For God hath not appointed us to wrath — As he hath the finally impenitent, unbelieving, and disobedient: for the design of God in sending his Son was not to condemn but to save the world; and therefore they who are appointed to wrath, are only such as through impenitence, unbelief, and disobedience, reject him and his gospel; but to obtain salvation — Present and eternal; by faith in our Lord Jesus Christ — Who hath procured it for all true persevering believers, whose faith worketh by love; and will assuredly at length bestow it upon them; of which he hath given us full proof, in that he not only became incarnate, and subjected himself to the infirmities of our flesh, and to the many burdens and sufferings of this mortal life, for our sakes, but even died in ignominy and torture on the cross for us; that whether we wake or sleep, live or die, we should live together with him — In other words, That while we live, and when we die, the life and happiness of our immortal souls should be secure in a union with him, which death itself shall not be able to dissolve. Some interpret the expression, whether we wake or sleep, as signifying, “whether Christ come in the night, when we are sleeping on our beds, or in the day, when we are awake and busy in the pursuit of our common affairs.” But, as Doddridge has properly observed, since sleeping had just before been put for death, it seems more natural to interpret this clause as speaking of the state of believers, whether alive or dead: and then it must be considered as containing a direct proof of the life of the soul while the body is sleeping in the grave. “God forbid,” adds that pious divine, “that any should understand these words as intimating that Christ’s death is intended to secure our salvation, whether we take a watchful care of it or not. Yet, alas! the generality of Christians (so called) live as if that were the genuine and only interpretation.” Wherefore comfort yourselves together — Parakaleite allhlouv comfort, or exhort one another, under the various afflictions of life, and edify — Eiv ton ena, each the other; in Christian knowledge and holiness, or endeavour to promote the work of grace in one another; even as also I know ye do — How well would it be, if professing Christians in general would emulate the character which the apostle gives to these believers at Thessalonica, if, “entering into each other’s true interests, as Chandler observes, they would banish from their conversation that calumny, slander, folly, and flattery which engross so much of this short transitory life, and by discoursing of things of substantial worth, endeavour to fortify each other against the snares of life, and those innumerable temptations which lie in wait to ruin us. With what comfort should we meet each other at the great day, were we, on that occasion, able to recollect that in general we had managed our conversation to our mutual advantage? For we should then be sensible that in some measure we owe our glory to our concern for, and fidelity to, each other. Besides, the remembrance of this would enlarge the love of the saints to each other in the future state.”

Ver. 8. Let us who are of the day be sober, putting on the breastplate of faith, in a faithful God, who will show strength with his arm. We need not wish ill to our enemies, for their sins will find them out, and will superinduce on themselves a plenitude of evils. Let our confidence be associated with love, which is put here for all the other graces. Let us also exercise goodwill towards all men, and rejoice in the Lord, for the victory is already ours.

8. Day… sober… breastplate—Not only must the sons of the day be wakeful and sober, but as soldiers or sentinels they must be clad in armour. St. Paul gives an armour in full, a panoply, in Ephesians 6:11, etc. The armour here is simply defensive. Breastplate of faith and love—Since faith in Christ, working love in the breast, is truly the best defence against tempting or menacing sin and evil. A helmet, the hope of salvation—That hope lifts up the head toward heaven, and wards off all the power of the blows inflicted by Satan and this world. Sorrow loses its power to weigh down; anticipations of coming evil are neutralized; infidel despair of immortality is dispersed, when the hope of salvation makes strong our head, as faith and love have confirmed our heart.

V. 9. God hath not appointed us to wrath-As he hath the obstinately impenitent.

Verse 9. For God hath not appointed us to wrath] So then it appears that some were appointed to wrath, eiv orghn, 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.

Verses 7-11. For they that sleep, sleep in the night, &c. — Night is the time for sleep, and they that are guilty of drunkenness, gluttony, and other vices of intemperance, generally choose to hide them under the cover of darkness; and if we were still in the night of heathenish ignorance, and in a state of spiritual blindness and unbelief, our insensibility of divine things, our unwatchfulness, sloth, and indolence would have some excuse: but being of the day — And brought out of darkness into Christian and marvellous light, we have none: let us, therefore, be sober — That is, temperate, chaste, holy, and wakeful, as nhfwmen signifies; putting on the breast-plate of faith and love — As a defence of the heart, the seat of the passions; and for a helmet — Which will defend the head, the seat of reason; the hope of final, eternal salvation. The breast and head being particularly exposed in battle, and wounds in these parts being extremely dangerous, the ancients carefully defended them by armour, to which the apostle here compares the Christian virtues of faith, love, and hope. In the parallel passage, Ephesians 6:14, the expression, instead of the breast-plate of faith and love, is the breast-plate of righteousness; to show that the righteousness of a Christian consists in faith and love: a breast-plate which, being of a truly heavenly fabric, will, if put on, and not afterward put off, 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 impressions of outward and sensible objects, nothing is so effectual as faith in Christ, and in the declarations and promises of his gospel, and love to God and man. The head being the seat of those thoughts and imaginations, on which the affections and passions in a great measure depend, it must be of great importance to defend it against the entrance of such thoughts and imaginations as have any tendency to excite bad affections or carnal desires. But for that purpose, nothing is better than to have the head so filled with the glorious hope of the salvation offered to us in the gospel, as to exclude all vain thoughts, imaginations, and expectations whatever. This hope therefore is most properly and elegantly termed the Christian’s helmet. This exhortation to the Thessalonian believers teaches us that the sons of light must not only watch but fight. See note on Ephesians 6:11-18. For God hath not appointed us to wrath — As he hath the finally impenitent, unbelieving, and disobedient: for the design of God in sending his Son was not to condemn but to save the world; and therefore they who are appointed to wrath, are only such as through impenitence, unbelief, and disobedience, reject him and his gospel; but to obtain salvation — Present and eternal; by faith in our Lord Jesus Christ — Who hath procured it for all true persevering believers, whose faith worketh by love; and will assuredly at length bestow it upon them; of which he hath given us full proof, in that he not only became incarnate, and subjected himself to the infirmities of our flesh, and to the many burdens and sufferings of this mortal life, for our sakes, but even died in ignominy and torture on the cross for us; that whether we wake or sleep, live or die, we should live together with him — In other words, That while we live, and when we die, the life and happiness of our immortal souls should be secure in a union with him, which death itself shall not be able to dissolve. Some interpret the expression, whether we wake or sleep, as signifying, “whether Christ come in the night, when we are sleeping on our beds, or in the day, when we are awake and busy in the pursuit of our common affairs.” But, as Doddridge has properly observed, since sleeping had just before been put for death, it seems more natural to interpret this clause as speaking of the state of believers, whether alive or dead: and then it must be considered as containing a direct proof of the life of the soul while the body is sleeping in the grave. “God forbid,” adds that pious divine, “that any should understand these words as intimating that Christ’s death is intended to secure our salvation, whether we take a watchful care of it or not. Yet, alas! the generality of Christians (so called) live as if that were the genuine and only interpretation.” Wherefore comfort yourselves together — Parakaleite allhlouv comfort, or exhort one another, under the various afflictions of life, and edify — Eiv ton ena, each the other; in Christian knowledge and holiness, or endeavour to promote the work of grace in one another; even as also I know ye do — How well would it be, if professing Christians in general would emulate the character which the apostle gives to these believers at Thessalonica, if, “entering into each other’s true interests, as Chandler observes, they would banish from their conversation that calumny, slander, folly, and flattery which engross so much of this short transitory life, and by discoursing of things of substantial worth, endeavour to fortify each other against the snares of life, and those innumerable temptations which lie in wait to ruin us. With what comfort should we meet each other at the great day, were we, on that occasion, able to recollect that in general we had managed our conversation to our mutual advantage? For we should then be sensible that in some measure we owe our glory to our concern for, and fidelity to, each other. Besides, the remembrance of this would enlarge the love of the saints to each other in the future state.”

Ver. 9. God hath not appointed us to wrath, for that awaits the impenitent, but to obtain salvation, the great and final salvation, which is now nearer than when we first believed. This salvation is obtained for us by our Lord Jesus Christ, to redeem us from all iniquity, that whether we sleep or wake we may be the Lord’s.

9. For—Giving a reason for this hope of salvation. Not appointed us— Who wait, and watch, and war, in hope of his glorious coming. To wrath—Which waits the unwatching unbeliever. Salvation—From destruction at the advent.

V. 10. Whether we wake or sleep-Be alive or dead at his coming.

Verse 10. 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, 1 Thessalonians 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.

