1st Thessalonians Chapter 5
ANALYSIS OF CHAPTER
THIS chapter consists of two parts.
I. The continuation of the subject of the coming of the Lord,
1 Thessalonians 5:1-11; and,
II. Various practical exhortations.
In the first part, the apostle states
(1.)that it was well understood by the Thessalonians that the coming of
the Lord would be sudden, and at an unexpected moment, 1 Thessalonians 5:1,2;
(2.) he refers to the effect of his coming on the wicked and the
righteous, and says that it would be attended with the sudden and
inevitable destruction of the former, 1 Thessalonians 5:3; but that the result
of his coming would be far different on the righteous, 1 Thessalonians 5:4-11.
The prospect of his coming was fitted to make them watchful and sober,
1 Thessalonians 5:6-8; and his advent would be attended with their certain
salvation, 1 Thessalonians 5:9-11.
In the second part of the chapter, he exhorts them to show proper
respect for their spiritual teachers and rulers, 1 Thessalonians 5:12,13; to
endeavour to restrain the unruly, to support the feeble, and to evince
towards all the spirit of patience and forbearance, 1 Thessalonians 5:14; to
manifest a meek and benevolent manner of life, 1 Thessalonians 5:18; to rejoice
always, 1 Thessalonians 5:16; to pray constantly, 1 Thessalonians 5:17; to render
thanks to God in every situation, 1 Thessalonians 5:18; to cherish the
influences of the Holy Ghost on their souls, 1 Thessalonians 5:19; to show
respect for all the divine prophetic communications, 1 Thessalonians 5:20; to
consider and examine carefully everything submitted to them for belief;
to adhere steadfastly to all that was good and true, 1 Thessalonians 5:21; and
to avoid the appearance of evil, 1 Thessalonians 5:22. The epistle closes with a
fervent prayer that God would sanctify them entirely; with an earnest
entreaty that they would pray for him; with a command that the epistle
should be read to all the churches, and with the benediction,
1 Thessalonians 5:23-28.
Verse 1. But of the times and the seasons. See Barnes "Acts 1:7". The
reference here is to the coming of the Lord Jesus, and to the events
connected with his advent. See the close of 1 Thessalonians 4.
Ye have no need that I write unto you. That is, they had received all
the information on the particular point to which he refers, which
it was necessary they should have. He seems to refer to the
suddenness of his coming. It is evident from this, as well as from
other parts of this epistle, that this had been, from some cause, a
prominent topic which he had dwelt on when he was with them.
See Barnes "1 Thessalonians 1:10".
Verse 2. For yourselves know perfectly. That is, they had been
taught this. There could be no doubt in their minds respecting it.
The day of the Lord so cometh. Of the Lord Jesus--for so the
word "Lord" in the New Testament commonly means.
See Barnes "Acts 1:24". The "day of the Lord" means that day in which
he will be manifested, or in which he will be the prominent object in
view of the assembled universe.
As a thief in the night. Suddenly and unexpectedly, as a robber
breaks into a dwelling. A thief comes without giving any warning, or any
indications of his approach. He not only gives none, but he is careful
that none shall be given. It is a point with him, that, it possible, the
man whose house he is about to rob shall have no means of ascertaining
his approach until he comes suddenly upon him. Comp.
See Barnes "Matthew 24:37"; and Matthew 24:38-43,
See Barnes "Luke 12:39", See Barnes "Luke 12:40". In this way the
Lord Jesus will return to judgment; and this proves that all the
attempts to determine the day, the year, or the century when he will
come, must be fallacious. He intends that his coming to this world shall
be sudden and unexpected, "like that of a thief in the night;" that
there shall be no such indications of his approach that it shall not
be sudden and unexpected; and that no warning of it shall be not the
point of the comparison in expressions like this, what is it?
Is there anything else in which his coming will resemble that of a
thief? And if this be the true point of comparison, how can it be
true that men can ascertain when that is to occur? Assuredly, if
they can, his coming will not be like that of a thief. Comp.
See Barnes "Acts 1:7".
{a} "cometh as a thief" Luke 12:39,40; 2 Peter 3:10; Revelation 16:15
Verse 3. For when they shall say, Peace and safety. That is, when
the wicked shall say this, for the apostle here refers only to those on
whom "sudden destruction" will come. Compare See Barnes "Matthew 24:36" and
following; See Barnes " :". It is clear from this,
(1.) that when the Lord Jesus shall come, the world will not all be
converted. There will be some to be "destroyed." How large this
proportion will be, it is impossible now to ascertain. This
supposition, however, is not inconsistent with the belief that there
will be a general prevalence of the gospel before that period.
(2.) The impenitent and wicked world will be sunk in carnal security
when he comes. They will regard themselves as safe. They will see no
danger. They will give no heed to warning. They will be unprepared for
his advent. So it has always been. It seems to be an universal
truth in regard to all the visitations of God to wicked men for
punishment, that he comes upon them at a time when they are not
expecting him, and that they have no faith in the predictions of his
advent. So it was in the time of the flood; in the destruction of
Sodom, Gomorrah, and Jerusalem; in the overthrow of Babylon;
so it is when the sinner dies, and so it will be when the Lord Jesus
shall return to judge the world. One of the most remarkable facts
about the history of man is, that he takes no warning from his
Maker: he never changes his plans, or feels any emotion, because
his Creator "thunders damnation along his path," and threatens to
destroy him in hell.
Sudden destruction. Destruction that was unforeseen (\~aifnidiov\~)
or unexpected. The word here rendered sudden, occurs nowhere
else in the New Testament, except in Luke 21:34, "Lest that day
come upon you unawares." The word rendered destruction \~oleyrov\~
--occurs in the New Testament only here and in 1 Corinthians 5:5;; 2 Thessalonians 1:9;
1 Timothy 6:9, in all of which places it is correctly translated
destruction. The word destruction is familiar to us. It means,
properly, demolition; pulling down; the annihilation of the form
of any thing, or that form of parts which constitutes it what it is;
as the destruction of grass by eating; of a forest by cutting down
the trees; of life by murder; of the soul by consigning it to misery.
