1 Thessalonians 5
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,
1 Thessalonians 5:1-5.
He then exhorts them to the duties of watchfulness, sobriety, and the
exercise of faith, love, and hope, as being suitable to their state,
1 Thessalonians 5:6-10.
In the next words he exhorts them to several duties they owed to
others, or to one another
(1 Thessalonians 5:11-15),
afterwards to several other Christian duties of great importance
(1 Thessalonians 5:16-22),
and then concludes this epistle,
1 Thessalonians 5:23-28.
|The Coming of Christ.
||A. D. 51.|
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.
In these words observe,
I. The apostle tells the Thessalonians it was needless or useless to
enquire about the particular time of Christ's coming: Of the times
and seasons you need not that I write unto you,
1 Thessalonians 5:1.
The thing is certain that Christ will come, and there is a certain time
appointed for his coming; but there was no need that the apostle should
write about this, and therefore he had no revelation given him; nor
should they or we enquire into this secret, which the Father has
reserved in his own power. Of that day and hour knoweth no man.
Christ himself did not reveal this while upon earth; it was not in his
commission as the great prophet of the church: nor did he reveal this
to his apostles; there was no need of this. There are times and
seasons for us to do our work in: these it is our duty and interest to
know and observe; but the time and season when we must give up our
account we know not, nor is it needful that we should know them. Note,
There are many things which our vain curiosity desires to know which
there is no necessity at all of our knowing, nor would our knowledge of
them do us good.
II. He tells them that the coming of Christ would be sudden, and a
great surprise to most men,
1 Thessalonians 5:2.
And this is what they knew perfectly, or might know, because our Lord
himself had so said: In such an hour as you think not, the Son of
Watch you therefore, for you know not when the master of the house
cometh; lest, coming suddenly, he find you sleeping. And no doubt
the apostle had told them, as of the coming of Christ, so also of his
coming suddenly, which is the meaning of his coming as a thief in
As the thief usually cometh in the dead time of the night, when he is
least expected, such a surprise will the day of the Lord be; so
sudden and surprising will be his appearance. The knowledge of this
will be more useful than to know the exact time, because this should
awaken us to stand upon our watch, that we may be ready whenever he
III. He tells them how terrible Christ's coming would be to the
1 Thessalonians 5:3.
It will be to their destruction in that day of the Lord. The righteous
God will bring ruin upon his and his people's enemies; and this their
destruction, as it will be total and final, so,
1. It will be sudden. It will overtake them, and fall upon them, in
the midst of their carnal security and jollity, when they say in their
hearts, Peace and safety, when they dream of felicity and please
themselves with vain amusements of their fancies or their senses, and
think not of it,--as travail cometh upon a woman with child, at
the set time indeed, but not perhaps just then expected, nor greatly
2. It will be unavoidable destruction too: They shall not
escape; they shall in no wise escape. There will be no means
possible for them to avoid the terror nor the punishment of that day.
There will be no place where the workers of iniquity shall be able
to hide themselves, no shelter from the storm, nor shadow from the
burning heat that shall consume the wicked.
IV. He tells them how comfortable this day will be to the righteous,
1 Thessalonians 5:4,5.
1. Their character and privilege. They are not in darkness; they are
the children of the light, &c. This was the happy condition of the
Thessalonians as it is of all true Christians. They were not in a state
of sin and ignorance as the heathen world. They were some time
darkness, but were made light in the Lord. They were favoured with
the divine revelation of things that are unseen and eternal,
particularly concerning the coming of Christ, and the consequences
thereof. They were the children of the day, for the day-star had
risen upon them; yea, the Sun of righteousness had arisen on them with
healing under his wings. They were no longer under the darkness of
heathenism, nor under the shadows of the law, but under the gospel,
which brings life and immortality to light.
2 Timothy 1:10.
2. Their great advantage on this account: that that day should not
overtake them as a thief,
1 Thessalonians 5:4.
It was at least their own fault if they were surprised by that day.
