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Now follows a series of short admonitions. The Thessalonians were to love and honor their ministers, to live in peace among themselves, to admonish the disorderly, to encourage the faint-hearted, to support the weak, and to exercise forbearance toward all men. They were to be on their guard against revenge, to preserve Christian joyfulness, to be constant in prayer, and to maintain a thankful disposition. They were not to quench the Spirit, nor despise prophesyings, but were to test all things, retaining the good and rejecting the evil. And it was his earnest prayer for them that God would so completely sanctify them that they might be blameless at the advent of the Lord Jesus. After requesting an interest in their prayers, and solemnly charging them to read this Epistle to the assembled Church, the apostle concludes with his apostolic benediction.
1Th_5:1
This verse is connected with what precedes. The apostle was comforting the Thessalonians under the loss of their deceased friends by the assurance that both the living and the dead would be gathered together at the advent. The question would naturally arise, "When shall these things be?" (Luk_21:7); and it would appear that the Thessalonians expected an immediate advent. The apostle represses their curiosity on this point by reminding them of the uncertainty of the time of the Lord's coming. But of the times and the seasons, brethren; that is, of the time and the precise period of the Lord's advent. "Times" and "seasons" are elsewhere united together (Ecc_3:1-22.; Dan_2:21; Act_1:7). The word translated "times" denotes time absolutely without regard to circumstances; and the word rendered "seasons" denotes a definite point of time; not merely the day, but the hour (Mar_13:32). Ye have no need that I write unto you; literally, that ought be written unto you (R.V.); comp. 1Th_4:9. The reason why it was not needful for the apostle to write unto them was, not because he regarded the information unprofitable or superfluous, or because he knew it to be impossible, but because he had already informed them when at Thessalonica that the time of the advent was beyond the sphere of his teaching. The apostle mentions this to repress that vain curiosity which is natural to man, and which was the occasion of so much disorder among the Thessalonians. Our duty is, not to pry into the times and seasons which the Father hath put in his own power (Act_1:7), but to exercise constant watchfulness.
1Th_5:2
For yourselves know perfectly; namely, not from Scripture, nor from oral tradition, but from the teaching of the apostle when in Thessalonica. That the day of the Lord. "The day of the Lord" is a common Old Testament expression, denoting the coming of the Divine judgments (Joe_1:15; Joe_2:1); and by the phrase here is meant, not the destruction of Jerusalem, nor the day of one's death, but the day of the Lord's advent, when Christ shall descend from heaven in glory for the resurrection of the dead and the judgment of the world. The idea of judgment is contained in the term "day." So cometh as a thief in the night. The same comparison is used by our Lord himself (Mat_24:43; Luk_12:39), and the very words are employed by Peter (2Pe_3:10). The point of resemblance is evidently the unexpectedness and suddenness of the coming. The thief comes upon people in the night season, when they are asleep and unprepared; so, in a similar manner, when Christ comes, he will find the world unprepared and not expecting his advent. The ancient Fathers inferred from this passage that Christ would come to judgment in the night season, and hence they instituted vigils, or night watches. Some, still more precisely, fixed the coming on Easter night, from the analogy of the deliverance of the Israelites from Egypt on the paschal evening.
1Th_5:3
For; the best manuscripts omit this conjunction; the description is continuous. When they shall say; namely, the unbelieving world. Peace and safety; peace denoting internal rest, and safety external security. Sudden destruction cometh upon them. When they thought themselves most secure, they were then in the greatest danger; when they were most off their guard, then the crisis came. As travail upon a woman with child. The primary point of resemblance is certainly the suddenness and unexpectedness of the event; as labor comes upon a woman suddenly, so sudden destruction cometh upon the ungodly world. Still, however, the unavoidableness of the judgment may also be here intimated; there is no possibility of escape: this is implied in the last clause, and they shall not escape.
1Th_5:4
But ye, brethren; ye believers, in opposition to the unbelieving world. Are not in darkness; referring back to the night (1Th_5:2), when the thief comes. By darkness is here meant, not merely ignorance, but moral depravity—the darkness of sin. Ye are not in the ignorant and sinful condition of the unredeemed world, so as to be surprised by the day of the Lord. With you it is not night, but day; the light of the gospel is shining around you; and therefore the day of the Lord's coming will not surprise you in an unprepared state. That; a statement, not of result, but of purpose—"in order that." That day; the day; namely, the day of the Lord. Should overtake you—surprise you—as a thief.
1Th_5:5
Ye are all the children of the light, and the children of the day. Hebraistic expressions denoting, Ye all belong to the light and to the day. An affirmation, strengthening the previous declaration. The light and the day are synonymous expressions—the day being the period of light, as opposed to the night and darkness. We are not of the night, nor of darkness; rendering the positive assertion more emphatic.
1Th_5:6
Therefore; because we are the children of the, light and of the day, because we have been enlightened and purified, we ought to be watchful and sober, so that we may not be unprepared for the day of the Lord. Privileges will avail us nothing, unless we use them and walk up to them. Let us not sleep. Sleep is hero evidently used metaphorically to denote religious carelessness. As do others; the unbelieving and ungodly. But let us watch and be sober; evidently to be understood metaphorically of spiritual vigilance and sobriety: watchfulness denoting wakefulness from sleep, and sobriety freedom from intoxication. Both must be combined: we must be watchful, on our guard, and we must be sober, armed and prepared; "for even by day," observes St. Chrysostom, "if one watches, but is not sober, he will fall into numberless dangers." The same exhortation is given by Peter, but in the reverse order: "Be sober, be vigilant" (1Pe_5:8).
1Th_5:7
For; the reason of this exhortation. They that sleep, sleep in the night; and they that are drunken are drunken in the night. Here not to be taken in a metaphorical sense, but a simple statement of fact—what occurs in ordinary experience. The night is the season in which sleep and drunkenness usually occur; whereas the day is the season of watchfulness, sobriety, and work. Both heathen and Jews considered it as eminently disgraceful for a man to be seen drunken in the day-time. Hence, when the Jews accused the believers on the day of Pentecost with being filled with new wine, Peter answered, "We are not drunken, as ye suppose, seeing it is but the third hour of the day" (Act_2:15).