Verses 7-11. For they that sleep, sleep in the night, &c. — Night is the time for sleep, and they that are guilty of drunkenness, gluttony, and other vices of intemperance, generally choose to hide them under the cover of darkness; and if we were still in the night of heathenish ignorance, and in a state of spiritual blindness and unbelief, our insensibility of divine things, our unwatchfulness, sloth, and indolence would have some excuse: but being of the day — And brought out of darkness into Christian and marvellous light, we have none: let us, therefore, be sober — That is, temperate, chaste, holy, and wakeful, as nhfwmen signifies; putting on the breast-plate of faith and love — As a defence of the heart, the seat of the passions; and for a helmet — Which will defend the head, the seat of reason; the hope of final, eternal salvation. The breast and head being particularly exposed in battle, and wounds in these parts being extremely dangerous, the ancients carefully defended them by armour, to which the apostle here compares the Christian virtues of faith, love, and hope. In the parallel passage, Ephesians 6:14, the expression, instead of the breast-plate of faith and love, is the breast-plate of righteousness; to show that the righteousness of a Christian consists in faith and love: a breast-plate which, being of a truly heavenly fabric, will, if put on, and not afterward put off, 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 impressions of outward and sensible objects, nothing is so effectual as faith in Christ, and in the declarations and promises of his gospel, and love to God and man. The head being the seat of those thoughts and imaginations, on which the affections and passions in a great measure depend, it must be of great importance to defend it against the entrance of such thoughts and imaginations as have any tendency to excite bad affections or carnal desires. But for that purpose, nothing is better than to have the head so filled with the glorious hope of the salvation offered to us in the gospel, as to exclude all vain thoughts, imaginations, and expectations whatever. This hope therefore is most properly and elegantly termed the Christian’s helmet. This exhortation to the Thessalonian believers teaches us that the sons of light must not only watch but fight. See note on Ephesians 6:11-18. For God hath not appointed us to wrath — As he hath the finally impenitent, unbelieving, and disobedient: for the design of God in sending his Son was not to condemn but to save the world; and therefore they who are appointed to wrath, are only such as through impenitence, unbelief, and disobedience, reject him and his gospel; but to obtain salvation — Present and eternal; by faith in our Lord Jesus Christ — Who hath procured it for all true persevering believers, whose faith worketh by love; and will assuredly at length bestow it upon them; of which he hath given us full proof, in that he not only became incarnate, and subjected himself to the infirmities of our flesh, and to the many burdens and sufferings of this mortal life, for our sakes, but even died in ignominy and torture on the cross for us; that whether we wake or sleep, live or die, we should live together with him — In other words, That while we live, and when we die, the life and happiness of our immortal souls should be secure in a union with him, which death itself shall not be able to dissolve. Some interpret the expression, whether we wake or sleep, as signifying, “whether Christ come in the night, when we are sleeping on our beds, or in the day, when we are awake and busy in the pursuit of our common affairs.” But, as Doddridge has properly observed, since sleeping had just before been put for death, it seems more natural to interpret this clause as speaking of the state of believers, whether alive or dead: and then it must be considered as containing a direct proof of the life of the soul while the body is sleeping in the grave. “God forbid,” adds that pious divine, “that any should understand these words as intimating that Christ’s death is intended to secure our salvation, whether we take a watchful care of it or not. Yet, alas! the generality of Christians (so called) live as if that were the genuine and only interpretation.” Wherefore comfort yourselves together — Parakaleite allhlouv comfort, or exhort one another, under the various afflictions of life, and edify — Eiv ton ena, each the other; in Christian knowledge and holiness, or endeavour to promote the work of grace in one another; even as also I know ye do — How well would it be, if professing Christians in general would emulate the character which the apostle gives to these believers at Thessalonica, if, “entering into each other’s true interests, as Chandler observes, they would banish from their conversation that calumny, slander, folly, and flattery which engross so much of this short transitory life, and by discoursing of things of substantial worth, endeavour to fortify each other against the snares of life, and those innumerable temptations which lie in wait to ruin us. With what comfort should we meet each other at the great day, were we, on that occasion, able to recollect that in general we had managed our conversation to our mutual advantage? For we should then be sensible that in some measure we owe our glory to our concern for, and fidelity to, each other. Besides, the remembrance of this would enlarge the love of the saints to each other in the future state.”

10. Wake or sleep… live—The question is raised whether wake or sleep is to be taken in a physical or spiritual sense. Sleep at the advent is the spiritual emblem of unbelief, and, therefore, excludes the life with Christ. Whitby’s sense, “whether the advent be by day or night,” is weak. As the live… with him must be the glorious life at the advent, the true meaning must be, whether we are living or dead at the advent.

Verse 11. 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.

Verses 7-11. For they that sleep, sleep in the night, &c. — Night is the time for sleep, and they that are guilty of drunkenness, gluttony, and other vices of intemperance, generally choose to hide them under the cover of darkness; and if we were still in the night of heathenish ignorance, and in a state of spiritual blindness and unbelief, our insensibility of divine things, our unwatchfulness, sloth, and indolence would have some excuse: but being of the day — And brought out of darkness into Christian and marvellous light, we have none: let us, therefore, be sober — That is, temperate, chaste, holy, and wakeful, as nhfwmen signifies; putting on the breast-plate of faith and love — As a defence of the heart, the seat of the passions; and for a helmet — Which will defend the head, the seat of reason; the hope of final, eternal salvation. The breast and head being particularly exposed in battle, and wounds in these parts being extremely dangerous, the ancients carefully defended them by armour, to which the apostle here compares the Christian virtues of faith, love, and hope. In the parallel passage, Ephesians 6:14, the expression, instead of the breast-plate of faith and love, is the breast-plate of righteousness; to show that the righteousness of a Christian consists in faith and love: a breast-plate which, being of a truly heavenly fabric, will, if put on, and not afterward put off, 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 impressions of outward and sensible objects, nothing is so effectual as faith in Christ, and in the declarations and promises of his gospel, and love to God and man. The head being the seat of those thoughts and imaginations, on which the affections and passions in a great measure depend, it must be of great importance to defend it against the entrance of such thoughts and imaginations as have any tendency to excite bad affections or carnal desires. But for that purpose, nothing is better than to have the head so filled with the glorious hope of the salvation offered to us in the gospel, as to exclude all vain thoughts, imaginations, and expectations whatever. This hope therefore is most properly and elegantly termed the Christian’s helmet. This exhortation to the Thessalonian believers teaches us that the sons of light must not only watch but fight. See note on Ephesians 6:11-18. For God hath not appointed us to wrath — As he hath the finally impenitent, unbelieving, and disobedient: for the design of God in sending his Son was not to condemn but to save the world; and therefore they who are appointed to wrath, are only such as through impenitence, unbelief, and disobedience, reject him and his gospel; but to obtain salvation — Present and eternal; by faith in our Lord Jesus Christ — Who hath procured it for all true persevering believers, whose faith worketh by love; and will assuredly at length bestow it upon them; of which he hath given us full proof, in that he not only became incarnate, and subjected himself to the infirmities of our flesh, and to the many burdens and sufferings of this mortal life, for our sakes, but even died in ignominy and torture on the cross for us; that whether we wake or sleep, live or die, we should live together with him — In other words, That while we live, and when we die, the life and happiness of our immortal souls should be secure in a union with him, which death itself shall not be able to dissolve. Some interpret the expression, whether we wake or sleep, as signifying, “whether Christ come in the night, when we are sleeping on our beds, or in the day, when we are awake and busy in the pursuit of our common affairs.” But, as Doddridge has properly observed, since sleeping had just before been put for death, it seems more natural to interpret this clause as speaking of the state of believers, whether alive or dead: and then it must be considered as containing a direct proof of the life of the soul while the body is sleeping in the grave. “God forbid,” adds that pious divine, “that any should understand these words as intimating that Christ’s death is intended to secure our salvation, whether we take a watchful care of it or not. Yet, alas! the generality of Christians (so called) live as if that were the genuine and only interpretation.” Wherefore comfort yourselves together — Parakaleite allhlouv comfort, or exhort one another, under the various afflictions of life, and edify — Eiv ton ena, each the other; in Christian knowledge and holiness, or endeavour to promote the work of grace in one another; even as also I know ye do — How well would it be, if professing Christians in general would emulate the character which the apostle gives to these believers at Thessalonica, if, “entering into each other’s true interests, as Chandler observes, they would banish from their conversation that calumny, slander, folly, and flattery which engross so much of this short transitory life, and by discoursing of things of substantial worth, endeavour to fortify each other against the snares of life, and those innumerable temptations which lie in wait to ruin us. With what comfort should we meet each other at the great day, were we, on that occasion, able to recollect that in general we had managed our conversation to our mutual advantage? For we should then be sensible that in some measure we owe our glory to our concern for, and fidelity to, each other. Besides, the remembrance of this would enlarge the love of the saints to each other in the future state.”

11. Wherefore comfort—As a close of this afterpiece St. Paul reverts to verse 18, the close of the main picture of the advent, and advises the same consolatory uses. Ye do—Their practice has anticipated his precepts, and he delights to so commend them.

5. Closing charges and admonitions, and farewell, 12-28. a. Fulfilment of churchly duties, 12-15.

V. 12. Know them that,

1. Labour among you: 2. Are over you in the Lord: 3. 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!"

Verse 12. 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 ginwskw. See Clarke on “John 1:10”.

Them which labour among you] The words touv kopiwntav have appeared to some as expressing those who had laboured 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 proistamenouv, 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.

Verses 12, 13. We beseech you, brethren, to know — See, mark, take knowledge of them that, 1st, Labour among you — Namely, in the work of the ministry, by preaching, teaching, catechising, visiting the sick, administering the ordinances: 2d, Are over you — Greek,

proistamenouv, who preside over you; preventing all irregularities, and keeping order in your assemblies, and taking care that every one exercises his office, and fulfils his duty properly in the station in which he is placed: and, 3d, Admonish you — Who observe the behaviour of individuals, and give to such as are found faulty the admonitions and reproofs necessary in order to their amendment, and that by particular application to each. Sometimes the same person may perform all these offices; may labour, preside, and admonish the whole flock, as need may be. Sometimes two or more different persons may be employed in these duties, according as God variously dispenses his gifts. “But, O, what a misery is it,” as Wesley observes, “when a man undertakes this whole work without either gifts or grace 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!” And esteem them very highly — Uper ekperissou, literally, more than abundantly; in love — The inexpressible sympathy there is between true pastors and their flock is intimated not only here, but also in divers other places of this epistle. See 1 Thessalonians 2:7, 8. For their work’s sake — Their diligence and faithfulness in preaching the word, in teaching, catechising, admonishing, exhorting, and watching over the souls committed to their care, as those that must give an account: the principal ground this of the respect due from Christians to their ministers, and especially of that great regard and strong affection which true believers bear toward those who have begotten them again through the gospel. But how are Christians to esteem those pastors who do none of those things? who take the wages, but do no part of the work?

Ver. 12. We beseech you, brethren, to know them that labour among you, and are over you in the Lord, and admonish you, for they watch for your souls as those that must give an account. Hebrews 13:17. This exhortation is chiefly founded on three considerations.

