But concerning the times and the seasons, brothers, you have no need that anything be written to you.
KJV
But of the times and the seasons, brethren, ye have no need that I write unto you.
Commentary
Commentary
The apostle, having spoken in the end of the foregoing chapter
concerning the resurrection, and the second coming of Christ, proceeds
to speak concerning the uselessness of enquiring after the particular
time of Christ's coming, which would be sudden and terrible to the
wicked, but comfortable to the saints, ver. 1-5 .
He then exhorts them to the duties of watchfulness, sobriety, and the
exercise of faith, love, and hope, as being suitable to their state, ver. 6-10 .
In the next words he exhorts them to several duties they owed to
others, or to one another
( ver. 11-15 ),
afterwards to several other Christian duties of great importance
( ver. 16-22 ),
and then concludes this epistle, ver. 23-28 .
1 But of the times and the seasons, brethren, ye have no need
that I write unto you.
2 For yourselves know perfectly that the day of the Lord so
cometh as a thief in the night.
3 For when they shall say, Peace and safety; then sudden
destruction cometh upon them, as travail upon a woman with child;
and they shall not escape.
4 But ye, brethren, are not in darkness, that that day should
overtake you as a thief.
5 Ye are all the children of light, and the children of the
day: we are not of the night, nor of darkness.
I. The apostle tells the Thessalonians it was needless or useless to
enquire about the particular time of Christ's coming: Of the times
and seasons you need not that I write unto you, v. 1 .
The thing is certain that Christ will come, and there is a certain time
appointed for his coming; but there was no need that the apostle should
write about this, and therefore he had no revelation given him; nor
should they or we enquire into this secret, which the Father has
reserved in his own power. Of that day and hour knoweth no man. Christ himself did not reveal this while upon earth; it was not in his
commission as the great prophet of the church: nor did he reveal this
to his apostles; there was no need of this. There are times and
seasons for us to do our work in: these it is our duty and interest to
know and observe; but the time and season when we must give up our
account we know not, nor is it needful that we should know them. Note,
There are many things which our vain curiosity desires to know which
there is no necessity at all of our knowing, nor would our knowledge of
them do us good.
II. He tells them that the coming of Christ would be sudden, and a
great surprise to most men, v. 2 .
And this is what they knew perfectly, or might know, because our Lord
himself had so said: In such an hour as you think not, the Son of
man cometh, Matt. xxiv. 44 .
So Mark xiii. 35, 36 , Watch you therefore, for you know not when the master of the house
cometh; lest, coming suddenly, he find you sleeping. And no doubt
the apostle had told them, as of the coming of Christ, so also of his
coming suddenly, which is the meaning of his coming as a thief in
the night, Rev. xvi. 15 .
As the thief usually cometh in the dead time of the night, when he is
least expected, such a surprise will the day of the Lord be; so
sudden and surprising will be his appearance. The knowledge of this
will be more useful than to know the exact time, because this should
awaken us to stand upon our watch, that we may be ready whenever he
cometh.
III. He tells them how terrible Christ's coming would be to the
ungodly, v. 3 .
It will be to their destruction in that day of the Lord. The righteous
God will bring ruin upon his and his people's enemies; and this their
destruction, as it will be total and final, so,
1. It will be sudden. It will overtake them, and fall upon them, in
the midst of their carnal security and jollity, when they say in their
hearts, Peace and safety, when they dream of felicity and please
themselves with vain amusements of their fancies or their senses, and
think not of it,-- as travail cometh upon a woman with child, at
the set time indeed, but not perhaps just then expected, nor greatly
feared.
2. It will be unavoidable destruction too: They shall not
escape; they shall in no wise escape. There will be no means
possible for them to avoid the terror nor the punishment of that day.
There will be no place where the workers of iniquity shall be able
to hide themselves, no shelter from the storm, nor shadow from the
burning heat that shall consume the wicked.
IV. He tells them how comfortable this day will be to the righteous, v. 4, 5 .
Here observe,
1. Their character and privilege. They are not in darkness; they are
the children of the light, &c. This was the happy condition of the
Thessalonians as it is of all true Christians. They were not in a state
of sin and ignorance as the heathen world. They were some time
darkness, but were made light in the Lord. They were favoured with
the divine revelation of things that are unseen and eternal,
particularly concerning the coming of Christ, and the consequences
thereof. They were the children of the day, for the day-star had
risen upon them; yea, the Sun of righteousness had arisen on them with
healing under his wings. They were no longer under the darkness of
heathenism, nor under the shadows of the law, but under the gospel,
which brings life and immortality to light. 2 Tim. i. 10 .
2. Their great advantage on this account: that that day should not
overtake them as a thief, v. 4 .
It was at least their own fault if they were surprised by that day.
They had fair warning, and sufficient helps to provide against that
day, and might hope to stand with comfort and confidence before the Son
of man. This would be a time of refreshing to them from the presence
of the Lord, who to those that look for him will appear without
sin unto their salvation, and will come to them as a friend in the
day, not as a thief in the night.
6 Therefore let us not sleep, as do others; but let us watch
and be sober.
7 For they that sleep sleep in the night; and they that be
drunken are drunken in the night.
8 But let us, who are of the day, be sober, putting on the
breastplate of faith and love; and for a helmet, the hope of
salvation.
9 For God hath not appointed us to wrath, but to obtain
salvation by our Lord Jesus Christ,
10 Who died for us, that, whether we wake or sleep, we should
live together with him.
On what had been said, the apostle grounds seasonable exhortations to
several needful duties.
I. To watchfulness and sobriety, v. 6 .
These duties are distinct, yet they mutually befriend one another. For,
while we are compassed about with so many temptations to intemperance
and excess, we shall not keep sober, unless we be upon our guard, and,
unless we keep sober, we shall not long watch.
1. Then let us not sleep as do others, but let us watch; we must
not be secure and careless, nor indulge spiritual sloth and idleness.
We must not be off our watch, but continually upon our guard against
sin, and temptation to it. The generality of men are too careless of
their duty and regardless of their spiritual enemies. They say, Peace and safety, when they are in the greatest danger, doze
away their precious moments on which eternity depends, indulging idle
dreams, and have no more thoughts nor cares about another world than
men that are asleep have about this. Either they do not consider the
things of another world at all, because they are asleep; or they do not
consider them aright, because they dream. But let us watch, and act
like men that are awake, and that stand upon their guard.
2. Let us also be sober, or temperate and moderate. Let us keep
our natural desires and appetites after the things of this world within
due bounds. Sobriety is usually opposed to excess in meats and drinks,
and here particularly it is opposed to drunkenness; but it also extends
to all other temporal things. Thus our Saviour warned his disciples to take heed lest their hearts should be overcharged with surfeiting
and drunkenness, and cares of this life, and so that day come on them
unawares, Luke xxi. 34 . Our moderation then, as to all temporal things, should be
known to all men, because the Lord is at hand. Besides this,
watchfulness and sobriety are most suitable to the Christian's
character and privilege, as being children of the day; because those that sleep sleep in the night, and those that are drunken are
drunken in the night, v. 7 .
It is a most reproachful thing for men to sleep away the day-time,
which is for work and not for sleep, to be drunken in the day, when so
many eyes are upon them, to behold their shame. It was not so strange
if those who had not the benefit of divine revelation suffered
themselves to be lulled asleep by the devil in carnal security, and if
they laid the reins upon the neck of their appetites, and indulged
themselves in all manner of riot and excess; for it was night-time with
them. They were not sensible of their danger, therefore they slept; they were not sensible of their duty, therefore they were
drunk: but it ill becomes Christians to do thus. What! shall
Christians, who have the light of the blessed gospel shining in their
faces, be careless about their souls, and unmindful of another world?
Those who have so many eyes upon them should conduct themselves with
peculiar propriety.
II. To be well armed as well as watchful: to put on the whole armour of
God. This is necessary in order to such sobriety as becomes us and will
be a preparation for the day of the Lord, because our spiritual enemies
are many, and mighty, and malicious. They draw many to their interest,
and keep them in it, by making them careless, secure, and presumptuous,
by making them drunk--drunk with pride, drunk with passion, drunk and
giddy with self-conceit, drunk with the gratifications of sense: so
that we have need to arm ourselves against their attempts, by putting
on the spiritual breast-plate to keep the heart, and the spiritual
helmet to secure the head; and this spiritual armour consists of three
great graces of Christians, faith, love, and hope, v. 8 .
1. We must live by faith, and this will keep us watchful and sober. If
we believe that the eye of God (who is a spirit) is always upon us,
that we have spiritual enemies to grapple with, that there is a world
of spirits to prepare for, we shall see reason to watch and be sober.
Faith will be our best defence against the assaults of our enemies.
2. We must get a heart inflamed with love; and this also will be our
defence. True and fervent love to God, and the things of God, will keep
us watchful and sober, and hinder our apostasy in times of trouble and
temptation.
3. We must make salvation our hope, and should have a lively hope of
it. This good hope, through grace, of eternal life, will be as a helmet
to defend the head, and hinder our being intoxicated with the pleasures
of sin, which are but for a season. If we have hope of salvation, let
us take heed of doing any thing that shall shake our hopes, or render
us unworthy of or unfit for the great salvation we hope for. Having
mentioned salvation and the hope of it, the apostle shows what grounds
and reasons Christians have to hope for this salvation, as to which
observe, He says nothing of their meriting it. No, the doctrine of our
merits is altogether unscriptural and antiscriptural; there is no
foundation of any good hope upon that account. But our hopes are to be
grounded,
(1.) Upon God's appointment: because God hath not appointed us to
wrath, but to obtain salvation, v. 9 .
