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Here the apostle adds more Christian duties, briefly expressed, and set close one to another; and they seem to have a mutual connection, but not so relative to others as those before mentioned, but personal to themselves. He begins with the duty of rejoicing. Joy is an affection of the soul springing from the hope or possession of some suitable good. And it is either natural, which is common to men with beasts, arising from that good that is suitable to their several natures; or spiritual, which is joy wrought by the Spirit, and exercised upon spiritual objects. And this the apostle here means, and is called rejoicing in the Lord, Phi_4:4, and joy in the Holy Ghost, Rom_14:17; arising either from what spiritual good we already possess, or hope to possess, exhibita et promissa, Bernard; which is thereupon called a rejoicing in hope, Rom_5:2 12:12. The apostle speaks here of the duty indefinitely, only requires it to be evermore; so Phi_4:4. Though God sometimes calls to mourning, yet it is no where said: Mourn evermore, because rejoicing ought to be in a more constant practice, and all spiritual mourning tends to it, and will end in it; and he commends it as seasonable to these Thessalonians, to support them under their present sufferings. The grounds of a Christian’s joy always abide, and he is not only to retain it in the habit, but to mix it with all his sorrows and sufferings, as 1Pe_1:6: Ye greatly rejoice, though for a season, in heaviness: whereas carnal mirth is mixed with sadness, Pro_14:13. So that a Christian ought to rejoice in every condition, not only in prosperity but adversity, and especially when called to suffer for righteousness sake; as Mat_5:12 1Pe_4:13. It is not only allowed but commanded. This joy is one great part of God’s kingdom even in this world, Rom_14:17; much more in the world to come. And therefore the apostle speaks of rejoicing evermore, whereas mourning is but for a time, and ends to the saints in this life.