(1) Ministers labour in the word and doctrine, and turn the wilds and wastes of the world into a beautiful garden; and the workman is worthy of his meat.

(2) They are over you: proistamenouv, they stand before you in the Lord, as the ancient priests stood before the altar, praying for the people. They also walk before the flock, like the shepherd, to lead and guide them into green pastures. They keep up a good understanding and pure affection among the people: without them, thorns and briars would again spring up. Their work is not that of lordly domination, but of pastoral care.

(3) They admonish you in the Lord. They visit your families, and quench the kindling strife; they reclaim you from error, and bring you back to the paths of piety and peace. Can money buy such pastors, or jewels avail for their loss?

12. Know them—Appreciate, rightly estimate them. Labour… over… admonish—Three classes of functions, but, as the Greek shows, not three classes of men. The three terms thus translated are participles, and may be rendered those labouring, presiding over, and admonishing. Like a very high churchman, Dr. Wordsworth (though then but an archdeacon) finds in these three participles (where the working stands first and highest) “a body of clergy already established.” A Wesleyan commentator might as well find in the three words stewards, class leaders, and exhorters. It is not probable that the Thessalonian Church, but a year or so old, was numerous enough to support or need a “body of clergy.” But the absence of the repeated Greek articles shows that all three functions were performed by the same class of men. Dr. Wordsworth, in his note on 1 Thessalonians 1:1, (where see our note,) doubts, in fact, whether the Church was as yet organized. A higher dignitary than Wordsworth, Bishop Benson, as quoted by Bloomfield, gives the following more moderate and probable view: “It was common with St. Paul to collect a Church, and impart some spiritual and miraculous powers unto them, and then leave them for some time, without ordaining bishops and deacons among them. Acts 14:1; 21:23; 1 Timothy 5:22; Titus 1:5; and many other places. But whenever things were found to be in a proper situation, then the apostle, or some of the evangelists, his assistants, went and ordained some of the elders, or first converts, to be bishops, and others to be deacons.” It would certainly seem, from the fact that St. Paul has no name or title to give to these functionaries, that this Church was in the inchoate state described by Benson, spontaneously controlled by men of natural or spiritual ascendency, by the spontaneous assent of the people, yet waiting for the appointment, by regular ordination, of regular officials.

V. 13. 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 1 Thessalonians 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?

Verse 13. Esteem them very highly in love] Christian ministers, who preach the whole truth, and labour in the word and doctrine, are entitled to more than respect; the apostle commands them to be esteemed uperekperissou, 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 labour not are unworthy either of respect or support.

Verses 12, 13. We beseech you, brethren, to know — See, mark, take knowledge of them that, 1st, Labour among you — Namely, in the work of the ministry, by preaching, teaching, catechising, visiting the sick, administering the ordinances: 2d, Are over you — Greek,

proistamenouv, who preside over you; preventing all irregularities, and keeping order in your assemblies, and taking care that every one exercises his office, and fulfils his duty properly in the station in which he is placed: and, 3d, Admonish you — Who observe the behaviour of individuals, and give to such as are found faulty the admonitions and reproofs necessary in order to their amendment, and that by particular application to each. Sometimes the same person may perform all these offices; may labour, preside, and admonish the whole flock, as need may be. Sometimes two or more different persons may be employed in these duties, according as God variously dispenses his gifts. “But, O, what a misery is it,” as Wesley observes, “when a man undertakes this whole work without either gifts or grace 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!” And esteem them very highly — Uper ekperissou, literally, more than abundantly; in love — The inexpressible sympathy there is between true pastors and their flock is intimated not only here, but also in divers other places of this epistle. See 1 Thessalonians 2:7, 8. For their work’s sake — Their diligence and faithfulness in preaching the word, in teaching, catechising, admonishing, exhorting, and watching over the souls committed to their care, as those that must give an account: the principal ground this of the respect due from Christians to their ministers, and especially of that great regard and strong affection which true believers bear toward those who have begotten them again through the gospel. But how are Christians to esteem those pastors who do none of those things? who take the wages, but do no part of the work?

Ver. 13. Esteem them very highly in love for their work’s sake. While a good man is providing for his household, he should sometimes cast a glance on his minister, and make an estimate on the state and wants of his family. From the combined efforts of the people, he also should have food and raiment. If he be a studious man, perhaps he suffers for want of books, which he can neither borrow nor buy. His acquisitions will amply repay his auditory with effusions of wisdom and knowledge, and his productions will delight a future age.

13. Esteem… in love—There should be an official esteem for them, but that esteem should be grounded in Christian love. Love should lie as the basis of the whole structure of their Christian republic. For their work’s sake—They have not, like magistrates, a power of physical compulsion to secure respect; but in Christian love and duty they have a deeper claim. For the sake of the work they perform, as necessary and beneficial to the cause of Christ, you are bound to cultivate a voluntary esteem for them. At peace among yourselves—Which can be attained only by cultivating this harmony with your rulers.

V. 14. 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.

Verse 14. Warn them that are unruly] The whole phraseology of this verse is military; I shall consider the import of each term. ataktouv. 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] touv oligoyucouv. 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] antecesqe twn asqenwn. 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] makroqumeite prov pantav. 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, Eph. 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.

Verses 14, 15. We exhort you, brethren — Not only you who are pastors and rulers, but you that are private members of the church; warn them that are unruly — Greek, ataktouv, disorderly; them that stand, as it were, out of their ranks in the spiritual warfare: for it is a military term, expressing the character of soldiers who break their ranks, desert their posts, or will not know their colours, and therefore cannot perform their duty as soldiers, especially in battle. It is fitly used to denote those who neglect the proper duty of their office or station. Comfort the feeble-minded — Whose courage and resolution are ready to fail them under the difficulties they meet with. The original expression, oligoyucouv, properly means those of little soul, or such as are peculiarly wanting in fortitude and vigour of mind; support the weak — The infirm, whether in soul or body; be patient — Makroqumeite, be long-suffering; toward all men — Bearing with the weaknesses of the children of God, and exercising meekness and gentleness even toward the perverse, obstinate, and ungrateful. The beauty of this whole passage is thus illustrated by Mr. Blackwall: (Sac. Class., vol. 1. p. 257:) “It is as admirable for the purity of its moral, and the diffusiveness of its charitable meaning, as for the elegance and force of its words, and the delicate turn of its structure. The union of the words within each comma or stop, and their mutual relation and assistance, is exquisitely proper and natural. The noble period runs on with strength and smoothness, and ends close and full. Both the ear and judgment are satisfied.” See that none, &c. — Watch over both yourselves and each other, and whatever injury any of you may have received, whether from professed friends or from avowed enemies, let no one render evil for evil, but ever follow that which is good — Endeavouring to the utmost to promote the happiness of all about you; and that resolutely and perseveringly; both among yourselves — That is, toward all your fellow- Christians; and to all men — Not exempting your enemies and persecutors.

14. Exhort you—Conybeare heads this with a title indicating that it is addressed “to the presbyters.” And undoubtedly the functionaries implied in verse 12 would be the proper persons to take these words especially to themselves. Yet we lack any word to authorize any limitation of the words to them. They are addressed to all persons in the Church able to receive and perform the duties aright. Unruly—Dr. Clarke, with some plausibility, treats the terms of this verse as being military. This word primarily designates a soldier who does not stand in rank or order; hence, disorderly. Feeble-minded—Literally, small-souled. The pusillanimous, the narrow-minded, people of little culture and small intellect, need the culture, the tender consideration, of our sweet gospel. Support the weak—The world in its pride is ready to crush them. It calls the feeble-minded man a fool, the timid a coward, and the weak a nuisance, and hustles them out. In “the struggle for existence” they have a poor chance. The law of “the survival of the fittest” has no mercy for them. “Natural Selection” rejects them and sends them off to perish. But our Christianity is a higher law than the law of death to the weakest. It sees an immortality, a redemption by Christ, a value above all physical worlds, In the humblest form of humanity. It stands before the weak and says, Do not crush, but support. Toward all—Not merely of the Church, but as in next verse, all others.

V. 15. See that none-Watch over both yourselves and each other. Follow that which is good-Do it resolutely and perseveringly.

Verse 15. 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 neighbours of every description, whether Jews or Gentiles.

Verses 14, 15. We exhort you, brethren — Not only you who are pastors and rulers, but you that are private members of the church; warn them that are unruly — Greek, ataktouv, disorderly; them that stand, as it were, out of their ranks in the spiritual warfare: for it is a military term, expressing the character of soldiers who break their ranks, desert their posts, or will not know their colours, and therefore cannot perform their duty as soldiers, especially in battle. It is fitly used to denote those who neglect the proper duty of their office or station. Comfort the feeble-minded — Whose courage and resolution are ready to fail them under the difficulties they meet with. The original expression, oligoyucouv, properly means those of little soul, or such as are peculiarly wanting in fortitude and vigour of mind; support the weak — The infirm, whether in soul or body; be patient — Makroqumeite, be long-suffering; toward all men — Bearing with the weaknesses of the children of God, and exercising meekness and gentleness even toward the perverse, obstinate, and ungrateful. The beauty of this whole passage is thus illustrated by Mr. Blackwall: (Sac. Class., vol. 1. p. 257:) “It is as admirable for the purity of its moral, and the diffusiveness of its charitable meaning, as for the elegance and force of its words, and the delicate turn of its structure. The union of the words within each comma or stop, and their mutual relation and assistance, is exquisitely proper and natural. The noble period runs on with strength and smoothness, and ends close and full. Both the ear and judgment are satisfied.” See that none, &c. — Watch over both yourselves and each other, and whatever injury any of you may have received, whether from professed friends or from avowed enemies, let no one render evil for evil, but ever follow that which is good — Endeavouring to the utmost to promote the happiness of all about you; and that resolutely and perseveringly; both among yourselves — That is, toward all your fellow- Christians; and to all men — Not exempting your enemies and persecutors.