If we would trace our salvation to the first cause, that is God's
appointment. Those who live and die in darkness and ignorance, who
sleep and are drunken as in the night, are, it is but too plain, appointed to wrath; but as for those who are of the day, if they
watch and be sober, it is evident that they are appointed to obtain
salvation. And the sureness and firmness of the divine appointment
are the great support and encouragement of our hope. Were we to obtain
salvation by our own merit or power, we could have but little or no
hope of it; but seeing we are to obtain it by virtue of God's
appointment, which we are sure cannot be shaken ( for his purpose,
according to election, shall stand ), on this we build unshaken
hope, especially when we consider,
(2.) Christ's merit and grace, and that salvation is by our Lord Jesus
Christ, who died for us. Our salvation therefore is owing to, and our
hopes of it are grounded on, Christ's atonement as well as God's
appointment: and, as we should think on God's gracious design and
purpose, so also on Christ's death and sufferings, for this end, that whether we wake or sleep (whether we live or die, for death
is but a sleep to believers, as the apostles had before intimated) we should live together with Christ live in union and in glory
with him for ever. And, as it is the salvation that Christians hope for
to be for ever with the Lord, so one foundation of their hope is
their union with him. And if they are united with Christ, and live in
him, and live to him, here, the sleep of death will be no prejudice to
the spiritual life, much less to the life of glory hereafter. On the
contrary, Christ died for us, that, living and dying, we might be his;
that we might live to him while we are here, and live with him when we
go hence.
11 Wherefore comfort yourselves together, and edify one
another, even as also ye do.
12 And we beseech you, brethren, to know them which labour
among you, and are over you in the Lord, and admonish you;
13 And to esteem them very highly in love for their work's
sake. And be at peace among yourselves.
14 Now we exhort you, brethren, warn them that are unruly,
comfort the feebleminded, support the weak, be patient toward all men. 15 See that none render evil for evil unto any man; but ever
follow that which is good, both among yourselves, and to all men.
In these words the apostle exhorts the Thessalonians to several
duties.
I. Towards those who were nearly related one to another. Such should
comfort themselves, or exhort one another, and edify one another, v. 11 .
1. They must comfort or exhort themselves and one another; for the
original word may be rendered both these ways. And we may observe, As
those are most able and likely to comfort others who can comfort
themselves, so the way to have comfort ourselves, or to administer
comfort to others, is by compliance with the exhortation of the word.
Note, We should not only be careful about our own comfort and welfare,
but to promote the comfort and welfare of others also. He was a Cain
that said, Am I my brother's keeper? We must bear one
another's burdens, and so fulfil the law of Christ. 2. They must edify one another, by following after those things
whereby one may edify another, Rom. xiv. 19 .
As Christians are lively stones built up together a spiritual house,
they should endeavour to promote the good of the whole church by
promoting the work of grace in one another. And it is the duty of every
one of us to study that which is for the edification of those with whom
we converse, to please all men for their real profit. We
should communicate our knowledge and experiences one to another. We
should join in prayer and praise one with another. We should set a good
example one before another. And it is the duty of those especially who
live in the same vicinity and family thus to comfort and edify one
another; and this is the best neighbourhood, the best means to answer
the end of society. Such as are nearly related together and have
affection for one another, as they have the greatest opportunity, so
they are under the greatest obligation, to do this kindness one to
another. This the Thessalonians did ( which also you do ), and
this is what they are exhorted to continue and increase in doing. Note,
Those who do that which is good have need of further exhortations to
excite them to do good, to do more good, as well as continue in doing
what they do.
II. He shows them their duty towards their ministers, v. 12, 13 .
Though the apostle himself was driven from them, yet they had others
who laboured among them, and to whom they owed these duties. The
apostle here exhorts them to observe,
1. How the ministers of the gospel are described by the work of their
office; and they should rather mind the work and duty they are called
to than affect venerable and honourable names that they may be called
by. Their work is very weighty, and very honourable and useful.
(1.) Ministers must labour among their people, labour with diligence,
and unto weariness (so the word in the original imports); they must
labour in the word and doctrine, 1 Tim. v. 17 .
They are called labourers, and should not be loiterers. They must
labour with their people, to instruct, comfort, and edify them. And,
(2.) Ministers are to rule their people also, so the word is rendered, 1 Tim. v. 17 .
They must rule, not with rigour, but with love. They must not exercise
dominion as temporal lords; but rule as spiritual guides, by setting a
good example to the flock. They are over the people in the Lord, to
distinguish them from civil magistrates, and to denote also that they
are but ministers under Christ, appointed by him, and must rule the
people by Christ's laws, and not by laws of their own. This may also
intimate the end of their office and all their labour; namely, the
service and honour of the Lord.
(3.) They must also admonish the people, and that not only publicly,
but privately, as there may be occasion. They must instruct them to do
well, and should reprove when they do ill. It is their duty not only to
give good counsel, but also to give admonition, to give warning to the
flock of the dangers they are liable to, and reprove for negligence or
what else may be amiss.
2. What the duty of the people is towards their ministers. There is a
mutual duty between ministers and people. If ministers should labour
among the people, then,
(1.) The people must know them. As the shepherd should know his flock,
so the sheep must know their shepherd. They must know his person, hear
his voice, acknowledge him for their pastor, and pay due regard to his
teaching, ruling, and admonitions.
(2.) They must esteem their ministers highly in love; they should
greatly value the office of the ministry, honour and love the persons
of their ministers, and show their esteem and affection in all proper
ways, and this for their work's sake, because their business is to
promote the honour of Christ and the welfare of men's souls. Note,
Faithful ministers ought to be so far from being lightly esteemed
because of their work that they should be highly esteemed on account of
it. The work of the ministry is so far from being a disgrace to those
who upon other accounts deserve esteem, that it puts an honour upon
those who are faithful and diligent, to which otherwise they could lay
no claim, and will procure them that esteem and love among good people
which otherwise they could not expect.
III. He gives divers other exhortations touching the duty Christians
owe to one another.
1. To be at peace among themselves, v. 13 .
Some understand this exhortation (according to the reading in some
copies) as referring to the people's duty to their ministers, to live
peaceably with them, and not raise nor promote dissensions at any time
between minister and people, which will certainly prove a hindrance to
the success of a minister's work and the edification of the people.
This is certain, that ministers and people should avoid every thing
that tends to alienate their affections one from another. And the
people should be at peace among themselves, doing all they can to
hinder any differences from rising or continuing among them, and using
all proper means to preserve peace and harmony.
2. To warn the unruly, v. 14 .
There will be in all societies some who walk disorderly, who go out of
their rank and station; and it is not only the duty of ministers, but
of private Christians also, to warn and admonish them. Such should be
reproved for their sin, warned of their danger, and told plainly of the
injury they do their own souls, and the hurt they may do to others.
Such should be put in mind of what they should do, and be reproved for
doing otherwise.
3. To comfort the feebleminded, v. 14 .
By these are intended the timorous and faint-hearted, or such as are
dejected and of a sorrowful spirit. Some are cowardly, afraid of
difficulties, and disheartened at the thoughts of hazards, and losses,
and afflictions; now such should be encouraged; we should not despise
them, but comfort them; and who knows what good a kind and comfortable
word may do them?
4. To support the weak, v. 14 .
Some are not well able to perform their work, nor bear up under their
burdens; we should therefore support them, help their infirmities, and
lift at one end of the burden, and so help to bear it. It is the grace
of God, indeed, that must strengthen and support such; but we should
tell them of that grace, and endeavour to minister of that grace to
them.
5. To be patient towards all men, v. 14 .
We must bear and forbear. We must be long-suffering, and suppress our
anger, if it begin to rise upon the apprehension of affronts or
injuries; at least we must not fail to moderate our anger: and this
duty must be exercised towards all men, good and bad, high and low. We
must not be high in our expectations and demands, nor harsh in our
resentments, nor hard in our impositions, but endeavour to make the
best we can of every thing, and think the best we can of every body.
6. Not to render evil for evil to any man, v. 15 .
This we must look to, and be very careful about, that is, we must by
all means forbear to avenge ourselves. If others do us an injury, this
will not justify us in returning it, in doing the same, or the like, or
any other injury to them. It becomes us to forgive, as those that are,
and that hope to be, forgiven of God.
7. Ever to follow that which is good, v. 15 .
In general, we must study to do what is our duty, and pleasing to God,
in all circumstances, whether men do us good turns or ill turns;
whatever men do to us, we must do good to others. We must always
endeavour to be beneficent and instrumental to promote the welfare of
others, both among ourselves (in the first place to those that are
of the household o faith ), and then, as we have opportunity,
unto all men, Gal. vi. 10 .
16 Rejoice evermore.
17 Pray without ceasing.
18 In every thing give thanks: for this is the will of God in
Christ Jesus concerning you.
19 Quench not the Spirit.
20 Despise not prophesyings.
21 Prove all things; hold fast that which is good.
22 Abstain from all appearance of evil.
Here we have divers short exhortations, that will not burden our
memories, but will be of great use to direct the motions of our hearts
and lives; for the duties are of great importance, and we may observe
how they are connected together, and have a dependence upon one
another.
1. Rejoice evermore, v. 16 .
This must be understood of spiritual joy; for we must rejoice in our
creature-comforts as if we rejoiced not, and must not expect to live
many years, and rejoice in them all; but, if we do rejoice in God, we
may do that evermore. In him our joy will be full; and it is our fault
if we have not a continual feast. If we are sorrowful upon any worldly
account, yet still we may always rejoice, 2 Cor. vi. 10 .
Note, A religious life is a pleasant life, it is a life of constant
joy.