1Th_5:8
But; contrast to the conduct of those who are of the night: let us not only be watchful, but armed. The apostle now adopts a favorite figure, that of spiritual armor. The arms which he here mentions are only two—the breastplate to protect the heart, and the helmet to guard the head; they are both defensive weapons, because the reference here is not so much to the believer's conflict with evil, as to his defense against surprise. And by these spiritual weapons are denoted the three cardinal graces—faith, love, and hope (1Th_1:3). Let us who are of the day, be sober, putting on the breastplate of faith and love. By "faith" is here meant faith in Christ; and by "love," not so much love to God as love to man. These preserve the heart of a Christian against the assaults and influences of evil, as the breastplate guards the heart of the earthly warrior. And for a helmet, the hope of salvation. Salvation in its most comprehensive sense. The hope of salvation sustains our courage amid all the trials of life by holding out to us the prospect of eternal blessedness. Vigilance is of no avail unless armed by faith, hope, and love. In the Epistle to the Ephesians there is a still fuller enumeration of the Christian armor (Eph_6:14-18); and there is a slight difference in the description of the weapons. Here the apostle speaks of the breastplate of faith and love; there of the breastplate of righteousness and of the shield of faith. Here the helmet is called the hope of salvation; there the apostle speaks of the helmet of salvation. And besides these defensive weapons, other weapons of defense and the sword, a weapon of offence, are mentioned.
1Th_5:9
For. Not a new reason for watchfulness and sobriety, but referring to "the hope of salvation," why we may with confidence put on such a hope as a helmet. God hath not appointed us to wrath, but to obtain—or, to the acquisition of—salvation by—or, through—our Lord Jesus Christ. Not through the doctrine of Christ, nor even through faith in Christ, but through the Lord Jesus Christ himself, through what he has done for us, and especially through his atoning death. The appointment of God's grace is here mentioned as the efficient cause of our salvation; and the Lord Jesus Christ, as the Mediator through whom salvation is bestowed.
1Th_5:10
Who died. His death being the meritorious cause of our salvation. For us; that is here, not "instead of us," but "for our benefit," or "on our account." That, whether we wake or sleep. Here not to be taken in an ethical sense—whether we are spiritually awake or asleep, for those who are spiritually asleep will be surprised by the coming of the Lord; nor in a natural sense—whether he come in the night and find us taking our natural sleep, or in the day, when we are awake—which would be a mere trifling observation; but in a metaphorical sense—whether we are alive or dead. The apostle has just been speaking of those who are dead under the designation of those "who are asleep" (1Th_4:13), and therefore it is natural to interpret the clause, "whether we wake or sleep," of the condition of believers at the coming of the Lord. There is here certainly a change of metaphor: "sleep" in 1Th_5:6 denotes religious carelessness; in 1Th_5:7, natural sleep; and here, death. We shall live together—or, in one company—with him. The apostle is still continuing his consolatory address to those who were mourning over their deceased friends; and he tells them that at the advent there will be no difference between those who are then alive and those who sleep—both will live together with the Lord (comp. Rom_14:8, Rom_14:9).
1Th_5:11
Wherefore; because, whether alive or dead, you will equally share in the blessings of the advent. Comfort yourselves together. The words refer back to the last verse of the preceding chapter (1Th_4:18), and with them the apostle concludes his consolatory address to those who were mourning over the loss of their friends. And edify one another; or, build up. It was a favorite figure of the apostle to compare the Christian Church and each individual believer to a building.
1Th_5:12
With this verse commences a new paragraph. The apostle adds in conclusion a few brief and somewhat miscellaneous exhortations. And we beseech you, brethren; an expression of earnestness and affection. To know; that is, to value, appreciate, and esteem. Them which labor among you. It was Paul's custom to organize the Churches which he had founded, and to appoint presbyters among them. Although the Church of Thessalonica had been so recently founded, yet it had its presbyters. And are over you. The presbyters, in virtue of their office, presided over the Christian assemblies. In the Lord; the sphere in which they were set over the Church; they were ordained to minister in sacred things. And admonish you. There are not three classes or orders of office-bearers here mentioned—those who labored among them, those who presided over them, and those who admonished them (Mac-knight); but all these duties belonged to one class, namely, the presbyters.
1Th_5:13
And to esteem them very highly in love for their work's sake; that is, both on account of their labors, and especially on account of the dignity of their office, for their work is the work of the Lord. Both love for their persons and respect for their authority are here enjoined. And; to be omitted, as not in the original. Be at peace among yourselves. A new exhortation, entirely independent of the preceding; it is not addressed to the presbyters, but to the members of the Church in general.
1Th_5:14
Now we exhort you, brethren; an exhortation also addressed to all. Warn them that are unruly; or, as in the margin, disorderly (R.V.). Different modes of treatment have to be adapted to different classes; the unruly have to be warned. The word here rendered "unruly" or "disorderly" was originally a military term expressing the character of those soldiers who would not keep their ranks—out of the ranks. It would seem from this and other intimations that disorders existed among the Thessalonians; and that, especially being impressed by a belief in the near approach of the advent, several of them neglected the common duties of life, and abstained from working. Comfort the feebleminded. By "the feeble-minded" are meant the desponding or faint-hearted; those who were agitated about the fate of their deceased friends, or those who despaired of the grace of God by reason of their sins. These were not to be reprimanded, but comforted and exhorted. Support the weak. By "the weak" are not meant those who are physically weak—the sick; but those who are spiritually weak, whose faith was feeble—those who were afraid of persecution, or were troubled with vain scruples. These were to be supported—confirmed in the faith, be patient toward all men; all men in general, whether believers or unbelievers; toward them patience and forbearance were to be exercised.
