mh_parser/vol_split/52 - 1Thessalonians/Chapter 5.xml

<div2 id="iTh.vi" n="vi" next="iiTh" prev="iTh.v" progress="66.47%" title="Chapter V">
<h2 id="iTh.vi-p0.1">F I R S T   T H E S S A L O N I A N
S.</h2>
<h3 id="iTh.vi-p0.2">CHAP. V.</h3>
<p class="intro" id="iTh.vi-p1">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, <scripRef id="iTh.vi-p1.1" osisRef="Bible:1Thess.5.1-1Thess.5.5" parsed="|1Thess|5|1|5|5" passage="1Th 5:1-5">ver. 1-5</scripRef>. He then
exhorts them to the duties of watchfulness, sobriety, and the
exercise of faith, love, and hope, as being suitable to their
state, <scripRef id="iTh.vi-p1.2" osisRef="Bible:1Thess.5.6-1Thess.5.10" parsed="|1Thess|5|6|5|10" passage="1Th 5:6-10">ver. 6-10</scripRef>. In the
next words he exhorts them to several duties they owed to others,
or to one another (<scripRef id="iTh.vi-p1.3" osisRef="Bible:1Thess.5.11-1Thess.5.15" parsed="|1Thess|5|11|5|15" passage="1Th 5:11-15">ver.
11-15</scripRef>), afterwards to several other Christian duties of
great importance (<scripRef id="iTh.vi-p1.4" osisRef="Bible:1Thess.5.16-1Thess.5.22" parsed="|1Thess|5|16|5|22" passage="1Th 5:16-22">ver.
16-22</scripRef>), and then concludes this epistle, <scripRef id="iTh.vi-p1.5" osisRef="Bible:1Thess.5.23-1Thess.5.28" parsed="|1Thess|5|23|5|28" passage="1Th 5:23-28">ver. 23-28</scripRef>.</p>
<scripCom id="iTh.vi-p1.6" osisRef="Bible:1Thess.5" parsed="|1Thess|5|0|0|0" passage="1Th 5" type="Commentary"/>
<scripCom id="iTh.vi-p1.7" osisRef="Bible:1Thess.5.1-1Thess.5.5" parsed="|1Thess|5|1|5|5" passage="1Th 5:1-5" type="Commentary"/><div class="Commentary" id="Bible:1Thess.5.1-1Thess.5.5">
<h4 id="iTh.vi-p1.8">The Coming of Christ. (<span class="smallcaps" id="iTh.vi-p1.9">a.
d.</span> 51.)</h4>
<p class="passage" id="iTh.vi-p2">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.</p>
<p class="indent" id="iTh.vi-p3">In these words observe,</p>
<p class="indent" id="iTh.vi-p4">I. The apostle tells the Thessalonians it
was needless or useless to enquire about the particular time of
Christ's coming: <i>Of the times and seasons you need not that I
write unto you,</i> <scripRef id="iTh.vi-p4.1" osisRef="Bible:1Thess.5.1" parsed="|1Thess|5|1|0|0" passage="1Th 5:1"><i>v.</i>
1</scripRef>. 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, <i>which the Father has reserved in his own power. Of that
day and hour knoweth no man.</i> 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
<i>no need</i> 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.</p>
<p class="indent" id="iTh.vi-p5">II. He tells them that the coming of Christ
would be sudden, and a great surprise to most men, <scripRef id="iTh.vi-p5.1" osisRef="Bible:1Thess.5.2" parsed="|1Thess|5|2|0|0" passage="1Th 5:2"><i>v.</i> 2</scripRef>. And this is what they
knew perfectly, or might know, because our Lord himself had so
said: <i>In such an hour as you think not, the Son of man
cometh,</i> <scripRef id="iTh.vi-p5.2" osisRef="Bible:Matt.24.44" parsed="|Matt|24|44|0|0" passage="Mt 24:44">Matt. xxiv. 44</scripRef>.