2. Pray without ceasing, v. 17 .
Note, The way to rejoice evermore is to pray without ceasing. We should
rejoice more if we prayed more. We should keep up stated times for
prayer, and continue instant in prayer. We should pray always, and not
faint: pray without weariness, and continue in prayer, till we come to
that world where prayer shall be swallowed up in praise. The meaning is
not that men should do nothing but pray, but that nothing else we do
should hinder prayer in its proper season. Prayer will help forward and
not hinder all other lawful business, and every good work.
3. In every thing give thanks, v. 18 .
If we pray without ceasing, we shall not want matter for thanksgiving in every thing. As we must in every thing make our requests
known to God by supplications, so we must not omit thanksgiving, Phil. iv. 6 .
We should be thankful in every condition, even in adversity as well as
prosperity. It is never so bad with us but it might be worse. If we
have ever so much occasion to make our humble complaints to God, we
never can have any reason to complain of God, and have always much
reason to praise and give thanks: the apostle says, This is the will
of God in Christ Jesus concerning us, that we give thanks, seeing
God is reconciled to us in Christ Jesus; in him, through him, and for
his sake, he allows us to rejoice evermore, and appoints us in every
thing to give thanks. It is pleasing to God.
4. Quench not the Spirit ( v. 19 ),
for it is this Spirit of grace and supplication that helpeth our
infirmities, that assisteth us in our prayers and thanksgivings.
Christians are said to be baptized with the Holy Ghost and with
fire. He worketh as fire, by enlightening, enlivening, and
purifying the souls of men. We must be careful not to quench this holy
fire. As fire is put out by withdrawing fuel, so we quench the Spirit
if we do not stir up our spirits, and all that is within us, to comply
with the motions of the good Spirit; and as fire is quenched by pouring
water, or putting a great quantity of dirt upon it, so we must be
careful not to quench the Holy Spirit by indulging carnal lusts and
affections, or minding only earthly things.
5. Despise not prophesyings ( v. 20 );
for, if we neglect the means of grace, we forfeit the Spirit of grace.
By prophesyings here we are to understand the preaching of the
word, the interpreting and applying of the scriptures; and this we must
not despise, but should prize and value, because it is the ordinance of
God, appointed of him for our furtherance and increase in knowledge and
grace, in holiness and comfort. We must not despise preaching, though
it be plain, and not with enticing words of men's wisdom, and though we
be told no more than what we knew before. It is useful, and many times
needful, to have our minds stirred up, our affections and resolutions
excited, to those things that we knew before to be our interest and our
duty.
6. Prove all things, but hold fast that which is good, v. 21 .
This is a needful caution, to prove all things; for, though we must put
a value on preaching, we must not take things upon trust from the
preacher, but try them by the law and the testimony. We must search the
scriptures, whether what they say be true or not. We must not believe
every spirit, but must try the spirits. But we must not be always
trying, always unsettled; no, at length we must be settled, and hold
fast that which is good. When we are satisfied that any thing is right,
and true, and good, we must hold it fast, and not let it go, whatever
opposition or whatever persecution we meet with for the sake thereof.
Note, The doctrines of human infallibility, implicit faith, and blind
obedience, are not the doctrines of the Bible. Every Christian has and
ought to have, the judgment of discretion, and should have his
senses exercised in discerning between good and evil, truth and
falsehood, Heb. v. 13, 14 .
And proving all things must be in order to holding fast that which is
good. We must not always be seekers, or fluctuating in our minds, like children tossed to and fro with every wind of doctrine. 7. Abstain from all appearance of evil, v. 22 .
This is a good means to prevent our being deceived with false
doctrines, or unsettled in our faith; for our Saviour has told us
( John vii. 17 ), If a man will do his will, he shall know of the doctrine whether it
be of God. Corrupt affections indulged in the heart, and evil
practices allowed of in the life, will greatly tend to promote fatal
errors in the mind; whereas purity of heart, and integrity of life,
will dispose men to receive the truth in the love of it. We should
therefore abstain from evil, and all appearances of evil, from sin, and
that which looks like sin, leads to it, and borders upon it. He who is
not shy of the appearances of sin, who shuns not the occasions of sin,
and who avoids not the temptations and approaches to sin, will not long
abstain from the actual commission of sin.
23 And the very God of peace sanctify you wholly; and I pray
God your whole spirit and soul and body be preserved blameless
unto the coming of our Lord Jesus Christ.
24 Faithful is he that calleth you, who also will do it. 25 Brethren, pray for us.
26 Greet all the brethren with a holy kiss.
27 I charge you by the Lord that this epistle be read unto all
the holy brethren.
28 The grace of our Lord Jesus Christ be with you. Amen.
In these words, which conclude this epistle, observe,
I. Paul's prayer for them, v. 23 .
He had told them, in the beginning of this epistle, that he always made
mention of them in his prayers; and, now that he is writing to them, he
lifts up his heart to God in prayer for them. Take notice,
1. To whom the apostle prays, namely, The very God of peace. He
is the God of grace, and the God of peace and love. He is the author of
peace and lover of concord; and by their peaceableness and unity, from
God as the author, those things would best be obtained which he prays
for.
2. The things he prays for on behalf of the Thessalonians are their
sanctification, that God would sanctify them wholly; and their
preservation, that they might be preserved blameless. He prays
that they may be wholly sanctified, that the whole man may be
sanctified, and then that the whole man, spirit, soul, and body, may be
preserved: or, he prays that they may be wholly sanctified, that is,
more perfectly, for the best are sanctified but in part while in this
world; and therefore we should pray for and press towards complete
sanctification. Where the good work of grace is begun, it shall be
carried on, be protected and preserved; and all those who are
sanctified in Christ Jesus shall be preserved to the coming of our Lord
Jesus Christ. And because, if God did not carry on his good work in the
soul, it would miscarry, we should pray to God to perfect his work, and preserve us blameless, free from sin and impurity, till at
length we are presented faultless before the throne of his glory
with exceeding joy.
II. His comfortable assurance that God would hear his prayer: Faithful is he who calleth you, who will also do it, v. 24 .
The kindness and love of God had appeared to them in calling them to
the knowledge of his truth, and the faithfulness of God was their
security that they should persevere to the end; and therefore, the
apostle assures them, God would do what he desired; he would effect
what he had promised; he would accomplish all the good pleasure of his
goodness towards them. Note, Our fidelity to God depends upon his
faithfulness to us.
III. His request of their prayers: Brethren, pray for us, v. 25 .
We should pray for one another; and brethren should thus express
brotherly love. This great apostle did not think it beneath him to call
the Thessalonians brethren, nor to request their prayers. Ministers
stand in need of their people's prayers; and the more people pray for
their ministers the more good ministers may have from God, and the more
benefit people may receive by their ministry.
IV. His salutation: Greet all the brethren with a holy kiss, v. 26 .
Thus the apostle sends a friendly salutation from himself, and
Silvanus, and Timotheus, and would have them salute each other in their
names; and thus he would have them signify their mutual love and
affection to one another by the kiss of charity
( 1 Pet. v. 14 ),
which is here called a holy kiss, to intimate how cautious they should
be of all impurity in the use of this ceremony, then commonly
practised; as it should not be a treacherous kiss like that of Judas,
so not a lascivious kiss like that of the harlot, Prov. vii. 13 .
V. His solemn charge for the reading of this epistle, v. 27 .
This is not only an exhortation, but an adjuration by the Lord. And
this epistle was to be read to all the holy brethren. It is not only
allowed to the common people to read the scriptures, and what none
should prohibit, but it is their indispensable duty, and what they
should be persuaded to do. In order to this, these holy oracles should
not be kept concealed in an unknown tongue, but translated into the
vulgar languages, that all men, being concerned to know the scriptures,
may be able to read them, and be acquainted with them. The public
reading of the law was one part of the worship of the sabbath among the
Jews in their synagogues, and the scriptures should be read in the
public assemblies of Christians also.
VI. The apostolical benediction that is usual in other epistles: The
grace of our Lord Jesus Christ be with you. Amen, v. 28 .
We need no more to make us happy than to know that grace which our Lord
Jesus Christ has manifested, be interested in that grace which he has
purchased, and partake of that grace which dwells in him as the head of
the church. This is an ever-flowing and overflowing fountain of grace
to supply all our wants.
INTRODUCTION TO 1 THESSALONIANS 5
In this chapter the apostle discourses concerning the suddenness of Christ's coming, and the necessity of sobriety and watchfulness, and being on our guard with respect unto it, and then proceeds to exhort to several duties of religion, and closes the epistle with prayers for the saints, salutations of them, advice unto them, and with his usual benediction. Having spoken of the coming of Christ in the preceding chapter, the apostle signifies he had no need to write of the time and season of it; since it was a well known thing that it would be sudden, and at an unawares, like the coming of a thief in the night, and the travail of a woman with child, though certain and inevitable; and would bring sure destruction on wicked men, unthought of by them, 1Th 5:1 but such was the state and condition of the saints, being not in the night of nature's darkness and unregeneracy, but enlightened by the spirit of God, that they were not ignorant of these things, nor liable to be surprised unawares hereby, 1Th 5:4, however, in consideration of their being in the light, and not in darkness, it became them to behave accordingly, and not indulge themselves in sleep and sloth, but be watchful and sober, and on their guard, having on their spiritual armour, 1Th 5:6 and the rather, since they were not appointed to the wrath they deserved, but to salvation by Christ; whose end in dying for them was, that they might live together with him, and therefore should exhort and comfort, and edify one another, 1Th 5:9 and then follow various exhortations, some, which respect their ministers, their knowledge of them, love to them, and esteem for them, on account of their dignity, office, work, and usefulness, 1Th 5:12 others, which concern themselves and one another, as church members, 1Th 5:13 others, which regard also them that are without, 1Th 5:14 and others which relate to joy and thanksgiving, to prayer and praise; to the gifts of the spirit, and the ministry of the word; and to a trial and examination of what is good, and an abiding by it, and an abstinence from all evil, and every appearance of it, 1Th 5:16 and the whole is concluded with prayers for them, for their perfect sanctification, and entire preservation to the coming of Christ; which were put up in faith, grounded upon the faithfulness of God who had called them to grace and glory, 1Th 5:23 and with a request to them to pray for him, and other ministers of the Gospel, and to salute all the brethren, 1Th 5:25 and with a charge to read this letter to them all, 1Th 5:27 and with his usual benediction, 1Th 5:28.