They had fair warning, and sufficient helps to provide against that
day, and might hope to stand with comfort and confidence before the Son
of man. This would be a time of refreshing to them from the presence
of the Lord, who to those that look for him will appear without
sin unto their salvation, and will come to them as a friend in the
day, not as a thief in the night.
|Watchfulness and Sobriety.
||A. D. 51.|
6 Therefore let us not sleep, as do others; but let us watch
and be sober.
7 For they that sleep sleep in the night; and they that be
drunken are drunken in the night.
8 But let us, who are of the day, be sober, putting on the
breastplate of faith and love; and for a helmet, the hope of
9 For God hath not appointed us to wrath, but to obtain
salvation by our Lord Jesus Christ,
10 Who died for us, that, whether we wake or sleep, we should
live together with him.
On what had been said, the apostle grounds seasonable exhortations to
several needful duties.
I. To watchfulness and sobriety,
1 Thessalonians 5:6.
These duties are distinct, yet they mutually befriend one another. For,
while we are compassed about with so many temptations to intemperance
and excess, we shall not keep sober, unless we be upon our guard, and,
unless we keep sober, we shall not long watch.
1. Then let us not sleep as do others, but let us watch; we must
not be secure and careless, nor indulge spiritual sloth and idleness.
We must not be off our watch, but continually upon our guard against
sin, and temptation to it. The generality of men are too careless of
their duty and regardless of their spiritual enemies. They say,
Peace and safety, when they are in the greatest danger, doze
away their precious moments on which eternity depends, indulging idle
dreams, and have no more thoughts nor cares about another world than
men that are asleep have about this. Either they do not consider the
things of another world at all, because they are asleep; or they do not
consider them aright, because they dream. But let us watch, and act
like men that are awake, and that stand upon their guard.
2. Let us also be sober, or temperate and moderate. Let us keep
our natural desires and appetites after the things of this world within
due bounds. Sobriety is usually opposed to excess in meats and drinks,
and here particularly it is opposed to drunkenness; but it also extends
to all other temporal things. Thus our Saviour warned his disciples to
take heed lest their hearts should be overcharged with surfeiting
and drunkenness, and cares of this life, and so that day come on them
Our moderation then, as to all temporal things, should be
known to all men, because the Lord is at hand. Besides this,
watchfulness and sobriety are most suitable to the Christian's
character and privilege, as being children of the day; because
those that sleep sleep in the night, and those that are drunken are
drunken in the night,
1 Thessalonians 5:7.
It is a most reproachful thing for men to sleep away the day-time,
which is for work and not for sleep, to be drunken in the day, when so
many eyes are upon them, to behold their shame. It was not so strange
if those who had not the benefit of divine revelation suffered
themselves to be lulled asleep by the devil in carnal security, and if
they laid the reins upon the neck of their appetites, and indulged
themselves in all manner of riot and excess; for it was night-time with
them. They were not sensible of their danger, therefore they
slept; they were not sensible of their duty, therefore they were
drunk: but it ill becomes Christians to do thus. What! shall
Christians, who have the light of the blessed gospel shining in their
faces, be careless about their souls, and unmindful of another world?
Those who have so many eyes upon them should conduct themselves with
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,
1 Thessalonians 5:8.
1. We must live by faith, and this will keep us watchful and sober. If
we believe that the eye of God (who is a spirit) is always upon us,
that we have spiritual enemies to grapple with, that there is a world
of spirits to prepare for, we shall see reason to watch and be sober.
Faith will be our best defence against the assaults of our enemies.