Ver. 15. See that none render evil for evil. This admonition is repeated from Romans 12:17; and is often inculcated in the scriptures. Proverbs 17:13. Matthew 5:39. To return evil for evil is the work of Satan, and doubly exasperates the first offender: it is indeed a total breach of the laws of charity and goodwill towards our neighbour.

15. The negative cautions, necessary to the above positive duties, are now added. Avoid the law of retaliation in order to the above peace. It may be necessary to seek justice, to aim at correction, to rebuke wrong; but never necessary to act in the spirit of revenge, or in any other spirit than that of love and fairness. Good—Not merely profitable; but morally right, and spiritually excellent. Yourselves—The Church. All—The outside world. b. Duty of Christian joy, 16-18.

The central purpose of this epistle was to dismiss all spiritual despondency over their lately deceased. The writer now adds a few thrilling words to awaken their hearts to the right, nay, duty, for Christians to rejoice!

V. 16. 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.

Verse 16. 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 en tw kuriw, in the Lord: Rejoice in the Lord evermore.

Verses 16-18. Rejoice evermore — In your present privileges and future hopes. See note on Romans 14:17; Philippians 4:4; 1 Peter 1:6. Pray without ceasing — In order to maintain and improve this holy joy, be always in a spirit of prayer, that is, retain a continual sense of your spiritual wants, and of your dependance on God, through Christ, for the supply of those wants, and let your desires for that supply be frequently offered up to God in faith: let your heart aspire after him, and long for a further acquaintance with him, conformity to him, and enjoyment of him; and be constant in the use of private and fervent prayer at all proper seasons, joining also at all opportunities with your family, Christian friends, and the congregations of God’s people, in social and public addresses to the throne of grace. In every thing give thanks — Remembering, not only your dependance on God, but your obligation to him for all things, temporal and spiritual, and being persuaded that you never can be in such circumstances of affliction, but that you have much greater cause for thankfulness than complaint. This is Christian perfection: further 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 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 any thing, 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 in Christ Jesus — Always holy, just, and good, and always pointing at our salvation.

Ver. 16. Rejoice evermore. Though storms of persecution have overtaken you, they shall work together for good, in the encrease and advancement of the saints.

16. Rejoice—Why not? Are not Christ and all heaven yours? The wicked, the proud, the laughers, the revellers, the bloody rulers of this world, amid all their boisterous mirth and drunken hilarity, have just reason for despondency and despair. And underneath all their rollick and riot are a true despondency and hopelessness. They stand on a thin crust over the abyss of hell, and are dropping down and in by successive thousands. But beneath you is the basis of the everlasting atonement, above you is a smiling God, and before you an eternity of heaven. For you to despond or to not rejoice is an insult to the grace of God through Christ. Evermore— Always. For Christ, and God, and heaven are eternal. There is no time, then, in which you have a right to be despondent and miserable. No worldly adverse affairs, no menacing enemy, no bodily pain, excuses a refusal to rejoice evermore. If you ask to know how you can escape this foul sin of despondency, the next short verse shall tell you.

Verse 17. 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.

Verses 16-18. Rejoice evermore — In your present privileges and future hopes. See note on Romans 14:17; Philippians 4:4; 1 Peter 1:6. Pray without ceasing — In order to maintain and improve this holy joy, be always in a spirit of prayer, that is, retain a continual sense of your spiritual wants, and of your dependance on God, through Christ, for the supply of those wants, and let your desires for that supply be frequently offered up to God in faith: let your heart aspire after him, and long for a further acquaintance with him, conformity to him, and enjoyment of him; and be constant in the use of private and fervent prayer at all proper seasons, joining also at all opportunities with your family, Christian friends, and the congregations of God’s people, in social and public addresses to the throne of grace. In every thing give thanks — Remembering, not only your dependance on God, but your obligation to him for all things, temporal and spiritual, and being persuaded that you never can be in such circumstances of affliction, but that you have much greater cause for thankfulness than complaint. This is Christian perfection: further 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 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 any thing, 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 in Christ Jesus — Always holy, just, and good, and always pointing at our salvation.

Ver. 17, 18. Pray without ceasing, for the throne of grace is always accessible, and our wants and necessities never cease. The Lord will lend an attentive ear to the prayers of saints, and the unceasing worship of the church. Then prayer shall rise to praise; for the answers of prayer constrain us to give thanks to God, the giver of every good. This also is your Father’s good pleasure, who being always blessed and happy in himself, would have all his children to be happy too.

17. Pray without ceasing—This recipe of St. Paul’s for a perpetual rejoice is in two Greek words, Pray incessantly. It means, not the being incessantly upon our knees, provided there be a perpetual submission of soul. It requires not perpetual utterance of words, provided there be a permanent communion of the heart with God. Yet will that submission and that communion often frame themselves in definite thought and positive words, and go out in vocal prayer for our own well-being and the highest good of others. And when the heart is in communion with God, and the soul has an interest in his unchanging favour, despondency, gloom, glowering over earthly prospects and discomforts, are out of place.

V. 18. For this-That you should thus rejoice, pray, give thanks. Is the will of God-Always good, always pointing at our salvation.

Verse 18. 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.

Verses 16-18. Rejoice evermore — In your present privileges and future hopes. See note on Romans 14:17; Philippians 4:4; 1 Peter 1:6. Pray without ceasing — In order to maintain and improve this holy joy, be always in a spirit of prayer, that is, retain a continual sense of your spiritual wants, and of your dependance on God, through Christ, for the supply of those wants, and let your desires for that supply be frequently offered up to God in faith: let your heart aspire after him, and long for a further acquaintance with him, conformity to him, and enjoyment of him; and be constant in the use of private and fervent prayer at all proper seasons, joining also at all opportunities with your family, Christian friends, and the congregations of God’s people, in social and public addresses to the throne of grace. In every thing give thanks — Remembering, not only your dependance on God, but your obligation to him for all things, temporal and spiritual, and being persuaded that you never can be in such circumstances of affliction, but that you have much greater cause for thankfulness than complaint. This is Christian perfection: further 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 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 any thing, 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 in Christ Jesus — Always holy, just, and good, and always pointing at our salvation.

Ver. 17, 18. Pray without ceasing, for the throne of grace is always accessible, and our wants and necessities never cease. The Lord will lend an attentive ear to the prayers of saints, and the unceasing worship of the church. Then prayer shall rise to praise; for the answers of prayer constrain us to give thanks to God, the giver of every good. This also is your Father’s good pleasure, who being always blessed and happy in himself, would have all his children to be happy too.

18. In every thing—In every condition, fact, and act. Let your rejoice, pray, and thanks, be simultaneous and ever instantaneous. Just because your loving God is always and everywhere.

Pessimism, the doctrine that we live in a scene of chance, where unintelligent causation rules, and remediless misery is predominant, teaches a different doctrine. This pessimism is the child of atheism and the mother of despair. The mental philosophy of Schopenhauer, and the physical philosophy of Tyndall, lead to the same sad deduction. So the founder of Buddhism was the preacher of misery and hopelessness, teaching that death was but a change and no relief, and that the only aim of man is to find the shortest route back to annihilation. But from Christ St. Paul learned and taught a different doctrine. He lays the foundation in God through Christ; he builds his structure of faith, hope, love; and its crowning minaret is pray, thanks, and rejoice evermore.

c. Precepts touching supernaturalisms, 19-22.

V. 19. 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!

Verse 19. 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.

Verse 19. Quench not the Spirit — Which, wherever it is, burns more or less, yea, flames in holy love, in joy, prayer, thanksgiving: O quench it not, damp it not, in yourself or others, by giving way to any lust or passion, any affection or disposition, contrary to holiness, either by neglecting to do good, or by doing evil. See note on Ephesians 4:30. It is easy to observe that the qualities and effects of the Spirit’s influences are here compared to those of fire. See note on Matthew 3:11. And as fire may be quenched, not only by pouring water upon it, or heaping upon it earth and ashes, but by withholding fuel from it, or even by neglecting to stir it up; so the enlightening, quickening, renewing, purifying, and comforting operations of the Spirit may be quenched, not only by the commission of known and wilful sin, and by immersing our minds too deeply in worldly business, and burdening them with worldly cares, but by omitting to use the private or public means of grace, the fuel provided to nourish this sacred fire, and by neglecting to stir up the gifts and graces which are in us.

Ver. 19. Quench not the Spirit, who was given with symbols of flame to the apostles and brethren, with gifts and powers from above; and as this flame still burns in the exercise of those gifts, he must not be quenched. As the cloud of fire guided the ancient Hebrews, so the Holy Spirit guides the infant church. He bade Philip go to the desert, and join himself to the chariot of the noble Eunuch. Acts 8:26. It was the Spirit also who suffered not Paul and his friends to go into Bithynia, the Lord having more pressing occasions in other places. Let us obey his motions in our hearts for piety and devotion, and let us improve all occasions of edifying our neighbour.

19. Quench… Spirit—The gift of the Spirit was then existing, deep and powerful, in the young Thessalonian Church. It varied in form according to its own divine will. It operated in utterances, inspirations, and convicting influences. It was a divine fire, and must not be quenched. It could be quenched by sceptical neglect, disobedience, depreciation, or by sin.

V. 20. 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.

Verse 20. 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.