Ver. 1. But of the times and the seasons, brethren,.... Of the coming of Christ, his "appointed time" and "his day", as the Ethiopic version renders it; of the resurrection of the dead in Christ first, and of the rapture of all the saints in the clouds to meet the Lord in the air, things treated of in the preceding chapter: and which might excite a curiosity to know the times and seasons of them; as in what year they would come to pass; in what season of the year, whether winter or summer; in what month, and on what day of the month; and whether in the night season, or in the daytime; and in what hour, whether at midnight, cockcrowing, morning, or noonday: to repress which the apostle observes,
ye have no need that I write unto you; to write to them concerning the things themselves was necessary and useful, to stir up and encourage their faith, hope, and expectation of them; to allay their grief for departed friends, and to comfort one another under the various trials and exercises of life; but to write to them about the time of these things would be trifling and unnecessary, would be an idle speculation, and an indulging a vain curiosity; and, besides, was impracticable: for of that day and hour knows no man; the times and seasons the Father hath put in his own power; for these things are equally true of Christ's second coming, as of the kingdom of Christ coming with power and glory, and of the destruction of Jerusalem, Mt 24:36. The Vulgate Latin and Arabic versions read, "ye have no need that we write unto you"; the reason follows;
1 Thessalonians 5:2
Ver. 2. For yourselves know perfectly,.... With great exactness and accuracy, with great clearness and perspicuity, as a certain truth, which was made plain and evident to them, and about which there could be no question; and which perfect knowledge they had, either from the words of Christ, Mt 24:42, or from the ministration of the apostle and his fellow labourers, when among them:
that the day of the Lord; of the Lord Jesus, when he will show himself to be King of kings, and Lord of lords, and the Judge of the whole earth; and which is sometimes styled the day of the Son of man, and the day of God, for Christ will appear then most gloriously, both in his divine and human nature; the day of redemption, that is, of the body from the grave, and from corruption and mortality; and the last day in which will be the resurrection of the dead, and the day of judgment, in which Christ will come to judge the quick and dead: and which
so cometh as a thief in the night; at an unawares, and the Lord himself in that day will so come, Re 3:3 respect is had not to the character of the thief, nor to the end of his coming; but to the manner of it, in the dark, indiscernibly, suddenly, and when not thought of and looked for; and such will be the coming of Christ, it will be sudden, and unknown before hand, and when least thought of and expected: and since the Thessalonians knew this full well, it was needless for the apostle to write about the time and season of it; which they were sensible of, could no more be known and fixed, than the coming of a thief into anyone of their houses.
1 Thessalonians 5:3
Ver. 3. For when they shall say,.... Or men shall say, that is, wicked and ungodly men, persons in a state of unregeneracy:
peace and safety; when they shall sing a requiem, to themselves, promise themselves much ease and peace for years to come, and imagine their persons and property to be very secure from enemies and oppressors, and shall flatter themselves with much and long temporal happiness:
then sudden destruction cometh upon them; as on the men of the old world in the times of Noah, and on the inhabitants of Sodom and Gomorrah in the days of Lot; for as these, will be the days of the Son of man, as at the time of the destruction of Jerusalem, so at the last day; see Lu 17:26 and as was the destruction of literal Babylon, so of Babylon in a mystical sense, or antichrist and his followers: and which will be
as travail upon a woman with child; whose anguish and pains are very sharp, the cause of which is within herself, and which come suddenly upon her, and are unavoidable; and so the metaphor expresses the sharpness and severity of the destruction of the wicked, thus the calamities on the Jewish nation are expressed by a word which signifies the sorrows, pangs, and birth throes of a woman in travail, Mt 24:8, and likewise that the cause of it is from themselves, their own sins and transgressions; and also the suddenness of it, which will come upon them in the midst of all their mirth, jollity, and security; and moreover, the inevitableness of it, it will certainly come at the full and appointed time, though that is not known:
and they shall not escape; the righteous judgment of God, the wrath of the Lamb, or falling into his hands; to escape is impossible, rocks, hills, and mountains will not cover and hide them; before the judgment seat of Christ they must stand, and into everlasting punishment must they go.
1 Thessalonians 5:4
Ver. 4. But ye, brethren, are not in darkness,.... In a state of unregeneracy, which is a state of darkness, blindness, and ignorance, and which is the condition of all men by nature; they are born in darkness, and are brought up in it, and willingly, walk in it; they are covered with it, as the earth was covered with darkness in its first creation; and dwell in it, as the Egyptians did for some days, in thick darkness, darkness which might be felt; their understandings are darkened with respect to the true knowledge of God, the nature of sin, the way of salvation by Christ, the work of the spirit of God upon the soul, and the necessity of it, the Scriptures of truth, and the mysteries of the Gospel; and which is the case of God's elect themselves, while unregenerate: but now these persons were called out of darkness, turned from it, and delivered from the power of it; and therefore knew that the day of the Lord comes as above described, by the metaphors of a thief in the night, and a woman with child, and needed not to be informed about that matter: or
that that day should overtake you as a thief; or seize and lay hold upon you as a thief who comes in the dark, and lays hold upon a person suddenly; but these saints were not in the dark, but in the light, and so could see when the day of the Lord came; and would not be surprised with it, as a man is seized with terror and fright, when laid hold on by a thief; since they would be, or at least should be on their watch, and be looking out for, and hasting to the coming of the day of God.
1 Thessalonians 5:5
Ver. 5. Ye are all children of light,.... Or enlightened persons, whose understandings were enlightened by the spirit of God, to see their lost state by nature, the exceeding sinfulness of sin, the insufficiency of their righteousness to justify them before God, the fulness, suitableness, and excellency of Christ's righteousness, the way of salvation by Christ, and that it is all of grace from first to last; to understand in some measure the Scriptures of truth, and the mysteries of the Gospel; to have knowledge of some things that are yet to be done on earth, as the bringing in of the fulness of the Gentiles, the conversion of the Jews, the destruction of antichrist, the second coming of Christ, the resurrection of the dead, the change of living saints, and the rapture of both up into the air to meet Christ, the burning of the world, and the new heavens and new earth, where Christ and his saints will dwell; as also to have some glimpse of the heavenly glory, of the unseen joys, and invisible realities of the other world: and this the apostle says of them all, in a judgment of charity, as being under a profession of the grace of God, and in a church state, and nothing appearing against them why such a character did not belong to them:
and the children of the day; of the Gospel day, in distinction from the night of Jewish darkness; and of the day of grace which was come upon their souls, in opposition to the night of ignorance and infidelity, which was past; and of the everlasting day of glory, being heirs of, and having a right unto, and a meetness for the inheritance of the saints in light:
we are not of the night, nor of darkness; that is not the children of darkness, as the Syriac and Arabic versions read; and the former changes the person, and reads, "ye are not the children of the night", &c. of the night of the legal dispensation, or of Gentile ignorance; or of a state of natural darkness, in unregeneracy and was no need to write unto them concerning the time and season of Christ's coming, and lays a foundation for the following exhortations.
1 Thessalonians 5:6
Ver. 6. Therefore let us not sleep as do others.... As the rest of the Gentiles, as unconverted persons, who are in a state of darkness, and are children of the night; let us not act that part they do, or be like them; which professors of religion too much are, when they indulge themselves in carnal lusts and pleasures, and are careless and thoughtless about the coming of the day of the Lord; and get into a stupid, drowsy, and slumbering frame of spirit; when grace lies dormant as if it was not, and they grow backward to, and slothful in the discharge of duty, and content themselves with the bare externals of religion; and become lukewarm and indifferent with respect to the truths and ordinance of the Gospel, the cause of God, the interest of religion, and glory of Christ; and are unconcerned about sins of omission or commission: and are willing to continue in such a position, being displeased at every admonition and exhortation given them to awake; but this is very unbecoming children of the light, and of the day:
but let us watch; over ourselves, our hearts, thoughts, affections, words and actions; and over others, our fellow Christians, that they give not into bad principles and evil practices; and against sin, and all appearance of it; against the temptations of Satan, the snares of the world, and the errors of wicked men, who lie in wait to deceive; and in the word and ordinances, and particularly in prayer, both unto it, in it, and after it; and for the second coming of Christ, with faith, affection, and patience; and the rather, because of the uncertainty of the time of it;
and be sober; not only in body, abstaining from excessive eating and drinking, using this world, and the good things of it, so as not to abuse them, or ourselves with them; but also in mind, that the heart be overcharged with the cares of this world; for men may be inebriated with the world, as well as with wine; and the one is as prejudicial to the soul as the other is to the body; for an immoderate care for, and pursuit after the world, chokes the word, makes it unfruitful, and runs persons into divers snares and temptations, and hurtful lusts. The Arabic version renders it, "let us repent"; and the Ethiopic version, "let us understand"; as intending the sobriety of the mind, repentance being an after thought of the mind, a serious reflection on past actions with sorrow and concern; and thinking soberly, and not more highly than a man ought to think of himself, his gifts, his attainments and abilities, in opposition to pride, vanity, and self-conceit, is very becoming; and shows a true and well informed understanding and judgment, and that a man is really sober and himself.