It does not necessarily mean annihilation--for a house or city is
not annihilated which is pulled down or burned; a forest is not
annihilated which is cut down; and a man is not annihilated whose
character and happiness are destroyed. In regard to the destruction here
referred to, we may remark,
(1.) it will be after the return of the Lord Jesus to judgment; and
hence it is not true that the wicked experience all the punishment which
they ever will in the present life;
(2.) that it seems fairly implied that the destruction which they will
then suffer will not be annihilation, but will be connected with
conscious existence; and
(3.) that they will then be cut off from life, and hope, and salvation.
How can the solemn affirmation that they will be "destroyed suddenly,"
be consistent with the belief that all men will be saved? Is it the same
thing to be destroyed and to be saved? Does the Lord Jesus, when he
speaks of the salvation of his people, say that he comes to destroy
them?
As travail upon a woman with child. This expression is sometimes
used to denote great consternation, as in Psalms 48:6; Jeremiah 6:24
Micah 4:9,10; great pain, as Isaiah 53:11; Jeremiah 4:31; John 16:21; or
the suddenness with which anything occurs, Jeremiah 13:21. It seems here
to be used to denote two things: first, that the coming of the Lord to a
wicked world will be sudden; and, secondly, that it will be an event of
the most distressing and overwhelming nature.
And they shall not escape. That is, the destruction, or punishment.
They calculated on impunity, but now the time will have come when none
of these refuges will avail them, and no rocks will cover them from the
"wrath to come."
{b} "travail" Jeremiah 13:21
Verse 4. But ye, brethren, are not in darkness, that that day should
overtake you as a thief. The allusion here is to the manner in which
a thief or robber accomplishes his purpose, He comes in the night,
when men are asleep. So, says the apostle, the Lord will come to
the wicked. They are like those who are asleep when the thief
comes upon them. But it is not so with Christians. They are, in
relation to the coming of the day of the Lord, as men are who are
awake when the robber comes. They could see his approach, and
could prepare for it, so that it would not take them by surprise.
{c} "brethren" Ephesians 5:8; 1 John 2:8
Verse 5. Ye are all the children of light. All who are Christians.
The phrase "children of light" is a Hebraism, meaning that they were
the enlightened children of God.
And the children of the day. Who live as if light always shone round
about them. The meaning is, that in reference to the coming of the Lord,
they are as men would be in reference to the coming of a thief, if there
were no night, and no necessity of slumber. They would always be wakeful
and active, and it would be impossible to come upon them by surprise.
Christians are always to be wakeful and vigilant; they are so to expect
the coming of the Redeemer, that he will not find them off their guard,
and will not come upon them by surprise.
Verse 6. Therefore let us not sleep as do others. As the wicked
world does. Comp. Matthew 25:6.
But let us watch. That is, for the coming of the Lord. Let us regard
it as an event which is certainly to occur, and which may occur at any
moment. See Barnes "Matthew 25:13".
And be sober. The word here used (\~nhfw\~) is rendered sober
in 1 Thessalonians 5:6,8; 1 Peter 1:13; 5:8; and watch in 2 Timothy 4:5; 1 Peter 4:7.
It does not elsewhere occur in the New Testament. It properly means, to
be temperate or abstinent, especially in respect to wine. Joseph. Jewish
Wars, 5. 5. 7. Xenophon, Cyr.. 7. 5. 20; and then it is used in a more
general sense, as meaning to be sober-minded, watchful, circumspect. In
this passage, there is an allusion to the fact that persons not only
sleep in the night, but that they are frequently drunken in the night
also. The idea is, that the Lord Jesus, when he comes, will find
the wicked sunk not only in carnal security, but in sinful indulgences;
and that those who are Christians ought not only to be awake and to
watch as in the daytime, but to be temperate. They ought to be like
persons engaged in the sober, honest, and appropriate employments of the
day, and not like those who waste their days in sleep, and their nights
in revelry. A man who expects soon to see the Son of God coming to
judgment, ought to be a sober man. No one would wish to be summoned from
a scene of dissipation to his bar. And who would wish to be called there
from the ball-room; from the theatre; from the scene of brilliant
worldly amusement? The most gay votary of the world; the most
accomplished, and flattered, and joyous patron of the ball-room; the
most richly-dressed and admired daughter of vanity, would tremble
at the thought of being summoned from those brilliant halls, where
pleasure is now found, to the judgment-bar. They would wish to
have at least a little time that they might prepare for so solemn a
scene. But if so, as this event may at any moment occur, why
should they not be habitually sober-minded? Why should they
not aim to be always in that state of mind which they know would
be appropriate to meet him? Especially should Christians live
with such vigilance and soberness as to be always prepared to
meet the Son of God. What Christian can think it appropriate
for him to go up to meet his Saviour from the theatre, the ballroom, or
the brilliant worldly party? A Christian ought always so
to live, that the coming of the Son of God in the clouds of heaven
would not excite the least alarm.
{a} "let us not sleep" Matthew 25:5; Romans 13:12,13
{b} "sober" 1 Peter 2:8
Verse 7. For they that sleep, sleep in the night. Night is the time
for sleep. The day is the time for action, and in the light of day men
should be employed. Night and sleep are made for each other,
and so are the day and active employment. The meaning here is,
that it is in accordance with the character of those who are of the
night, that is, sinners, to be sunk in stupidity and carnal security,
as if they were asleep; but for the children of the day, that is, for
Christians, it is no more appropriate to be inactive than it is for
men to sleep in the day-time. "It is not to be wondered at that
wicked men are negligent, and are given to vice, for they are ignorant
of the will of God. Negligence in doing right, and corrupt
morals, usually accompany ignorance." Rosenmuller.