1Th_5:15
See that none render evil for evil unto any. The prohibition of revenge is peculiarly Christian, neither corresponding to the spirit of heathenism, nor yet clearly revealed in Judaism. A precisely similar prohibition is given in Rom_12:17, "Recompense to no man evil for evil." But ever follow; pursue after. That which is good; the good, the beneficial. Both among yourselves; your fellow-Christians. And to all men. The human race in general; the one being brotherly kindness and the other charity (2Pe_1:7).
1Th_5:16
Rejoice evermore; or, rejoice always (R.V.). Joy is that feeling of delight which arises from the possession of present good, or from the anticipation of future happiness; and in both respects the believer has abundant reason for constant joy. He possesses the blessedness of forgiveness and the sure prospect of eternal life, and he has the consciousness that all things work together for good to them that love God (Rom_8:28). God wishes his people to be happy, and does not suffer them to be indifferent to their own peace. He commands them to rejoice, yea, to rejoice evermore. "Rejoice in the Lord always, and again I say, Rejoice" (Php_4:4).
1Th_5:17
Pray without ceasing. The means of promoting religious joy is prayer. This prayer is to be "without ceasing," implying constancy (Col_4:2) and perseverance (Rom_12:12; Eph_6:18; Luk_18:1). This is not a mere precept "capable of fulfillment in idea, rather than in fact" (Jowett); but it is an exhortation to live in a devotional frame of mind. It is impossible to be always on our bended knees, but we may be in the spirit of prayer when engaged in the duties of our earthly calling. Prayer may be without ceasing in the heart which is full of the presence of God, and evermore communing with him.
1Th_5:18
In everything give thanks. In every circumstance—in joy and in sorrow; for everything—for prosperity and for adversity; in every place—in the house of God and on the bed of sickness; Christians should not only be engaged in constant prayer, but in constant thanksgiving; indeed, their prayers should partake largely of the nature of thanksgiving. For this; this thankful spirit. Is the will of God; his desire. In Christ Jesus; the sphere in which this will of God is displayed. Concerning you. God by the gift of his Son has laid us under the obligation of perpetual thanksgiving. Our whole lives ought to be one continued thank-offering for all the blessings of redemption.
1Th_5:19
Quench not the Spirit. The Spirit is here considered as a flame which may be extinguished (Mat_3:11). The descent of the Spirit at Pentecost was in the form of cloven tongues like as of fire (Act_2:3). By the Spirit here is usually understood the miraculous gifts of the Spirit—speaking with tongues or prophesyings; and it is supposed that the apostle here forbids the exercise of these gifts being hindered or checked. In the next verse the gift of prophesying is mentioned. But there is no reason to exclude the ordinary and still more valuable gifts of the Spirit, such as pure thoughts, holy actions, devout affections, which may be effectually quenched by a careless or immoral life. "Quench not the Spirit." Do not those things which are opposed to his influences. Be on your guard against sin, as opposed to the work of the Spirit in the soul. In this sense the admonition is similar to that given by Paul in his Epistle to the Ephesians: "Grieve not the Holy Spirit of God" (Eph_4:30).
1Th_5:20
Despise not prophesyings. This refers to the miraculous gift of prophecy possessed by the primitive Church. And by prophesyings here we are to understand, not the prediction of the future, but inspired discourse, conducive to the instruction and edification of the Church. "By the term 'prophesying,'" observes Calvin, "I do not understand the gift of foretelling the future, but the science of interpreting Scripture, so that a prophet is an interpreter of the will of God." This useful gift, it would seem, was apt to be despised, and the inferior miraculous gift of tongues to be preferred before it (1Co_14:1-3).
1Th_5:21
Prove all things. This exhortation is closely connected with the preceding. "Prove all things," namely, whatever was advanced by the prophets in their inspired discourses. "Prove" here means to test, as metals are tested in the fire; and hence the word frequently denotes the favorable result of the testing, or approval. There was a special gift of discerning spirits in the primitive Church (1Co_12:10; 1Co_14:29). But although the words primarily refer to the testing of prophetic utterances, yet they have a general application. We should not rest our faith on the authority of others. The right of private judgment is the characteristic and privilege of Protestantism. We ought thoroughly to examine all doctrines by the test of Scripture, and then, discerning their reasons, we shall be able to take a firmer hold of them. At the same time, the fundamental principle of rationalism, that reason as such is the judge of the doctrines of revelation, is not contained in these words, and cannot be inferred from them. Hold fast; retain. That which is good; the good, the beautiful, the honorable; a different word from that rendered "good" in 1Th_5:15. We are to retain whatever is good in those "all things" which we are to prove or test, namely, in the prophesyings.
1Th_5:22
Abstain from all appearance of evil. This verse is connected with the last, and states negatively what is there stated positively. Test the declarations of the prophets; retain the good, and reject the evil. The word translated "appearance" has been differently rendered; it denotes form, figure, species, kind; so that the clause is to be rendered, "Abstain from all form of evil" (R.V.), or, "of the evil," the word being an abstract substantive. The whole exhortation is similar to that given in Rom_12:9, only there the negative statement is put first: "Abhor that which is evil; cleave to that which is good." Some suppose that the metaphor employed is from the practice of money-changers who tested the money offered to them, rejecting what was base and retaining what was genuine. Among the Fathers we meet with the phrase, "Be ye experienced money-changers," as a traditionary saying of our Lord; and some suppose that the apostle refers to this saying, and give the following paraphrase: "The good money keep; with every sort of bad money have nothing to do; act as experienced money-changers: all the money presented to you as good, test." Such a supposition is fanciful and far-fetched.