Verses 20-22. Despise not prophesyings — That is, the preaching of God’s word; for the apostle is not here speaking of extraordinary gifts, but of such as are ordinary. It seems one means of grace is put for all; and whoever despises or makes light of any of these, much more that sets them at naught, as the original expression, exouqeneite, properly signifies, under whatever pretence, will surely, though perhaps gradually and insensibly, quench the Spirit. Some neglect attending the ministry of God’s word, on pretence that they are so well instructed that they can receive little or no benefit from it. But let such consider that the spiritual life is maintained and increased in the soul, not so much by receiving new discoveries in divine knowledge, “as by the recollection of matters formerly known, and by serious meditation thereon.” Persuaded, therefore, that a regular attendance on the ministry of the word will greatly tend to cherish the influences of the Spirit, and a neglect thereof will proportionably obstruct them; listen with attention and reverence to the ministers of Christ, while they interpret and apply to men’s consciences the Holy Scriptures, or speak to them by way of instruction, warning, reproof, exhortation, or comfort: and own the authority of God as speaking in and by his appointed messengers. Meantime prove all things — Which any preacher teaches, enjoins, or recommends; try every doctrine, precept, advice, or exhortation, by the touchstone of Scripture; and hold fast that which is good — Zealously, resolutely, and diligently practise it, in spite of all opposition. “What a glorious freedom of thought,” says an eminent divine, “do the apostles recommend! And how contemptible, in their account, is a blind and implicit faith! May all Christians use this liberty of judging for themselves in matters of religion, and allow it to one another, and to all mankind!” It must be observed, however, that those who heap up for themselves teachers, having itching ears, under pretence of proving all things, have no countenance or excuse from this text. And be equally zealous and careful to abstain from all appearance of evil — From every disposition, word, and action, which you judge or suspect to be sinful; or which you have reason to fear might prove to you an occasion of sin. Nay, in some, yea, in many cases, abstain from those things which appear to others to be evil, or the lawfulness of which they question, though you do not. For it is better to avoid such things, than by an uncharitable use of your Christian liberty to cause your weak brother to stumble, or to prejudice others against the truth.

Ver. 20. Despise not prophesyings, in young men, in their first efforts of prayer and exhortation.

20. Prophesyings—Held by Paul to be the best, because the most profitable and edifying, gift of the Spirit. 1 Corinthians 14:1. It was inspired utterance, whether predictive, doctrinal, hortatory, or admonitory.

V. 21. 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.

Verse 21. 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.

Verses 20-22. Despise not prophesyings — That is, the preaching of God’s word; for the apostle is not here speaking of extraordinary gifts, but of such as are ordinary. It seems one means of grace is put for all; and whoever despises or makes light of any of these, much more that sets them at naught, as the original expression, exouqeneite, properly signifies, under whatever pretence, will surely, though perhaps gradually and insensibly, quench the Spirit. Some neglect attending the ministry of God’s word, on pretence that they are so well instructed that they can receive little or no benefit from it. But let such consider that the spiritual life is maintained and increased in the soul, not so much by receiving new discoveries in divine knowledge, “as by the recollection of matters formerly known, and by serious meditation thereon.” Persuaded, therefore, that a regular attendance on the ministry of the word will greatly tend to cherish the influences of the Spirit, and a neglect thereof will proportionably obstruct them; listen with attention and reverence to the ministers of Christ, while they interpret and apply to men’s consciences the Holy Scriptures, or speak to them by way of instruction, warning, reproof, exhortation, or comfort: and own the authority of God as speaking in and by his appointed messengers. Meantime prove all things — Which any preacher teaches, enjoins, or recommends; try every doctrine, precept, advice, or exhortation, by the touchstone of Scripture; and hold fast that which is good — Zealously, resolutely, and diligently practise it, in spite of all opposition. “What a glorious freedom of thought,” says an eminent divine, “do the apostles recommend! And how contemptible, in their account, is a blind and implicit faith! May all Christians use this liberty of judging for themselves in matters of religion, and allow it to one another, and to all mankind!” It must be observed, however, that those who heap up for themselves teachers, having itching ears, under pretence of proving all things, have no countenance or excuse from this text. And be equally zealous and careful to abstain from all appearance of evil — From every disposition, word, and action, which you judge or suspect to be sinful; or which you have reason to fear might prove to you an occasion of sin. Nay, in some, yea, in many cases, abstain from those things which appear to others to be evil, or the lawfulness of which they question, though you do not. For it is better to avoid such things, than by an uncharitable use of your Christian liberty to cause your weak brother to stumble, or to prejudice others against the truth.

Ver. 21. Prove all things. Perhaps much good may attend a word of weakness, while the splendid orator has but little fruit.

21. Prove—That is, probe, try, test, put to the test. The word is specially used of testing counterfeit coin by ringing, weighing, fire, or touchstone. And so a precept was traditionally ascribed to our Lord, “Be ye skilful testers of coin.” All—Not things, but charisms, or professed supernatural gifts of the Spirit, as well as the doctrines they propound. And this is equivalent to 1 John 4:1: “Believe not every spirit, but try the spirits whether they are of God.” This duty is enjoined upon private Christians, and so, is an assertion of the right of private judgment. It admits of no pope, to impose a spirit or a doctrine upon us without any of our own trying or testing. The tests for a doctrine are pre-eminently Scripture, the consent and harmony of holy men, our own conscience, our own sense of decency and propriety, and our sober common sense. It is possible that even these Thessalonians had one or two written gospels. They had the counsel of those apostles whose spirit they had tried and found not wanting. They were, doubtless, much endowed with the gift of discerning spirits. As, then, they had the tests in their hands, they must not despise or quench indiscriminately, but test, criticise calmly, select wisely, and form a permanent conclusion. Hold fast… good—When the good (spirit or doctrine) was critically and fairly found, they should grasp and hold it fast as a divine acquisition. It is more precious than rubies. It is a coin of the sanctuary that will open the gates of heaven.

V. 22. 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.

Verse 22. 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, eidov, appear with or among you, much less the substance. Ye are called to holiness; be ye holy, for God is holy.

Verses 20-22. Despise not prophesyings — That is, the preaching of God’s word; for the apostle is not here speaking of extraordinary gifts, but of such as are ordinary. It seems one means of grace is put for all; and whoever despises or makes light of any of these, much more that sets them at naught, as the original expression, exouqeneite, properly signifies, under whatever pretence, will surely, though perhaps gradually and insensibly, quench the Spirit. Some neglect attending the ministry of God’s word, on pretence that they are so well instructed that they can receive little or no benefit from it. But let such consider that the spiritual life is maintained and increased in the soul, not so much by receiving new discoveries in divine knowledge, “as by the recollection of matters formerly known, and by serious meditation thereon.” Persuaded, therefore, that a regular attendance on the ministry of the word will greatly tend to cherish the influences of the Spirit, and a neglect thereof will proportionably obstruct them; listen with attention and reverence to the ministers of Christ, while they interpret and apply to men’s consciences the Holy Scriptures, or speak to them by way of instruction, warning, reproof, exhortation, or comfort: and own the authority of God as speaking in and by his appointed messengers. Meantime prove all things — Which any preacher teaches, enjoins, or recommends; try every doctrine, precept, advice, or exhortation, by the touchstone of Scripture; and hold fast that which is good — Zealously, resolutely, and diligently practise it, in spite of all opposition. “What a glorious freedom of thought,” says an eminent divine, “do the apostles recommend! And how contemptible, in their account, is a blind and implicit faith! May all Christians use this liberty of judging for themselves in matters of religion, and allow it to one another, and to all mankind!” It must be observed, however, that those who heap up for themselves teachers, having itching ears, under pretence of proving all things, have no countenance or excuse from this text. And be equally zealous and careful to abstain from all appearance of evil — From every disposition, word, and action, which you judge or suspect to be sinful; or which you have reason to fear might prove to you an occasion of sin. Nay, in some, yea, in many cases, abstain from those things which appear to others to be evil, or the lawfulness of which they question, though you do not. For it is better to avoid such things, than by an uncharitable use of your Christian liberty to cause your weak brother to stumble, or to prejudice others against the truth.

22. But while ye grasp the good, abstain, that is, hold yourself away from evil. When your test, your prove, has proved the spirit or doctrine not good, but evil, then avaunt! away! abstain! All appearance—Rather, every form or kind of evil. It is wide of the mark to interpret this, Avoid exhibiting to others any appearance of wrong in your own conduct. That may be, if sensibly and cautiously applied, a very good precept. Hence a saying of the Rabbies, “Keep far from baseness, and from every thing that has the appearance of it.” Yet often the apparent evil may be a real good, or evil only in a narrow and foolish judgment, which should not be encouraged but corrected. But such a rendering of this verse breaks the connexion. The evil is the antithesis of the good in the last verse, which signifies the good spirit or doctrine we hold fast. Appearance—Rather, form, or species. The meaning is: Withdraw yourself from every form or kind of evil of doctrine or spirit detected by your prove in verse 21. The reader should be careful to combine the whole of vv. 19-22 into one paragraph.

V. 23. 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-Galatians 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, Matthew 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.

Verse 23. 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, oleteleiv 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, swma, 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, yuch, which is the seat of the different affections and passions, such as love, hatred, anger, &c., with sensations, appetites, and propensities of different kinds. 3. Of spirit, pneuma, 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 oloklhron, 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 Clarke’s note on “2 Corinthians 7:1”.