And they that be drunken, are drunken in the night. The night is
devoted by them to revelry and dissipation. It is in accordance with the
usual custom in all lands and times, that the night is the usual season
for riot and revelry. The leisure, the darkness, the security from
observation, and the freedom from the usual toils and cares of life,
have caused those hours usually to be selected for indulgence in
intemperate eating and drinking. This was probably more particularly
the case among the ancients than with us; and much as drunkenness
abounded, it was much more rare to see a man intoxicated in the day-time
than it is now. To be drunk then in the day-time was regarded as the
greatest disgrace. See Polyb. Exc. Leg. 8, and Apul. viii., as quoted by
Wetstein. Comp. See Barnes "Acts 2:15"; See Barnes "Isaiah 5:11". The
object of the apostle here is, to exhort Christians to be sober and
temperate; and the meaning is, that it is as disgraceful for them to
indulge in habits of revelry, as for a man to be drunk in the day-time.
The propriety of this exhortation, addressed to Christians, is based on
the fact that intoxication was hardly regarded as a crime; and,
surrounded as they were with those who freely indulged in drinking to
excess, they were then, as they are now, exposed to the danger of
disgracing their religion. The actions of Christians ought always to be
such that they may be performed in open day, and in the view. of all the
world. Other men seek the cover of the night to perform their deeds; the
Christian should do nothing which may not be done under the full blaze
of day.
Verse 8. But let us who are of the day, be sober. Temperate, as men
usually are in the day-time.
Putting on the breast-plate of faith and love. This is a favourite
comparison of the apostle Paul. See it explained at length
See Barnes "Ephesians 6:14".
And for an helmet, the hope of salvation.
See Barnes "Ephesians 6:17".
{c} "breast-plate of faith" Isaiah 59:17
Verse 9. For God hath not appointed us to wrath. This is designed as
an encouragement to effort to secure our salvation. The wish of God is
to save us, and therefore we should watch and be sober; we should take
to ourselves the whole of the Christian armour, and strive for victory.
If he had appointed us to wrath, effort would have been in vain, for we
could do nothing but yield to our inevitable destiny. The hope of a
final triumph should animate us in our efforts, and cheer us in our
struggles with our foes. How much does the hope of victory animate the
soldier in battle! When morally certain of success, how his arm is
nerved! When everything conspires to favour him, and when he seems to
feel that God fights for him, and intends to give him the victory, how
his heart exults, and how strong is he in battle! Hence, it was a great
point among the ancients, when about entering into battle, to secure
evidence that the gods favoured them, and meant to give them the
victory. For this purpose they offered sacrifices, and consulted
the flight of birds and the entrails of animals; and for this armies
were accompanied by soothsayers and priests, that they might interpret
any signs which might occur that would be favourable, or
to propitiate the favour of the gods by sacrifice. See Homer,
passim; Arrian's Expedition of Alexander, and the classic writers
generally. The apostle alludes to something of this kind here.
He would excite us to maintain the Christian warfare manfully, by
the assurance that God intends that we shall be triumphant. This
we are to learn by no conjectures of soothsayers; by no observation
of the flight of birds; by no sacrifice which we can make to propitiate
his favour; but by the unerring assurance of his holy word.
If we are Christians, we know that he intends our salvation, and
that victory will be ours; if we are willing to become Christians,
we know that the almighty Arm will be stretched out to aid us,
and that the "gates of hell" cannot prevent it.
{d} "appointed us to wrath" Romans 9:8,9; 2 Corinthians 5:15
Verse 10. Who died for us. That is, to redeem us. He designed by his
death that we should ultimately live with him; and this effect of his
death could be secured only as it was an atoning sacrifice.
Whether we wake or sleep. Whether we are found among the living or
the dead when he comes. The object here is to show that the cone class
would have no advantage over the other. This was designed to calm their
minds in their trials, and to correct an error which seems to have
prevailed in the belief that those who were found alive when he should
return, would have some priority over those who were dead.
See Barnes "1 Thessalonians 4:13" and following. The word rendered "together",
\~ama\~ is not to be regarded as connected with the phrase "with him"
-- as meaning that he and they would be "together" but it refers to those
who "wake and those who sleep"-- those who are alive and those who are
dead--meaning that they would be together, or would be with the Lord
at the same time; there would be no priority or precedence.
Rosenmuller.
{d} "whether we wake or sleep" Romans 14:8,9; 2 Corinthians 5:15
Verse 11. Wherefore comfort yourselves. See Barnes "1 Thessalonians 4:18".
And edify one another. Strive to build up each other, or to stablish
each other in the faith by these truths. See Barnes "Romans 14:19".
Even as also ye do. Continue to do it. Let nothing intervene to
disturb the harmony and consolation which you have been accustomed to
derive from these high and holy doctrines.
{1} "comfort" "exhort"
Verse 12. And we beseech you, brethren, to know them which labour
among you. Who they were is not mentioned. It is evident, however:
that the church was not left without appointed persons to minister
to it when its founders should be away. We know that there were
presbyters ordained over the church at Ephesus, and over the churches in
Crete, Acts 20:17; Titus 1:5; and that there were bishops and deacons at
Philippi, Philippians 1:1; and there is every reason to believe that
similar officers would be appointed in every newly organized church. The
word "know" seems to mean that they were not to make themselves
strangers to them--to be cold and distant towards them--to be ignorant
of their wants, or to be indifferent to them. While a people are not
obtrusively to intermeddle with the business of a minister, any more
than they are with that of any other man, yet there are things in regard
to him with which they should be acquainted. They should seek to be
personally acquainted with him, and make him their confidant and
counsellor in their spiritual troubles. They should seek his
friendship, and endeavour to maintain all proper intercourse with him.