2. We must get a heart inflamed with love; and this also will be our
defence. True and fervent love to God, and the things of God, will keep
us watchful and sober, and hinder our apostasy in times of trouble and
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
(1.) Upon God's appointment: because God hath not appointed us to
wrath, but to obtain salvation,
1 Thessalonians 5:9.
If we would trace our salvation to the first cause, that is God's
appointment. Those who live and die in darkness and ignorance, who
sleep and are drunken as in the night, are, it is but too plain,
appointed to wrath; but as for those who are of the day, if they
watch and be sober, it is evident that they are appointed to obtain
salvation. And the sureness and firmness of the divine appointment
are the great support and encouragement of our hope. Were we to obtain
salvation by our own merit or power, we could have but little or no
hope of it; but seeing we are to obtain it by virtue of God's
appointment, which we are sure cannot be shaken (for his purpose,
according to election, shall stand), on this we build unshaken
hope, especially when we consider,
(2.) Christ's merit and grace, and that salvation is by our Lord Jesus
Christ, who died for us. Our salvation therefore is owing to, and our
hopes of it are grounded on, Christ's atonement as well as God's
appointment: and, as we should think on God's gracious design and
purpose, so also on Christ's death and sufferings, for this end,
that whether we wake or sleep (whether we live or die, for death
is but a sleep to believers, as the apostles had before intimated)
we should live together with Christ live in union and in glory
with him for ever. And, as it is the salvation that Christians hope for
to be for ever with the Lord, so one foundation of their hope is
their union with him. And if they are united with Christ, and live in
him, and live to him, here, the sleep of death will be no prejudice to
the spiritual life, much less to the life of glory hereafter. On the
contrary, Christ died for us, that, living and dying, we might be his;
that we might live to him while we are here, and live with him when we
|Various Exhortations; Duty towards Fellow-Christians.
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11 Wherefore comfort yourselves together, and edify one
another, even as also ye do.
12 And we beseech you, brethren, to know them which labour
among you, and are over you in the Lord, and admonish you;
13 And to esteem them very highly in love for their work's
sake. And be at peace among yourselves.
14 Now we exhort you, brethren, warn them that are unruly,
comfort the feebleminded, support the weak, be patient toward all
15 See that none render evil for evil unto any man; but ever
follow that which is good, both among yourselves, and to all
In these words the apostle exhorts the Thessalonians to several
I. Towards those who were nearly related one to another. Such should
comfort themselves, or exhort one another, and edify one another,
1 Thessalonians 5:11.
1. They must comfort or exhort themselves and one another; for the
original word may be rendered both these ways. And we may observe, As
those are most able and likely to comfort others who can comfort
themselves, so the way to have comfort ourselves, or to administer
comfort to others, is by compliance with the exhortation of the word.
Note, We should not only be careful about our own comfort and welfare,
but to promote the comfort and welfare of others also. He was a Cain
that said, Am I my brother's keeper? We must bear one
another's burdens, and so fulfil the law of Christ.
2. They must edify one another, by following after those things
whereby one may edify another,
As Christians are lively stones built up together a spiritual house,
they should endeavour to promote the good of the whole church by
promoting the work of grace in one another. And it is the duty of every
one of us to study that which is for the edification of those with whom
we converse, to please all men for their real profit. We
should communicate our knowledge and experiences one to another. We
should join in prayer and praise one with another. We should set a good
example one before another. And it is the duty of those especially who
live in the same vicinity and family thus to comfort and edify one
another; and this is the best neighbourhood, the best means to answer
the end of society. Such as are nearly related together and have
affection for one another, as they have the greatest opportunity, so
they are under the greatest obligation, to do this kindness one to
another. This the Thessalonians did (which also you do), and
this is what they are exhorted to continue and increase in doing. Note,
Those who do that which is good have need of further exhortations to
excite them to do good, to do more good, as well as continue in doing
what they do.
II. He shows them their duty towards their ministers,
1 Thessalonians 5:12,13.
Though the apostle himself was driven from them, yet they had others
who laboured among them, and to whom they owed these duties. The
apostle here exhorts them to observe,
1. How the ministers of the gospel are described by the work of their
office; and they should rather mind the work and duty they are called
to than affect venerable and honourable names that they may be called
by. Their work is very weighty, and very honourable and useful.