1 Thessalonians 5:7
Ver. 7. For they that sleep, sleep in the night,.... The night is the usual season for sleep, and sleep is only for such who are in darkness, and are children of the night; and not proper to be indulged by such who are children of the day, and of the light:
and they that be drunken, are drunken in the night; drunkenness is a work of darkness, and therefore men given to excessive drinking love darkness rather than light, and choose the night for their purpose. To be drunk at noon is so shameful and scandalous, that men who love the sin, and indulge themselves in it, take the night season for it; and equally shameful it is, that enlightened persons should be inebriated, either with the cares of this life, or with an over weening opinion of themselves.
1 Thessalonians 5:8
Ver. 8. But let us, who are of the day, be sober,.... As in body, so in mind; let us cast off the works of darkness, and have no fellowship with them; since the day of grace has passed upon us, the darkness is gone, and the true light shines, let us walk as children of the light, living soberly, righteously, and godly:
putting on the breastplate of faith and love; this is the coat of mail, 1Sa 17:5 which was made of iron or brass; and the Ethiopic version here calls it, "the iron coat." The allusion seems to be to the high priest's breastplate of judgment, in which were put the Thummim and Urim, which signify perfections and lights; faith may answer to the former, and love to the latter: these two graces go together, faith works by love, and love always accompanies faith; as there can be no true faith where there is no love, so there is no true love where faith is wanting: "faith" is a considerable part of the Christian soldier's breastplate, and answers the end of a breastplate, it being that grace which preserves the vitals of religion, and keeps all warm and comfortable within; and secures the peace and joy of the saints, as it has to do with Christ and his righteousness; wherefore this breastplate is called "the breastplate of righteousness", Eph 6:14, it fortifies the soul, and preserves it from Satan's temptations, from his fiery darts entering, and doing the mischief they would; it defends the heart against the errors of the wicked, for a man that believes has a witness in himself to the truths of the Gospel, and therefore cannot be easily moved from them; and strengthens a man against the carnal reasonings of the mind, for faith in the promises of God surmounts all the difficulties that reason objects to the fulfilling of them; and secures from the fears of death, the terrors of the law, and dread of the wrath of God: and love is the other part of the breast plate; love to God and Christ is a means of keeping the believer sound both in faith and practice; for a soul that truly loves God and Christ cannot give in to principles that depreciate the grace of God, and derogate from the glory and dignity of the person and office of Christ, or the work of the Spirit; and such love the ordinances and commands of Christ, and hate every false way of worship, or invention of men; and love to the saints is the bond of perfectness, knits them together, preserves unity and peace, and fortifies against the common enemy:
and for an helmet, the hope of salvation; the helmet is that part of armour which covers the head, and was made of brass, 1Sa 17:5 and used to be anointed with oil, that it might shine the brighter, last the longer, and more easily repel blows; to which this grace of the Spirit, hope of salvation by Christ, is fitly compared: for by "salvation" is meant salvation by Christ, spiritual salvation, and that as complete in heaven; and hope is a grace wrought in the soul by the spirit of God, which has for its foundation Christ and his righteousness, and for its object the heavenly glory; it covers the head in the day of battle, and preserves from being overcome by sin and Satan, when one that is destitute of it says there is no hope, and we will walk every man after the imagination of his own evil heart; it erects the head in time of difficulty, amidst tribulation and afflictions; it defends it from fears of divine wrath which is revealed from heaven, and sometimes in appearance seems to hang over it; and it preserves from Satan's temptations, and being carried away with the error of the wicked, from the hope of the Gospel: and thus a Christian clothed and armed with these graces, faith, hope, and love, should be so far from indulging himself in sin and sloth, that he ought always to be sober and watchful, and prepared to meet the enemy in the gate; and be ready, always waiting for his Lord's coming.
1 Thessalonians 5:9
Ver. 9. For God hath not appointed us to wrath,.... To destruction and ruin, the effect of wrath; though there are some that are vessels of wrath, fitted for destruction, of old ordained to condemnation, and who are reserved for the day of evil; but there are others who are equally children of wrath, as deserving of the wrath of God in themselves as others, who are not appointed to it; which is an instance of wonderful and distinguishing grace to them:
but to obtain salvation by our Lord Jesus Christ; salvation is alone by Christ, he alone has wrought it out; it is in him, and in no other; he was appointed to this work, was called and sent, and came to do it, and has done it; and God's elect, who were chosen in him, are appointed in the counsel and purpose of God, to obtain, possess, and enjoy this salvation; and which, as this appointment may be known, as it was by these Thessalonians; the Gospel having come to them, not in word only, but in power, and in the Holy Ghost, and in much assurance; as it is an encouragement to faith and hope, so it excites to sobriety and watchfulness, and the discharge of every duty. The doctrine of predestination does not lead to despair, but encourages the hope of salvation; and it is no licentious doctrine, for election to salvation by Christ is through sanctification of the Spirit, and unto holiness; and good works are the fruits of it, and are what God has foreordained his people should walk in.
1 Thessalonians 5:10
Ver. 10. Who died for us,.... The elect of God, who are not appointed to wrath, but to salvation by Christ, on which account he died for them; not merely as a martyr to confirm his doctrine, or only by way of example, but as a surety, in the room and stead of his people; as a sacrifice for their sins, to make atonement for them, and save them from them; so that his death lays a solid foundation for hope of salvation by him:
that whether we wake or sleep: which phrases are to be understood, not in the same sense in which they are used in the context; as if the sense was, whether a man indulges himself in sin, and gives way to sleep and sloth, and carnal security, or whether he is awake and on his watch and guard, he shall through the death of Christ have eternal life secured to him; not but that there is a truth in this, that eternal life and salvation by Christ, as it does not depend on our watchfulness, so it shall not be hindered by the sleepy, drowsy frame of spirit, the children of God sometimes fall into: but rather natural sleep and waking are intended; and the meaning is, that those for whom Christ died are always safe, sleeping or waking, whatever they are about and employed in, and in whatsoever situation and condition they are in this world; though it may be best of all to interpret the words, of life and death; and they may have a particular regard to the state of the saints at Christ's second coming, when some will be awake, or alive, and others will be asleep in Christ, or dead; and it matters not which they are, whether living or dead; see Ro 14:7 for the end of Christ's dying for them, and which will be answered in one as well as in another, is, that
we should live together with him: Christ died for his people, who were dead in trespasses and sins, that they might live spiritually a life of sanctification from him, and a life of justification on him, and by him; and that they might live a life of communion with him; and that they might live eternally with him, in soul and body, in heaven, and reign with him there, and partake of his glory; and this all the saints will, whether they be found dead or alive at his coming; for the dead will immediately arise, those that sleep in the dust will awake at once, and they that are alive will be changed, and both will be caught up in the clouds, to meet the Lord in the air, and be for ever with him: now the consideration of the death of Christ, and this end of it, which will certainly be answered, serves greatly to encourage hope of salvation by him, and faith in him, and an earnest expectation of his second coming.
1 Thessalonians 5:11
Ver. 11. Wherefore comfort yourselves together,.... Either with the doctrine of the resurrection of the dead, the second coming of Christ, and the thoughts of being for ever with him, and one another, and so may be a repetition of the advice in 1Th 4:18 or with this consideration, that they were not in a state of darkness, ignorance, and infidelity, but were children of the light, and of the day, being called out of darkness into marvellous light, and should enjoy the light of life; and with the doctrine of predestination, they being appointed not to that wrath they were deserving of, but to be possessed of salvation by Jesus Christ, of which they could never fail, since the purpose of God according to election always stands sure, not upon the foot of works, but upon his own sovereign and unchangeable grace; or with the doctrine of Christ's sufferings and death, in their room and stead, whereby the law was fulfilled, justice satisfied, their sins atoned for, pardon procured, an everlasting righteousness brought in, and their salvation fully accomplished, things the apostle had spoken of in the context: the words will bear to be rendered, "exhort one another"; that is, not to sleep, as do others, or indulge themselves in sin and sloth; but to be sober, and upon their watch and guard, and in a posture of defence against the enemy; to put on the whole armour of God, and particularly the plate of faith and love, and for an helmet the hope of salvation:
and edify one another; by praying together, conversing with each other about the doctrines of the Gospel, and the dealings of God with their souls; abstaining from all corrupt communication, which has a tendency to hurt each other's principles or practices, or to stir up wrath and contention; attending only to those things which are for the use of edifying, whereby their souls might be more and more built upon Christ, and their most holy faith; and be a rising edifice, and grow up unto an holy temple in the Lord, and for an habitation of God through the Spirit:
even as also ye do; which is said in their commendation, and not through flattery, but to encourage them to go on in this way; and from whence it may be observed, that mutual consolation, exhortation, and edification, are things the saints should be stirred up to frequently, even though they are regarded by them, and much more then should these be pressed upon them who are careless and negligent of them.