Verses 23-26. And the very God of peace — Autov de o Qeov thv eirhnhv, literally, May the God of peace himself; that is, he who is ready to give you peace with himself after all you have done; who is in Christ reconciling you to himself, not imputing your trespasses unto you, if in repentance and faith you turn to him, but on these terms preaching peace to you by Jesus Christ: sanctify you wholly — That is, may he carry on and complete the work of purification and renovation begun in your regeneration, redeeming you from all iniquity, Titus 2:14; cleansing you from all filthiness of flesh and spirit, 2 Corinthians 7:1; stamping you with his whole image, and rendering you a glorious church, not having spot or wrinkle, or any such thing, but made holy toward God, dedicated to and employed in his service, and without blame in the whole of your conduct toward men. The word oloteleiv, here rendered wholly, signifies every part of you, and every part perfectly; implying that every faculty of their souls, and every sense and member of their bodies, should be completely purified, and devoted to the service of God. And I pray God — These words are not in the original, which is literally, and may the whole of you, oloklhron umwn, your whole constitution, the whole frame of your nature, all belonging to you, all of and about you, be made and preserved blameless. And what the apostle means by this whole constitution, or frame, of their nature, he immediately specifies, mentioning the spirit, the soul, and the body. Here, says Whitby, “the apostle justifies the ancient and true philosophy, that man is, as Nemesius styles him, trimerhv upostasiv, a compound of three differing parts. This was the doctrine of the Pythagoreans, and also that of the Platonists, who held that there is in man a soul irrational, which includes the affections of the body; and a mind, which uses the body as its instrument, and fights against it. This also was the doctrine of the Stoics, whence Antoninus saith, The three constituent parts of man are swma, yuch, nouv, the body, soul, and mind. Irenæus, and Clemens of Alexandria, and Origen, say the same.” He adds, “those two excellent philosophers, Gassendus and Dr. Willis, have established this philosophy beyond all reasonable contradiction.” It appears also, as the learned Vitringa has very accurately shown, a notion prevailed among the rabbis, as well as the philosophers, that the person of a man was constituted of three distinct substances; 1st, the rational spirit, which survives the death of the body, and is immortal; 2d, the animal soul, which man has in common with the beasts, and which dies with the body; and, 3d, the visible body. Many other learned divines, however, are of opinion, that as the apostle’s design was to teach mankind religion, and not philosophy, he might use the popular language to which the Thessalonians were accustomed, without adopting the philosophy on which that language was founded: consequently that it is not necessary to consider him as intending more by his prayer than that the Thessalonian believers might be thoroughly sanctified, of how many constituent parts soever their nature consisted. “To comprehend,” says Macknight, “the distinction between soul and spirit,” which the sacred writers seem to have intimated in some passages, “the soul must be considered as connected both with the body and with the spirit. By its connection with the body, the soul receives impressions from the senses; and by its connection with the spirit, it conveys these impressions, by means of the imagination and memory, to the spirit, as materials for its operations. The powers last mentioned, through their connection with the body, are liable indeed to be so disturbed by injuries befalling it, as to convey false perceptions to the spirit. But the powers of the spirit not being affected by bodily injuries, it judges of the impressions conveyed to it as accurately as if they were true representations, so that the conclusions which it forms are generally right.” It may not be improper to add here, that the spirit, as distinguished from the two other parts included in the human constitution, seems to be supposed by the apostle (Hebrews 4:12) to be capable of being separated from the soul, his expression being, The word of God is quick, &c., piercing even to the dividing asunder of soul and spirit; and some have thought that he intimates, (1 Corinthians 14:14, 15,) that the one may know what the other does not. Be this, however, as it may, the apostle’s words were certainly not intended to teach us philosophy, or to imply more than a prayer that all our powers of mind and body, the rational, including the understanding, the judgment, conscience, and will; the animal, comprehending the affections, passions, and sensations; and corporal, namely, the members and senses of our bodies, should be wholly sanctified; that is, purified from pollution, dedicated to God, and employed in glorifying him. Unto the coming of our Lord Jesus Christ — To call you hence by death, or to summon you to appear at his bar. Faithful is he — To his word and promises; that calleth you — By his gospel; who also will do it — Will preserve you blameless to his coming, unless you quench the Spirit. He “will not,” says Whitby, “be wanting in what is requisite on his part toward it; I say his part, for if the faithfulness of God required that he should sanctify and preserve us blameless to the end without our care, or should work in us absolutely and certainly that care, and the apostle believed this, how could he fear lest the Thessalonians should be so overcome by Satan’s temptations, as that his labour with them might be in vain, 1 Thessalonians 3:5; this being, in effect, to fear that God might be unfaithful to his promise.”

Ver. 23. The very God of peace sanctify you wholly. By habitual exercises of piety you will enter into a state of entire sanctification, such as inconstant christians do not enjoy. You will be enabled to give your whole selves to the Lord, and to love him with all the powers of your soul. Then in all your acts of prayer and praise, the Spirit of glory and of grace will rest upon you, and the whole deity will make his abode with you. I pray God your whole spirit and soul and body be preserved blameless. A similar expression occurs in Hebrews 4:12, where the word of truth, like the sacrificial knife which cuts up the victims, divides asunder the soul and spirit. When Moses commands us to love the Lord with all our heart and mind and strength, he apparently preserves the same ideas. We have also a similar distinction in the Platonic philosophy: swma, the body, yuch, the soul, and pneuma, the spirit. Of the soul, as some understand it here, a poet says, on surveying the corpse of a saint,

Extinct is the animal flame,

And passion is vanished away.

Gregory Nyssen interprets the word spirit of the rational faculties, and the soul of the sensitive ones, or the passions and appetites of our nature. Theophylact, by spirit, understands the work of the Spirit, or the hidden man of the heart; and by soul and body, the whole man. Those who espouse the former opinion, take the term body in a large sense, as including the affections. The word soul, in Genesis 23. 8, is rendered will by the Chaldaic. The terms, soul and spirit, are often used as synonimous, as in Isaiah 26:9.

The apostle closes this epistle with prayers and supplications for the same blessings on the Thessalonian saints as in his other epistles. His soul was paternal, overflowing with love to a ruined world, and benedictions on the churches. The grace of our Lord Jesus Christ be with you. Amen.

23. And the very God—The sole One who can perform this great work. Of peace—This prayer for their entire sanctification closes upon the whole paragraph, vv. 12-22, the sum and aim of which is their churchly peace. This peace is the aim of both the governmental cautions of vv. 12-15, and of the words of harmony touching supernaturalism in vv. 16-22. From that quarter of peace he would have the Spirit of the God of peace visit, enter, pervade, and sanctify their nature, whole and every part. Sanctify— Bloomfield remarks that this term, like the Hebrew vdq, properly signifies to set apart, to remove from common use, and is often in the Old Testament used of the Levitical offerings. From this meaning of apartness from the gross and common comes the idea of consecration, purity, holiness. Hence, to sanctify is to separate from sin; to bestow, by the Spirit’s aid, the power of avoiding sin and living without condemnation before God. This can never be in this our mortal life, if we are tried by the law of absolute purity. And yet we are accepted by the law of faith in Christ, and pardoned and justified even in this life. Scripture and experience teach that there may be, and often is, such a measure of the Spirit bestowed in answer to the prayer of faith, that such uncondemning state may, even after being defaulted by sin, be re-entered and more or less permanently retained. There may be a state of continuous justification, noncondemnation, undiminished divine approbation, from day to day, and of indefinite length. This spiritual power is seldom, if ever, in such measure conferred at justification, but is the result of a more powerful faith in a maturer Christian life. Though there be a continuous flow of infirmities and short comings, which the absolute would condemn, yet is there also a flow of continuous repentant faith, and a continuous flow of justifying grace and merciful acceptance through the atonement. This is that higher plane of Christian Life, that evangelical blamelessness, for which St. Paul here prays in behalf of his Thessalonians. Barnes, in his Commentary, objects, indeed, that prayer for such sanctification does not prove “that it is attained in this life;” but the apostle in the next verse assures us that God “will do it.” That it is to be done before death is plain from the word preserved, which means a continuous process previous to the coming of Christ. Wholly—Not the whole Church; but, as Lunemann and all the best commentators agree, the whole personality of the individual. He thus prays thus for the whole being as a unit, and then distributively for the different parts of our nature. Spirit… soul… body—While man is properly divided as twofold into body and soul, in which the soul includes the whole incorporeal nature, the Platonic subdivision of the incorporeal into soul and spirit produces a threefoldness, or (trichotomy) trinality. This Platonic triplicity is so consistent with apparent facts, that it passed into popular language and was adopted by the Rabbies. It is an unsupposable coincidence that St. Paul should fall upon it here accidentally without ever having heard of this trinality from others. It could not have been unknown to philosophical Tarsus. Notes on Matthew 5:3; 1 Corinthians 2:14; 14:14; 15:44. Unto—Rather, in. The idea of continuity is not contained in the preposition, but is implied in preserved. The prayer is, that they may be so preserved in holiness as to be found blameless in the parousia of Christ.

V. 24. Who also will do it-Unless you quench the Spirit.

Verse 24. 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 fulfil his promises; therefore he will do it. He who can believe will find this thing also possible to him.