(1.) Ministers must labour among their people, labour with diligence,
and unto weariness (so the word in the original imports); they must
labour in the word and doctrine,
1 Timothy 5:17.
They are called labourers, and should not be loiterers. They must
labour with their people, to instruct, comfort, and edify them. And,
(2.) Ministers are to rule their people also, so the word is rendered,
1 Timothy 5:17.
They must rule, not with rigour, but with love. They must not exercise
dominion as temporal lords; but rule as spiritual guides, by setting a
good example to the flock. They are over the people in the Lord, to
distinguish them from civil magistrates, and to denote also that they
are but ministers under Christ, appointed by him, and must rule the
people by Christ's laws, and not by laws of their own. This may also
intimate the end of their office and all their labour; namely, the
service and honour of the Lord.
(3.) They must also admonish the people, and that not only publicly,
but privately, as there may be occasion. They must instruct them to do
well, and should reprove when they do ill. It is their duty not only to
give good counsel, but also to give admonition, to give warning to the
flock of the dangers they are liable to, and reprove for negligence or
what else may be amiss.
2. What the duty of the people is towards their ministers. There is a
mutual duty between ministers and people. If ministers should labour
among the people, then,
(1.) The people must know them. As the shepherd should know his flock,
so the sheep must know their shepherd. They must know his person, hear
his voice, acknowledge him for their pastor, and pay due regard to his
teaching, ruling, and admonitions.
(2.) They must esteem their ministers highly in love; they should
greatly value the office of the ministry, honour and love the persons
of their ministers, and show their esteem and affection in all proper
ways, and this for their work's sake, because their business is to
promote the honour of Christ and the welfare of men's souls. Note,
Faithful ministers ought to be so far from being lightly esteemed
because of their work that they should be highly esteemed on account of
it. The work of the ministry is so far from being a disgrace to those
who upon other accounts deserve esteem, that it puts an honour upon
those who are faithful and diligent, to which otherwise they could lay
no claim, and will procure them that esteem and love among good people
which otherwise they could not expect.
III. He gives divers other exhortations touching the duty Christians
owe to one another.
1. To be at peace among themselves,
1 Thessalonians 5:13.
Some understand this exhortation (according to the reading in some
copies) as referring to the people's duty to their ministers, to live
peaceably with them, and not raise nor promote dissensions at any time
between minister and people, which will certainly prove a hindrance to
the success of a minister's work and the edification of the people.
This is certain, that ministers and people should avoid every thing
that tends to alienate their affections one from another. And the
people should be at peace among themselves, doing all they can to
hinder any differences from rising or continuing among them, and using
all proper means to preserve peace and harmony.
2. To warn the unruly,
1 Thessalonians 5:14.
There will be in all societies some who walk disorderly, who go out of
their rank and station; and it is not only the duty of ministers, but
of private Christians also, to warn and admonish them. Such should be
reproved for their sin, warned of their danger, and told plainly of the
injury they do their own souls, and the hurt they may do to others.
Such should be put in mind of what they should do, and be reproved for
3. To comfort the feebleminded,
1 Thessalonians 5:14.
By these are intended the timorous and faint-hearted, or such as are
dejected and of a sorrowful spirit. Some are cowardly, afraid of
difficulties, and disheartened at the thoughts of hazards, and losses,
and afflictions; now such should be encouraged; we should not despise
them, but comfort them; and who knows what good a kind and comfortable
word may do them?
4. To support the weak,
1 Thessalonians 5:14.
Some are not well able to perform their work, nor bear up under their
burdens; we should therefore support them, help their infirmities, and
lift at one end of the burden, and so help to bear it. It is the grace
of God, indeed, that must strengthen and support such; but we should
tell them of that grace, and endeavour to minister of that grace to
5. To be patient towards all men,
1 Thessalonians 5:14.
We must bear and forbear. We must be long-suffering, and suppress our
anger, if it begin to rise upon the apprehension of affronts or
injuries; at least we must not fail to moderate our anger: and this
duty must be exercised towards all men, good and bad, high and low. We
must not be high in our expectations and demands, nor harsh in our
resentments, nor hard in our impositions, but endeavour to make the
best we can of every thing, and think the best we can of every body.
6. Not to render evil for evil to any man,
1 Thessalonians 5:15.
This we must look to, and be very careful about, that is, we must by
all means forbear to avenge ourselves. If others do us an injury, this
will not justify us in returning it, in doing the same, or the like, or
any other injury to them. It becomes us to forgive, as those that are,
and that hope to be, forgiven of God.