So <scripRef id="iTh.vi-p5.3" osisRef="Bible:Mark.13.35-Mark.13.36" parsed="|Mark|13|35|13|36" passage="Mk 13:35,36">Mark xiii. 35, 36</scripRef>,
<i>Watch you therefore, for you know not when the master of the
house cometh; lest, coming suddenly, he find you sleeping.</i> 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
<i>as a thief in the night,</i> <scripRef id="iTh.vi-p5.4" osisRef="Bible:Rev.16.15" parsed="|Rev|16|15|0|0" passage="Re 16:15">Rev.
xvi. 15</scripRef>. As the thief usually cometh in the dead time of
the night, when he is least expected, such a <i>surprise</i> 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.</p>
<p class="indent" id="iTh.vi-p6">III. He tells them how terrible Christ's
coming would be to the ungodly, <scripRef id="iTh.vi-p6.1" osisRef="Bible:1Thess.5.3" parsed="|1Thess|5|3|0|0" passage="1Th 5:3"><i>v.</i> 3</scripRef>. 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, <i>Peace and safety,</i>
when they dream of felicity and please themselves with vain
amusements of their fancies or their senses, and think not of
it,—<i>as travail cometh upon a woman with child,</i> at the set
time indeed, but not perhaps just then expected, nor greatly
feared. 2. It will be unavoidable destruction too: <i>They shall
not escape;</i> 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 <i>no place where the workers of iniquity
shall be able to hide themselves,</i> no shelter from the storm,
nor shadow from the burning heat that shall consume the wicked.</p>
<p class="indent" id="iTh.vi-p7">IV. He tells them how comfortable this day
will be to the righteous, <scripRef id="iTh.vi-p7.1" osisRef="Bible:1Thess.5.4-1Thess.5.5" parsed="|1Thess|5|4|5|5" passage="1Th 5:4,5"><i>v.</i>
4, 5</scripRef>. Here observe, 1. Their character and privilege.
They are not in darkness; they are the children of the light,
&amp;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 <i>some time darkness,
but were made light in the Lord.</i> 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 <i>children of the day,</i> 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. <scripRef id="iTh.vi-p7.2" osisRef="Bible:2Tim.1.10" parsed="|2Tim|1|10|0|0" passage="2Ti 1:10">2 Tim. i. 10</scripRef>. 2. Their great
advantage on this account: that <i>that day should not overtake
them as a thief,</i> <scripRef id="iTh.vi-p7.3" osisRef="Bible:1Thess.5.4" parsed="|1Thess|5|4|0|0" passage="1Th 5:4"><i>v.</i>
4</scripRef>. 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
<i>refreshing to them from the presence of the Lord,</i> who to
<i>those that look for him will appear without sin unto their
salvation,</i> and will come to them as a friend in the day, not as
a thief in the night.</p>
</div><scripCom id="iTh.vi-p7.4" osisRef="Bible:1Thess.5.6-1Thess.5.10" parsed="|1Thess|5|6|5|10" passage="1Th 5:6-10" type="Commentary"/><div class="Commentary" id="Bible:1Thess.5.6-1Thess.5.10">
<h4 id="iTh.vi-p7.5">Watchfulness and Sobriety. (<span class="smallcaps" id="iTh.vi-p7.6">a.
d.</span> 51.)</h4>
<p class="passage" id="iTh.vi-p8">6 Therefore let us not sleep, as <i>do</i>
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.</p>
<p class="indent" id="iTh.vi-p9">On what had been said, the apostle grounds
seasonable exhortations to several needful duties.</p>
<p class="indent" id="iTh.vi-p10">I. To watchfulness and sobriety, <scripRef id="iTh.vi-p10.1" osisRef="Bible:1Thess.5.6" parsed="|1Thess|5|6|0|0" passage="1Th 5:6"><i>v.</i> 6</scripRef>. 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 <i>let us
not sleep as do others, but let us watch;</i> 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, <i>Peace
and safety,</i> 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 <i>be sober,</i> 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 <i>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,</i>
<scripRef id="iTh.vi-p10.2" osisRef="Bible:Luke.21.34" parsed="|Luke|21|34|0|0" passage="Lu 21:34">Luke xxi. 34</scripRef>. <i>Our
moderation</i> then, as to all temporal things, <i>should be known
to all men, because the Lord is at hand.</i> Besides this,
watchfulness and sobriety are most suitable to the Christian's
character and privilege, as being <i>children of the day;</i>
because <i>those that sleep sleep in the night, and those that are
drunken are drunken in the night,</i> <scripRef id="iTh.vi-p10.3" osisRef="Bible:1Thess.5.7" parsed="|1Thess|5|7|0|0" passage="1Th 5:7"><i>v.</i> 7</scripRef>. 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 <i>slept;</i>
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.</p>
<p class="indent" id="iTh.vi-p11">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, <scripRef id="iTh.vi-p11.1" osisRef="Bible:1Thess.5.8" parsed="|1Thess|5|8|0|0" passage="1Th 5:8"><i>v.</i> 8</scripRef>. 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 <i>God hath
not appointed us to wrath, but to obtain salvation,</i> <scripRef id="iTh.vi-p11.2" osisRef="Bible:1Thess.5.9" parsed="|1Thess|5|9|0|0" passage="1Th 5:9"><i>v.</i> 9</scripRef>. 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, <i>appointed to
wrath;</i> but as for those who are of the day, if they watch and
be sober, it is evident that they are <i>appointed to obtain
salvation.</i> 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
(<i>for his purpose, according to election, shall stand</i>), 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, <i>that whether we wake or sleep</i> (whether we live or die,
for death is but a sleep to believers, as the apostles had before
intimated) <i>we should live together with Christ</i> live in union
and in glory with him for ever. And, as it is the salvation that
Christians hope for to <i>be for ever with the Lord,</i> 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.</p>
</div><scripCom id="iTh.vi-p11.3" osisRef="Bible:1Thess.5.11-1Thess.5.15" parsed="|1Thess|5|11|5|15" passage="1Th 5:11-15" type="Commentary"/><div class="Commentary" id="Bible:1Thess.5.11-1Thess.5.15">
<h4 id="iTh.vi-p11.4">Various Exhortations; Duty towards
Fellow-Christians. (<span class="smallcaps" id="iTh.vi-p11.5">a.