They should not regard him as a distant man, or as a stranger
among them. They should so far understand his circumstances as
to know what is requisite to make him comfortable, and should be
on such terms that they may readily and cheerfully furnish what
he needs. And they are to "know" or regard him as their spiritual
teacher and ruler; not to be strangers to the place where he
preaches the word of life, and not to listen to his admonitions and
reproofs as those of a stranger, but as those of a pastor and friend.
Which labour among you. There is no reason to suppose, as many have
done, that the apostle here refers to different classes of ministers, he
rather refers to different parts of the work which the same ministers
perform. The first is, that they "labour"--that is, evidently, in
preaching the gospel. For the use of the word, see John 4:3, where
it occurs twice; 1 Corinthians 15:10; 16:16. The word is one which properly
expresses wearisome toil, and implies that the office of preaching is
one that demands constant industry.
And are over you in the Lord. That is, by the appointment of the
Lord, or under his direction. They are not absolute sovereigns, but are
themselves subject to one who is over them--the Lord Jesus. On the word
here rendered "are over you," (\~proistamenouv\~) See Barnes "Romans 12:8",
where it is translated ruleth.
And admonish you. The word here used (\~nouyetew\~) is rendered
admonish, and admonished, in Romans 15:14; Colossians 3:16; 1 Thessalonians 5:12;
2 Thessalonians 3:15. And warn, and warning, 1 Corinthians 4:14; Colossians 1:28
1 Thessalonians 5:14. It does not elsewhere occur in the New Testament. It
means, to put in mind; and then to warn, entreat, exhort. It is a part
of the duty of a minister to put his people in mind of the truth; to
warn them of danger; to exhort them to perform their duty; to admonish
them if they go astray.
{a} "know them" Hebrews 13:7,17
Verse 13. And to esteem them very highly in love. To cherish for
them an affectionate regard. The office of a minister of religion
demands respect. They who are faithful in that office have a claim on
the kind regards of their fellow-men. The very nature of the office
requires them to do good to others, and there is no benefactor who
should be treated with more affectionate regard than he who endeavours
to save us from ruin; to impart to us the consolations of the gospel in
affliction; and to bring us and our families to heaven.
For their work's sake. Not primarily as a personal matter, or on
their own account, but on account of the work in which they are
engaged. It is a work whose only tendency, when rightly performed, is to
do good. It injures no man, but contributes to the happiness of all. It
promotes intelligence industry, order, neatness, economy, temperance,
chastity, charity, and kindness in this world, and leads to eternal
blessedness in the world to come. A man who sincerely devotes himself to
such a work has a claim on the kind regards of his fellow-men.
And be at peace among yourselves. See Barnes "Mark 9:50";
See Barnes "Romans 12:18"; See Barnes "Romans 14:19".
{b} "be at peace" Mark 9:50
Verse 14. Now we exhort you, brethren. Marg., beseech. This
earnest entreaty is evidently addressed to the whole church, and not to
the ministers of the gospel only. The duties here enjoined are
such as appertain to all Christians in their appropriate spheres,
and should not be left to be performed by ministers only.
Warn them. The same word which in 1 Thessalonians 5:12 is rendered
admonish. It is the duty of every church member, as well as of the
ministers of the gospel, affectionately to admonish those whom they know
to be living contrary to the requirements of the gospel. One reason why
there is so little piety in the church, and why so many professors
of religion go astray, is, that the great mass of church members
feel no responsibility on this subject. They suppose that it is the
duty only of the officers of the church to admonish an erring
brother, and hence many become careless and cold and worldly,
and no one utters a kind word to them to recall them to a holy
walk with God.
That are unruly. Marg., disorderly. The word here used
(\~ataktov\~) is one which properly means not keeping the ranks, as of
soldiers; and then irregular, confused, neglectful of duty, disorderly.
The reference here is to the members of the church who were irregular in
their Christian walk. It is not difficult, in an army, when soldiers get
out of the line, or leave their places in the ranks, or are thrown into
confusion, to see that little can be accomplished in such a state of
irregularity and confusion. As little difficult is it, when the members
of a church are out of their places, to see that little can be
accomplished in such a state. Many a church is like an army where half
the soldiers are out of the line; where there is entire insubordination
in the ranks, and where not half of them could be depended on for
efficient service in a campaign. Indeed, an army would accomplish
little, if as large a proportion of it were irregular, idle, remiss, or
pursuing their own aims to the neglect of the public interest, as there
are members of the church who can never be depended on in accomplishing
the great purpose for which it was organized.
Comfort the feeble-minded. The dispirited; the disheartened;
the downcast. To do this is also the duty of each church member.
There are almost always those who are in this condition, and it is
not easy to appreciate the value of a kind word to one in that state,
Christians are assailed by temptation; in making efforts to do good
they are opposed and become disheartened; in their contests with
their spiritual foes they are almost overcome; they walk through
shades of spiritual night, and find no comfort. In such circumstances,
how consoling is the voice of a friend! How comforting is it to feel
that they are not alone! How supporting to be addressed by one who has
had the same conflicts, and has triumphed! Every Christian--especially
every one who has been long in the service of his Master--has a fund of
experience which is the property of the church, and which may be of
incalculable value to those who are struggling now amidst many
embarrassments along the Christian way. He who has that experience
should help a weak and sinking brother; he should make his own
experience of the efficacy of religion in his trials and conflicts, the
means of sustaining others in their struggles. There is no one who would
not reach out his hand to save a child borne down a rapid stream; yet
how often do experienced and strong men in the Christian faith pass by
those who are struggling in the "deep waters, where the proud waves
have come over their souls!"
Support the weak. See Barnes "Romans 15:1".
Be patient toward all men. See the Greek word here used, explained
See Barnes "1 Corinthians 13:4". Comp. See Barnes "Ephesians 4:2";
Galatians 5:22; Colossians 3:12.
{2} "exhort" "beseech"
{3} "unruly" "disorderly"
{d} "weak" Romans 15:1
{e} "patient toward all men" Ephesians 4:2
Verse 15. See that none render evil for evil.