Verses 23-26. And the very God of peace — Autov de o Qeov thv eirhnhv, literally, May the God of peace himself; that is, he who is ready to give you peace with himself after all you have done; who is in Christ reconciling you to himself, not imputing your trespasses unto you, if in repentance and faith you turn to him, but on these terms preaching peace to you by Jesus Christ: sanctify you wholly — That is, may he carry on and complete the work of purification and renovation begun in your regeneration, redeeming you from all iniquity, Titus 2:14; cleansing you from all filthiness of flesh and spirit, 2 Corinthians 7:1; stamping you with his whole image, and rendering you a glorious church, not having spot or wrinkle, or any such thing, but made holy toward God, dedicated to and employed in his service, and without blame in the whole of your conduct toward men. The word oloteleiv, here rendered wholly, signifies every part of you, and every part perfectly; implying that every faculty of their souls, and every sense and member of their bodies, should be completely purified, and devoted to the service of God. And I pray God — These words are not in the original, which is literally, and may the whole of you, oloklhron umwn, your whole constitution, the whole frame of your nature, all belonging to you, all of and about you, be made and preserved blameless. And what the apostle means by this whole constitution, or frame, of their nature, he immediately specifies, mentioning the spirit, the soul, and the body. Here, says Whitby, “the apostle justifies the ancient and true philosophy, that man is, as Nemesius styles him, trimerhv upostasiv, a compound of three differing parts. This was the doctrine of the Pythagoreans, and also that of the Platonists, who held that there is in man a soul irrational, which includes the affections of the body; and a mind, which uses the body as its instrument, and fights against it. This also was the doctrine of the Stoics, whence Antoninus saith, The three constituent parts of man are swma, yuch, nouv, the body, soul, and mind. Irenæus, and Clemens of Alexandria, and Origen, say the same.” He adds, “those two excellent philosophers, Gassendus and Dr. Willis, have established this philosophy beyond all reasonable contradiction.” It appears also, as the learned Vitringa has very accurately shown, a notion prevailed among the rabbis, as well as the philosophers, that the person of a man was constituted of three distinct substances; 1st, the rational spirit, which survives the death of the body, and is immortal; 2d, the animal soul, which man has in common with the beasts, and which dies with the body; and, 3d, the visible body. Many other learned divines, however, are of opinion, that as the apostle’s design was to teach mankind religion, and not philosophy, he might use the popular language to which the Thessalonians were accustomed, without adopting the philosophy on which that language was founded: consequently that it is not necessary to consider him as intending more by his prayer than that the Thessalonian believers might be thoroughly sanctified, of how many constituent parts soever their nature consisted. “To comprehend,” says Macknight, “the distinction between soul and spirit,” which the sacred writers seem to have intimated in some passages, “the soul must be considered as connected both with the body and with the spirit. By its connection with the body, the soul receives impressions from the senses; and by its connection with the spirit, it conveys these impressions, by means of the imagination and memory, to the spirit, as materials for its operations. The powers last mentioned, through their connection with the body, are liable indeed to be so disturbed by injuries befalling it, as to convey false perceptions to the spirit. But the powers of the spirit not being affected by bodily injuries, it judges of the impressions conveyed to it as accurately as if they were true representations, so that the conclusions which it forms are generally right.” It may not be improper to add here, that the spirit, as distinguished from the two other parts included in the human constitution, seems to be supposed by the apostle (Hebrews 4:12) to be capable of being separated from the soul, his expression being, The word of God is quick, &c., piercing even to the dividing asunder of soul and spirit; and some have thought that he intimates, (1 Corinthians 14:14, 15,) that the one may know what the other does not. Be this, however, as it may, the apostle’s words were certainly not intended to teach us philosophy, or to imply more than a prayer that all our powers of mind and body, the rational, including the understanding, the judgment, conscience, and will; the animal, comprehending the affections, passions, and sensations; and corporal, namely, the members and senses of our bodies, should be wholly sanctified; that is, purified from pollution, dedicated to God, and employed in glorifying him. Unto the coming of our Lord Jesus Christ — To call you hence by death, or to summon you to appear at his bar. Faithful is he — To his word and promises; that calleth you — By his gospel; who also will do it — Will preserve you blameless to his coming, unless you quench the Spirit. He “will not,” says Whitby, “be wanting in what is requisite on his part toward it; I say his part, for if the faithfulness of God required that he should sanctify and preserve us blameless to the end without our care, or should work in us absolutely and certainly that care, and the apostle believed this, how could he fear lest the Thessalonians should be so overcome by Satan’s temptations, as that his labour with them might be in vain, 1 Thessalonians 3:5; this being, in effect, to fear that God might be unfaithful to his promise.”

24. Will do it—Not that the prayer would be surely accomplished in every individual; but that its non-fulfilment will be no fault of our faithful God. God will do it, if we will allow it to be done.

Verse 25. 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.

Verses 23-26. And the very God of peace — Autov de o Qeov thv eirhnhv, literally, May the God of peace himself; that is, he who is ready to give you peace with himself after all you have done; who is in Christ reconciling you to himself, not imputing your trespasses unto you, if in repentance and faith you turn to him, but on these terms preaching peace to you by Jesus Christ: sanctify you wholly — That is, may he carry on and complete the work of purification and renovation begun in your regeneration, redeeming you from all iniquity, Titus 2:14; cleansing you from all filthiness of flesh and spirit, 2 Corinthians 7:1; stamping you with his whole image, and rendering you a glorious church, not having spot or wrinkle, or any such thing, but made holy toward God, dedicated to and employed in his service, and without blame in the whole of your conduct toward men. The word oloteleiv, here rendered wholly, signifies every part of you, and every part perfectly; implying that every faculty of their souls, and every sense and member of their bodies, should be completely purified, and devoted to the service of God. And I pray God — These words are not in the original, which is literally, and may the whole of you, oloklhron umwn, your whole constitution, the whole frame of your nature, all belonging to you, all of and about you, be made and preserved blameless. And what the apostle means by this whole constitution, or frame, of their nature, he immediately specifies, mentioning the spirit, the soul, and the body. Here, says Whitby, “the apostle justifies the ancient and true philosophy, that man is, as Nemesius styles him, trimerhv upostasiv, a compound of three differing parts. This was the doctrine of the Pythagoreans, and also that of the Platonists, who held that there is in man a soul irrational, which includes the affections of the body; and a mind, which uses the body as its instrument, and fights against it. This also was the doctrine of the Stoics, whence Antoninus saith, The three constituent parts of man are swma, yuch, nouv, the body, soul, and mind. Irenæus, and Clemens of Alexandria, and Origen, say the same.” He adds, “those two excellent philosophers, Gassendus and Dr. Willis, have established this philosophy beyond all reasonable contradiction.” It appears also, as the learned Vitringa has very accurately shown, a notion prevailed among the rabbis, as well as the philosophers, that the person of a man was constituted of three distinct substances; 1st, the rational spirit, which survives the death of the body, and is immortal; 2d, the animal soul, which man has in common with the beasts, and which dies with the body; and, 3d, the visible body. Many other learned divines, however, are of opinion, that as the apostle’s design was to teach mankind religion, and not philosophy, he might use the popular language to which the Thessalonians were accustomed, without adopting the philosophy on which that language was founded: consequently that it is not necessary to consider him as intending more by his prayer than that the Thessalonian believers might be thoroughly sanctified, of how many constituent parts soever their nature consisted. “To comprehend,” says Macknight, “the distinction between soul and spirit,” which the sacred writers seem to have intimated in some passages, “the soul must be considered as connected both with the body and with the spirit. By its connection with the body, the soul receives impressions from the senses; and by its connection with the spirit, it conveys these impressions, by means of the imagination and memory, to the spirit, as materials for its operations. The powers last mentioned, through their connection with the body, are liable indeed to be so disturbed by injuries befalling it, as to convey false perceptions to the spirit. But the powers of the spirit not being affected by bodily injuries, it judges of the impressions conveyed to it as accurately as if they were true representations, so that the conclusions which it forms are generally right.” It may not be improper to add here, that the spirit, as distinguished from the two other parts included in the human constitution, seems to be supposed by the apostle (Hebrews 4:12) to be capable of being separated from the soul, his expression being, The word of God is quick, &c., piercing even to the dividing asunder of soul and spirit; and some have thought that he intimates, (1 Corinthians 14:14, 15,) that the one may know what the other does not. Be this, however, as it may, the apostle’s words were certainly not intended to teach us philosophy, or to imply more than a prayer that all our powers of mind and body, the rational, including the understanding, the judgment, conscience, and will; the animal, comprehending the affections, passions, and sensations; and corporal, namely, the members and senses of our bodies, should be wholly sanctified; that is, purified from pollution, dedicated to God, and employed in glorifying him. Unto the coming of our Lord Jesus Christ — To call you hence by death, or to summon you to appear at his bar. Faithful is he — To his word and promises; that calleth you — By his gospel; who also will do it — Will preserve you blameless to his coming, unless you quench the Spirit. He “will not,” says Whitby, “be wanting in what is requisite on his part toward it; I say his part, for if the faithfulness of God required that he should sanctify and preserve us blameless to the end without our care, or should work in us absolutely and certainly that care, and the apostle believed this, how could he fear lest the Thessalonians should be so overcome by Satan’s temptations, as that his labour with them might be in vain, 1 Thessalonians 3:5; this being, in effect, to fear that God might be unfaithful to his promise.”

25. Pray for us—The literal Greek is, remarkably, pray concerning, about us. Let us and our affairs be the subject you pray about.

Verse 26. Greet all the brethren] See Clarke’s note on “Romans 16:16”. Instead of all the brethren, the Coptic has, greet one another; a reading not noticed by either Griesbach or Wetstein.