d.</span> 51.)</h4>
<p class="passage" id="iTh.vi-p12">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. <i>And</i> 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 <i>men.</i>   15 See that none render evil
for evil unto any <i>man;</i> but ever follow that which is good,
both among yourselves, and to all <i>men.</i></p>
<p class="indent" id="iTh.vi-p13">In these words the apostle exhorts the
Thessalonians to several duties.</p>
<p class="indent" id="iTh.vi-p14">I. Towards those who were nearly related
one to another. Such should comfort themselves, or exhort one
another, and edify one another, <scripRef id="iTh.vi-p14.1" osisRef="Bible:1Thess.5.11" parsed="|1Thess|5|11|0|0" passage="1Th 5:11"><i>v.</i> 11</scripRef>. 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,
<i>Am I my brother's keeper?</i> We <i>must bear one another's
burdens, and so fulfil the law of Christ.</i> 2. They must edify
one another, by <i>following after those things whereby one may
edify another,</i> <scripRef id="iTh.vi-p14.2" osisRef="Bible:Rom.14.19" parsed="|Rom|14|19|0|0" passage="Ro 14:19">Rom. xiv.
19</scripRef>. 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, <i>to please all men
for their</i> real <i>profit.</i> 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 (<i>which also you do</i>),
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.</p>
<p class="indent" id="iTh.vi-p15">II. He shows them their duty towards their
ministers, <scripRef id="iTh.vi-p15.1" osisRef="Bible:1Thess.5.12-1Thess.5.13" parsed="|1Thess|5|12|5|13" passage="1Th 5:12,13"><i>v.</i> 12,
13</scripRef>. 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,</p>
<p class="indent" id="iTh.vi-p16">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); <i>they must labour in the word
and doctrine,</i> <scripRef id="iTh.vi-p16.1" osisRef="Bible:1Tim.5.17" parsed="|1Tim|5|17|0|0" passage="1Ti 5:17">1 Tim. v.
17</scripRef>. 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, <scripRef id="iTh.vi-p16.2" osisRef="Bible:1Tim.5.17" parsed="|1Tim|5|17|0|0" passage="1Ti 5:17">1 Tim. v. 17</scripRef>. 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.</p>
<p class="indent" id="iTh.vi-p17">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.</p>
<p class="indent" id="iTh.vi-p18">III. He gives divers other exhortations
touching the duty Christians owe to one another. 1. To <i>be at
peace among themselves,</i> <scripRef id="iTh.vi-p18.1" osisRef="Bible:1Thess.5.13" parsed="|1Thess|5|13|0|0" passage="1Th 5:13"><i>v.</i>
13</scripRef>. 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. <i>To warn the unruly,</i> <scripRef id="iTh.vi-p18.2" osisRef="Bible:1Thess.5.14" parsed="|1Thess|5|14|0|0" passage="1Th 5:14"><i>v.</i> 14</scripRef>. 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. <i>To comfort the feebleminded,</i>
<scripRef id="iTh.vi-p18.3" osisRef="Bible:1Thess.5.14" parsed="|1Thess|5|14|0|0" passage="1Th 5:14"><i>v.</i> 14</scripRef>. 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. <i>To support the weak,</i>
<scripRef id="iTh.vi-p18.4" osisRef="Bible:1Thess.5.14" parsed="|1Thess|5|14|0|0" passage="1Th 5:14"><i>v.</i> 14</scripRef>. 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. <i>To be patient towards all men,</i> <scripRef id="iTh.vi-p18.5" osisRef="Bible:1Thess.5.14" parsed="|1Thess|5|14|0|0" passage="1Th 5:14"><i>v.</i> 14</scripRef>. 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. <i>Not to render evil for evil to any man,</i> <scripRef id="iTh.vi-p18.6" osisRef="Bible:1Thess.5.15" parsed="|1Thess|5|15|0|0" passage="1Th 5:15"><i>v.</i> 15</scripRef>. 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. <i>Ever to follow that which
is good,</i> <scripRef id="iTh.vi-p18.7" osisRef="Bible:1Thess.5.15" parsed="|1Thess|5|15|0|0" passage="1Th 5:15"><i>v.</i> 15</scripRef>.