1 Thessalonians 5:12
Ver. 12. And we beseech you, brethren,.... Not in a natural or civil, but spiritual relation; and what follows relating to the ministers of the word, the apostle addresses this church on their behalf, not in an imperious and authoritative manner, but by way of entreaty, with great humility and strong affection:
know them that labour among you; who were not non-residents, but were upon the spot with them; and where indeed should pastors be, but with their flocks? and husbandmen and vinedressers, but in their fields and vineyards? and stewards, but in the families where they are placed? and parents, but with their children? nor were they loiterers in the vineyard, or slothful servants, and idle shepherds, but labourers; who laboured in the word and doctrine; gave up themselves to meditation, reading, and prayer; laboured hard in private, to find out the meaning of the word of God; and studied to show themselves workmen, that need not be ashamed; and preached the word in season and out of season; faithfully dispensed all ordinances, and diligently performed the duties of their office; and were willing to spend and be spent, for the glory of Christ, and the good of souls, and earnestly contended for the faith of the Gospel; and all this they did, as among them, so for them, for their spiritual good and welfare: some render the words, "in you"; they laboured in teaching, instructing, and admonishing them; they laboured to enlighten their understandings, to inform their judgments, to raise their affections, and to bring their wills to a resignation to the will of God; to refresh their memories with Gospel truths; to strengthen their faith, encourage their hope, and draw out their love to God and Christ, and the brethren: and what the apostle directs them to, as their duty towards these persons, is to "know" them; that is, not to learn their names, and know their persons, who they were; for they could not but know them in this sense, since they dwelt and laboured among them, and were continually employed in instructing them; but that they would make themselves known to them, and converse freely and familiarly with them, that so they might know the state of their souls, and be better able to speak a word in season to them; and that they would take notice of them, show respect to them, and an affection for them; acknowledge them as their pastors, and account of them as stewards of the mysteries of God, and own them as ministers of Christ; and reckon them as blessings to them, and acknowledge the same with thankfulness; and obey them, and submit unto them in the ministry of the word and ordinances, and to their counsel and advice, so far as is agreeable to the word of God: the Arabic version renders it, "that ye may know the dignity of them that labour among you"; and so conduct and behave towards them accordingly:
and are over you in the Lord; are set in the highest place in the church, and bear the highest office there; have the presidency and government in it, and go before the saints, and guide and direct them in matters both of doctrine and practice, being ensamples to the flock; the Syriac version renders it, "and stand before you"; ministering unto you in holy things, being servants to you for Jesus' sake: and this "in the Lord"; or by the Lord; for they did not take this honour to themselves, nor were they appointed by men, but they were made able ministers of the word by God; received their gifts qualifying them for this work from Christ, and were placed as overseers of the church by the Holy Ghost: and it was only in things pertaining to the Lord that they were over them; not in things civil, which distinguishes them from civil magistrates; nor in things secular and worldly, they had nothing to do in their families, to preside there, or with their worldly concerns, only in the church of Christ, and in things pertaining to their spiritual welfare; and though they were over them, yet under Christ, and in subjection to him, as their Lord and King; governing not in an arbitrary and tyrannical way, lording it over God's heritage, usurping a dominion over the faith of men, coining new doctrines, and making new laws; but according to the word of God, and laws of Christ, in the fear of the Lord, and with a view to the glory of God, and in love to souls: hence the Arabic version renders it, in the love of the Lord; the phrase, "in the Lord", is omitted in the Syriac version:
and admonish you; or instruct you, put into your minds good and wholesome things, and put you in mind of the doctrines of the Gospel, of the duties of religion, of former experiences; and give warning of sin and danger, and reprove and rebuke with faithfulness; and as the case requires, either in public or private, and with sharpness or tenderness.
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Ver. 13. And to esteem them very highly,.... Or, as the Ethiopic version renders it, "honour them abundantly"; for such are worthy of double honour, and to be had in reputation; they should be honourably thought of, and be high in the affections of the saints, who should esteem them better than themselves, or others in the community; and should be spoke well of, and their characters vindicated from the reproach and obloquy of others; and should be spoke respectfully to, and be honourably done by; should be provided for with an honourable maintenance, which is part of the double honour due to them in 1Ti 5:17 and this should be
in love; not in fear, nor in hypocrisy and dissimulation; not in word and in tongue only, but from the heart and real affection: the Syriac version renders it, "that they be esteemed by you with more abundant love"; with an increasing love, or with greater love than is shown to the brethren in common, or to private members: and that for their works' sake; for the sake of the work of the ministry, which is a good work as well as honourable; is beneficial to the souls of men, and is for the glory of God, being diligently and faithfully performed by them; on which account they are to be valued, and not for an empty title without labour.
And be at peace among yourselves. The Vulgate Latin version reads, "with them"; and so the Syriac version, connecting the former clause with this, "for their works' sake have peace with them"; that is, with the ministers of the word; do not disagree with them upon every trivial occasion, or make them offenders for a word; keep up a good understanding, and cultivate love and friendship with them; "embrace them with brotherly love", as the Ethiopic version renders the words, understanding them also as relating to ministers; a difference with them is of bad consequence, and must render their ministry greatly useless and unprofitable to those who differ with them, as well as render them very uncomfortable and unfit for it. The Arabic version renders it, "in yourselves"; as referring to internal peace in their own souls, which they should be concerned for; and which only is attained to, enjoyed, and preserved, by looking to the blood, righteousness, and sacrifice of Christ: or else it may regard peace among themselves, and with one another as brethren, and as members of the same church; which as it is for their credit and reputation without doors, and for their comfort, delight, and pleasure within, in their church state and fellowship, so it tends to make the ministers of the Gospel more easy and comfortable in their work: thus the words, considered in this sense, have still a relation to them.
1 Thessalonians 5:14
Ver. 14. Now we exhort you, brethren,.... This is said either to the ministers of the word that laboured among them, presided over them, and admonished them; and the rather, because some of these things here directed to are pressed upon the members of the church in 1Th 5:11 and which otherwise must make a repetition here; or to the members in conjunction with their pastors:
warn them that are unruly; or disorderly, idle persons, working not at all, busying themselves with other men's matters, and living upon the church's stock, reprove them for their sloth, exhort them to work with their own hands, to do their own business, and with quietness eat their own bread; or such who keep not their places in the church, but are like soldiers that go out of their rank, desert their companies, and fly from their colours, or stand aside, rebuke these, and exhort them to fill up their places, to abide by the church, and the ordinances of Christ; or such who are contentious and quarrelsome, turbulent, headstrong, and unruly, that cause and foment animosities and divisions, check them, admonish them, lay them under censure, for such a custom and practice is not to be allowed of in the churches of Christ.
Comfort the feebleminded: such as are not able to bear the loss of near and dear relations; are ready to stagger under the cross, and at the reproaches and persecutions of the world; and are almost overset with the temptations of Satan; and are borne down and discouraged with the corruptions of their hearts, speak a comfortable word to them, encourage them with the doctrines of grace, and the promises of the Gospel.
Support the weak; who are weak in faith and knowledge, strengthen them, hold them up; or as the Syriac version renders it, "take the burden of the weak" and carry it, bear their infirmities, as directed in Ro 15:1,
be patient towards all men; towards the unruly, the feebleminded, and the weak as well as to believers; give place to wrath, and leave vengeance to him to whom it belongs; exercise longsuffering and forbearance with fellow creatures and fellow Christians.
1 Thessalonians 5:15
Ver. 15. See that none render evil for evil unto any man,.... Not an ill word for an ill word, railing for railing, nor an ill action for an ill action; no, not to any man whatever, not to an enemy, a persecutor, a profane person, as well as not to a brother, a believer in Christ; and this the saints should not only be careful of, and guard against in themselves, but should watch over one another, and see to it, that no such practice is found in each other.
But ever follow that which is good; honestly, morally, pleasantly, and profitably good; even every good work, which is according to the will of God, is done in faith, from love, and to the glory of God; and particularly acts of beneficence and liberality to the poor; and which are not to be once, or now and then done, but to be followed and pursued after, and that always;
both among yourselves, and to all men; not only to the household of faith, though to them especially, and in the first place, but to all other men, as opportunity offers, even to our enemies, and them that persecute us, and despitefully use us; do good to their bodies, and to their souls, as much as in you lies, by feeding and clothing the one, and by praying for, advising, and instructing the other.
1 Thessalonians 5:16
Ver. 16. Rejoice evermore. Not in a carnal, but in a spiritual way, with joy in the Holy Ghost; and which arises from a view of pardon by the blood of Christ, of justification by his righteousness, and atonement by his sacrifice; not in themselves, as the wicked man rejoices in his wickedness, and the hypocrite and formalist in his profession of religion, and the reputation he gains by it; and the Pharisee and legalist in his morality, civility, negative holiness, and obedience to the rituals of the law; for such rejoice in their boastings, and all such rejoicing is evil; but in the Lord Jesus Christ, in the greatness, fitness, fulness, and glory of his person, in his blood, righteousness, and sacrifice, in what he is in himself, and is made unto his people, and in what he has done, and is still doing for them, and particularly in the salvation he has wrought out; and not in the things of this life, and the attainments of it, either of body, or of mind, or of estate, as in strength, wisdom, or riches; but in things spiritual, that our names are written in heaven, and we are redeemed by the blood of Christ, and called by his grace, and shall be glorified together with him; and not only in prosperity, but in adversity, since all things work together for good, and afflictions serve for the exercise of grace; and especially, since to suffer reproach and persecution for the sake of Christ, and his Gospel, is a great honour, and the Spirit of God, and of glory, rests on such, and great will be their reward in heaven: and there is always reason, and ever a firm ground and foundation for rejoicing with believers, let their circumstances or their frames be what they will; since God, their covenant God, is unchangeable, and his love to them is from everlasting to everlasting invariably the same; the covenant of grace, which is ordered in all things, and sure, is firm and immovable; and Jesus, the Mediator of it, is the same today, yesterday, and for ever.