Verses 23-26. And the very God of peace — Autov de o Qeov thv eirhnhv, literally, May the God of peace himself; that is, he who is ready to give you peace with himself after all you have done; who is in Christ reconciling you to himself, not imputing your trespasses unto you, if in repentance and faith you turn to him, but on these terms preaching peace to you by Jesus Christ: sanctify you wholly — That is, may he carry on and complete the work of purification and renovation begun in your regeneration, redeeming you from all iniquity, Titus 2:14; cleansing you from all filthiness of flesh and spirit, 2 Corinthians 7:1; stamping you with his whole image, and rendering you a glorious church, not having spot or wrinkle, or any such thing, but made holy toward God, dedicated to and employed in his service, and without blame in the whole of your conduct toward men. The word oloteleiv, here rendered wholly, signifies every part of you, and every part perfectly; implying that every faculty of their souls, and every sense and member of their bodies, should be completely purified, and devoted to the service of God. And I pray God — These words are not in the original, which is literally, and may the whole of you, oloklhron umwn, your whole constitution, the whole frame of your nature, all belonging to you, all of and about you, be made and preserved blameless. And what the apostle means by this whole constitution, or frame, of their nature, he immediately specifies, mentioning the spirit, the soul, and the body. Here, says Whitby, “the apostle justifies the ancient and true philosophy, that man is, as Nemesius styles him, trimerhv upostasiv, a compound of three differing parts. This was the doctrine of the Pythagoreans, and also that of the Platonists, who held that there is in man a soul irrational, which includes the affections of the body; and a mind, which uses the body as its instrument, and fights against it. This also was the doctrine of the Stoics, whence Antoninus saith, The three constituent parts of man are swma, yuch, nouv, the body, soul, and mind. Irenæus, and Clemens of Alexandria, and Origen, say the same.” He adds, “those two excellent philosophers, Gassendus and Dr. Willis, have established this philosophy beyond all reasonable contradiction.” It appears also, as the learned Vitringa has very accurately shown, a notion prevailed among the rabbis, as well as the philosophers, that the person of a man was constituted of three distinct substances; 1st, the rational spirit, which survives the death of the body, and is immortal; 2d, the animal soul, which man has in common with the beasts, and which dies with the body; and, 3d, the visible body. Many other learned divines, however, are of opinion, that as the apostle’s design was to teach mankind religion, and not philosophy, he might use the popular language to which the Thessalonians were accustomed, without adopting the philosophy on which that language was founded: consequently that it is not necessary to consider him as intending more by his prayer than that the Thessalonian believers might be thoroughly sanctified, of how many constituent parts soever their nature consisted. “To comprehend,” says Macknight, “the distinction between soul and spirit,” which the sacred writers seem to have intimated in some passages, “the soul must be considered as connected both with the body and with the spirit. By its connection with the body, the soul receives impressions from the senses; and by its connection with the spirit, it conveys these impressions, by means of the imagination and memory, to the spirit, as materials for its operations. The powers last mentioned, through their connection with the body, are liable indeed to be so disturbed by injuries befalling it, as to convey false perceptions to the spirit. But the powers of the spirit not being affected by bodily injuries, it judges of the impressions conveyed to it as accurately as if they were true representations, so that the conclusions which it forms are generally right.” It may not be improper to add here, that the spirit, as distinguished from the two other parts included in the human constitution, seems to be supposed by the apostle (Hebrews 4:12) to be capable of being separated from the soul, his expression being, The word of God is quick, &c., piercing even to the dividing asunder of soul and spirit; and some have thought that he intimates, (1 Corinthians 14:14, 15,) that the one may know what the other does not. Be this, however, as it may, the apostle’s words were certainly not intended to teach us philosophy, or to imply more than a prayer that all our powers of mind and body, the rational, including the understanding, the judgment, conscience, and will; the animal, comprehending the affections, passions, and sensations; and corporal, namely, the members and senses of our bodies, should be wholly sanctified; that is, purified from pollution, dedicated to God, and employed in glorifying him. Unto the coming of our Lord Jesus Christ — To call you hence by death, or to summon you to appear at his bar. Faithful is he — To his word and promises; that calleth you — By his gospel; who also will do it — Will preserve you blameless to his coming, unless you quench the Spirit. He “will not,” says Whitby, “be wanting in what is requisite on his part toward it; I say his part, for if the faithfulness of God required that he should sanctify and preserve us blameless to the end without our care, or should work in us absolutely and certainly that care, and the apostle believed this, how could he fear lest the Thessalonians should be so overcome by Satan’s temptations, as that his labour with them might be in vain, 1 Thessalonians 3:5; this being, in effect, to fear that God might be unfaithful to his promise.”

26. Greet—This and the following verse, it is conjectured, are addressed to the Church officers. Holy kiss—See note on Romans 16:16.

V. 27. 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.

NOTES ON ST. PAUL'S SECOND

EPISTLE TO THE

THESSALONIANS.

This epistle seems to have been written soon after the former, chiefly on occasion of some things therein which had been misunderstood. Herein he,

1. Congratulates their constancy in the faith, and exhorts them to advance daily in grace and wisdom. 2. Reforms their mistake concerning the coming of our Lord And, 3. Recommends several Christian duties.

THE PARTS OF IT ARE FIVE:

I. The inscription, 2 Thessalonians i. 1, 2

II. Thanksgiving and prayer for them, 3-12

III. The doctrine concerning the man of sin, 2 Thessalonians 2:1-12 Whence he comforts them against this trial, 13,14 Adding exhortation and prayer, 15-17

IV. An exhortation to prayer, (with a prayer for them) 2 Thessalonians 3:1-5 To correct the disorderly, 6-16

V. The conclusion, 17,18

Verse 27. 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.

Verses 27, 28. I charge you — Greek, orkizw umav, I adjure you, that is, I lay you under the obligation of an oath; that this epistle — The first he wrote; be read to all the holy brethren — Namely, of your church. The reader must observe, that in judicial oaths, the custom among the Jews was not for the person who came under the obligation of an oath to pronounce the words of swearing with his own mouth, but an oath was exacted from him by the magistrate or superior, and so he became bound to answer upon oath, by hearing the voice of swearing or adjuration rather, as the LXX. render it. Here, therefore, a solemn act of divine worship is paid to Christ, taking an oath in the name of God being a branch of his worship. This epistle was doubtless sent to the presidents and pastors of the Thessalonian church, and the command, that the epistle should be read, was delivered to them. “The same course, we may suppose, the apostle followed with respect to all his other inspired epistles. They were sent by him to the elders of the churches, for whose use they were principally designed, with a direction that they should be read publicly by some of their number to the brethren in their assemblies for worship; and that not once or twice, but frequently, that all might have the benefit of the instructions contained in them. If this method had not been followed, such as were unlearned would have derived no advantage from the apostolical writings; and to make these writings of use to the rest, they must have been circulated among them in private, which would have exposed the autographs (or the original copies) to the danger of being corrupted or lost.” But what Paul commands under a strong adjuration, Rome forbids under pain of excommunication, prohibiting the reading of the Scriptures to the common people in their religious assemblies, or enjoining them to be read, if at all, in an unknown tongue; a sufficient proof this, that whatever that church may be besides, it is not apostolical. It is justly observed by Dr. Paley, that “the existence of this clause is an evidence of the authenticity of this epistle: because to produce a letter purporting to have been publicly read in the church at Thessalonica, when no such letter had been read or heard of in that church, would be to produce an imposture destructive of itself. Either the epistle was publicly read in the church at Thessalonica during St. Paul’s lifetime, or it was not. If it was, no publication could be more authentic, no species of notoriety more unquestionable, no method of preserving the integrity of the copy more secure: if it was not, the clause would remain a standing condemnation of the forgery, and, one would suppose, an invincible impediment to its success.”

27. I charge you—Literally, I put you upon oath by the Lord. Bloomfield quotes from Bishop Benson as follows: “There were two ways of taking an oath, both of which, by the Jewish canons, were binding: 1. When a man swore by his own mouth, or pronounced the oath himself. 2. When he was adjured by the mouth of another, and that other pronounced the oath, and thereby laid him under the obligation of it. In all cases, an execration or curse is supposed to attend an oath; to which execration the person who takes it is exposed if he swear falsely. See Joshua 6:26; 1 Samuel 14:24; 1 Kings 2:23. When a person was adjured, he was bound by an oath, and it is lawful to answer to such an oath, as appears by our Saviour’s answering to the high-priest when he was adjured by the living God; and that other solemn oaths are lawful, see note on James 5:12. Why so solemn an adjuration that this epistle be read unto all? The oath and the express all suggest to some the thought that St. Paul suspected that official self-importance might desire to monopolize so important a document as an apostolic letter, containing extraordinary revelations, among a few. The popish withholding of the Scriptures may, in type, have already begun. But the all probably means simply the public congregation; and the read means the public reading in its presence. It is then, perhaps, sufficiently explained, particularly the all, on Alford’s supposition of its being simply an earnestness of expression characterizing this solemn close of the epistle. At any rate, this is a significant text against withholding the holy Scriptures from the people.

Verse 28. 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.-ÆTHIOPIC. 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 verse 27 {1 Thessalonians 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 endeavour 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 endeavours to build her unscriptural pretensions. It is generally allowed that the Vulgate version is the most favourable 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, Romans 1:7, 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.

Verses 27, 28. I charge you — Greek, orkizw umav, I adjure you, that is, I lay you under the obligation of an oath; that this epistle — The first he wrote; be read to all the holy brethren — Namely, of your church. The reader must observe, that in judicial oaths, the custom among the Jews was not for the person who came under the obligation of an oath to pronounce the words of swearing with his own mouth, but an oath was exacted from him by the magistrate or superior, and so he became bound to answer upon oath, by hearing the voice of swearing or adjuration rather, as the LXX. render it. Here, therefore, a solemn act of divine worship is paid to Christ, taking an oath in the name of God being a branch of his worship. This epistle was doubtless sent to the presidents and pastors of the Thessalonian church, and the command, that the epistle should be read, was delivered to them. “The same course, we may suppose, the apostle followed with respect to all his other inspired epistles. They were sent by him to the elders of the churches, for whose use they were principally designed, with a direction that they should be read publicly by some of their number to the brethren in their assemblies for worship; and that not once or twice, but frequently, that all might have the benefit of the instructions contained in them. If this method had not been followed, such as were unlearned would have derived no advantage from the apostolical writings; and to make these writings of use to the rest, they must have been circulated among them in private, which would have exposed the autographs (or the original copies) to the danger of being corrupted or lost.” But what Paul commands under a strong adjuration, Rome forbids under pain of excommunication, prohibiting the reading of the Scriptures to the common people in their religious assemblies, or enjoining them to be read, if at all, in an unknown tongue; a sufficient proof this, that whatever that church may be besides, it is not apostolical. It is justly observed by Dr. Paley, that “the existence of this clause is an evidence of the authenticity of this epistle: because to produce a letter purporting to have been publicly read in the church at Thessalonica, when no such letter had been read or heard of in that church, would be to produce an imposture destructive of itself. Either the epistle was publicly read in the church at Thessalonica during St. Paul’s lifetime, or it was not. If it was, no publication could be more authentic, no species of notoriety more unquestionable, no method of preserving the integrity of the copy more secure: if it was not, the clause would remain a standing condemnation of the forgery, and, one would suppose, an invincible impediment to its success.”

28. Grace… you—Wordsworth remarks, that of the thirteen epistles to which the name of Paul is prefixed, all contain near the close the formula “The grace of our Lord Jesus Christ be with you.” During St. Paul’s life no one else, he says, “ever used this formula; but after his death it was appropriated by St. John in the Apocalypse, and by St. Clement at the close of his epistle to the Corinthians.” Hence he infers that this formula was that “salutation of Paul with mine own hand,” of which the apostle speaks, and was always autographic.