See Barnes "Matthew 5:39,44". The meaning here is, that we are not to
take vengeance. Comp. See Barnes "Romans 12:17",
See Barnes "Romans 12:19". This law is positive, and is universally
binding. The moment we feel ourselves acting from a desire to
"return evil for evil," that moment we are acting wrong. It may
be right to defend our lives, and the lives of our friends; to seek
the protection of the law for our persons, reputation, or property,
against those who would wrong us; to repel the assaults of calumniators
and slanderers; but in no case should the motive be to do them wrong for
the evil which they have done us.
But ever follow that which is good. Which is benevolent, kind, just,
generous. See Barnes "Romans 12:20", See Barnes "Romans 12:21".
Both among yourselves, and to all men. The phrase "to all men,"
seems to have been added to avoid the possibility of misconstruction.
Some might possibly suppose that this was a good rule to be observed
towards those of their own number, but that a greater latitude in
avenging injuries might be allowable towards their enemies out of the
church. The apostle, therefore, says that the rule is universal. It
relates to the heathen, to infidels, sceptics, and persecutors, as well
as to the members of the church. To every man we are to do good as we
are able--no matter what they do to us. This is the rule which God
himself observes toward the evil and unthankful,
(See Barnes "Matthew 5:45",) and is one of the original and beautiful
laws of our holy religion.
{a} "render evil" Proverbs 20:22,24,29; Matthew 5:39,44; 1 Peter 3:9
Verse 16. Rejoice evermore. See Barnes "Philippians 3:1";
See Barnes "Philippians 4:4".
Verse 17. Pray without ceasing. See Barnes "Romans 12:12". The
direction here may be fairly construed as meaning
(1.) that we are to be regular and constant in the observance of the
stated seasons of prayer. We are to observe the duty of prayer in the
closet, in the family, and in the assembly convened to call on the name
of the Lord. We are not to allow this duty to be interrupted or
intermitted by any trifling cause. We are so to act that it may be
said we pray regularly in the closet, in the family, and at the
usual seasons when the church prays to which we belong.
(2.) We are to maintain an uninterrupted and constant spirit of
prayer. We are to be in such a frame of mind as to be ready to pray
publicly if requested; and when alone, to improve any moment of leisure
which we may have when we feel ourselves strongly inclined to
pray. That Christian is in a bad state of mind who has suffered
himself, by attention to worldly cares, or by light conversation, or
by gayety and vanity, or by reading an improper book, or by eating
or drinking too much, or by late hours at night among the thoughtless
and the vain, to be brought into such a condition that he cannot engage
in prayer with proper feelings. There has been evil done to the soul if
it be not prepared for communion with God at all times, and if it would
not find pleasure in approaching his holy throne.
{d} "Pray" Galatians 6:10
Verse 18. In everything give thanks. See Barnes "Ephesians 5:20";
See Barnes "Philippians 4:6". We can always find something to be
thankful for, and there may be reasons why we ought to be thankful
for even those dispensations which appear dark and frowning. Chrysostom,
once the archbishop of Constantinople, and then driven into exile,
persecuted, and despised, died far away from all the splendours of the
capital, and all the comforts and honours which he had enjoyed, uttering
his favourite motto \~doxa tw yew pantwn eneken\~ glory to God for all
things. Bibliotheca Sacra, i. 700. So we may praise God for everything
that happens to us under his government. A man owes a debt of obligation
to him for anything which will recall him from his wanderings, and which
will prepare him for heaven. Are there any dealings of God towards men
which do not contemplate such an end? Is a man ever made to drink the
cup of affliction when no drop of mercy is intermingled? Is he ever
visited with calamity which does not in some way contemplate his own
temporal or eternal good? Could we see all, we should see that we are
never placed in circumstances in which there is not much for which we
should thank God. And when, in his dealings, a cloud seems to
cover his face, let us remember the good things without number which
we have received, and especially remember that we are in the world
of redeeming love, and we shall find enough for which to be thankful.
For this is the will of God. That is, that you should be grateful.
This is what God is pleased to require you to perform in the name of the
Lord Jesus. In the gift of that Saviour he has laid the foundation for
that claim, and he requires that you should not be unmindful of the
obligation. See Barnes "Hebrews 13:15".
Verse 19. Quench not the Spirit. This language is taken from the way
of putting out a fire; and the sense is, we are not to extinguish the
influences of the Holy Spirit in our hearts; Possibly there may
be an allusion here to fire on an altar, which was to be kept constantly
burning. This fire may have been regarded as emblematic
of devotion, and as denoting that that devotion was never to become
extinct. The Holy Spirit is the source of true devotion, and hence
the enkindlings of piety in the heart, by the Spirit, are never to be
quenched. Fire may be put out by pouring on water; or by
covering it with any incombustible substance; or by neglecting to
supply fuel. If it is to be made to burn, it must be nourished with
proper care and attention. The Holy Spirit, in his influences on
the soul, is here compared with fire that might be made to burn
more intensely, or that might be extinguished. In a similar manner
the apostle gives this direction to Timothy, "I put thee in
remembrance that thou stir up (\~anazwpurein\~, kindle up, cause to burn)
the gift of God,"2 Timothy 1:6. Anything that will tend to damp
the ardour of piety in the soul; to chill our feelings; to render us
cold and lifeless in the service of God, may be regarded as "quenching
the Spirit." Neglect of cultivating the Christian graces, or of
prayer, of the Bible, of the sanctuary, of a careful watchfulness
over the heart, will do it. Worldliness, vanity, levity, ambition,
pride, the love of dress, or indulgence in an improper train of
thought, will do it. It is a great rule in religion that all the piety
which there is in the soul is the fair result of culture. A man has
no more religion than he intends to have; he has no graces of the
Spirit which he does not seek; he has no deadness to the world
which is not the object of his sincere desire, and which he does
not aim to have. Any one, if he will, may make elevated attainments in
the divine life; or he may make his religion merely a religion of form,
and know little of its power and its consolations.