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 <i>are of the household o faith</i>), and then, <i>as we
have opportunity, unto all men,</i> <scripRef id="iTh.vi-p18.8" osisRef="Bible:Gal.6.10" parsed="|Gal|6|10|0|0" passage="Ga 6:10">Gal. vi. 10</scripRef>.</p>
</div><scripCom id="iTh.vi-p18.9" osisRef="Bible:1Thess.5.16-1Thess.5.22" parsed="|1Thess|5|16|5|22" passage="1Th 5:16-22" type="Commentary"/><div class="Commentary" id="Bible:1Thess.5.16-1Thess.5.22">
<h4 id="iTh.vi-p18.10">Various Short Exhortations. (<span class="smallcaps" id="iTh.vi-p18.11">a.
d.</span> 51.)</h4>
<p class="passage" id="iTh.vi-p19">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.</p>
<p class="indent" id="iTh.vi-p20">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. <i>Rejoice
evermore,</i> <scripRef id="iTh.vi-p20.1" osisRef="Bible:1Thess.5.16" parsed="|1Thess|5|16|0|0" passage="1Th 5:16"><i>v.</i> 16</scripRef>.
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,
<scripRef id="iTh.vi-p20.2" osisRef="Bible:2Cor.6.10" parsed="|2Cor|6|10|0|0" passage="2Co 6:10">2 Cor. vi. 10</scripRef>. Note, A
religious life is a pleasant life, it is a life of constant joy. 2.
<i>Pray without ceasing,</i> <scripRef id="iTh.vi-p20.3" osisRef="Bible:1Thess.5.17" parsed="|1Thess|5|17|0|0" passage="1Th 5:17"><i>v.</i>
17</scripRef>. 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. <i>In every thing
give thanks,</i> <scripRef id="iTh.vi-p20.4" osisRef="Bible:1Thess.5.18" parsed="|1Thess|5|18|0|0" passage="1Th 5:18"><i>v.</i>
18</scripRef>. If we pray without ceasing, we shall not want matter
for thanksgiving <i>in every thing.</i> As we must in every thing
make our requests known to God by supplications, so we must not
omit thanksgiving, <scripRef id="iTh.vi-p20.5" osisRef="Bible:Phil.4.6" parsed="|Phil|4|6|0|0" passage="Php 4:6">Phil. iv.
6</scripRef>. 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 <i>will of God in Christ Jesus concerning us,
that we give thanks,</i> 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. <i>Quench not the Spirit</i> (<scripRef id="iTh.vi-p20.6" osisRef="Bible:1Thess.5.19" parsed="|1Thess|5|19|0|0" passage="1Th 5:19"><i>v.</i> 19</scripRef>), 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 <i>be baptized with the Holy Ghost and with fire.</i> 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. <i>Despise not
prophesyings</i> (<scripRef id="iTh.vi-p20.7" osisRef="Bible:1Thess.5.20" parsed="|1Thess|5|20|0|0" passage="1Th 5:20"><i>v.</i>
20</scripRef>); for, if we neglect the means of grace, we forfeit
the Spirit of grace. By <i>prophesyings</i> 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. <i>Prove all things, but hold fast that
which is good,</i> <scripRef id="iTh.vi-p20.8" osisRef="Bible:1Thess.5.21" parsed="|1Thess|5|21|0|0" passage="1Th 5:21"><i>v.</i>
21</scripRef>. 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
<i>his senses exercised in discerning between good and evil,</i>
truth and falsehood, <scripRef id="iTh.vi-p20.9" osisRef="Bible:Heb.5.13-Heb.5.14" parsed="|Heb|5|13|5|14" passage="Heb 5:13,14">Heb. v. 13,
14</scripRef>. 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, <i>like children tossed to and fro with
every wind of doctrine.</i> 7. <i>Abstain from all appearance of
evil,</i> <scripRef id="iTh.vi-p20.10" osisRef="Bible:1Thess.5.22" parsed="|1Thess|5|22|0|0" passage="1Th 5:22"><i>v.</i> 22</scripRef>.