1Th_5:23
And the very God of peace; the God who communicates peace; an expression frequently employed by Paul at the close of his Epistles (Rom_15:33; Rom_16:20; Php_4:9; 2Co_13:11; 2Th_3:16). Sanctify you wholly; that is, perfectly, without anything wanting, referring to the entireness of the sanctification, which is presently expressed in detail. And I pray God your whole spirit and soul and body; the adjective "whole" applies to all the three substantives. The apostle here divides human nature into three parts—spirit, soul, and body; and this threefold division is not a mere rhetorical statement: "The apostle pouring forth from the fullness of his heart a prayer for his converts" (Jowett); but a distinct statement of the three component parts of human nature. The "spirit" is the highest part of man, that which assimilates him to God; renders him capable of religion, and susceptible of being acted upon by the Spirit of God. The "soul" is the inferior part of his mental nature, the seat of the passions and desires, of the natural propensities. The "body" is the corporeal frame. Such a threefold distinction of human nature was not unknown among the Stoics and Platonists. There are also traces of it in the Old Testament, the spirit, or breath of God, being distinguished from the soul. Be preserved blameless. "The spirit is preserved blameless at the advent when the voice of truth rules it, the soul when it strives against all the charms of the senses, and the body when it is not abused as the instrument of shameful actions" (Lunemann). Unto the coming of our Lord Jesus Christ.
1Th_5:24
Faithful is he that calleth you. Paul knows that he does not beseech God in vain. He who calls you to the Christian faith is faithful to fulfill his promises. God's calling is the commencement of a series which terminates in glorification (Rom_8:30). A similar appeal to the faithfulness of God is elsewhere made by the apostle (1Co_1:9; 2Th_3:3). Who also will do it; namely, will preserve you blameless unto the coming of the Lord Jesus Christ.
1Th_5:25
Brethren, pray for us; namely, that our apostolic work may be successful; that "the Word of the Lord may have free course and be glorified" (2Th_3:1). The apostle, in almost all his Epistles, requests from his converts an interest in their prayers (Rom_15:30; 2Co_1:11; Eph_6:19; Col_4:3; 2Th_3:1; comp. Heb_13:18). Ministers and people need each other's prayers, and prayer is a duty which they owe to each other.
1Th_5:26
Greet all the brethren with a holy kiss. That certain persons were enjoined to salute the other members of the Church is a proof that the Epistle was given into the hands of the presbyters. The reference is to the mode of salutation in the East. The kiss is called "holy" because it was the symbol of Christian affection. The same exhortation is made in other Epistles (Rom_16:16; 1Co_16:20; 2Co_13:12).
1Th_5:27
I charge you; namely, the presbyters. By the Lord; namely, Christ, an indirect proof of his Divinity, the adjuration being in his Name. The reason of this solemn charge was, not on account of any remissness on the part of the presbyters, but was occasioned by the earnestness of the apostle and by his consciousness that what he wrote was most important to the Thessalonians, and was the command of the Lord Jesus Christ. That this Epistle be read unto all the holy brethren; unto the Church of Thessalonica.
1Th_5:28
The grace of our Lord Jesus Christ be with you. A similar salutation is to be found at the close of all Paul's Epistles; indeed, in the Second Epistle to the Thessalonians, he states that this salutation was the token which he affixed to his Epistles (2Th_3:17, 2Th_3:18). Amen. To be rejected, as not in the original.
The day of the Lord is uncertain as regards its time. The early Christians were mistaken in regarding that time as at hand, and we perhaps may be equally mistaken in regarding it as distant. But there is an event which to each of us is, to all intents and purposes, the same as "the day of the Lord," which is both near and uncertain—the day of our death. Let us be watchful, so that that day may not overtake us in an unprepared state; and let us be sober, never indulging ourselves in any course of action in which we would not wish death to surprise us.
1Th_5:8 - Spiritual armor.
We must not only be watchful, but be armed sentinels. To guard against surprise we must especially provide ourselves with two defensive weapons.
1. The breastplate of faith and love. By faith in Christ and love to man we shall effectually preserve our hearts against evil influences. Faith imparts courage, and love preserves us from selfishness, the great inlet to evil. The stronger and the more living our faith, and the purer and the more active our love, the more completely shall we be guarded against evil.
2. The helmet of the hope of salvation. By "the hope of salvation" we shall preserve our head from being filled with the idle dreams of worldly happiness, whether of power or fame. Hope will defend us from being seduced by the world's pleasures or allured by the world's honors.
1Th_5:15 - Christian forgiveness.
1. Its peculiarity. Forgiveness of our enemies is pre-eminently a Christian virtue. It had no place in the morality of the heathen. The utmost they could attain to was, "Thou shall love all men except those who have wronged thee." It was very obscurely revealed in the Old Testament. The ancient saints did not distinguish between sinners and their sins; hence David's bitter curses against his and the Lord's enemies. Jesus Christ was the first to lay special stress on forgiveness.
2. Its properties. Forgiveness must be free, full, and universal; no feelings of enmity or ill will to any of our fellow-men ought to lodge in our hearts. We must imitate the example of our Savior, who on the cross prayed for the forgiveness of his murderers.
1Th_5:16 - Religious joy.
1. Its sources. Religious joy springs from four sources: from the relation in which believers stand to God, and then it is the joy of love; from the interest which they have in Christ, and then it is the joy of faith; from the indwelling of the Holy Ghost, and then it is the joy of holiness; and from the hopes which they have of heaven, and then it is the joy of hope.
2. Its properties. Religious joy is ordinarily calm; it is serious; it may be often interrupted; it is purifying; it is generally greater at peculiar seasons; and it is often sensibly felt at the hour of death.
3. Means of obtaining it. We must live by faith in Christ, guard against seeking our chief happiness in any creature-good, and be diligent in the performance of our religious duties.
1Th_5:17 - Unceasing prayer.
We ought not only to have stated hours of prayer, but to be continually raising up ejaculatory prayers, carrying on a constant intercourse between God and our souls; our prayers should be like the angels which Jacob saw continually ascending the mystic ladder to the throne of God. Unceasing prayer implies:
1. A devotional spirit: walking with God.
2. Ejaculatory prayer: our thoughts rising in prayer amid our daily occupations.
3. Perseverance in prayer: not leaving off until our prayers are answered.
4. Regularity in prayer: carefully keeping the appointed seasons for prayer.
5. Conjunction of thanksgiving with our prayers: realizing God's mercies and grace.
1Th_5:19 - Quenching the Spirit.
1. How we may quench the Spirit. We quench the Spirit by the commission of grievous sins, by the indulgence of sensuality, covetousness, pride, and the irascible passions, and by formality and lukewarmness in our religion.