{f} "Quench" Ephesians 4:30
Verse 20. Despise not prophesyings. On the subject of prophesyings
in the early Christian church, See Barnes "1 Corinthians 14:1", seq. The
reference here seems to be to preaching. They were not to undervalue
it in comparison with other things. It is possible that in Thessalonica,
as appears to have been the case subsequently in Corinth, (comp.
1 Corinthians 14:19, there were those who regarded the power of working
miracles, or of speaking in unknown tongues, as a much more eminent
endowment than that of stating the truths of religion in language easily
understood. It would not be unnatural that comparisons should be made
between these two classes of endowments, much to the disadvantage of the
latter; and hence may have arisen this solemn caution not to disregard
or despise the ability to make known divine truth in intelligible
language. A similar counsel may not be inapplicable to us now.
The office of setting forth the truth of God is to be the permanent
office in the church; that of speaking foreign languages by miraculous
endowment, was to be temporary. But the office of addressing mankind on
the great duties of religion, and of publishing salvation, is to be
God's great ordinance for converting the world. It should not be
despised, and no man commends his own wisdom who contemns it--for
(1.) it is God's appointment--the means which he has designated for
saving men.
(2.) It has too much to entitle it to respect to make it proper to
despise or contemn it. There is nothing else that has so much power over
mankind as the preaching of the gospel: there is no other institution
of heaven or earth, among men, that is destined to exert so wide
and permanent an influence as the Christian ministry.
(3.) It is an influence which is wholly good. No man is made the poorer,
or the less respectable, or more miserable in life or in death, by
following the counsels of a minister of Christ when he makes known
the gospel.
(4.) He who despises it contemns that which is designed to promote his
own welfare, and which is indispensable for his salvation. It remains
yet to be shown that any man has promoted his own happiness, or the
welfare of his family, by affecting to treat with contempt the
instructions of the Christian ministry.
{g} "no prophesying" 1 Corinthians 14:1,39
Verse 21. Prove all things. Subject everything submitted to you to
be believed to the proper test. The word here used (\~dokimazete\~,) is
one that is properly applicable to metals, referring to the art of the
assayer by which the true nature and value of the metal is tested.
See Barnes "1 Corinthians 3:13". This trial was usually made by fire.
The meaning here is, that they were carefully to examine everything
proposed for their belief. They were not to receive it on trust; to take
it on assertion; to believe it because it was urged with vehemence,
zeal, or plausibility. In the various opinions and doctrines which were
submitted to them for adoption, they were to apply the appropriate tests
from reason and the word of God; and what they found to be true they
were to embrace; what was false they were to reject. Christianity does
not require men to disregard their reason, or to be credulous. It does
not expect them to believe anything because others say it is so. It does
not make it a duty to receive as undoubted truth all that synods and
councils have decreed; or all that is advanced by the ministers
of religion. It is, more than any other form of religion, the friend of
free inquiry, and would lead men everywhere to understand the reason
of the opinions which they entertain. Comp. Acts 17:11,12; 1 Peter 3:15.
Hold fast that which is good. Which is in accordance with reason and
the word of God; which is adapted to promote the salvation of the soul
and the welfare of society. This is just as much a duty as it is to
"prove all things." A man who has applied the proper tests, and has
found out what is truth, is bound to embrace it and to hold it fast. He
is not at liberty to throw it away, as if it were valueless; or to treat
truth and falsehood alike. It is a duty which he owes to himself and to
God, to adhere to it firmly, and to suffer the loss of all things rather
than to abandon it. There are few more important rules in the New
Testament than the one in this passage. It shows what is the true nature
of Christianity, and it is a rule whose practical value cannot but be
felt constantly in our lives. Other religions require their votaries to
receive everything upon trust; Christianity asks us to examine
everything. Error, superstition, bigotry, and fanaticism attempt to
repress free discussion, by saying that there are certain things which
are too sacred in their nature, or which have been too long held, or
which are sanctioned by too many great and holy names, to permit their
being subjected to the scrutiny of common eyes, or to be handled by
common hands. In opposition to all this, Christianity requires us to
examine everything--no matter by whom held; by what councils ordained;
by what venerableness of antiquity sustained; or by what sacredness it
may be invested. We are to receive no opinion: until we are convinced
that it is true; we are to be subjected to no pains or penalties for not
believing what we do not perceive to be true; we are to be prohibited
from examining no opinion which our fellow-men regard as true, and which
they seek to make others believe. No popular current in favour of any
doctrine; no influence which name and rank and learning can give it, is
to commend it to us as certainly worthy of our belief. By whomsoever
held, we are to examine it freely before we embrace it; but when we
are convinced that it is true, it is to be held, no matter what current
or popular opinion or prejudice may be against it; no matter what
ridicule may be poured upon it; and no matter though the belief of it
may require us to die a martyr's death.
{h} "Prove" 1 John 4:1
{i} "hold fast" Philippians 4:8
Verse 22. Abstain from all appearance of evil. Not only from evil
itself, but from that which seems to be wrong. There are many things
which are known to be wrong. They are positively forbidden by
the laws of heaven, and the world concurs in the sentiment that
they are wicked. But there are also many things about which
there may be some reasonable doubt. It is not quite easy to determine in
the case what is right or wrong. The subject has not been fully
examined, or the question of its morality may be so difficult to settle,
that the mind may be nearly or quite balanced in regard to it There are
many things which, in themselves, may not appear to us to be positively
wrong, but winch are so considered by large and respectable portions of
the community; and for us to do them would be regarded as inconsistent
and improper. There are many things, also, in respect to which there is
great variety of sentiment among mankind--where one portion would regard
them as proper, and another as improper. There are things, also, where,
whatever may be our motive, we may be certain that our conduct
will be regarded as improper. A great variety of subjects, such as
those pertaining to dress, amusements, the opera, the ball-room,
games of chance and hazard, and various practices in the transaction
of business, come under this general class; which, though on the
supposition that they cannot be proved to be in themselves
positively wrong or forbidden, have much the "appearance" of
evil, and will be so interpreted by others. The safe and proper
rule is to lean always to the side of virtue. In these instances, it
may be certain that there will be no sin committed by abstaining;
there may be by indulgence. No command of God, or of propriety,
will be violated if we decline complying with these customs; but,
on the other hand, we may wound the cause of religion by yielding
to what possibly is a mere temptation. No one ever does injury
or wrong by abstaining from the pleasures of the ball-room, the
theatre, or a glass of wine; who can indulge in them, without, in
the view of large and respectable portions of the community, doing
that which has the "appearance" at least "of evil ?"
{a} "abstain" Isaiah 33:15
Verse 23. And the very God of peace. The God who gives peace or
happiness. Comp. See Barnes " :".
Sanctify you. See Barnes "John 17:17".
Wholly. \~oloteleiv\~ In every part; completely. It is always proper to
pray that God would make his people entirely holy. A prayer for
perfect sanctification, however, should not be adduced as a proof
that it is in fact attained in the present life.
Your whole spirit and soul and body. There is an allusion
here, doubtless, to the popular opinion in regard to what constitutes
man. We have a body; we have animal life and instincts in common with
the inferior creation; and we have also a rational and immortal soul.
This distinction is one that appears to the mass of men to be true, and
the apostle speaks of it in the language commonly employed by mankind.
At the same time, no one can demonstrate that it is not founded in
truth. The body we see, and there can be no difference of opinion in
regard to its existence. The soul (\~h quch\~ psyche) the vital
principle, the animal life, or the seat of the senses, desires,
affections, appetites, we have in common with other animals. It
appertains to the nature of the animal creation, though more perfect in
some animals than in others, but is in all distinct from the soul as the
seat of conscience, and as capable of moral agency. See the use of the
word in Matthew 22:37; Mark 12:30; Luke 10:27; 12:20; Acts 20:10; Hebrews 4:12; Revelation 8:9,
et al. In the Pythagorean and Platonic philosophy this was
distinguished from the higher rational nature, (\~o nouv, to pneuma\~,)
as this last belonged to man alone. This psyche (\~Greek\~) "soul," or
life, it is commonly supposed, becomes extinct at death. It is so connected
with the bodily organization, that when the tissues of the animal frame cease
their functions, this ceases also. This was not, however, the opinion of
the ancient Greeks. Homer uses the term to denote that which leaves the
body with the breath, as escaping from the \~erkov odontwn\~-- the fence or
sept of the teeth--and as also passing out through a wound. This
\~quch\~-- psyche--continued to exist in Hades, and was supposed to
have a definite form there, but could not be seized by the hands. Ody.
ii. 207. See Passow, 2. Comp. Prof. Bush, Anastasis, pp. 72, 73.
Though this word, however, denotes the vital principle, or the
animal life, in man it may be connected with morals--just as the
body may be--for it is a part of himself in his present organization,
and whatever may be true in regard to the inferior creation, it is
his duty to bring his whole nature under law, or so to control it
that it may not be an occasion of sin. Hence the apostle prays
that the "whole body and soul"--or animal nature--may be made
holy. This distinction between the animal life and the mind of
man (the anima and animus, the \~quch\~ and the \~pneuma\~,) was
often made by the ancient philosophers. See Plato, Timse. p. 1048, A.
Nemesius, de Nat. Hom. i Cit. Glyca, p. 70. Lucretius, iii. 94.
116. 131. Juvenal, xv. 146. Cicer,), de Divinat. 129, as quoted
by Wetstein in loc. A similar view prevailed also among the
Jews. Rabbi Isaac (Zohar in Lev. tbl. 29. 2,) says, "Worthy are
the righteous in this world and the world to come, for lo, they are
all holy; their body is holy, their soul is holy, their spirit, and
their breath is holy." Whether the apostle meant to sanction this view,
or merely to speak in common and popular language, may indeed
be questioned; but there seems to be a foundation for the language
in the nature of man. The word here rendered spirit (\~pneuma\~)
refers to the intellectual or higher nature of man; that which is
the seat of reason, of conscience, and of responsibility. This is
immortal. It has no necessary connection with the body, as animal
life or the psyche (\~quch\~) has, and consequently will be
unaffected by death. It is this which distinguishes man from the brute
creation; this which allies him with higher intelligences around the
throne of God.
Be preserved blameless unto the coming of our Lord Jesus Christ.
The apostle does not intimate here that either the body or the vital
principle will be admitted to heaven, or will be found in a future
state of being, whatever may be the truth on that subject. The
prayer is, that they might be entirely holy, and be kept from
transgression, until the Lord Jesus should come; that is, until he
should come either to remove them by death, or to wind up the affairs of
this lower world. See Barnes "1 Thessalonians 1:10". By his praying that
the "body and the soul"--meaning here the animal nature, the seat of the
affections and passions--might be kept holy, there is reference to the
fact that, connected as they are with a rational and accountable soul,
they may be the occasion of sin. The same natural propensities; the
same excitability of passion; the same affection, which in a brute would
involve no responsibility, and have nothing moral in their character,
may be a very different thing in man, who is placed under a moral
law, and who is bound to restrain and given all his passions by a
reference to that law, and to his higher nature. For a cur to snarl and
growl; for a lion to roar and rage; for a hyena to be fierce and
untameable; for a serpent to hiss and bite; and for the ostrich to leave
her eggs without concern, (Job 39:14,) involves no blame, no guilt
for them, for they are not accountable; but for man to evince the
same temper, and the same want of affection, does involve guilt, for
he has a higher nature, and it these things should be subject to the law
which God has imposed on him as a moral and accountable being. As these
things may, therefore, in man be the occasion of sin, and ought
to be subdued, there was a fitness in praying that they might be
"preserved blameless" to the coming of the Saviour. Comp.
See Barnes "1 Corinthians 9:27".
{b} "blameless" 1 Corinthians 1:8,9
Verse 24. Faithful is he that calleth you. That is, your
sanctification after all depends on him, and as he has begun a work of
grace in your hearts, you may depend on his faithfulness to complete
it. See Barnes "1 Thessalonians 4:3"; See Barnes "Philippians 1:6";
See Barnes "1 Corinthians 1:9".
Verse 25. Brethren pray for us. A request which the apostle often
makes. See Barnes "Hebrews 13:18". He was a man of like passions as
others; liable to the same temptations; engaged in an arduous work;
often called to meet with opposition, and exposed to peril and want, and
he peculiarly needed the prayers of the people of God. A minister,
surrounded as he is by temptations, is in great danger if he has not
the prayers of his people. Without those prayers, he will be likely
to accomplish little in the cause of his Master. His own devotions in
the sanctuary will be formal and frigid, and the word which he preaches
will be likely to come from a cold and heavy heart, and to fall also on
cold and heavy hearts. There is no way in which a people can better
advance the cause of piety in their own hearts, than by praying much for
their minister.
Verse 26. Greet all the brethren with an holy kiss.
See Barnes "Romans 16:16".
{*} "Greet" "Salute"
Verse 27. I charge you by the Lord. Marg., adjure. Gr., "I put
you under oath by the Lord" \~orkizw umav ton kurion\~. It is equivalent to binding
persons by an oath. See Barnes "Matthew 26:63". Comp. Genesis 21:23,24;
Genesis 24:3,37; 1:25.
That this epistle be read unto all the holy brethren. To all the
church. Comp. See Barnes "Colossians 4:16". The meaning is, that the
epistle was to be read to the whole church on some occasion on which it
was assembled together. It was not merely designed for the individual or
individual into whose hands it might happen to fall; but as it contained
of common interest, and was designed for the whole body of believers at
Thessalonica, the apostle gives a solemn charge that it should not be
suppressed or kept from them. Injunctions of this kind, occurring in the
epistles, look as if the apostles regarded themselves as under the
influence of inspiration, and as having authority to give infallible
instructions to the churches.
{1} "charge" "adjure"
Verse 28. The grace of our Lord Jesus Christ, etc.
See Barnes "Romans 16:20". In regard to the subscription at the close of
the epistle, purporting that it was written from Athens, see the Intro.
paragraph 3. These subscriptions are of no authority; and the one here,
like several others, is probably wrong.
From the solemn charge in 1 Thessalonians 5:27, of this chapter, that "this
epistle should be read to all the holy brethren," that is, to the
church at large, we may infer that it is in accordance with the will
of God that all Christians should have free access to the Holy
Scriptures. What was the particular reason for this injunction in
Thessalonica, is not known; but it is possible that an opinion had begun
to prevail, even then, that the Scriptures were designed to be kept
in the hands of the ministers of religion, and that their common
perusal was to be prohibited. At all events, whether this opinion
prevailed then or not, it is not unreasonable to suppose that the
Holy Spirit, by whom this epistle was dictated, foresaw that the
time would come when this doctrine would be defended by cardinals,
and popes, and councils; and that it would be one of the means by which
the monstrous fabric of the Papacy would be sustained and perpetuated.
It is worthy of remark, also, that the apostle Paul, in his epistles to
the Thessalonians, has dwelt more fully on the fact that the great
apostasy would occur under the Papacy, and on the characteristics of
that grand usurpation over the rights of men, than he has anywhere else
in his epistles. See 2 Thessalonians 2:11. It is no improbable supposition that
with reference to that, and to counteract one of its leading dogmas, his
mind was supernaturally directed to give this solemn injunction, that
the contents of the epistle which he had written should be
communicated without reserve to all the Christian brethren in
Thessalonica. In view of this injunction, therefore, at the close of
this epistle, we may remark,
(1.) that it is a subject of express Divine command that the people
should have access to the Holy Scriptures. So important was this
considered, that it was deemed necessary to enjoin those who should
receive the word of God, under the solemnities of an oath, and by all
the force of apostolic authority, to communicate what they had received
to others.--
(2.) This injunction had reference to all the members of the church, for
they were all to be made acquainted with the word of God. The
command is, indeed, that it be "read" to them, but by parity of
reasoning it would follow that it was to be in their hands; that it was
to be accessible to them; that it was in no manner to be withheld from
them. Probably many of them could not read, but in some way the
contents of revelation were to be made known to them; and not
by preaching only, but by reading the words of inspiration. No
part was to be kept back: nor were they to be denied such access that
they could fully understand it; nor was it to be insisted on that there
should be an authorized expounder of it. It was presumed that all the
members of the church were qualified to understand what had been written
to them, and to profit by it. It follows, therefore,
(3.) that there is great iniquity in all those decisions and laws which
are designed to keep the Scriptures from the common people. This is true
(a.) in reference to the Papal communion, and to all the ordinances
there which prohibit the free circulation of the sacred volume among the
people;
(b.) it is true of all those laws in slave-holding communities which
prohibit slaves from being taught to read the Scriptures; and
(c.) it is true of all the opinions and dogmas which prevail in any
community where the right of "private judgment" is denied, and where
free access to the volume of inspiration is forbidden. The richest
blessing of heaven to mankind is the Bible; and there is no book ever
written so admirably adapted to the common mind, and so fitted to
elevate the sunken, the ignorant, and the degraded. There is no
more decided enemy of the progress of the human race in intelligence,
purity, and freedom, than he who prevents the free circulation of this
holy volume; and there is no sincerer friend of the species, than he who
"causes it to be read by all," and who contribute to make it accessible
to all the families and all the inhabitants of the world.
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