1 Thessalonians 5:17
Ver. 17. Pray without ceasing. Not that saints should be always on their knees, or ever lifting up their hands, and vocally calling upon God; this is not required of them, and would clash with, and break in upon other parts of religious worship, and the duties of civil life, which are to be attended to, as well as this, and besides would be impracticable; for however willing a spiritual man might be to be engaged in this work always, yet the flesh is weak, and would not be able to bear it; and it requires food and drink, sleep and rest, for its refreshment and support; for all which there must be time allowed, as well as for other actions of animal life, and the business of a man's calling. But the meaning is, that believers should be daily, and often found in the performance of this duty; for as their wants daily return upon them, and they are called to fresh service, and further trials and exercises, they have need of more grace, strength, and assistance, and therefore should daily pray for it; and besides certain times both in the closet, and in the family, in which they should attend the throne of grace, there is such a thing as mental prayer, praying in the heart, private ejaculations of the soul, which may be sent up to heaven, while a man is engaged in the affairs of life. The Ethiopic version renders the words, "pray frequently"; do not leave off praying, or cease from it through the prevalence of sin, the temptations of Satan, or through discouragement, because an answer is not immediately had, or through carelessness and negligence, but continue in it, and be often at it; see Lu 18:1. These words are opposed to the practice of such, who either pray not at all, or, having used it, have left it off, or who only pray in a time of trouble and distress, and bear hard on those who think they should not pray but when under the influences of the Spirit, and when his graces are in a lively exercise: the reason for this rule of praying with frequency and constancy is, because the saints are always needy, they are always in want of mercies of one kind or another, and therefore should continually go to the throne of grace, and there ask for grace and mercy to help them in time of need.
1 Thessalonians 5:18
Ver. 18. In everything give thanks,.... That is, to God the Father, in the name of Christ; see Eph 5:20 thanks are to be given to him for all things, as the Ethiopic version renders it; for all temporal good things; for our beings, the preservation of them; for food and raiment, and all the mercies of life; for the means of grace, the word and ordinances, and the ministers of the Gospel; for spiritual blessings, for electing, redeeming, regenerating, adopting, pardoning, justifying, and persevering grace: for a meetness for heaven, a right unto it, and a good hope of it; and especially for Jesus Christ, for such an husband, such an head, such a surety and Saviour, and advocate with the Father, as he is; and for life, peace, joy, comfort, righteousness, and salvation in him: and thanks should be given to God in every circumstance of life; in adversity, as Job did; when not in so comfortable and agreeable a frame of soul as to be wished for, since it might be worse, and is not black despair; even under the temptations of Satan, since they might be greater and heavier, and since the grace of God is sufficient to bear up under them, and deliver out of them, and since there is such a sympathizing high priest and Saviour; and in afflictions of every kind, since they are all for good, temporal, or spiritual, or eternal.
For this is the will of God; which may refer either to all that is said from 1Th 5:11 to this passage, or particularly to this of giving thanks; which is the revealed and declared will of God, is a part of that good, perfect, and acceptable will of his, and what is well pleasing in his sight, and grateful to him; see Ps 69:30 and is
in Christ Jesus concerning you; either declared in and by him, who has made known the whole of the will of God, and so the Arabic version, "which he wills of you by Jesus Christ"; or which is exemplified in Christ, who for, and in all things, gave thanks to God, and had his will resigned to his in every circumstance of life; or, which being done, is acceptable to God through Christ. The Alexandrian copy reads, "for this is the will of God towards you in Christ Jesus"; that is, with respect to you who are in Christ secretly by election, and openly by the effectual calling; and who, of all men in the world, have reason to be thankful for everything, and in every circumstance.
1 Thessalonians 5:19
Ver. 19. Quench not the spirit. By which is meant, not the person of the Spirit, but either the graces of the spirit, which may be compared to light, and fire, and heat, to which the allusion is in the text; such as faith, which is a light in the soul, a seeing of the Son, and an evidence of things not seen; and love, which gives a vehement flame, which many waters cannot quench; and zeal, which is the boiling up of love, the fervency of it; and spiritual knowledge, which is also light, and of an increasing nature, and are all graces of the spirit: and though these cannot be totally extinguished, and utterly put out and lost, yet they may be greatly damped; the light of faith may become dim; and the flame of love be abated, and that wax cold; the heat of zeal may pass into lukewarmness, and an indifference of spirit; and the light of knowledge seem to decline instead of increasing; and all through indulging some sin or sins, by keeping ill company, and by neglecting the ordinances of God, prayer, preaching, and other institutions of the Gospel; wherefore such an exhortation is necessary to quicken saints, and stir them up to the use of those means, whereby those graces are cherished and preserved in their lively exercise; though rather the gifts of the Spirit are intended. The extraordinary gifts of the Spirit, bestowed on the apostles at the day of Pentecost, are represented under the symbol of fire, to which perhaps the apostle may here have respect; and the more ordinary gifts of the Spirit are such as are to be stirred up, as coals of fire are stirred up, in order that they may burn, and shine the brighter, and give both light and heat, 2Ti 1:6 and which may be said to be quenched, when they are neglected, and lie by as useless; when they are wrapped up in a napkin, or hid in the earth; or when men are restrained from the use of them; or when the use of them is not attended to, or is brought into contempt, and the exercise of them rendered useless and unprofitable, as much as in them lies. And even private persons may quench the Spirit of God, his gifts of light and knowledge, when they hold the truth in unrighteousness, imprison it, and conceal it, and do not publicly profess it as they ought.
1 Thessalonians 5:20
Ver. 20. Despise not prophesyings. Or "prophecies"; the prophecies of the Old Testament concerning the first coming of Christ, concerning his person, office, and work, his obedience, sufferings, and death, his resurrection from the dead, ascension and session at God's right hand; for though all these are fulfilled, yet they have still their usefulness; for by comparing these with facts, the perfections of God, his omniscience, truth, faithfulness, wisdom, &c. are demonstrated, the authority of the Scriptures established, the truths of the Gospel illustrated and confirmed, and faith strengthened; and besides, there are many prophecies which regard things to be done, and yet to be done under the Gospel dispensation, and therefore should not be set at nought, but highly valued and esteemed: also the predictions of Christ concerning his own sufferings and death, and resurrection from the dead, and what would befall his disciples afterwards, with many things relating to the destruction of Jerusalem, his second coming, and the end of the world, these should be had in great esteem; nor should what the apostles foretold concerning the rise of antichrist, the man of sin, and the apostasy of the latter days, and the whole book of the Revelations, which is no other than a prophecy of the state of the church, from the times of the apostles to the end of the world, be treated with neglect and contempt, but should be seriously considered, and diligently searched and inquired into. Yea, the prophecies of private men, such as Agabus, and others, in the apostle's time, and in later ages, are not to be slighted; though instances of this kind are rare in our times, and things of this nature should not be precipitantly, and without care, given into: but rather prophesyings here intend the explanation of Scripture, and the preaching of the word, and particularly by persons who had not the gift of tongues, and therefore men were apt to despise them; see 1Co 13:2. Just as in our days, if persons have not had a liberal education, and do not understand Latin, Greek, and Hebrew, though they have ministerial gifts, and are capable of explaining the word to edification and comfort, yet are set at nought and rejected, which should not be.
1 Thessalonians 5:21
Ver. 21. Prove all things,.... That are said by the prophets, all the doctrines which they deliver; hear them, though they have not the gift of tongues, and all desirable advantages; do not reject them on that account, and refuse to hear them, for so, many useful men may be laid aside, and the Spirit of God in them be quenched; try their gifts, and attend to their doctrines, yet do not implicitly believe everything they say, but examine them according to the word of God the test and standard of truth; search the Scriptures, whether the things they say are true or not. Not openly erroneous persons, and known heretics, are to be heard and attended on, but the ministers of the word, or such who are said to have a gift of prophesying; these should make use of it, and the church should try and judge their gift, and accordingly encourage or discourage; and also their doctrines, and if false reject them, and if true receive them.
Hold fast that which is good; honest, pleasant, profitable, and agreeable to sound doctrine, to the analogy of faith, and the Scriptures of truth, and is useful and edifying, instructive both as to principle and practice; such should be held fast, that no man take it away; and be retained, though a majority may be against it, for the multitude is not always on the side of truth; and though it may be rejected by men of learning and wealth, as Christ and his doctrines were rejected by the Scribes and Pharisees, and rulers of the people; and though it may be reproached as a novel, upstart notion, or a licentious one, since these were charges against the doctrine of Christ, and his apostles; and though it may be attended with affliction and persecution, yet none of these things should move from it, or cause to let it go.
1 Thessalonians 5:22
Ver. 22. Abstain from all appearance of evil. Of doctrinal evil. Not only open error and heresy are to be avoided, but what has any show of it, or looks like it, or carries in it a suspicion of it, or may be an occasion thereof, or lead unto it; wherefore all new words and phrases of this kind should be shunned, and the form of sound words held fast; and so of all practical evil, not only from sin itself, and all sorts of sin, lesser or greater, as the {w} Jews have a saying,
"take care of a light as of a heavy commandment,''
that is, take care of committing a lesser, as a greater sin, and from the first motions of sin; but from every occasion of it, and what leads unto it, and has the appearance of it, or may be suspected of others to be sin, and so give offence, and be a matter of scandal. The Jews have a saying very agreeable to this {x},
"remove thyself afar off (or abstain) from filthiness, and from everything, wl hmwdh, "that is like unto it".''
{w} Pirke Abot, c. 2. sect. 1. {x} Apud Drusium in loc.