2. How we may cherish the Spirit. We cherish the Spirit by earnest desires for his influences, by a diligent use of the means of grace, by a spirit of trust and dependence, and by compliance with his secret impressions.
1Th_5:21, 1Th_5:22 - Use of reason in religion.
1. The office of reason in religion. Reason is of use to examine the evidences of revelation, to ascertain the contents of revelation, and to judge that there is no contradiction to reason and morality in those doctrines which we suppose are deducible from Scripture.
2. The limitation of reason in religion. Distinction between what is above reason and what is contrary to reason. When once we prove that Scripture is the Word of God, and that such and such doctrines are contained in it, then it is the province of reason to submit to faith, because the truth of these doctrines rests on their being part of a Divine revelation; the doctrines of revelation are above, but they can never be proved to be contrary to, reason.
There is a natural curiosity to know "the times and the seasons" connected with an event so transcendently important to the human race. "But of the times and the seasons ye have no need that I write unto you."
I. GOD HAS TIMES AND SEASONS IN HIS OWN POWER. It is solemnly true that "to everything there is a season, and a time to every purpose under the sun" (Ecc_3:1). God has "determined the times before appointed" (Act_17:26). His Son came "in the fullness of time" (Gal_4:4). There is often a curious periodicity in the great time-intervals marked in sacred history.
II. GOD HAS HID FROM MAN THE PRECISE DATE OF THE SECOND COMING. "Of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father" (Mar_13:32); "It is not for you to know the times and the seasons the Father hath put in his own power" (Act_1:7).
III. THE DAY OF THE LORD WILL BE PERFECTLY UNEXPECTED. "The day of the Lord so cometh as a thief in the night."
1. It is the day of the Lord, as it is "the day of the Son of man." "The day of God;" "the day of redemption," involving that of the body as well as the soul; "the last day," the day which winds up the destinies of the universe.
2. It will be sudden and unexpected. It will be "as a thief in the night," who comes without previous warning at such an hour as we are not looking for him. This is true, even though there may be signs in the sun and moon and stars, and distress of nations, and men's hearts failing them for fear (Luk_21:1-38.). These will be the first signs to break up the calm, but the wicked will not see them in their true light. There is nothing in the simile of the thief to justify the opinion that Jesus will come in the night.
IV. THE SECURITY OF THE WICKED. "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."
1. Their condition is one of " peace," inner quiet, and "safety," external tranquility.
2. Their fate. "They shall not escape." It will be with them as with the men in the days of Noah and Lot (Mat_24:36-39). The catastrophe will be as inevitable and as full of fear as in the case of a "woman in travail."
V. THE PREPAREDNESS OF THE RIGHTEOUS. This lies in their character. "But ye, brethren, are not in darkness, that that day should overtake you as a thief."
1. They were "not in darkness." They were "sons of light, sons of the day." Darkness is the characteristic of the wicked.
(1) There is darkness in their understanding.
(2) There is darkness in their hearts. "Their foolish hearts are darkened."
(3) They walk in darkness, and therefore stumble and go astray.
(4) They live in darkness (Psa_107:10), they belong to "the kingdom of darkness" (Col_1:13); they are under "the world-rulers of this darkness" (Eph_6:12).
(5) But the darkness does not hide them from God's vengeance.
2. Believers are "sons of light." "Sons of the day."
(1) They walk in the light (1Jn_1:7); for "he that followeth me shall not walk in darkness, but shall have the light of life" (Joh_8:12).
(2) They are in fellowship with God, for they cannot have it and walk in darkness (1Jn_1:6, 1Jn_1:7).
(3) They "have cast off the works of darkness, and put on the armor of light" (Rom_13:12).
(4) They are in fellowship with all believers; for "he that walketh in darkness hateth his brother" (1Jn_2:9)—T.C.
1Th_5:5-8 - A warning against watchlessness.
The apostle says that, as children of light and of the day, believers ought to exercise vigilance and sobriety in view of the solemn prospects before them.
I. THE SIN AND DANGER OF SPIRITUAL SLEEP. "Let us not sleep, as do others." There are three kinds of sleep spoken of in Scripture—the sleep of nature, which restores the wasted energies of the body; the sleep of death; and the sleep of the text, which is always fraught with peril, its prevailing idea being insensibility. The sleeper is:
1. Not aware of his danger.
2. Forgetful of his duty.
3. Unconscious of the real world around him.
4. Immovable to all appeals.
5. May not even know that he is asleep.
II. THE DUTY OF WATCHFULNESS AND SOBRIETY. "But let us watch and be sober," so as to be always prepared for the Lord's coming. We are not to be overcharged with surfeiting and drunkenness, so that that day should overtake us unawares. Let us watch that we may be sober.
1. The reason is that sleep and drunkenness are works of darkness done in the night. "They that sleep, sleep in the night; and they that be drunken are drunken in the night." Those spiritually asleep "sleep through all life's agitations, beneath the thunders of Sinai, and the pleadings of mercy from the cross." Like drunken men, they are intoxicated with life's delights, "minding earthly things," occupied supremely with "the unfruitful works of darkness." Believers are not so, into whose heart "God has commanded the light to shine out of darkness, to give the light of the knowledge of the glory of God in the face of Christ Jesus" (2Co_4:6).
2. Another reason for watchful sobriety is that our life is a spiritual warfare. The believer is to be a sentinel always on guard, or a soldier on the battle-field—"having on the breastplate of faith and love; and for an helmet, the hope of salvation." As a good soldier, bound to endure hardness, he goes forth into the conflict of life, equipped in Divine armor, not for aggression but for defense. The pieces of armor here enumerated are for the protection of vital parts, the heart and the head.
(1) Faith is the principal part of this spiritual armor. "This is the victory that overcometh the world, even our faith" (1Jn_5:4, 1Jn_5:5). It is by faith they resist the devil (1Pe_5:9). It is by it all difficulties are overcome (Mat_17:20). If it is by the "sword of the Spirit, the Word of God," we are to conquer, faith is the arm that wields the sword. The eleventh chapter of Hebrews illustrates the power of faith as a principle of action and as a principle of endurance.
(2) Love is joined with faith to form the breastplate, for "faith worketh by love" (Gal_5:6). Love preserves from apostasy, and knits the saints together, because it is the bond of perfection, and thus enables us to bear all trial through love to the Redeemer.
(3) The hope of salvation is the helmet. In the corresponding passage in Ephesians, the helmet is salvation itself; but the difference is not material, the salvation in the one case being partially enjoyed, in the other an object of future hope. Hope is a protection to the believer, as it nerves him to meet danger, and enables him to brave difficulties, by looking to the glorious objects in view. Therefore it is "the patience of hope." Thus the three Christian graces make the soul watchful and ready for the Lord's coming.—T.C.
1Th_5:9-11 - The source, channel, and end of the salvation hoped for.
The apostle is now led to illustrate the hope of salvation.
I. ITS SOURCE. "For God did not appoint us to wrath, but to the obtaining of salvation."
1. The calling is according to the purpose. "Whom he predestinates, them he also calls." The security of the believer depends, not upon himself, but upon God's unchangeable and loving purpose.
2. The purpose is not to wrath, but to salvation. Though believers were once '"children of wrath," they are now reconciled to God, and saved from wrath to come.
3. God's purpose of mercy toward us does not free us from the necessity of being watchful concerning the means of salvation.
II. THE CHANNEL OF SALVATION. "By our Lord Jesus Christ."
1. The covenant was "ordained in the hand of a mediator." (Gal_3:19.)
2. His death, not his doctrine or example merely, was necessary to our salvation. "Who died for us."
3. His death was substitutionary. It was "for us."
III. THE END OF THIS SALVATION. "Who died for us, that, whether we wake or sleep, we should live with him together." This was "the joy set before him" for which "he endured the cross" (Heb_12:2) that we might live to him in order to our living with him.
1. It is life with Christ. Not merely life in him, but life with him in glory. "I desire to depart and be with Christ, which is far better" (Php_1:23). It is the greatest joy and glory of heaven (Rom_14:8, Rom_14:9; 1Co_5:9).
2. It is life with all believers. They are to live with him, unsevered from one another; for whether they "are alive and remain," or whether they are of those who "have fallen asleep," they will be together, in Christ's society. Thus the great salvation is the "common salvation."
IV. THE CONSOLATORY ASPECT OF THESE TRUTHS. "Wherefore comfort yourselves together, and edify one another, even as also ye do." These truths afforded a grand basis for mutual comfort and edification. The Thessalonians ought, therefore, to dismiss their despondency and alarm, and encourage each other with the blessed hopes of the gospel.—T.C.
1Th_5:12, 1Th_5:13 - The due recognition of Christian pastors.
The apostle next touches upon the relation of the Church to its teachers.
I. THE APPOINTMENT OF PASTORS IN THE CHURCH.
1. This was by Divine appointment. "He gave pastors and teachers" (Eph_4:11). There is no hint given in Scripture of a time when pastors would cease to be necessary, and when the Church would be served by an "any-man ministry."
2. It was the custom of the apostles to "appoint elders in every city," for they understood the advantages of a full ecclesiastical organization.
II. THE OFFICIAL POSITION AND DUTIES OF PASTORS.
1. They are laborers in the Church. "We beseech you, brethren, to know them which labor among you."
(1) This work is no sinecure, but a hard exhausting service, with heavy responsibilities and many cares.
(a) It is labor in preaching. For they "labor in the Word and doctrine" (1Ti_1:5), "rightly dividing the Word of truth" (2Ti_2:15), giving each of the household of faith "a portion of meat in due season" (Luk_12:42).
(b) It is labor in earnestly contending for the faith as well as in dispensing the ordinances of religion.
(2) It is labor in a Divine partnership. For pastors are "laborers together with" God in the work of perfecting the Church (1Co_3:9).
2. They are presidents in the Churches. "Those which are over you in the Lord." This refers to the elders or presbyters, who are also called pastors, or shepherds, or bishops (Act_20:17, Act_20:28).
(1) The appointment of rulers is essential to order and harmony m the Church.
(2) Yet they are not a sacerdotal caste, nor "lords over God's heritage" (1Pe_5:3).
(3) Their official superiority is "in the Lord," because from him deriving its warrant, motive, and blessing.
3. They are spiritual guides. "And admonish you." They have "to watch for your souls as they that must give account" (Heb_13:17). Therefore they must "reprove, rebuke, exhort with all long-suffering and doctrine" (2Ti_4:2). They have to "warn every man, and teach every man in all wisdom, that they may present every man perfect in Christ Jesus" (Col_1:28). They have to warn against sins committed, and urge to duties neglected.
III. THE OBLIGATIONS OF CHRISTIAN PEOPLE TO THEIR PASTORS.
1. They must give them due recognition as pastors. They must "know them." They must make themselves acquainted with them, that pastors may be the better able to know the state of their souls, and they must acknowledge their position as "stewards of the mysteries of God," and submit to their ministry.
2. They must "esteem them very highly in love for their work's sake."
(1) The bond is not to be one of mere official relationship, but of affection.
(2) A due respect for the ministry is an important element in its efficiency and success. Therefore we are to "hold such in reputation," and to count them "worthy of double honor."
3. The ground of this claim is "for their work's sake." Not for the mere office, which may be often filled unworthily, though it is still entitled to consideration, but for the sake of the "labors of love" involved in its faithful discharge. Ministers who "make full proof of their ministry" challenge the abiding respect of their flocks.—T.C.
1Th_5:13 - Inculcation of mutual peace.
"And be at peace among yourselves." This is connected with the previous verse, for a faithful pastorate tends to unity and peace.
I. THIS PEACE DEPENDS UPON OUR DIVINE CALLING. For it is the "peace unto which we are called" (Col_3:15).
II. IT IS ESSENTIAL TO GROWTH AND BLESSING. (Eph_4:3; Psa_133:1; Jas_3:18.)
III. IT IS ONE OF THE BLESSINGS ALWAYS TO BE PRAYED FOR. (Psa_122:6-8.)
IV. IT IS ONE OF THE BEATITUDES WITH A PROMISE. (Mat_5:9.)
V. IT IS ONE OF THE FAIREST GROWTH OF THE SPIRIT. (Gal_5:22.)—T.C.
1Th_5:14 - Mutual duties of Church members.
The Church must act as well as its pastors.
I. ADMONITION TO THE DISORDERLY. "Warn them that are unruly."
1. The unruly are, literally, those who break rank, taking exceptional courses, to the injury of the peace or unity of the Church. Probably the apostle refers to the unhinging effect of the error concerning the near approach of the advent, leading individuals to abandon work and loiter about in a sort of meddlesome idleness.
2. Such persons need to be warned, even with sharpness of reproof, yet in love; for "God is not the author of confusion, but of peace, in all the Churches of the saints" (1Co_14:33). Warn them to "do their own business, and work with their own hands."
II. COMFORT THE FEEBLE-MINDED. "Comfort the feeble-minded."
1. These persons were overburdened with sorrow on account of the dead, under the influence of error respecting their safety. They were not intellectually feeble, but had become dispirited and desponding through their failure to realize the hope of the resurrection at the advent.
2. They were to be comforted; not rebuked or admonished for their sins, but exhorted lovingly in the truth. It is the Lord's way "to raise them that are bowed down," and "to comfort them which be in any trouble" (2Co_1:4). There is "consolation in Christ."
III. SUPPORT FOR THE WEAK. "Support the weak."
1. The weak in faith, or other Christian graces, who may still feel the lingering influence of Jewish prejudice and pagan delusions. We are to "bear the infirmities of the weak."
2. They must be sustained, not despised for their weakness. "Be eyes to the blind; be feet to the lame." Thus "we fulfill the Law of Christ." We must "lift up the hands which hang down, and the feeble knees" (Heb_12:12, Heb_12:13).
IV. PATIENCE TOWARD ALL MEN. "Be patient toward all men."
1. Patience or long-suffering, in view of the perverseness, or defects, or follies, or sins of men. It points to a temper not easily moved or offended, to a disposition to bear and forbear after the example of that Father who "is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance" (2Pe_3:9). This disposition greatly promotes the comfort and usefulness of life.
2. It is to be exercised toward all men. Even to those outside the household of faith who may gainsay or persecute the truth.—T.C.
1Th_5:15 - Abstinence from revenge, and the steadfast pursuit of good.
To a people fleshly emerged out of paganism this counsel was still most appropriate, for the Greeks were remarkable for their undying feuds.
I. WARNING AGAINST RETALIATION. "See that none render evil for evil to any man."
1. Retaliation is condemned both by the Old and the New Testaments. (Le 19:18; Rom_12:19.)
2. It is condemned by Christ's beautiful example of forbearance. (1Pe_2:23.) "Who, when he was reviled, reviled not again; when he suffered, threatened not."
3. It is expressly rebuked by Christ in the case of the disciples James and John. (Luk_9:54, Luk_9:55.)
4. It springs from a spiteful heart. (Eze_25:15.)
5. It indicates a want of trust in God. (Pro_20:22.)
II. INCULCATION OF THE PURSUIT OF GOOD. "But ever follow that which is good, both among yourselves and to all men." Believers are not to resist evil, but to return good for evil—to overcome evil with good.
1. The good to be done is after the example of Christ, who "went about every day doing good."
2. It is done in virtue of union with Christ. (Joh_15:4, Joh_15:5; Php_1:11.)
3. It is the preordained pathway of God's children. (Eph_2:10.)
4. Christians ought to provoke each other to good. (Heb_10:24.)
5. It is a grand argument for the gospel. (Mat_5:16.)
6. It is to be catholic in its spirit; for it is to he done, not to believers only, but "to all men." The believer is to have "brotherly kindness" as well as "love" (2Pe_1:7).
7. It is to be earnestly pursued. "Follow after that which is good."
(1) Because it glorifies God (Mat_5:16).
(2) Because God remembers it (Heb_6:9, Heb_6:10).
(3) Because it is an evidence of faith (Jas_2:14-20).
(4) Because it shall be brought into judgment (2Co_5:10).—T.C.
1Th_5:16 - The duty and the privilege of constant joy.
"Rejoice evermore." (See homiletical hints on Php_3:1; Php_4:4.)—T.C.
1Th_5:17 - The duty of constant prayer.
"Pray without ceasing." There is a mutual affinity between joy, prayer, and thanksgiving, as we see by other passages of Scripture (Php_3:4-6; Col_4:2).
I. PRAYER THE DUTY, THE PRIVILEGE, THE INTEREST, OF ALL BELIEVERS.
1. It is a commanded duty. (Mat_7:7.)
2. It is a sign of conversion. (Act_9:11.)
3. Saints delight in it. (Psa_42:4; Psa_122:1.)
4. It is recommended:
(1) By the example of Christ (Luk_22:32).
(2) By the experience of past mercies (Psa_4:1).
(3) By the faithfulness of God (Psa_143:1).
(4) By the fullness of the promises (Psa_119:49; 1Jn_5:15).
II. THE NECESSITY OF CONSTANT SUPPLICATION. ¢¢ Pray without ceasing."
1. There is nothing in the words to justify the neglect of other duties. The apostle traveled and preached and labored with his hands as well as prayed; but he cultivated a constant spirit of supplication. It is not true, therefore, that it can be fulfilled only in idea.
2. It is a command not to be fulfilled by set hours of prayer, much less by adherence to a monastic ragout of devotion. Yet it is not inconsistent with set hours. The psalmist prayed at evening, morning, and noon (Psa_55:17). Yea, "seven times a day do I praise thee" (Psa_119:164). Daniel prayed three times a day (Dan_6:10).
3. The apostle enjoins a constant spirit of prayer in view of our constant dependence on the Lord. Prayer should interspace all our works. The heart may rise to a throne of grace in inward prayer when the hands are busy with the duties of life.—T.C.
1Th_5:18 - The duty of thanksgiving.
It is the natural fruit of joy as it is the natural accompaniment of prayer. "In everything give thanks; for this is the will of God in Christ Jesus concerning you."
I. THANKSGIVING IS THE EXERCISE OF A JOYFUL AND PRAYING HEART.
1. It is a mark of the wicked that they have no thankfulness. They who glorified not God "neither were thankful" (Rom_1:21). It is a sign of the antichristian apostasy that men "shall he unthankful" (2Ti_3:2). Since "every good gift and every perfect gift" comes from the Father of Lights, the guilt of such ingratitude is great.
2. It is the mark of the saints in heaven that they are full of thanksgivings. (Rev_19:6, Rev_19:7; Rev_7:12.)
3. It is likewise a mark of the saints on earth. "Blessed are they which dwell in thy house: they will be still praising thee" (Psa_84:4). They abound in faith with thanksgiving (Col_2:7). They offer sacrifices of thanksgiving (Psa_116:17). They habitually offer thanksgiving (Dan_6:10).
II. THANKSGIVING MUST BE UNIVERSAL IN ITS SPHERE. "In everything give thanks."
1. For the supply of our bodily wants. (1Ti_4:3, 1Ti_4:4.)
2. For the gift of Christ. (2Co_9:15.)
3. For the goodness and mercy of the Lord. (Psa_106:1.)
4. In all circumstances of prosperity and adversity, joy and sorrow, health and sickness. Job could say in the depth of his affliction, "Blessed be the Name of the Lord" (Job_1:8, Job_1:20, Job_1:21).
III. THE GROUND AND REASON OF THIS DUTY. "For this is the will of God in Christ Jesus concerning you." The Scripture as well as the light of nature directs to it, as it sets forth that "good and perfect and acceptable will of God," "Whoso offereth praise glorifieth me." In Jesus Christ is this will revealed and made effectual; for all God's mercies reach us through the channel of his mediation. Therefore we "are to give thanks unto God and the Father by him" (Col_3:17); therefore "by him let us offer the sacrifice of praise to God continually" (Heb_13:15).—T.C.
1Th_5:19-21 - Exhortations regarding spiritual gifts.
These three verses refer to one subject, the extraordinary manifestations of the Spirit so frequent in the Church at this period, but apply likewise to his ordinary influence in believers.
I. THE SIN AND DANGER OF QUENCHING THE SPIRIT. "Quench not the Spirit." Perhaps there was a tendency to repress spiritual utterances, either because they had become fanatical, or from an undue love of order. It is possible to resist the Spirit. God strives with man, who may yet resist all his importunities (Act_7:51.), "insulting the Spirit of grace" (Heb_10:29). Even in the case of believers, "the flesh lusteth against the Spirit, and the Spirit against the flesh" (Gal_5:17). It is both sinful and dangerous for believers to "grieve the Holy Spirit of God, whereby they are scaled to the day of redemption" (Eph_4:30). The text suggests the idea of quenching a fire.
1. The Spirit acts upon the believer's nature like a fire, warming, purifying, refining.
2. The fire may be quenched by neglecting it quite as much as by casting water upon it. This is the tendency of neglect.
3. Sin has a tendency to quench the Spirit, as water quenches fire. We ought to stir up our gifts and graces that they may shine the brighter, and give both light and heat around us. Yet provision is made in the covenant of grace that the fire once kindled will never be quenched.
II. THERE MUST BE NO UNDERVALUATION OF PROPHESYINGS. "Despise not prophesying."
1. These were spiritual utterances, sometimes in psalms and hymns, "for the edification and exhortation and comfort" of believers, though they had the effect sometimes of laying bare the hearts of unbelievers (1Co_14:25). They were more important than other gifts of the Spirit, and therefore more to be coveted (1Co_12:31).
2. They were, therefore, not to be despised.
(1) Perhaps there had been "false prophets" at Thessalonica who had tried to pervert the truth, or weak members who had abused the gift of prophecy. The tendency, therefore, to underrate the gift was natural, but not proper.
(2) Perhaps the exercise of this gift created less wonder or made less visible impression than other gifts, like those of tongues and healing. Therefore it came to be rather despised.
III. THE NECESSITY OF TESTING SPIRITUAL GIFTS. "Prove all things; hold fast that which is good." Instead of rejecting prophesyings, they were to test them by a due spiritual discernment.
1. They were to be tested:
(1) By a comparison with the original tradition given to them (2Th_2:2).
(2) By a comparison with the prophesyings of others who sat as judges (1Co_14:29). There was, besides, a supernatural gift of "discerning of spirits" (1Co_12:10, 1Co_12:14, 1Co_12:29).
(3) By marking the practical fruits of these prophesyings. "Hold fast that which is good." Our Lord said, "Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits" (Mat_5:15, Mat_5:16). True doctrine is "according to godliness" (1Ti_6:3). Thus Christians are to examine the grounds of their faith, to hold fast nothing that has not first been tried, and to retain only "that which is good."
2. Believers have the capacity as well as the right to test all things. They are "to try the spirits whether they are of God" (1Jn_4:1).
(1) They are the spiritual; "they judge all things, yet they themselves are judged of no man "(1Co_2:15). They have "an unction from the Holy One, and they know all things" (1Jn_2:20).
(2) A right state of heart is necessary to this power of insight. "If any man will do his will, he shall know of the doctrine whether it be of God" (Joh_7:17). "Walk as children of light... proving what is acceptable unto God" (Eph_5:8-10).—T.C.
1Th_5:22 - Warning against every form of evil.
"Abstain from every form of evil," whether practical or doctrinal.
I. WE NEED TO BE WARNED AGAINST EVIL.
1. Because we naturally tend to do evil.
2. Because evil is so injurious to our spirits, in repressing joy, prayer, and thanksgiving.
3. Because it gives offence to others. Therefore we ought to abhor that which is evil, to cleave to that which is good.
II.