This is a good means to prevent our being deceived with false
doctrines, or unsettled in our faith; for our Saviour has told us
(<scripRef id="iTh.vi-p20.11" osisRef="Bible:John.7.17" parsed="|John|7|17|0|0" passage="Joh 7:17">John vii. 17</scripRef>), <i>If a man
will do his will, he shall know of the doctrine whether it be of
God.</i> 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.</p>
</div><scripCom id="iTh.vi-p20.12" osisRef="Bible:1Thess.5.23-1Thess.5.28" parsed="|1Thess|5|23|5|28" passage="1Th 5:23-28" type="Commentary"/><div class="Commentary" id="Bible:1Thess.5.23-1Thess.5.28">
<h4 id="iTh.vi-p20.13">Paul's Prayer for the
Thessalonians. (<span class="smallcaps" id="iTh.vi-p20.14">a.
d.</span> 51.)</h4>
<p class="passage" id="iTh.vi-p21">23 And the very God of peace sanctify you
wholly; and <i>I pray God</i> your whole spirit and soul and body
be preserved blameless unto the coming of our Lord Jesus Christ.
  24 Faithful <i>is</i> he that calleth you, who also will do
<i>it.</i>   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 <i>be</i> with you. Amen.</p>
<p class="indent" id="iTh.vi-p22">In these words, which conclude this
epistle, observe,</p>
<p class="indent" id="iTh.vi-p23">I. Paul's prayer for them, <scripRef id="iTh.vi-p23.1" osisRef="Bible:1Thess.5.23" parsed="|1Thess|5|23|0|0" passage="1Th 5:23"><i>v.</i> 23</scripRef>. 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, <i>The very God of peace.</i> 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 <i>God would sanctify
them wholly;</i> and their preservation, that they might be
<i>preserved blameless.</i> 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 <i>preserve us blameless,</i> free from sin
and impurity, till at length we are <i>presented faultless before
the throne of his glory with exceeding joy.</i></p>
<p class="indent" id="iTh.vi-p24">II. His comfortable assurance that God
would hear his prayer: <i>Faithful is he who calleth you, who will
also do it,</i> <scripRef id="iTh.vi-p24.1" osisRef="Bible:1Thess.5.24" parsed="|1Thess|5|24|0|0" passage="1Th 5:24"><i>v.</i>
24</scripRef>. 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.</p>
<p class="indent" id="iTh.vi-p25">III. His request of their prayers:
<i>Brethren, pray for us,</i> <scripRef id="iTh.vi-p25.1" osisRef="Bible:1Thess.5.25" parsed="|1Thess|5|25|0|0" passage="1Th 5:25"><i>v.</i> 25</scripRef>. 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.</p>
<p class="indent" id="iTh.vi-p26">IV. His salutation: <i>Greet all the
brethren with a holy kiss,</i> <scripRef id="iTh.vi-p26.1" osisRef="Bible:1Thess.5.26" parsed="|1Thess|5|26|0|0" passage="1Th 5:26"><i>v.</i> 26</scripRef>. 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 (<scripRef id="iTh.vi-p26.2" osisRef="Bible:1Pet.5.14" parsed="|1Pet|5|14|0|0" passage="1Pe 5:14">1 Pet. v.
14</scripRef>), 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, <scripRef id="iTh.vi-p26.3" osisRef="Bible:Prov.7.13" parsed="|Prov|7|13|0|0" passage="Pr 7:13">Prov. vii.
13</scripRef>.</p>
<p class="indent" id="iTh.vi-p27">V. His solemn charge for the reading of
this epistle, <scripRef id="iTh.vi-p27.1" osisRef="Bible:1Thess.5.27" parsed="|1Thess|5|27|0|0" passage="1Th 5:27"><i>v.</i> 27</scripRef>.
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.</p>
<p class="indent" id="iTh.vi-p28">VI. The apostolical benediction that is
usual in other epistles: <i>The grace of our Lord Jesus Christ be
with you. Amen,</i> <scripRef id="iTh.vi-p28.1" osisRef="Bible:1Thess.5.28" parsed="|1Thess|5|28|0|0" passage="1Th 5:28"><i>v.</i>
28</scripRef>. 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.</p>
</div></div2>