1 Thessalonians 5:23
Ver. 23. And the very God of peace,.... Or "the God of peace himself". The apostle follows his exhortations with prayer to God, knowing the weakness and impotency of the saints to receive them, and act according to them, and his own insufficiency to impress their minds with them; and that unless the Lord opened their ears to discipline, and sealed instruction to them, they would be useless and in vain: wherefore he applies to the throne of grace, and addresses God as "the God of peace"; so called, because of the concern he has in peace and reconciliation made by the blood of Christ, and because he is the giver of peace of conscience, and the author of peace, concord, and unity among the saints, and of all happiness and prosperity, both in this world, and in that which is to come; See Gill on "Ro 15:33". And the apostle might choose to address God under this character, partly to encourage boldness, freedom, and intrepidity at the throne of grace, and partly to raise hope, expectation, and faith of having his requests answered, since God is not an angry God, nor is fury in him, but the God of peace: and the petitions he puts up for the Thessalonians are as follow: and first, that God would
sanctify you wholly; or "all of you", as the Arabic version; or "all of you perfectly", as the Syriac version. These persons were sanctified by the Spirit of God, but not perfectly; the Gospel was come to them in power, and had wrought effectually in them, and they were turned from idols to serve the living God, and had true faith, hope, and love, implanted in them, and which they were enabled to exercise in a very comfortable and commendable manner; but yet this work of grace and sanctification begun in them was far from being perfect, nor is it in the best of saints. There is something lacking in the faith of the greatest believer, love often waxes cold, and hope is not lively at all times, and knowledge is but in part; sin dwells in all; the saints are poor and needy, their wants continually return upon them, and they need daily supplies; the most holy and knowing among them disclaim perfection in themselves, though desirous of it. Their sanctification in Christ is perfect, but not in themselves; there is indeed a perfection of parts in internal sanctification, every grace is implanted, there is not one wanting; the new creature, or new man, has all its parts, though these are not come to their full growth; there is not a perfection of degrees, and this is what the apostle prays for; for sanctification is a progressive, gradual work, it is like seed cast into the earth, which springs up, first the blade, then the ear, then the full corn in the ear, and is as light, which shines more and more to the perfect day. Sanctified persons are first as newborn babes, and then they grow up to be young men, and at last become fathers in Christ; and this work being begun, is carried on, and will be performed, fulfilled, and made perfect: and it is God's work to do it; he begins, and he carries it on, and he will finish it; and therefore the apostle prays to him to do it; this is his first petition: the second follows,
and I pray God your whole spirit, soul and body, be preserved blameless unto the coming of our Lord Jesus Christ. A like division of man is made by the Jews: says one of their writers {y}
"a man cannot know God, unless he knows wpwgw wtmvnw wvpn, "his soul, his breath, or his spirit, and his body".''
Says {z} R. Isaac,
"worthy are the righteous in this world, and in the world to come, for lo, they are all holy; their body is holy, their soul is holy, their spirit, and their breath is holy''
See Gill on "Heb 4:12". Some by "spirit" understand the graces and gifts of the Spirit in a regenerate man; and by "the soul", the soul as regenerated, and as it is the seat and subject of these graces; and by the body, the habitation of the soul, which is influenced by the grace that is last; and this is a sense not to be despised. Others by "the spirit" understand the rational and immortal soul of man, often called a spirit, as in Ec 12:7 and by the soul, the animal and sensitive soul, which man has in common with brutes; see Ec 3:21 and by the "body", the outward frame of flesh and blood, and bones; but rather "spirit" and "soul" design the same immaterial, immortal, and rational soul of man, considered in its different powers and faculties. The "spirit" may intend the understanding, Job 32:8 which is the principal, leading, and governing faculty of the soul; and which being enlightened by the Spirit of God, a man knows himself, Christ Jesus, and the things of the Spirit, the truths of the Gospel, and receives and values them. The "soul" may include the will and affections, which are influenced by the understanding; and in a regenerate man the will is brought to a resignation to the will of God, and the affections are set upon divine things, and the body is the instrument of performing religious and spiritual exercises: and these the apostle prays may be
preserved blameless; not that he thought they could be kept from sinning entirely in thought, word, or deed; but that they might be preserved in purity and chastity from the gross enormities of life, and be kept from a total and final falling away, the work of grace be at last completed on the soul and spirit, and the body be raised in incorruption, and glory; and both at the coming of Christ be presented faultless, and without blame, without spot or wrinkle, or any such thing, first to himself, and then to his Father.
{y} Aben Ezra in Exod. xxxi. 18. {z} Zohar in Lev. fol. 29. 2.
1 Thessalonians 5:24
Ver. 24. Faithful is he that calleth you,.... Into the fellowship of his Son, and to his kingdom and glory, and who continues to do so, not only externally by his word, but internally by his Spirit and grace.
Who also will do it. Two things the apostle mentions as the ground of confidence that the above petition, would be heard and answered; that is, that God would wholly sanctify them, and preserve the whole of them blameless to the coming of Christ; and they are the faithfulness of God, and the effectual calling of his saints. God is faithful to his word, his covenant and promises; he has promised to sanctify and cleanse his people from all their sins, and to preserve them safe to his kingdom and glory; agreeably the Arabic version renders this last clause, "and will execute his promise": and the effectual calling is a sure pledge of glorification; whom God calls he justifies and glorifies; as sure as he gives grace, he will give glory; and whom he calls to his eternal glory, he will make perfect, stablish, strengthen, and settle. The Complutensian edition reads, "who also will make your hope firm"; that is, with respect to the above things.
1 Thessalonians 5:25
Ver. 25. Brethren, pray for us. Which is added with great beauty and propriety, after the apostle had so earnestly and affectionately prayed for them; and this is directed, not to the pastors of the church only, but to all the members of it, whom the apostle styles "brethren" in a spiritual relation, as he often does; and of whom he requests, that they would pray for him, and the rest of his fellow ministers and labourers in the word, that God would more and more qualify and fit them for their work, assist in private studies and meditations, give them freedom of thought, liberty of expression, and a door of utterance, and follow their ministrations with a divine blessing and success, and deliver them out of the hands of unreasonable men; See Gill on "Heb 13:18".
1 Thessalonians 5:26
Ver. 26. Greet all the brethren with an holy kiss. In opposition, to an unchaste and hypocritical one. His meaning is, that they would salute the members of the church in his name, and give his Christian love and affections to them. And his view is to recommend to them brotherly love to each other, and to stir them up to the mutual exercise of it more and more.
1 Thessalonians 5:27
Ver. 27. I charge you by the Lord,.... Or "I adjure by the Lord"; by the Lord Jesus: it is in the form of an oath, and a very solemn one; and shows that oaths may be used on certain and solemn occasions:
that this epistle be read unto all the holy brethren; to all the members of the church, who are called "holy", because they were sanctified or set apart by God the Father in election; and were sanctified by the blood of Christ, or their sins were expiated, or atoned for by the sacrifice of Christ in redemption; and were sanctified or made holy by the Spirit of God in regeneration; and were enabled by the grace of God to live holy lives and conversations. Now this epistle being directed only to some of the principal members of the church, it may be to one or more of their elders; lest he or they should be tempted on any account to conceal it, the apostle in a very solemn manner adjures, that it be read publicly to the whole church whom it concerned, that all might hear, and learn, and receive some advantage from it; from whence we may learn, as is observed by many interpreters, that the sacred Scriptures, neither one part nor another, nor the whole of them, are to be kept from private Christians, but may be read, and heard, and used by all.
1 Thessalonians 5:28
Ver. 28. The grace of our Lord Jesus Christ be with you, Amen. This is the apostle's usual salutation in all his epistles, and the token of the genuineness of them, 2Th 3:17.
See Gill on "Ro 16:20",
See Gill on "1Co 15:23",
See Gill on "2Co 13:14".
The subscription to this epistle is not genuine, which runs thus, "The first Epistle unto the Thessalonians was written from Athens"; whereas it appears from 1Th 3:1 compared with Ac 18:1 that it was written from Corinth, and not from Athens; nor are these last words, "from Athens", in Beza's Claromontane copy; though they stand in the Syriac and Arabic versions of the London Polygot Bible, which add, "and sent by Timothy", and in the Alexandrian copy, and Complutensian edition.
John Gill's Exposition of the Entire Bible.
It is needless or useless to ask about the
particular time of Christ's coming. Christ did not reveal this to the
apostles. There are times and seasons for us to work in, and these
are our duty and interest to know and observe; but as to the time
when we must give up our account, we know it not, nor is it needful
that we should. The coming of Christ will be a great surprise to
men. Our Lord himself said so. As the hour of death is the same to
each person that the judgment will be to mankind in general, so the
same remarks answer for both. Christ's coming will be terrible to the
ungodly. Their destruction will overtake them while they dream of
happiness, and please themselves with vain amusements. There
will be no means to escape the terror or the punishment of that day.
This day will be a happy day to the righteous. They are not in
darkness; they are the children of the light. It is the happy condition
of all true Christians. But how many are speaking peace and safety
to themselves, over whose heads utter destruction is hovering! Let
us endeavour to awaken ourselves and each other, and guard
against our spiritual enemies.)WHBC 1117.2
7 Thessalonians 5:6-11 Most of mankind do not consider the things
of another world at all, because they are asleep; or they do not
consider them aright, because they sleep and dream. Our
moderation as to all earthly things should be known to all men.
Shall Christians, who have the light of the blessed gospel shining in
their faces, be careless about their souls, and unmindful of another
world? We need the spiritual armour, or the three Christian graces,
faith, love, and hope. Faith; if we believe that the eye of God is
always upon us, that there is another world to prepare for, we shall
see reason to watch and be sober. True and fervent love to God,
and the things of God, will keep us watchful and sober. If we have
hope of salvation, let us take heed of any thing that would shake
our trust in the Lord. We have ground on which to build unshaken
hope, when we consider, that salvation is by our Lord Jesus Christ,
who died for us, to atone for our sins and to ransom our souls. We
should join in prayer and praise one with another. We should set a
good example one before another, and this is the best means to
answer the end of society. Thus we shall learn how to live to Him,
with whom we hope to live for ever.
It is needless or useless to ask about the
particular time of Christ's coming. Christ did not reveal this to the
apostles.
We should set a
good example one before another, and this is the best means to
answer the end of society. Thus we shall learn how to live to Him,
with whom we hope to live for ever.
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary