4. For verily, when we were with you, we told you before, &c. It is not mentioned in the history (Acts XV ii.) that Paul thus predicted that peculiar trials would come upon them, but there is no improbability in what is here said. He was with them long enough to discourse to them on a great variety of topics, and nothing can be more probable, than that in their circumstances, the subjects of persecution and affliction would be prominent topics of discourse; There was every reason to apprehend that they would meet with opposition on account of their religion, and nothing was more natural than that Paul should endeavour to prepare their minds for it beforehand. ^ That we should suffer tribulation. We who preached to
5 For this cause, when " I could no longer forbear, I sent to loiow your faith, lest '' by some means the tempter liave tempted you, and our labour ' be in vain.
you; perhaps also including those to whom they preached. ^ Even as it came to pass, and ye know. When Paul, Silas, and Timothy were driven away, and when tlie church was so much agitated, by the opposition of the Jews. Acts xvii 5 — 8.
5. For this cause. Since I knew that you were so liable to be persecuted, and since I feared that some might be turned from the tiuth by this opposition. IT When I could no longer forbear. Notes, ver. 1. ^ I se?it to know your faith. That is, your fidelity, or your steadfastness in the gospel. ^ Lest by some means. Either by allurements to apostasy, set before you by your former heathen friends; or by the arts of i'alse teachers; or by the severity of suffering. Satan has mariy methods of seducing men from the truth, and Paul was fearful that by some of his arts he might be successful there. IT The tempter. Satan; for though the Jews were the immediate actors in those transactions, yet the apostle regarded them as being under the direction of Satan, and as accomplishing his purposes. He was, therefore, the real author of the persecutions v/hich had been excited. He is here called the ' Tempter,^ as he is often (comp. Matt, iv.), and the truths taught are, (1.) that Satan is the great author of persecution; and (2.) that in a time of persecution — or of trial of any kind — he endeavours to tejiipt men to swerve from the truth, and to abandon their religion. In persecution, men are tempted to apostatize from God, in order to avoid sutiering. In afflictions of other kinds, Satan often tempts the sufferer to murmur and complain; to charge
G But now when Timolheus came from you unto us, and broucfht us good tidincrs of your faith and charity, and that ye have good remembrance of us always, desiring * greatly to see us, as we also to ace you;
God witli harshness, partiality, and severity, and to give vent to e.vprossions tiiat will show that religion lias none of its boasted power to sii])- porl the soul in the day of trial. Coinp. Job i. 9 — 11. In all times of atiliction, as well as in prosperity, we may be sure that ' the Tempter' is not lar otf, and should be on our guard atrainst his wiles. ■[ And our labour be in vain. By yoiirbeing turned from the faith. Notes, Gal. iv. 11. 0. But tww when Timolheus came om you unto us. To Corinth, afl.r he had been sent to Thessalonica. Act"?.wiii. '). Comp. Notes on ver. 2. "r And brought us sond tidim^s. A cheerful or favourable account. Gr., 'evangelizing;' that is, bringing good news. 11^ Of your fuilh. Of your faithfulness or fidelity. Amidst all their trials they evinced iidelity to the christian cause. ^ And charity. Love. Notes, 1 Cor. xiii. 1. ^ And that ye have <rood remembrance of us alicays. That is, probably, they showed their remembrance of Paul by obeying his precepts, and by clierishing an affectionate regard for him, notwithstanding all the efforts which had been made to alienate their alfections from him. 'n Greatly desiring to see un, as we also to see you. There was no disposition to blame him for having letl them, or because he did not return to them. They would have welcomed him again as their teacher and friend. The meaning of this is, that there was between him and tliem a strong mutual attaclunent 4* comforted * over you, in all our af« fliction and distress, by your faith:
8 For now we live, if ye stand fast ' in the l^ord.
9 For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our Goi;
7. We are comforted over yov. See Notes, 2 Cor. i. 3 — 7; vii. 6, 7. The sense here is, tliat their steadfastness was a srreat source of comtbrt to him m his trials. It was an instance where the holy lives and the iidelity of a people did much, as will always be the case, to lighten the burdens and cheer the heart of a minister of the gospel. In the inevitable trials of the ministerial o?- fice there is no source of comfort more rich and pure tiian this.
8. For now we live, if ye stand fast in the Lord. This is equivalent to saying, ' My life and comfort depend on your stability in the faith, and your correct christian walk.' Comp. Martial vi. 70. Non est vivcre, sed valere, vita — ' Life consists not merely in living, but in the enjoyment of health.' See, also, Seneca, Epis. 99, and Manilius, iv. 5, as quoted by Wctstein. The meaning here is, that Paul now enjoyed life; he had that which constituted real life, in the fact that they acted as became Christians, and so as to show that his labour among them had not been in vain. The same thing here alSrmcd is true of all faithtul ministers of the gospel. They tcel that they have something that may be called lite, and that is worth living for, when tliose to whom they preach maintain a close walk with God.
9. For what thanks can we render to G'od aixain. That is, what expression of thanksgiving can we render to God that shall be an equiva*
10 Night and day praying exceedingly that we might see }■ our face, and might perfect " that which is lacking m your faith?
11 Now God himself and our
lent for the joy which your holy walk has turnished, or which shall suitably express our gratitude for it.
10. Night and day. Constantly. % Praying exceedingly. Gr., abundantly; that is, there was much more than ordinary prayer. He made this a special subject of prayer; he urged it with earnestness, and without intermission. Comp. ch. ii. 17. Tf And might perfect that which is lacking in your faith. Might render it complete, or fill up anything which is wanting. The word here used (rMtap-tiaai), means, properly, to make fully ready, to pjut full in order, to make compkte. See Notes, Rom. ix. 22. 2 Cor. xiii. 9. Gal. vi. 1. It is rendered mending, Matt, iv. 21. Mark i. 19; perfect and perfected, Matt. xxi. 19. Luke vi. 40. 2 Cor. xiii. 11. 1 Thess. iii. 10. Heb. xiii. 21. 1 Pet. v. 10; fated, Rom. ix. 22; perfectly joined together, 1 Cor. i. 10; restore. Gal. vi. 1; prepared, Heb. x. 5; and framed, Heb. xi. 3. It is not elsewhere used in the New Testament. The meaning here is, that whatever was deficient in their views of religious doctrine the ajjostle desired to supply. Ft is to be remembered that he was with them but a comparatively short time before he was compelled to depart to Berea, and it is reasonable to suppose that there v/ere many subjects on which he would be glad to have an opportunity to instruct them more fully.
11. Now God himself. This is evidently « prayer. He earnestly sought of God that he might be permitted to visit them, and that he would so prepare the way that he
Father, and our Lord Jesus Christ ' direct our way unto you.
12 And the Lord make yot to increase and abound in love * one toward another, and toward
might do it. IT And our Father Even our Father, The reference is particularly to the ' Father,' the First Person of tlie Trinity. It does noJ refer to the divine nature in general, or to God as such, but to God as the Father of the Lord Jesus. It is 8 distinct prayer ofl:ered to him that he would direct his way to them. It i& right therefore to offer prayer to God as the First Person of the Trinity IT And our Lord Jesus Christ. Thit also is a prayer, as much as the for mer was, for it can be understood in no other way. What can be itsmeaning, unless the apostle believec? tliat the Lord Jesus had power t( direct his way to them, and that ii was proper for him to express this wish to him; that rs, to pray to him? If this be so, then it is right to prajf to the Lord Jesus, or to worship him. See Notes on John xx. 28. Acts i 24. Would Paul have prayed to ar angel to direct his way to the church at Thessalonica 1 ^f Direct our way unto you. Marg., guide. The Greek word — xativ^vvio — means, to guide straight towards or upon anything. It is rendered guide, in Luke i. 79, and direct here and in 2 Thess. iii. 5. It does not elsewhere occur in the New Testament. The idea is that of conducting one straight to a place, and not by a round-about course. Here tlie petition is, that God would remove all obstacles so that he could come directly to them.
12. And the Lord make you to increase and abound in love. Comp. Notes, 2 Cor. ix. 8. The word ' Lord' here probably refers to the Lord Jesus, as this is the name by which he ftli men, even as wc do toward you:
l:J To the end he may slablish your hearts • unblaiuf able in lio- is commonly dosignated in tlie New Testament. See Notes on Acts i. 21. If tills bo so, then tiiis is a petition to the Lord Jesus as the fountain of all grace and goodness.
13. To the end he may cslablish your hearts. Tliat is, 'may the 1/ord cause you to increase in love (ver. 12), in order tliat you may bo estalilished, and be witliout blame in the day of judgment.' The idea is, tliat if charity were diffused through tircir hearts, they would abound in every virtue, and would be at length fouml blameless. •[ Unblamcahle. See Notes on ch. i. 10. Phil. ii. lo; iii. 6. Ileb. viii. 7. Comp. Luke i. «. 1 Thess. v. 2:3. The meaning is, so that there could be no change or accusation against them. IT In holiness. Not in outward conduct merely, or the observance of rites and forms of religion, but in purity of heart. % At the comins^ of our Ijord Jesus Christ. To judge tiie world. Notes, ch. i. 10. As we are to appear before him, we should so live that our Judge will find nothing in us to be Idnmcd. ^ With all his saints. With all his holy ones — r^v iyi'uv. The word includes his anfrels wiio will come witli him (Matt x.\v. 31), and all the redeemed who will tlien surround liim. The idea is, that before lliat holy as.semblage it is desirable that we should be prepared to appear blameless. We should be fitted to be welcomed to the 'goodly fellow.-;hip' of tlie angels, and to be regarded as worthy to 1)0 numbered with the redeemed who ' have washed their robes and have made tliem pure in the blood of the Lamb.' When we come to appear amidst that vast assemblage ot* holy beings, the honours of the
liness before God, oven our Father, at the coming '' of our Lord Jesus Christ with all his saints.
world will appear to be small things \ the wealth of the earth will appear worthless, and all the pleasures of tiiis lite beneath our notice. Happy will they be who are prepared tor the solemnities of that day, and who shall have led such a Ide of holy love — of pure devotion to the Redeemer— of deadness to the world — and of zeal in tlie cause of pure religion— of universal justice, fidelity, honesty, and Irutli, as to be without reproach, and to meet with the approbation of their Lord.
This chajjter, properly, comprises two parts: — First, various practical e.xliortations, vs. 1 — 12; and secondly, suggestions designed lo console those who had been bereaved. Vs.
(1.) An exhortation to increase and abound in tlie christian virtues which they had already manifested.
(2.) A particular exhortation on the subject of sanctification (vs. 3 — 8), in which two [joints are specified, probably as illustrations of the general subject, and embracing those in regard to whom they were exposed to special danger. The first wa.s fornication, the other was fniiid.
(4.) An exhortation to quiet industry, and to honesty in their dealing.", particularly with those who were Christians. Vs. 11, 12.
The second part is designed to comfort the The-ssalonians who had been bereaved. Vs. 13 — 18. Some
FURTHERMORE then we ' beseech you, brethren, and - exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk " and to
of their number had died. They appear to have been beloved members of the church, and dear friends of those to whom the apostle wrote. To console them he brings into view the doctrine of the second coming of the Saviour, and the truth that they would be raised up to live with him for ever. He reminds them that those who had died were ' asleep^ — reposing in a gentle slumber, as if they were to be awakened again (ver. 13); that they sliould not sorrow as they did who have no hope (ver. 13); that if they believed that Jesus died and rose again, they ought to believe that God would raise up all those who sleep in Jesus (ver. 14); that in the last day they would rise before the living should be changed, and that the living would not be taken up to heaven and leave their departed friends in their graves (vs. 15, 16), and tliat both the living and tlie dead would be raised up to heaven, and would be for ever with the Lord. Ver. 17. With this prospect, tiiey had every ground of comfort which tliey could desire, and they should sustain each other in their trials by this bright hope. Ver. 18.
1. Furthermore then. To "iMnhv. ' As to what remains.' Tliat is, all that remains is to ofier these exhortations. See Notes, 2 Cor. xiii. 11. Gal. vi. 17. Eph. vi. 10. Phil. iv. 8. The phrase is a formula appropriate to the end of an argument or discourse. ^ We beseech you. Marg., request. The Greek is, ' we please Gcd, so ye would abound ^ more and more.
2 For ye know what commandments we gave you by the Lord Jesus.
3 For this is the will of God, even your sanctification, that «
ask you' — tpw-rw^tEi^. It is not as strong a word as that which follows. IT And exhort you. Marg., beseech. This is the word which is commonly used to denote earnest exhortation. The use of these words here implies that Paul regarded the subject as of great importance. He might have commanded them — but kind exhortation usually accomplishes more than a command. ^ By the Lord Jesus. In his name and by his authority. IT That as ye have received of us. As you were taught by us. Paul doubtless had given them repeated instructions as to their duty as Christians. *([ How ye ought to tvalk. That is, how ye ought to live. Life is often represented as a journey. Rom. vi. 4; viii. 1, 1 Cor. v. 7. Gal. vi. 16. Eph. iv. L IT So ye would abound more and more. " That is, follow the directions which they had received more and more fully." Abbott.
2. For ye know what commandments. It was but a short time since Paul was with them, and they could not but recollect the rules of living which he had iaid down. «[ By the Lord Jesus. By the autliority of the Lord Jesus. Some of those rules, or commandments, the apostle refers to, probably, in the following verses.
3. For this is the will of God, even your sanctificdiion. It is the will or command of God that you sliould be hol3^ This does not refer to the purpose or decree of God, and does not mean that he intended to make them holy — but it means that it was his commana Inat they should ye should abstain from fornication:
•1 That cver\' one of you should know how to possess his. vessel in sanctification and honour;
be holy. It was aliso true tliat it wus aprecablo to the divine will or purimjio t!iat tlioy s^iould he lioly, nnd thiit lio meant to uso siicli an influence as to secure this; but this is not the truth tau;iht liere. Tiiis text, therefore, should not bo broujriit as a proof tluit God intends to ni;ike iiis people holy, or that they are s;inctified. It is a proof only that he requires holiness. The word here rendered sanctification — ayta^uoj — is not used in the Greek classics, but is several limes found in the New Testament. It is rendered hdines!', Rom. vi. 19. '2.2. 1 Thess. iv. 7. 1 Tim. ii. 15. Heb. xii. 14; and sanctijicalinn, 1 Cor. i.:30. 1 Thess. iv. 3, 4. 2 Thess. ii. 13, and 1 Pel. i. 2. See Notes, Rom. vi. 19. 1 Cor. i. 30. It means here purity of life, and p.articularly abstinence from those vices which debase and dejrrade the soul. Sanctification consists in two tliinn^s, (1.) in 'ceasing to do evil;' and (2.) in • learnin<T to do well.' Or in other words, the first work of sanctification is in overcoming the propensities to evil in our nature, and checkiniT and subduing the unholy hahits whicli we had tbrmed before we became Christians; tiie.second part of the work consists in cultivating the positive principles of holiness in the soul. 11^ That ye should abstain from fornication. A vice which was freely indulged among the heathen, and to whicii, from that fact, and from their own former habits they were particularly ex[)o?ed. On the tact that they were thus e.\- posed, and on the reasons tor these solemn commands on the subject, see Notes on Acta xv. 20, and 1 Cor. vi. 19. 4. ThAt every one of you should
5 Not in the lust of concupiscence, even as the Gentiles " which know not Uod:
know how to possess his vessel. The word vessel here ((jxsi'oj), probably rotors to the bcnly. When it is so used, it is cither because tlie body is frail and feeble, like an eartiien vessel, easily broken (2 Cor. iv. 7), or because it is that whicii contains the soul, or in which the.soul is lodged. Lucret. Lib. iii. '141. The word vessel also (Ilcb. 03, Gr. cixivo{) was used by the later Hebrews to denote a wife, as the vessel of her husband. Schu^ttg. Hor. Heb. p. 627. Comp. Wetstein in loc. Many, as Augustine, Wetstein, Schcettgen, Koppe, Robinson (Lex.), and others, have supposed that this is the reference hero. Comp. 1 Pet iii. 7. The word hody, however, accords more naturally with the usual signification of the word, and as the apostle was givingdirections to the whole church, embracing both sexes, it is Jiardiy probable that he confined his direction to those who had wives. It was the duty of females, and of the unmarried among the males, as well as of married men, to observe this command. Tiie injunction then is, that we should preserve the body pure. See Notes on 1 Cor. vi. 18 — 20. ^ In.sanctification nnd honour. Should not deliase or pjllute it; that is, that we should honour it as a noble work of God, to be cmpl<iyed lor pure purposes. Notes, 1 Cor. vi. I'j.
6 That no man go beyond and ' defraud liis brother in ^ any matter; because that the Lord is the avenger of all such, as we also have forewarned you and testified.
7 For God hath not called us
6. That 110 man go beyond. i-Ttspdaivfiv. Tills word means, to make to go over, as, e. g., a wall or mountain; then, to overpass, to wit, certain limits, to transgress; and tJien to go too far, i. e., to go beyond right — hence to cheat or defraud. It is not used elsewhere in the New Testament. The idea of overreaching is that which is implied in its use here. ^ And defraud. TtXsovixtiiv. Marg., oppress, or overreach. This word properly means, to have more than another; then to have an advantage; and then to take advantage of any one, to circumvent, defraud, cheat. It is rendered got an advantage, 2 Cor. ii. 11; defraud, 2 Cor. vii. 2. 1 Thess. iv. 6; make a gain, 2 Cor. xii. 17, 18. Comp. for the use of the adjective, 1 Cor. v. 10, 11; vi. 10. Eph. v. 5; and the noun, Mark vii. 22. Luke xii. 15. Rom. i. 29. 2 Cor. ix. 5. Eph. v. 8. Col. ill. 5. 1 Thess. ii. 5. 2 Pet. ii. 3. 14. It is the word commonly used to denote covetousness. Taking advantage of, is the idea which it conveys here. *![ In any matter. Marg., 'or f/ie.' According to the reading in the margin, this would refer to the particular matter under discussion (vs. 3 — 5), to wit, concupiscence, and the meaning then would be, that no one should be guilty of illicit intercourse with the wife of another. Many expositors — as Hammond, Whitby, Macknight, Rosenmiiller, and others, suppose that this is a prohibition of adultery, and there can be no doubt that it does include this. But there is no reason unto uncleanness, but ° unto holiness.
8 He therefore that ^ despiseth. despiseth not man, but God, who hath also given unto us his holy Spirit.
why it should be confined to it. The Greek is so general that it may prohibit all kinds o? fraud, overreaching, or covetousness, and may refer to any attempt to deprive another of his rights, whether it be the right which he has in his property, or liis rights as a husband, or his rights in any other respect. It is a general command not to defraud; in no way to take advantage of another; in no way to deprive him of his rights. ^ Because that the Lord is the avenger of all such. Of all such as are guilty of fraud; that is, he will punish them, Comp. Notes on Rom. xii. 19. Eph. vi. 9. T[ As we have also forewarned. Doubtless when he W'as with them.
7. For God hath not called us unto uncleanness. When he called us to be his followers, it was not that we should lead lives of impurity, but of holiness. We should, therefore, fulfil the purposes for which we were called into his kingdom. The word uncleanness (dzc^apcta), means, proparly, impurity, filth; and then, in a moral sense, pollution, lewdness, as opposed to chastity. Rom. i. 24; vi. 19. 2 Cor. xii. 21. Gal. v. 19. Eph. iv. 19; v. 3. Col. iii. 5.
8. He therefore that despiseth. — Marg., rejecteth. That is, he who disregards such commands as these which call him to a holy life, is really rejecting and disobeying God. Some might be disposed to say that these were merely the precepts of man, and that therefore it was not important whether they were obeyed or not. The apostle assures them ill
U But as loucluno: brotherly ovc, ye need not lliat I write iiiUo y'oii; for ye yourselves are tauglit ' of God to love one another.
ID And indeed ye do it toward the most solemn manner, that, though cominuiiicated to tlioin bi/ man, yet they were really the commands of God. ^ Who hulli also given unto us kis holy Spirit. This is a claim to inspiration. Paul did not give these commands as his own, but as taught by the Spirit of God. Comp. Notes on 1 Cor. vii. 40.
9. Bui as touckimx brotherly love. Tlie " peculiar charity and aficction which one Christian owes to another." Doddridsie. See Notes on John xiii. 34. ^ Ye need not thai I write unto you. That is, 'as I have done on the other points.' They were so taught of God in regard to this duty, that they did not need any special instruction. ^ For ye yourselves are taught of God. The word here rendered ' taught of God' — ^lodibaxroi, — occurs nowhere else in the New Testament. It is correctly translated, and must refer here to Eome direct teaching of God on their own hearts, for Paul speaks of their being so taught by him as to need no sjiecial precepts in the case. lie probably refers to that iutluence exerted on them when they became Christians, by which they were led to love all who bear the divine image. He calls this bemg 'taught of God,' not because it w:us of the nature of revelation or in.spiralion, but because it was in fact the teaching of God in this ca.se, though it was secret and silent. God has many ways of teaching men. The lessons which we learn fronj his Providence are a jjart of his in.<truction.s. The same is true of the decisions of our own con- •ciences, and of the secret and silent
all the brethren which arc in all Macedonia: but we beseech you brethren, that ye increase more and more:
11 And that yo study tc bt quiet, and to * do your own bu
influence of his Spirit on our hearts, dis|X)sing us to love what is lovely, and to do what ought to be done. In this manner all true Christiana are taught to love those who bear the image of their Saviour. They feel that they are brethren; and such is their strong attachment to tiiem, from the very nature of religion, that they do not need any express command of God to teach them to love them. It is one of the first — the elementary etl'ects of religion on the souh to lead us to love " the brethren" — and to do this is one of the evidences of piety about which there need be no danger of deception. Comp. 1 John iii. 14.
10. And indeed ye do it. See Notes on ch. i. 7. ^ But we beseech you, brethren, that ye increase more and more. Notes, ch. iii. 12. Here, as elsewhere, the apostle makes thb fact that they deserved commendation for what tiiey had done, a stimulus to arouse them to still higher at tainmcnts. Bloomfuld.
11. And that ye study to be (juiet. Orderly, peaceful; living in the practice of the calm virtues of life. Tiio duty to which he wotdd exhort them was that of being subordinate to the laws; of avoiding all tunudt and disorder; of calmly pursuing their regular avocations, and of keeping themselves from all the as.-emblagea of the idle, the restless, and the dissatisfied. No Cliristian.'^liotild bo engaged in a mob; none should bo identified with the popular excitements which lead to di.^order and to the disregarfl of the laws. The word rendered 'yo study' (•pojonniotuu)
siness, and to work with your own | hands, as we commanded you;
means, properly, to love honour, to he ambitious; and here means the same as when we say, ' to make it a point of honour to do so and so.' Robinson, Lex. It is to be regarded as a sacred duty; a thing in which our honour is concerned. Every man should regard himself as disgraced who is concerned in a mob. ^ And to do your own business. To attend to their own concerns, without interfering with the affairs of others. See Notes on Pliil. ii. 4. Comp. 2 Thess. iii. 11. 1 Tim. v. 13. 1 Pet. iv. 13. The injunction here is one of the beautiful precepts of Christianity so well adapted to promote the good order and the happiness of society. It would prevent the impertinent and unauthorized prying into the aiiairs of others, to which many are so prone, and produce that careful attention to what properly belongs to our calling in life, which leads to tlirift, order, and competence. Religion teaches no man to neglect his business. It requires no one to give up an honest calling and to be idle. It asks no one to forsake a useful occupation, unless he can exchange it for one more useful. It demands, indeed, that we shall be willing so far to suspend our ordinary labours as to observe the Sabbath; to maintain habits of devotion; to improve our minds and hearts by the study of truth; to cultivate tlie social aflections, and to do good to others as we have an opportunity; but it makes no one idle, and it countenances idleness in no one. A man who is habitually idle can have very slender pretensions to piety. There is enough in this world for every one to do, and the Saviour set such an example of untiring industry in his vocation as to give each one occasion to doubt whether he is his true follower if he is not disposed to be employed. H And to work with your own hands, as we commanded you. This command is not referred to in the history (Acts xvii.), but it is probable that the apostle saw that many of those residing in Thessalonica were disposed to spend their time in indolence, and hence insisted. strongly on the necessity of being engaged in some useful occupation. Comp. Acts xvii. 21. Idleness is one of the great evils of the heatlien world in almost every country, and the parent of no small part of their vices. The effect of religion everywhere is to make men industrious; and every man, who is able, should feel himself under sacred obligation to be employed. God made man to work (Comp. Gen. ii. 15; iii. 19), and there is no more benevolent arrangement of his government than this. No one who has already enough for himself and family, but who can make money to do good to others, has a right to retire from business and to live in idleness (comp. Acts XX. 34. Eph. iv. 27); no one has a right to live in such a relation as to be wholly dependent on others, if he can support himself; and no one has a right to compel others to labour for him, and to exact their unrequited toil, in order that he may be supported in indolence and ease. The application of this rule to all mankind would speedily put an end to slavery, and would convert multitudes, even in the church, from useless to useful men. If a man has no necessity to labour for himself and family, he should regard it as an inestimable privilege to be permitted to aid those who cannot work — the sick, the aged, the infirm. If a man has no need to add to what he has for his own temporal comfort, what a privilege it is tor him to toil in promoting public improvements; in founding colleges, libraries, hospitals, and asylums; and in sending the gospel to those who
12 That ve imiy walk hom-st-Iand that \c may have lack of ' ly ' toward tliom ihat aro without, noihme.
13 But 1 would not have you
are sunk in wrotcliedness and want! No man understinds fully the blessings wliicii Ciixl has bestowed on liini, if he has hands to work and will not work.
12. That ye may walk honestly toward them that are without. Out of the cliurcii. Comp. Nott^ on Col. iv. 5. The word rendered honestly, means brcomini^ly, tlecorously, in a proper manner. Rom. xiii. 13. 1 Cor. xiv. 40. It does not refer here to mere honisty in tiie transaction of business, but to their general treatment of those who were not professing Christians. They were to conduct themselves towards them in all respects in a becoming manner — to be honest with them: to be faithful to their engagements; to be kind and courteous in their intercourse; to show respect where it was due, and to endeavour in every way to do them good. There are few precepts of religion more important than tiiose which enjoin upon Christians the duty of a proper treatment of those who are not connected with the church. '^\ And that ye may have lack of nothinsr. Marg., no man. The Greek will bear either construction, but the translation in the text is probably the correct one. The phrase is to b»; taken in connection not merely with that which immediately precedes it — as if 'their walking honestly towards those who were without' would preserve them from want — but as meaning that X tlieir industrious and quiet habits; their patient attention to their own business, and uprightdealing with every man, would do it. Thoy wnidd, in this way, have a competence, and would not be l)eholden to others. Learn hence, that it is the duty of a Christian ao to live as not to be dependent on others, unless he is made so by events of divine i'rovidence whicli he cannot foresee or control. No man should be dependent on othcri as the resndt of idle habits; of extra vagtince and improvidence; of the neglect of his own business, and of intermeddling with tliat of others. If by age, losses, infirmities sickness, he is made dependent, he cannot be blamed, and he should not repine at his lot. One of the ways in which a Christian may always do good in society, and honour his religion, is by quiet and patient industry, and by showing that religion prompts to those habits of economy on which the happiness of society so much depends.
13. But I would not have you to he ignorant. I would have you fully informed on the important subject which is here referred to. It is quite probable from this, that some erroneous views prevailed among them in reference to the condition of those who were dead, whicii tended to prevent their enjoying the full consolation which they might otherwise have done. Of the prevalence of these views, it is probable the apostle had been informed by Timothy on his return from Tii'ssiiouica. Ch. iii. 0. What they were we are not distinctly informed, and can onlv gather from the allusions which Paul makes to them, or from the opposite doctrines which /te states, and which are evidently designed to correct those whicli prevailed among them. From these statements, it would appear that they supposed that ihosa who had die<I, though they were true Christians, would Ik* deprivetl of.some important advantages which those would possess who should siu— vive to the coming of the I/ird.
to be ignorant, bretliren, concerning them Avhich are asleep, that
There seems some reason to suppose, as Koppe conjectures (comp. also Saurin, Serm. vol. vi. 1), that the 3ause of their grief was two-fold; one, hat some among them doubted whether there would be any resurrection (comp 1 Cor. xv. 12), and that they supposed that they who had died were thus cut off from the hope of eternal happiness, so as to leave their surviving friends to sorrow ' as those who had no Iiope;' the other, that some of them believed that, though those who were dead would indeed rise again, yet it would be long after those who were living when the Lord Jesus would return had been taken to glory, and would be always in a condition inferior to them. See Koppe, in loc. The effect of such opinions as these can be readily imagined. It would be to deprive them of the consolation wliich they might have had, and should have had, in the loss of their pious friends. They would either mourn over them as wholly cut off from hope, or would sorrow that they were to be deprived of the highest privileges which could result from redemption. It is not to be regarded as wonderful that such views should have prevailed in Thessalonica. There were those even at Corinth who wholly denied the doctrine of the resurrection (1 Cor. xv. 12); and we are to remember that those to whom ihe apostle now wrote had been recently converted from heathenism; that they had enjoyed his preaching but a short time; that they had few or no books on the subject of religion; and that they were surrounded by those who had no faith in the doctrine of the resurrection at- all, and who were doubtless able — as skeptical philosophers often are now — to urge their objections to tlie doctrine in such a way as greatly to perplex Christians. The anos-
ye sorrow not, even as others which have no hope.
tie, therefore, felt the importance of stating the exact truth on tlie subject, that they might not have unnecessary sorrow, and that their unavoidable grief for their departed friends might not be aggravated by painful apprehensions about their future condition. «[ Concerning them which are asleep. It is evident from this that they had been recently called to part with some dear and valued members of their church. The word sleep is frequently applied in the New Testament to the death of saints. For tlie reasons why it is, see the Notes on John xi. 11. 1 Cor. xi. 30; XV. 51. ^ That ye sorrow not, even as others which have no hope. That is, evidently, as the heathen, who had no hope of future life. Comp. Notes on Eph. ii. 12. Their sorrow was caused not only by the fact that their friends were removed from them by death, but from the fact that they had no evidence that their souls were immortal; or that, if they still lived, that they were happy; or that their bodies w'ould rise again. Hence, when they buried them, they buried their hopes in the grave, and so far as they had any evidence, they were never to see them again. Their grief at parting was not mitigated by the belief that the soul was now happy, or by the prospect of again being with them in a better world. It was on this account, in part, that the heathens indulged in expressions of such excessive grief! When their friends died, they hired men to play in a mournful manner on a pipe or trumpet, or women to howl and lament in a dismal manner. They beat their breasts; uttered loud shrieks; rent their garments; tore ofi their hair; cast dust on their heads, or sat down in ashes. It is not improbable that some among the Thessalonians, on the death of their pious fricails, kept up tncse exprcssious of excessive sorrow. To prevent tliis, mill to mitigate tlieir sorrow, the apostle refers tliem to the brif^lit hopes wliich Christianity liad revealed, and points them to the future jrlorious re-union with the depa rtcii pit)us dead. Learn lienco, (1) that tiie world witliout rcliij;ion is destitute of hope. It is just as true of the heathen world now as it was of the ancient paj^ms, tliat tliey have no liope of a future state. Tiiey have no evidence that there is any such future state of blessedness; and without sucli evidence there can be no hope. Comp. Notes on Epli. ii. 12. (2.) That the excessive sorrow of the children of tliis world, when they lose a fricntl, is not to be wondered at. Tiicy bury their hopes in the grave. Tlicy part, for all that they know or believe, with such a friend for ever. The wife, the son, tlie daugiiter, they consign to silence — to d»^cay — to dust, not expecting to meet them again. Tliey look forward to no glorious resurrection wiicn that body sliall rise, and wlien they shall be reunited to part no more. It is no wonder that tlicy weep — for wiio would not weep when he believes that he parts witii his friends for ever? (3.) It is only the hope of future blessedness that can mitigate this sorrow. Religion reveals a brighter world — a world where all the pious shall be reunitc«l; where the bonds of love shall be made stronger than they were here; where they shall never be severed again. It is only this lioi)e that can soothe tlie pains of grief at parting; only when we can look ibrw anl to a bettor world and feel that we shall see them again — love them again — love them for ever — that our tears are made dry. (4.) Tlie Ciiristian, Uiercfore, when he loses a christian friend, shotdd not sorrow as others do. He will t'eel, indeed, as keenly as they do, the loss of their society; tue absence of tlu'ir well-known tiices; the want of the sweet voice of friendship and love (or religion does not blunt the sensibility of tlie soul, or make the heart unfeeling. Jesus wept at the grave of Liizjirus, and religion does not l)rovent the warm, gushing expressions of sorrow when God comes into a family and removes a friend. But this sorrow should not he like tlial of the world. It should not be (</) sucli as arises from tlie feeling that there is to be no future union; (/>) it should not be accompanied with re pining or complaining; (c) it sliould not be excessive, or beyond that which God designs that we should feel. It should be calm, submissive, patient; it should be that wiiich is connected with steady confidence in God; and it should be mitigated by tiie hope of a future glorious union in heaven. The eye of the weeper should look up through his tears to God. The heart of the sufferer should acquiesce in him even in the unsearchable mysteries of his doalinirs, and feel that all is right. (0.) It is a sad thing to die witliout hope — so to die as to have no iiope tor ourselves, and to leave none to our surviving friends that we are happy. Such is the condition of the whole heathen world; and such the state of those who die in christian lands, who have no evidence that their peace is made with God. As I love my friends — my father, my mother, my wife, my cliildren, I would not have them go forth and weep over my grave a.'^ those who have no hope in my death. I would have their sorrow for my departure alleviated by the belief that my soul is happy with my G(h1, even when they commit my cold clay to the dust; and were there no other reason for being a Christian, this would be worth all the effort which it requires to become one. It would demon* strate the unspeakable val'je of reli
1 4 For if we believe that Jesus died and rose again, even so
" them also which sleep in Jesus will God bring with him.
gion, that my living friends may go forth to my grave and be comforted in their sorrows vv'ith the assurance that my soul is already in glory, and that my body will rise again! No eulogium for talents, accomplishments, or learning; no paeans of praise for eloquence, beauty, or martial deeds; no remembrances of wealth and worldly greatness, would then so meet the desires which my heart cherishes, as to have them enabled, when standing around my open grave, to sing the song which only Christians can sing: —
Urveil thy bosom, faithful tomb. Take this new treasure to thy trust;
And give these sacred relics room To seek a slumber in the dust.
Nor pain, nor grief, nor anxious fear Invade thy bounds. No mortal woes
Can reach the peaceful sleeper here, W^hile angels watch the soft repose.
Pass'd thro' the grave, and blest the bed;
Rest here, blesl saint, till from his throne The morning break, and pierce the shade.
Break from his throne, illustrious morn;
Call'd to ascend, and meet the Lord.
14. For if we believe, that Jesus died and rose again. That is, if we believe this, we ought also to believe that those who have died in the faith of Jesus will be raised from the dead. The meaning is not that the fact of the resurrection depends on our believing that Jesus rose, but that the death and resurrection of the Saviour were connected with the resurrection of the saints; that the one followed from the other, and that the one was as certain as the other. The doctrine of the resurrection of the saints so certainly fellows from that of the resurrection of Christ, that, if the one is believed, the other ought tQ be also. See Notes on 1 Cor. xv. 12—14. «1[ Which sleep in Jesus. A most beatitiful expression. It is not merely that J they have calm repose — like a gen- 1 tie slumber — in the hope of awaking again, but that this is 'in Jesus'" — or ' through' (Sia) him; that is, his death and resurrection are the cause of their quiet and calm repose. They do not ' sleep' in heathenism, or in infidelity, or in the gloom of atheism — but in the blessed hope which Jesus has imparted. They lie, as he did, in the tomb — free from pain and sorrow, and with the certainty of being raised up again.
They sleep in Jesus, and are bless'd,
How kind their slumbers are; From sufferings and from sin released,
And freed from every snare.
When, therefore, we think of the death of saints, let us think of what Jesus was in the tomb of Joseph of Arimathea. Such is the sleep of our pious friends now in the grave; such will be our own when we die. ^ Will God bring with him. Tliis does not mean that God will bring them with him from heaven when the Saviour comes — though it will be true that their spirits will descend witii the Saviour; but it means that he will bring them from their graves, and will conduct thern with him to glory, to be with him. Comp. Notes, John xiv. 3. The declaration, as it seems to me, is designed to teach the general truth that the redeemed are so united with Christ that they shall share the same destiny as he does. As the head was raised, so will all the members be. As God brought Christ from the grave, so will he bring them; that is, his resurrection made it certain that they would rise. It is a great and universal truth that God wUl bring all from their graves
15 For this we say unto you by the word of the Lord, that we which are alive, and remain
who 'sleep in Je.<us;' or that tliey shall all rise. Tiie upostlc does not, tiiereforc, refer so much to the time when this would occur — meaning tliat it would happen wlien the Lord Jesus should return — as to the fact that tliere was an established connection between him and his people, whicii made it certiin that if they died united with him by fiiith, they would be as certainly brought from the g^rave as he was. If, however, it means, as Prof. Bush (Anastisis, pp. 266, 207) supposes, that they will be brought with him from heaven, or will accompany him down, it does not prove that there must have been a previous resurrection, for the full force of the language would be met by tlie supposition that their spirits had ascended to heaven, and would be brought with him to be rnited to their bodies when raised. If this be the correct interpretation, then there is probably an allusion to such passages as tlie following, representing the coming of the Lord accompanied by his saints. •' The Ijord my God shall come, and all the s:iints with thee." Zech. xiv. '). " And Enoch, the seventh i'rom Adam, prophesied of these, saying. Behold, the Lord cometh, with ten thousand of his saints." Jude 14. " Who," says Pres. Dwight (.sVrm. 101), "are those whom God will bring with him at this time? Certainly not the bodies of his saints.... The only answer is, he will bring with him 'the spirits of just men made perfect' "
15. For this tee say unto you by the word oflfip Lord. By the comman'i, or inspired teaching of the Lord. Prof. Bush (Anastasis, p. 265) Bupposes that the apostle here alludes to what the Saviour says in Matt xxiv. 30, 31. "And they shall see
unto tiie coming of the Lord, shall not prevent them which are asleep.
the Son of man coming in tlie clouds of heaven," &lc. It is possible that Paul may have designed a general allusion to all that the Lord had said about his coming, but there cannot have been an exclusive reference to that passage, for in what he says here there are several circumstances mentioned to whTch the Saviour in Matthew does not allude. The probability, therefore, is, that Paul means that the Lord Jesus had made a special communication to him on the subject <[ That we which are alive. See this fully ex])lained in the Notes on 1 Cor. xv. 51. From this expression, it would seem, that some of the Thessalonians supposed that Paul meant to teach that he himself, and many of the living, would survive until the coming of the Lord Jesus, and, of course, that that event was near at hand. That this was not his meaning, however, he is at special pains to show in 2 Thess. ii. 1 — 10. ■[ And remain unto the coming of the Lord. Those Christians w^ho shall then be alive. •f Skall not prevent them which are asleep. Shall not precede; anticipate; go before. The word prevent with us is now commonly used in the sense of hiruler, but this is never its meaning in the Scriptures. The word, in the time of the translators of tlie Bible, was used in its primitive and proper sense {pravenio"), meaning to precede, or anticipate. Job iii. 12, " Why did the knees prevent meV That is, why did they anticipate me, so that I did not jx?rish. p!«. Ixxi.x. S, " Let thy tender mercies sjwedily jncvent us;" tlu t is, go before us in danirer. Ps. cxix. 147, " I prpvented the dawning of the morniiiLT. and cried;" that i.", I anticipat' ed it or I prayed before Uie morning dawned. Matt xvii. 25, "Jesus pre-
16 For " tke Lord himself shall descend from heaven with a shout, with the voice of the archangel,
vented him, saying;" that is, Jesus anticipated him; he commenced speaking before Peter had told him what he had said. Comp. Ps. xvii. 13; lix. 10; Ixxxviii. 13; xcv. 2. 2 Sam. xxii. 6. 19. Job xxx. 27; xli. 11. The meaning- here is, that they who would be alive at the coming of the Lord Jesus, would not be ' changed' and received up into glory before those who were in tlieir graves were raised up. The object seems to be to correct an opinion which prevailed among the Thessalonians that they who should survive to the coming of the Lord Jesus would have great advantages over those wlio had died. What they supposed those advantages would be — whether the privilege of seeing' him come, or that they would be raised to higher honours in heaven, or that they who had died would not rise at all, does not appear, nor is the origin of this sentiment known. It is clear, however, that it was producing an increase of their sorrow on the death of their pious friends, and hence it was very important to correct the error. Tlie apostle, therefore, states that no such disadvantage could follow, for the matter of fact was, that the dead would rise first.
16. For the Lord himself shall descend from heaven. Notes, Acts i. 11. IT With a shout. The word here used (xtXfv^fxa), does not elsewhere occur in the New Testament. It properly means a cry of excitement, or of urging on; an outcry, clamour, or shout, as of sailors at the uar, Luc. Catapl. 19; of soldiers rusiiing to battle, Thuc. iii. 14; of I multitude of people, Diod. Sic. iii. 15; of a huntsman to his dogs, Xen. Ven. vi. 20. It does not mean here, khat the Lord would himself make
and with the trump of God: and the dead in Christ shall rise
such a shout, but that he would be attended with it; that is, with a multitude who would lift up the voice like that of an army rushinfj; to the conflict. Tf With the voice of the archangel. The word archangel occurs nowhere else in the New Testament, except in Jude 9, where it is applied to Michael. It properly means a chief angel; one who is first, or who is over others — apx^v. The word is not found in the Septuagint, and the only arcliangel, therefore, which is named in the Scriptures, is Michael. Jude 9. Comp. Rev. xii. 7. Seven angels, however, are referred to in the Scriptures as having an eminence above others, and these are commonly regarded as archangels. Rev. viii. 2. " And I saw the seven angels which stood before God." One of these is supposed to be referred to in the Book of Tobit, xii. 15, " I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One." The names of three only of the seven are mentioned in the Jewish writings: Michael, the patron of the Jewish nation, Dan. x. 13. 21; xii. 1. Gabriel, Dan. viii. 16; ix. 21. Comp. Luke i. 19. 26. Raphael, Tobit iii. 17; v. 4; viii. 2, ix. 1. 5; xii. 15. The Book of Enoch adds that of Uriel, pp. 187, 190, 191, 193. Michael is mentioned as one ' of the chief princes,' Dan. x. 13; and as ' the great prince,' Dan. xii. 1. Comp. Notes on Eph. i. 21, and see an article by Prof. Stuart in the Bibliotheca Sacra, No. 1, on Angelology. It seems evident from the Scriptures, that there is one or more among the angels to whom the name archangel properly belongs. This view is in accordance with the doo
17 Then wo wliich are alive and remain, shall be caught up
trine in tlie Scriptures tlmt llio heavenly beings arc divided into ranks:ind orders, lor if t«, it is not unreasonable to suppose that tliere should be one or more to whom the most exalted nink appertains. Comp. Rev. xii. 7. Whether there is more tlian (iiie to whom this name appropriately belongs, it is impasi;ible now to determine, and is not material. The word here (in Greek) is without the article, and the phrase might be rendered, 'with the voice of an archangel.' Tiic Syriac renders it, ' with the voice of the prince of the angels.' On an occasion so august and momentous as that of the coming of the tinal Ju<lge of all mankind; the resurrection of the dead, and the solemn transactions before the tribunal of the Son of God deciding the destiny of countless millions for ever, it will not be inappropriate that the highest among tlie heavenly hosts shouid be present and take an important part in the solemnities of tlic day. It is not quite certain what is meant here by ' the voice of the archangel,' or for what purpose that voice will be heard. It cannot be that it will be to raise the dead — for tliat will be by the 'voice of the Son of God' (John v. 2?, 29), and it seems most probable that tlie meaning is, that this will be a part of the loud shout or cry which will be made by the descending hosts of heaven; or perhaps it may be for the purpose of summoning the world to Uk; bar of judgment. Comp. Matt. xxiv. 31. ^ Am! with the trump of God. The trump which God appoints to be Founded on that solemn occasion. It does not mean that it will be sounded by God himself. See Notes on Matt. xxiv. 31. % And the dead in Christ. Christians. 'H Shall rise first. That is, before the living Bhall bi' changed. A doctrine simi- togcther with them in " the clouds, lar to this was held by the Jews, "Rcsch Lachisch said. Those who die in the land of Israel, shall rise first in the days of the Messiah." Sec Wetstein, t;i Inc. It is implied in all this description, that the interval between their resurrection and the change which will occur to the living, will be brief, or that the one will rapidly succeed the other. Comp. Notes, 1 Cor. xv. 23. 51, 52.
17. Then ice which are alive. Those who shall then be alive. See ver. 1.5. The word here rendered then (tHnta), does not necessarily mean that this would occur immedi' ately. It properly marks succession in time, and means afterwards, next, next in the order of events. Luke xvi. 7. Gal. i. 21. James iv. 14. Tliere may be a considerable interval between the resurrection of the pious and the time when the living shall be caught up to meet the Lord, for the change is to take place in them which will fit them to ascend with those who have been raised. Tlie meaning is, that after the dead are raised, or the next thing in order, they and the living will ascend to meet the Lord. The proper meaning of the word, however, denotes a succession so close as to exclude the idea of a long interval in which other important transactions would occur, such an interval, for example, as would be involved in a long personal reign of the Redeemer on eartli. The word demands this in terpretation — that the next thing in order aller the resurrection of the righteous, will be their being caught up with the living, witii an appropriate change, into the air — though, as has been j;pmarked, it will admit of the supposition of such a brief, momentary interval (tV orojuy, iv jUnw ot^axuov', 1 Cor. XV. 51, 52) as Bhali be necessary to prepare for it. ^ S/^all fie caught up. Tlic word here used implies that there will be the application of external force or power by which this will be dene. It will not be by any power of ascending which they will themselves have; or by any tendency of their raised or changed bodies to ascend of their own accord, or even by any effort of their own v.'ill, but by a power applied to them which will cause them to rise. Comp. tlie use of the word aprfd^co in Matt, xi. 12, " the violent take it by force;" xiii. 19, "then cometh the wicked one and snatcheth away;" John vi. 15, " that they would come and tale him by force,-'" x. 12, "the wolf catcheth ikem,•" Acts viii. 39, " the Spirit of the Lord caught away Phili);" 2 Cor. xii. 2, "such an one caught up to the third heaven;" also, John xii. 2S, 29. Acts xxiii. 10. Jude 23. Rev. xii. 5. The1 verb does not elsewhere occur in the New Testament. In all these instances there is the idea of either foreign force or violence, effecting that which is done. What force or power is to be applied in causing the living and the dead to ascend, is not expressed. Whether it is to be by the ministry of angels, or by the direct power of the Son of God, is not intimated, though the latter seems to be most probable. The word should not be construed, however, as implying that there will be any reluctance on the part of the saints to appear before tne Saviour, but merely with reference to the physical fact that power will be necessary to elevate them to meet him in the air. Will their bodies then be such that vhey will have the power of locomotion at will from place to place? IT In the clouds. Gr., ' in clouds' — iv vefiiuMi — without the article. This may mean ' in clouds;' that is, in sucli numbers, and in such grouping as to resemble clouds. So it is rendered by Macknight, Koppe, Rosenmiiller, Bush (Anasta. 2GtJ), and others.
The absence of the article here would rather seem to demand this interpretation. Still, however, the other interpretation may be true, that it mear.s that they will be caught up into the region of the clouds, or to the clouds which shall accompany the Lord Jesus on his return to our world. Matt. xxiv. 30; xxvi. 64. Mark xvi. 26; xiv. 62. Rev. i. 7. Comp. Dan. vii. 13. In whichever sense it is understood, the expression is one of great sublimity, and the scene will be immensely grand. Some doctrine of this kind was held by the ancient Jews. Thus Rabbi Nathan (Midras Tillin, xlviii. 13) says, 'What has been done before will be done again. As he led the Israelites from Egypt in the clouds of heaven, so will he do to them in the future time.' IT To meet the Lord in the air. In the regions of the atmosphere — above the earth. It would seem from this, that the Lord Jesus, in his coming, would not descend to the earth, but would remain at a distance from it in the air, where the great transactions of the judgment will occur. It is, indeed, nowhere said that the transactions of the judgment will occur upon the earth. The world would not be spacious enough to contain all the assembled living and dead, and hence the throne of judgment will be fixed in the ample space above it. ^ And so shall toe ever be with the Lord. This does not mean that they will always remain with hun in the air — for their final home will be heaven— and after the trial they will accompany him to the realms of glory. Matt. XXV. 34, " Come, ye blessed of my Father, inherit the kingdom," Slc. The time during which they will remain with him ' in the air,' is nowhere mentionea in the Bible. It will be as long as will be necessary for the purposes of judging a world and deciding the eternal doom of every individual
to meet the Lord in the air: and so shall we ever bo " with the Lord,
" accordinff to tlie deeds done in the body." There is no reason to siippase that this will be accomplished in a single day of twenty-four iiours; but it is imjjossible to Ibrm any conjecture of the period which will be occupied.
1>>. Whrrcfore comfort one anotlirr. Marjr., exhort. Tlie word comfort probably best expresses liic mcaiiiiii>^. Tliey were to brinir tlicse glorious truths and these briglit prospects before tiieir minds, in order to alleviate the sorrows of bereavement. The topics of consolation are those: lirst, that those wlio had died in the faith would not always lie in the pravc; second, tiiat when they rose tiiey would not occupy an inferior condition because they wore cut off before the comings of the I/ird; and third, that all Christians, livinnf and dead, would be received to heaven and dwell for ever with the I/ird. ■[ With these words. Tliat is, with these truths.
1. This passao'c (vs. 13 — 18) contains a truth wiiich is to be found in no heathen classic writer, and nowhere else, except in tlie teachinjrs of the New Testament For the elevated and jjlorious view which it ffives of future scenes pertaining' to our world, and fur all iLs inestimable consolations, we are wholly indci>ted to the christian ndijfion. Rea.son, unassisted by revelation, never dared to conjecture that such scenes would <x;cur; if it had, it would have had no ariruments on which tlie conjecture could bo supported.
2. The death of the Christian is a calm and crentle slumber. Ver. 13. Ills not anniiiilation; it is not the extinction of hope. It is like gentle repose when we lie down at night,
18 Wlierefore ' comfort one another with these words.
and when we hope to awake again in the morning; it is like the quiet, sweet slumber of tlie infant. Why, then, should the Christian be afraid to die ] Is he afraid to close his eyes in slumber? Why dread the night — the stillness of death 1 Is he afraid of the darkness, the silence, the chilliness of the midnight hour, whoii his senses are locked in repose! Wiiy should death to him appear.'-•o terrible? h the s/umbering- of mi infant an object of terror?
3. Tiiere are magnificent scenes before us. There is no description anywhere wiiich is more sublime than that in the close of this chapter. Great events are brought to getlier here, any one of which is more grand than all the pomp of court-s, and all the sublimity of battle, and all the grandeur of a trimiiphal civic procession. The glory of the dcscenrling Judge of all mankind; tlie attending retinue of angels, and of the spirits of the dead; the loud shout of the descending host; the clangor of the archangel's trumpet; the burstinir of graves nnd the coming forth of the millions there entombed; the rapid, sudden, glorious change on tlie millions of living men; the consternation of the wicked; the ascent of the innumerable host to the regions of the air, and the solemn process of the judgment there — what has ever occurred like these events in this world? And how stninge it is that the thoughts of men are not turni-d away from tlm trifles — the show — the shadow — the glitter— the empty pageantry hen; — to these bright and glorious realities'
4. In those scenes we shall all b*'. personally interested. If we do not survi\.5 till they (jccur, yot we sh;ill have an important part to act in them. Wc shall hearthe archangel'B trump, we shall be summoned before the dciscending- Judge. In these scenes we shall mingle not as careless spectators, but as those whose eternal doom is there to be determined, and with all the intensity of emotion derived from the fact that the Son of God will descend to judge us, and to pronounce our final doom! Can we be too much concerned to be prepared for the solemnities of that day?
5. We have, in the passage before us, an interesting view of the order in wliich these great events will occur. There will be (1.) the descent of the judge with the attending hosts of heaven; (2.) the raising up of the righteous dead; (3.) the change which the living will undergo (comp. 1 Cor. xv. 52); (4.) the ascent to meet the Lord in the air; and (5.) the return with liim to glory. What place in this series of wonders will be assigned for the resurrection of the wicked, is not mentioned here. The object of the apostle did not lead him to advert to that, since his purpose was to comfort tiie afflicted by the assurance that their pious friends would rise again, and would suffer no disadvantage by the fact that they had died before the coming of the Redeemer. From John v. 28, 29, however, it seems most probable that they will be raised at the same time with the righteous, and will ascend with them to the place of judgment in the air.
6. There is no intimation here of a 'personal reign' of Christ upon the earth. Indeed, there is no evidence that he will return to the earth at all. All that appears is, that he will descend ' from heaven' to the regions of ' the air,' and there will summon the living and the dead to his bar. B(it there is no intimation that he will set up a visible kingdom then on earth, to continue a thousand or axrz years; that the Jews will be re-collected in their own land; that a magnificent city or temple will be built there; or that the saints will hover in the air, or reign personally with the Lord Jesus over the nations. There are two considerations in view of this passage, which, to my mind, are conclusive proof that all this is, romance — splendid and magnificent I indeed as an Arabian tale — but whol- * ly unknown to the apostle Paul. The one is, that if this were to occur, it is inconceivable that there should have been no allusion to it here. It would have been such a magnificent conception of the design of the Second Advent, that it could not have failed to have been adverted to in a description like this. The other consideration is, that such a view would have been exactly in point to meet the object of the apostle here. What could have been more appropriate in comforting the Thessalonian Christians respecting those who had died in the faith, than to describe the gorgeous scenes of the 'personal reign' of Christ, and the important part which the risen samts were to play in that great drama? How can it be accounted for that the apostle did not advert to it? Would a believer in the ^personal reign^ now be likely to omit so material a point in a description of the scenes which are to occur at the ' Second Advent f
7. The saints will be for ever with the Lord. They will dwell with him in his own eternal home. John xiv. 3. This expression comprises the sum of all their anticipated felicity and glory. To be with Christ will be, in itself, the perfection of bliss; for it will be a security that they will sin no more, tliat they will suffer no more, and that they will be shielded from danger and death. They will have realized the object of their long, fond desire — that of seeing their Saviour; they will have suffered the last pang, encountered the last temptation, and escaped foi evor from llie dominion of death. What a -lorious prospect is this! A^^du^LH^ly we sslioiild ho wiliinjj to eiuhiro pain, privation and contempt hero fur the brief period of our eartldy pilgrimage, if we may come at hust to a world of eternal rest. Wliat trilles arc all cartlily sorrows compared with the glories oi' an endless life with our God and Saviour!
8. It is possible tliat even the prospect of tiie judgmcnt-Klay should be a source of consolation. Ver. 18. To most men it is justly an object of dread — tor all that they have to fear is concentrated on the issues of tiiat day. But why should a Christian fear it? In the descending Judge he will hail his Redeemer and friend; and just in proiwrtion as he has true religion here, will be the certainty of his acquittal there. Nay, his feelings in anticipation of tiie judgment may be more than the tnirc absence of fear and alarm. It may ''C to liim the source of positive joy. It will be tlic day of his deliverance from death and the grave. It will confirm to him all his longcherished hopes. It will put tiic seal of approbation on his life spent in endeavouring to do the will of God. It will reunite him to his dear friends wiio have died in the Ijord. It will admit him to a full and glorious view of that Saviour whom ' having not seen he has loved;' and it will make him the companion of angels and of God. If there is anything, theretbro, which ought to cheer and sustain our hearts in the sorrows and bereavements of this life, it is the anticipation of the glorious scenes connected with tiie Second Advent of our I^ord, and the ])rospect of standing betore him clotiied in tiie robes of salvation, surrounded by all those whom we have loved who have died in the faith, and with the innumerable company of tlie redccned of all ages and lands.
This chapter consists of two parts. I. Tiie continuation of the subject of the coming of the I^ord. Vs. 1 — II; and, II. Various practical cthortations.
In the first part, the apostle states (1.) tiiat it was well understood by the Thessalonians that the coming of the Lord would be sudden, and at an unexpected moment, vs. 1, 2; (2.) he reters to the ellect of his coming on the wicked and the right eous, and says that it would be attended with ti\c sudden and inevitable destruction of the former, ver. 3; but that the result of his coming would be fir diflerent on the righteous. Vs. 4 — II. The prospect of liis coming was fitted to make them watchful and sober, vs. 0 — S; and his advent would be attended witli tiicir certain salvation. Vs. 0 — 11.
In the second part of the chapter, he exhorts tiiem to show proper respect for their spiritual teachers and rulers, vs. 12, 13; to endeavour to restrain the unruly, to support the feeble, and to evince towards all the spirit of patience and forbearance, ver. 14; to manifest a meek and benevolent manner of life, ver. 15; to rejoice always, ver. Ki; to pray constantly, ver. 17; to render thanks to God in every situation, ver. 18; to cherish the influences of tiie Holy Ghost on their souls, ver. 19; to show respect for all the divine prophetic communications, ver. 20; to consider and examine carefully everything submitted to them lor belief; to adhere steadfastly to all that was good and true, ver. 21; and to avoid the very appearance of evil, ver. 22. The epistle closes with a fervent prayer that God would.sanctify them entirely; willi an earnest entreaty that they would pray for him; with a command that the epistle should l)c read to all the
lUT of the times and the seasons, brethren, ye have no need that I write unto you. 2 For yourselves know per-
churches, and with tlie benediction.
1. But of the times and the seasons. See Notes, Acts i. 7. The reference here is to the coming of the Lord Jesus, and to the various events connected with his advent. See the close of ch. iv. ^ Ye have no need that I icrite unto you. That is, they had received all the information on the particular point to which he refers, which it was necessary they should have. He seems to refer particularly to the suddenness of his coming-. It is evident from this, as well as from other parts of this epistle, that this had been, from some cause, a prominent topic which he had dwelt on when he was with them. See Notes on ch. i. 10.
2. For yourselves know perfectly. That is, they had been fully taught this. There could be no doubt in their minds respecting it. ^ The day of the Lord so cometh. Of the Lord Jesus — for so the word ' Lord' in the New Testament commonly means. See Notes, Acts i. 24. The ' day of the Lord' means that day in which he will be manifested, or in which he will be the prominent object in view of the assembled nniverse. % As a thief in the night. Suddenly and unexpectedly, as a robber breaks into a dwelling. A thief comes without giving any v/arning, or any indications of his approach. He not only gives none, but he is careful that none shall be given. It is a point with him that, if possible, the man whose house he is about to rob shall have no means of ascertaining bi; approach until he comes suddon-
fectly that the day of the Lord so Cometh " as a thief in tlie night. 3 For v.'hen they shall say Peace and safety; then sudden
ly upon him. Comp. Notes on Matt xxiv. 37-^3. Luke xu. 39, 40. In this way the Lord Jesus will return to judgment; and this proves that all the attempts to determine the day, the year, or the century when he will come, must be fallacious. He intends that his coming to this world shall be sudden and unexpected, 'like that of a thief in the night;' that there shall be no such indications of his approach that it shall not be sudden and unexpected; and that no warning of it shall be given so that men may know the time of his appearing. If this be not the point of the comparison in expressions like this, what is it] Is there anything else in which his coming will resemble that of a thief? And if this be the true point of comparison, how can it be true that men can ascertain ichen that is to occur 1 Assuredly, if they can, his coming will not be like that of a thief. Comp. Notes on Acts i. 7.
3. For when they shall say, Peace and safety. That is, when the wicked shall say this, for the apostle here refers only to those on whom 'sudden destruction' will come. Comp. Notes on Matt. xxiv. 36—42. 2 Pet. hi. 3, 4. It is clear from this, (1.) that when the Lord Jesus shall come the world will not all be converted. There will be some to be ' destroyed.' How large this proportion will be, it is impossible now to ascertain. This supposition, however, is not inconsistent with the belief that there will be a general prevalence of the gospel before that period. (2.) TI12 impenitent and wicked world will be sunk in carnal security when he comes. They will regard themselves destruction cumctli upon tlicin, as travail " upon a woman with child; and thoy shall not escape.
as!«ife. Tliey will see no danger. Tliey will pive no liced to warninir.
rhcy will be unprepared for his advent So it has always been. It seems to Ik; a universal truth in rcpird to all the visitxitions n( God to wicked men tor punishment, that he comes u[X5n them at a time when they are not expectin? liim, and that they have no tkith in the predictions of his advent. So it was in the time of the Hood; in the destruction of Sodom, Gomorrah, and Jerusalem; in tiie overthrow of Ribylon: so it is when the sinner dies, and so it will be when the Lord Jesus shall return to judg-e the world. One of tlie most remarkable facts about tiie iiistory of man is, that he takes no warning trom his Maker; he never changes his plans, or feels any emotion, irra use his Creator 'thunders damnation alonar his path,' and threatens to destroy him- in hell. ^.SWden destruction. Destruction that was unfurescen (ai^v^Sioi) or unexpected. The word here rendered sudden, occurs nowhere else in the New Testament, except in Luke xxi. 84, "Lest that day come upon you unawares." The word rendered destrurtion — oX^S^po J— occurs in the New Testament only here and in 1 Cor. V..3. 2 Thess. i. 9. 1 Tim. vi. 9, in all of which places it is correct- y translated destruction. The word destruction is familiar to us. It means, properly, demolition; pullinir down; the annihilation of the tbrni of unylhinjT, or that form of parts which con.-titutcs it what it is; as the destruction of j^rass by eatinij; of a forest by cuttmj down tiie trees; of lite by murder; of the soul by consijninfj it to misery. It does not necessiirdy mean annihUation — Ibra house or city is not annihilated which G
■1 But ye, * brethren, arc not in darkness, that that day should overtake you as a tliief.
is pulled down or burnt; a forest is not annihilated which is cut down; and a man is not annihilated whose character and happiness are destroyed. In repird to the destruction here referred to, we may remark, (L) it will be after the return of the Lord Jesus to judtrment; and hence it is not true that the wicked experience all the punishment which they ever will in the present life; (2.) that it seems fairly implied that the destruction which they will then suffer will not be annihilation, but will be connected with conscious existence; and (3.) that they will then bo cut otr from life and liope and salvation. How can the.solenm affirmation that they will be 'destroyed suddenly,' be consistent with the belief that all men will be saved ] Is it the same thin^j to be destroyed and to be saved? Does the Lord Jesus, when he speaks of the salvation of his people, say that he comes to destroy them? "i" /l.v travail upon a woman with child. Tliis expression is sometimes used to denote great consternation, as in Ps. xlviii. 6. Jer. vi. 24. Alicah iv. 9, 10; great pain, as Isa. liii. 11. Jer. iv. '.il. John xvi. 21; or the suddenness witli which anything occurs. Jer. xiii. 21. It seems here to be used to denote two tilings; first, that the coming of the Lord to a wicked world will be sudden; and, secondly, that it will bo an event of iJic most distressuig and overwhelming nature. li" And they shall not escape. That i.s, the destruction, or ixinishmenL They calculated ou impunity, but now the time will have come when none of these refuges will avail them, and no rocks will cover them from the " wnifh to come."
4. But y; fnelhreriy are not in
5 Ye aie all the children of light, and the children of the day: we are not of the night, nor of darkness.
darkness, that that day should overtake you as a thief. The allusion here is to the manner in which a thief or robber accomplishes liis purpose. He comes in the night, when men are asleep. So, says the apostle, tlie Lord will come to the wicked. Tliey are like those who are asleep when the thief comes upon them. But it is not so with Christians. They are, in relation to the coming of the day of the Lord, as men are who are awake wlien the robber comes. They could see his approach, and could prepare for it, so that it would not take them by surprise.
5. Ye are all the children of light. All who are Christians. The phrase ' children of light' is a Hebraism, meaning that they were the enlightened children of God. ^ And the children of the day. Who live as if liglit always shone round about them. The meaning is, that in reference to the coming of the Lord tliey are as men would be in reference to the coming of a thief, if there were no night and no necessity of slumber. They would always be wakeful and active, and it would be impossible to come upon them by surprise. Christians are always to be wakeful and vigilant; they are so to expect the coming of the Redeemer, that he will not find them off their guard, and will not come upon them by surprise.
6. Therefore let us not sleep, as do others. As tlie wicked world does. Comp. Notes Matt. xxv. 5. IT But let us watch. That is, for the coming of the Lord. Let us regard it as an event which is certainly to occur, and whicli 7nay occur at any moment. Notes. Matt. xxv. 13. 1i And be sobtr. Tlie word here used (i'jj^w) is
6 Therefore « let us not sleep,
as do others; but let ns watch and be sober. * rendered sober in 1 Thess. v. 6. 8. 1 Pet. i. 13; v. 8; and watch in 2 Tim. iv. 5, and 1 Pet. iv. 7. It does not elsewhere occur in the New Testament. It properly means, to be temperate or abstinent, especially in respect to wine. Joseph. Jewish Wars, 5. 5. 7. Xenoplion, Cyr. 7. 5. 20; and then it is used in a more general sense, as meaning to be sober-minded, watchful, circumspect. In tliis passage there is an allusion to the fact that persons not only sleep in the night, but that tliey are frequently drunken in the night also. The idea is, that the Lord Jesus, v/hen he comes, will find the wicked sunk not only in carnal security, but in sinful indulgences, and that those who are Christians ought not onl}' to be awake and to watch as in the daytime, but to be temperate. They ought to be like persons engaged in the sober, honest, and appropriate employments of the day, and not like those who waste their days in sleep, and their nights in revelry. A man who expects soon to see the Son of God coming to judgment, ought to be a sober man. No one would wish to be summoned from a scene of dissipation to his bar. And who would wish to be called there from the ball-room; from the theatre; from the scene of brdliant worldly amusement J The most gay votary of the world; the most accomplished and flattered and joyous patron of the ball-room; the most richly-dressed and admired daughter of vanity, would tremble at the thought of being summoned from those brilliant halls, where pleasure is now found, to the judgment-bar. They would wish to have at least a little time that they might prepare for so solemn a scene. But if so, as this
7 For they ihat sleep, sloop in the night; and they that be drunken, are drunken in the night.
8 But let us, who are of the
event may at any moment occur, why should they not be hubitually tobor-niinded! W'liy should they not aim to bo always in that sUito ot" mind whicli tlioy know woidd be apjjropriato to meet him! Especially should (."liristiaus live witli sucii viijilancc and soberness as to bo always prepared to meet the Son of Goil. Wliat Ciiristian can think it appropriate tor him to go up to meet ids Saviour from tlie tiieatro, the ball-room, or tiie brilliant worldly party! A Cliristian oHg/il always so to live that tiie comintj of the Son of God in the clouds of heaven would not excite the least alarm.
7. For lliey that sleep, sleep in the night. Ni^dit is the time for sleep. Tlie day is the time for action, and in the light of day men should be employed. iN'ight and sleep are made for each otiier, and so arc the day and active employment. The meaning iicre is, that it is in accordance witli the character of those who are of the night, that is, sinners, to be sunk in stupidity and carnal sccurit}', as if they were asleep; but for the children of the day, tliat is, tor Christians, it is no more appropriate to be inactive than it is tor men to sleep in the day-time. ' It is not to be wondered at that wicked men are negligent and are given to vice, for they are ignorant of the will of God. Negligence in doing right, and corrupt morals, usually accompany ignorance.' Rnsenmiil- Irr. *■ And they that be i/rnuken, are drunken in the night. Tlie night is devoted by tiicm to revelry and dissipation. It is in accordance with the u.-ual custom in all lands and times, that the night is the usual season for riot and revelry. The day, bo sober, putting on the breast-plate " of faith and love; and for an helmet, tlie hope of salvation.
leisure, the darkness, the security from observation, and the freedonj from the usual toils and cares of life, have caused those hours usually to be selected ti)r indulgence in intemperate eating and drinking. This was probably more particularly the case among the ancients than with us, and much as drunkenness abounded, it was much more rare to see a man into.xicated in the day-time than it is now. To be drunk then in the day-time was regarded as the greatest disgrace. See Polyb. Exc. Ijcg. 8, and Apul. viii., as quoted by Wet stein. Com p. Notes, Acts ii. lo. Is. v. ] 1. The object of the apostle here is, to exhort Christians to be sober and temperate, and the meaning is, tiiat it is as disgraceful for them to indulge in habits of reveliy, as for a man to be drunk in the day-time. The propriety of this exhortation, addressed to Christians, is based on the fact that intoxication was liardly regarded as a crime, and, surrounde<l as they were with those who freely indulged in drinking to excess, they were then, as they are now, exposed to the danger of disgracing their religion. The actions of Christians ought always to be such that they may be pertbrmed in open day and in the view of ail the world. Other men seek the cover of the night to perform their deeds; the Christian should do notiung which may not be done under the full blaze of day.
8. But let us, who are of the day; he.softer. Tem|HTate, a.s men usually are in the day-time. H Putting on the breast-plate of faith and lore. This is a tavourite comparison of the apostle Paul. See it explained at length in tlie Notes on Eph. vi. It. H And for an hel-
9 For God hath not appointed • us to wrath, but to obtain salvation by our Lord Jesus Christ.
9. For God hath not appointed us to wrath. This is designed as an encouragement to effort to secure our salvation. The wisli of God is to save us, and therefore we should watch and be sober; we should take to ourselves tlie whole of the Christian armour, and strive for victory. If he had appointed us to wrath, effort v.'ould have been in vain, for we could do nothing but yield to our inevitable destiny. The hope of a final triumph should animate us in our efforts, and cheer us in our struggles with our foes. How much does the hope of victory animate the soldier in battle! When morally certain of success, how his arm is nerved! When everything conspires to favour him, and when he seems to feel tliat God fights for him, and intends to give him the victory, how his heart exults, and how strong is he in battle! Hence, it was a great point among the ancients, when about entering into battle, to secure evidence that the gods favoured tliem, and meant to give them the victory. For this purpose they offered sacrifices, and consulted the flight of birds and the entrails of animals; and for this armies were accompanied by soothsayers and priests, that they might interpret any signs which might occur that would be favourable, or to propitiate the favour of the gods by sacrifice. See Homer, passim; Arrian's Expedition of Alexander, and the classic writers generally. The apostle alludes to something of this kind here. He would excite us to maintain the Christian warfare manfully, by the assurance that God intends that we shall be triumphant.
10 Who died for us, that, whether '' we wake or sleep, we should hve together with him,
This we are to learn by no conjectures of soothsayers; by no observation of the flight of birds; by no sacrifice which v)e can make to propitiate his favour, but by the unerring assurance of his holy word. If we are Christians, we know that he intends our salvation, and that victory will be ours; if we are willing to become Christians, we know that the Almighty arm will be stretched out to aid us, and that the ' gates of heir cannot prevent it.
10. Who died for us. That is, to redeem us. He designed by his death that we should ultimately live with him; and this effect of his death could be secured only as it was an atoning sacrifice. ^ Whether we icake or sleep. Whether we are found among the living or the dead when he comes. The object here is to show that the one class would have no advantage over the other. This was designed to calm their minds in their trials, and to correct an error which seems to have prevailed in the belief that those who were found alive when he should return would have some priority over those who were dead. See Notes on ch. iv. 13 — 18. "IT Should live together icith hi?!!. Notes, John xiv. 3. The word rendered ' together' (S^a), is not to be regarded as connected with the phrase ' with him' — as meaning that he and they would be ' together,' but it refers to those who 'wake and those who sleep' — those who are alive and those who are dead — meaning that they would be together, or would be with the Lord at the same time; there would be no priority or precedence. Rosenmuller.
selves togolhor, and odify one another, even as also ye ilo.
\'Z And we beseech you, bre- another. Strive to build up each ether, or to e:?tablisli each other in tlie faith by tlieso truths. Notes, Rom..\iv. 19. •[ Even as also ye do. Continue to do it. Let notliing intervene to disturb the harmony and consolation wiiicli you liave been accustomed to derive from these high and iioly doctrines.
1'2. And tec bisrech you, brethren, to hitow litem which labour amous; you. Who they were is not nicntioncil. It is evident, however, that the church was not letl without apiwinted persons to minister to it when its founders should be away. We know that there were presb3rters ordained over the church at Ephesus, and over the churciies i 1 Crete (Acts x\. 17. Titus i. 5), U'ld that there were bishops and deacons at Philippi (Phil. i. 1), and there is every reas<jn to believe that similar officers would bo apiwinted in every newly or^'anizcd church. The word ' know'' seems to mean Uiat they were not to make thcm- Belves stranirers to them — to be cold and distant towards them — to be itrnorant of their wants, or to be indifferent to them. While a people are«not obtrusively to intermeddle with the business of a minister, any more than they are with that of any jther nuin, yet there are things in iCgard to him with which tlioy sbould be acquainted. They sliould seek to be pcrson;dly acquainted with him, and make iiim their confidant and counsellor in their spiritual troubles. They sh'^'ild seek his friendship, and endeavour to maintain all proper intercourse with him. They ehoidd not reganl him as a distant man, or a.^ a stranger among them. Tiiey should so tiir niider.stand his circumstances as to know what is 0*
thren,toknowlhein " which lutour among you, and are over you in the Lord, and admonish you;
requisite to make him comforfcdilc, and should be on such terms that they may readily and cheerfully furnish what he needs. And they are to ' know' or regard him as their spiritual teacher and ruler; not to be strangers to the place where he preaches the word of life, and not to listen to his admonitions and reproofs as those of a stranger, but as tho.se of a pastor and friend. If Which labour amonsf you. There is no reason to suppose, as many have done, that the apostle here refers to different classes of ministers. He rathei refers to different parts of the work which tlie same ministers perform The first is, that they 'labour' — that is, evidently, in preaching the gos pel. For the use of tlie word, see John iv. 38, where it occurs twice,
1 Cor. XV. lU; xvi. 16. The word is one which properly expresses wearisome toil, and implies that tlie office of preaching is one that demands constant industry. ■[ And are over you in the Ixyrd. That is, by the appointment of tlio Lord, or under his direction. They are not absolute sovereigns, but are themselves subject to one who is over tliem — the Lord Jesus. On the word here rendered 'arc over you' (rt|)ot-jraufi"n'5), see Notes on Rom..xii. H, where it is translated ruli th. ^ And admonish you. The word here used (vw^friw) is rendered admonish, and admonished, in Rom. xv. 14. Col. iii. IC. 1 Thcs.s. v. 12.
2 Thess. iii. 15; and wtirn, and warning, 1 Cor. iv. 11. Col. i. 2S. 1 Thess. V. 11. It does not elsewhere occur in the New TestamonL It means, to put in mind; and tli'Mi to warn, entreat, exhort It is a part of the duty of a mini.>*ter to put his people in mind of the trutli; U) warn
13 And to esteem them very highly in love for their work's sake. And be " at peace among yourselves.
them of clanger; to exhort them to perform their duty; to admonish them if they go astray.
13. And to esteem them very highly in love. To cherish for them an affectionate regard. The office of a minister of rehgion demands respect. They who are faithful in that office have a claim on the kind regards of their fellow-men. The very nature of the office requires them to do good to others, and there is no benefactor who should be treated with more affectionate regard than he who endeavours to save us from ruin; to impart to us the consolations of the gospel in affliction; and to bring us and our families to heaven. •[[ For their work's sake. Not primarily as a personal matter, or on their own account, but on account of the work in which they are engaged. It is a work wliose only tendency, when rightly performed, is to do good. It injures no man, but contributes to the happiness of all. It promotes intelligence, industry, order, neatness, economy, temperance, chastity, charity, and kindness in this world, and leads to eternal blessedness in the world to come. A man who sincerely devotes himself to such a work has a claim on the kind regards of his fellow-men. ^ And be at peace amoiifc yourselves. Notes, Mark ix. 50. Rom. xii. 18; xiv. 19.
14. ]Sow ice exhort you, brethren. Marg., beseech. This earnest entreaty is evidently addressed to the whole church, and not to the ministers of the gospel only. The duties here enjoined are such as appertain to all christians in their appropriate spheres, and should not be left to be performed by ministers only. 1[ Warn
thren, warn them that are ^ unruly, * comfort the feeble-minded, support the weak, ' be patient '' toward all men.
them. The same word which in ver. 12 is rendered admonish. It is the duty of every church member, as j well as of the ministers of the gos- 1 pel, affectionately to admonish those - whom the}^ know to be living contrary to the requirements of the gospel. One reason why there is so little piety in the church, and why so many professors of religion go astray, is, that the great mass of church ^ members feel no responsibility on i this subject. They suppose that it.f| is the duty only of the officers of ^ the church to admonish an erring brother, and hence many become careless and cold and worldly, and no one utters a kind word to them to recall them to a holy walk v.'ith God. IT That are unruly. Marg., disorderly. The word here used (ataxTfo^), is one which properly means 7iot keeping the ranks, as of soldiers; and then irregular, confused, neglectful of duty, disorderly. The reference here is to the members of the church who were irregu- ^ lar in their Christian walk. It is not difficult, in an army, when soldiers get out of the line, or leave their places in the ranks, or are thrown into confusion, to see that little can be accomplished in such a state of irregularity and confusion. As little difficult is it, when the members of a church are out of their places, to see that little can be accomplished in such a state. Many a church is like an army where half the soldiers are out of the line; where there is entire insubordination in the ranks, and where not half of them could be depended on for efficient service in a campaign. Indeed, an army would accomplish little if as large a pro*
15 See that none render "evil for evil unto any man; but ever
]K)rtion of it were irregular, idle, remiss, or pursuing their.own aims to tlie neglect of the public interest, as tliere are mombcrs of the church who c;in never be depended on in ttccoinplisiiing tlie great piirjxise for which it was organized. *J Comfort the feeble-minded. The dispirited; the disheartened; the downcast. To do this is also the duty of each church member. Tliere are almost always those who arc in this condition, and it is not easy to appreciate the value of a kind word to one in that state. Cliristians are assailed by temptation; in making efforts to do good they are opposed and become disheartened; in their contests with tlieir spiritual foes they are almost overcome; they walk through shades of spiritual night, and find no comtbrL In such circumstances, how consoling is the voice of a friend! How comforting is it to feel that they are not alone I How supporting to be addressed by one who has had the same conflicts, and has triumphed! Every Christian — especially every one who has been long in the service of his Master — has a fund of experience which is the properly of the church, and which may be of incalculable value to those who are struggling now amidst many embarassments along the christian way, lie who has that e.vpericnce should help a weak and sinking brother; he should make his own experience of the efficacy of religion in his trials and conflicL', the means of sustaining others in their struggles. Tlioro is no one who would not reach out his hand to save a child borne down a rapid stream; yet how often do experienced and strong men in the Christian faith pa*3 by those who are Btruggling in tJio 'deep waters, where the prou 1 waves have come follow ' that which is goon, both among yourselves, and to all mm.
over tlieir souls 1' ^Support the weak. Notes, Rom. xv. 1. IT Be patient toward all men. See the Greek word here used, explained in the Notes on 1 Cor. xiii. 4. Comp. Eph. iv. 2. Gal. v. 22. Col. iii. 12. 15..See that none render evil for evil. Sec Notes on Matt v. 39. 44. The meaning here is, that we are not to take vemzeanre. Comp. Notes on Rom. xii. 17. 19. This law is positive, and is universally binding. The moment we feel ourselves acting from a desire to ' return evil for evil,' that moment we are acting wrong. It may be right to defend our lives and tiie lives of our friends; to seek the protection of the law for our persons, reputation, or property, against those wiio would wrong us; to repel the assaults of calumniators and slanderers, but in no case should the motive be to do them wrong for the evil which they have done us. •f Hut ever follow that which is good. Which is benevolent, kind, just, generous. See Notes, Rom. xii. 20, 21. •[ Both among yourselves, and to all men. The phrase ' to all men,' seems to have been added to avoid the possibility of misconstruction. Some might possibly suppose that this was a good rule to be observed towards thase of their own number, but that a greater latitude in avenging injuries might be allowable towards their enemies out of the church. The apostle, therefore, says that the rule is universal. It relates to the heathen, to infidels, skeptic.-^, and persecut(jrs, as well as to the members of the church. To every man we are to do good as we are able — no matter wliat they do to us. This is the rule which God.himself observes towards the evil and unthankfiil (Notes, MatL V. 45), and is one of the original and beautiful laws of our holy rel igion.
17. Pray without ceasing. See Notes on Rom. xii. 12. The direction here may be fliirly construed as meaning (1.) that we are to be regular and constant in the observance of the stated seasons of prayer. We are to observe the duty of prayer in the closet, in the family, and in the assembly convened to call on the name of the Lord. We are not to allow this duty to be interrupted or intermitted by any trifling cause. We are so to act that it may be said we pray regularly in the closet, in the family, and at the usual seasons when the church prays to which we belong. (2.) We are to maintain an uninterrupted and constant spirit of prayer. We are to be in suc!i a frame of mind as to be ready to pray publicly if requested; and when alone, to improve any moment of leisure which we may have when we feel ourselves strongly inclined to pray. That Christian is in a bad state of mind who has suffered himself, by attention to worldly cares, or by light conversation, or by gayety and vanity, or by reading an improper book, or by eating or drinking too much, or by late hours at night among the thoughtless and the vain, to be brought into such a condition that he cannot engage in prayer with proper feelings. There has been evil done to the soul if it is not prepared for communion with God at all times, and if it would not find pleasure in approaching his holy throne.
18. In everything give thanks. Notes, Eph. V. 20. Phil. iv. 6. We can always find something to be thankful for, and there may be reasons why we ought to be thankful
18 In ' everything give thanks: for this is the will of God in Christ Jesus concerning you.
for even those dispensations which appear dark and frowning. Chrysostom, once the archbishop of Constantinople, and then driven into exile, persecuted, and despised, died far away from all the splendours of the capital, and all the comforts and honours which he had enjoyed, uttering his favourite motto — 6o|a •foi ^f9 7idv((av tvixiv — glory to God for all things. Bibliotheca Sacra, i. 700. So we may praise God for everything that happens to us under his government. A man owes a debt of obligation to him for anything which will recall him from his wanderings, and which will prepare him for heaven. Are there any dealings of God towards men which do not contemplate such an end 1 Is a man ever made to drink the cup of aftiiction when no drop of mercy is intermingled f Is he ever visited with calamity which does not in some way contemplate his own temporal or eternal good? Could we see all, we should see that we are never placed in circumstances in which there is not much for which we should thank God. And when, in his dealings, a cloud seems to cover his face, let us remember the good things without number which we have received, and especially remember that we are | in the world of redeeming love, and ' we shall find enough for which to be thankful. If For this is the ivill of God. That is, that you should be grateful. This is what God is pleased to require you to perform in the name of the Lord Jesus. In the gift of that Saviour he has laid the foundation for that claim, and he requires that you should not be unmindful of the obligation. See Notes, Heb. xiii. 15.
19 ducndi • not the Spirit.
'iU Ucspiso '' not prophesy iiigs.
19. Quench not the Spirit. This lan<ru;ij;i^e i.>i tJikon from tl»c way ot' putiiiisf out a tire, and the sense is, we are not to e.xtiiij^uish the inllueucos of the 1 loly t^piril in our licarts. Possibly there may be an allusion here to fire on an altar, which was to be kept constantly burninfj. This fire may have been rci^arded as cinblematic of devotion, and as denotinif that that ilevotiou was never to become extinct. The Holy Spirit is the source ot' true devotion, and hence the enkindlinijs of piety in the heart, by ti)e Spirit, are never to bo quenched. Fire may be put out by pouring on water; or by covering it with any incombustible substance; or by neglecting to supply fuel. If it is to be made to burn, it must be nourished with proper care and attention. The Holy Spirit, in his influences on the soul, is here compared with fire that might be made to burn more intensely, or that might be extinguished. In a similar manner tlie aptistle gives this direction to Timothy, " I put thee in remembrance that tliou stir up (avaJ^cMvpiii; kindle up, cause to burn) the gitl of God." 2 Tim. i. 6. Anything that will tend to damp the ardour of piety in the soul; to chill our feelings; to render us cold and lifeless in the service of Gml, may be reirarded as ' quenching the Spirit.' Neglect of cultivating the christian graces, or of prayer, of the Bible, of tlie sanctuary, of a careful watchtiilness over the heart, will do it W'orldliness, vanity, levity, ambition, pride, the love of dress, or indulgence in an improper train of thought, will do it. It is a great rule in religion that all the piety whicii there is in the aiul is the fair result of culture. A man ha^ no more rrliirion than he intends to have; lie lias no graces of the Spirit which he does not seek; lie lias no