7. Ever to follow that which is good,
1 Thessalonians 5:15.
In general, we must study to do what is our duty, and pleasing to God,
in all circumstances, whether men do us good turns or ill turns;
whatever men do to us, we must do good to others. We must always
endeavour to be beneficent and instrumental to promote the welfare of
others, both among ourselves (in the first place to those that are
of the household o faith), and then, as we have opportunity,
unto all men,
|Various Short Exhortations.
||A. D. 51.|
16 Rejoice evermore.
17 Pray without ceasing.
18 In every thing give thanks: for this is the will of God in
Christ Jesus concerning you.
19 Quench not the Spirit.
20 Despise not prophesyings.
21 Prove all things; hold fast that which is good.
22 Abstain from all appearance of evil.
Here we have divers short exhortations, that will not burden our
memories, but will be of great use to direct the motions of our hearts
and lives; for the duties are of great importance, and we may observe
how they are connected together, and have a dependence upon one
1. Rejoice evermore,
1 Thessalonians 5:16.
This must be understood of spiritual joy; for we must rejoice in our
creature-comforts as if we rejoiced not, and must not expect to live
many years, and rejoice in them all; but, if we do rejoice in God, we
may do that evermore. In him our joy will be full; and it is our fault
if we have not a continual feast. If we are sorrowful upon any worldly
account, yet still we may always rejoice,
2 Corinthians 6:10.
Note, A religious life is a pleasant life, it is a life of constant
2. Pray without ceasing,
1 Thessalonians 5:17.
Note, The way to rejoice evermore is to pray without ceasing. We should
rejoice more if we prayed more. We should keep up stated times for
prayer, and continue instant in prayer. We should pray always, and not
faint: pray without weariness, and continue in prayer, till we come to
that world where prayer shall be swallowed up in praise. The meaning is
not that men should do nothing but pray, but that nothing else we do
should hinder prayer in its proper season. Prayer will help forward and
not hinder all other lawful business, and every good work.
3. In every thing give thanks,
1 Thessalonians 5:18.
If we pray without ceasing, we shall not want matter for thanksgiving
in every thing. As we must in every thing make our requests
known to God by supplications, so we must not omit thanksgiving,
We should be thankful in every condition, even in adversity as well as
prosperity. It is never so bad with us but it might be worse. If we
have ever so much occasion to make our humble complaints to God, we
never can have any reason to complain of God, and have always much
reason to praise and give thanks: the apostle says, This is the will
of God in Christ Jesus concerning us, that we give thanks, seeing
God is reconciled to us in Christ Jesus; in him, through him, and for
his sake, he allows us to rejoice evermore, and appoints us in every
thing to give thanks. It is pleasing to God.
4. Quench not the Spirit
(1 Thessalonians 5:19),
for it is this Spirit of grace and supplication that helpeth our
infirmities, that assisteth us in our prayers and thanksgivings.
Christians are said to be baptized with the Holy Ghost and with
fire. He worketh as fire, by enlightening, enlivening, and
purifying the souls of men. We must be careful not to quench this holy
fire. As fire is put out by withdrawing fuel, so we quench the Spirit
if we do not stir up our spirits, and all that is within us, to comply
with the motions of the good Spirit; and as fire is quenched by pouring
water, or putting a great quantity of dirt upon it, so we must be
careful not to quench the Holy Spirit by indulging carnal lusts and
affections, or minding only earthly things.
5. Despise not prophesyings
(1 Thessalonians 5:20);
for, if we neglect the means of grace, we forfeit the Spirit of grace.
By prophesyings here we are to understand the preaching of the
word, the interpreting and applying of the scriptures; and this we must
not despise, but should prize and value, because it is the ordinance of
God, appointed of him for our furtherance and increase in knowledge and
grace, in holiness and comfort. We must not despise preaching, though
it be plain, and not with enticing words of men's wisdom, and though we
be told no more than what we knew before. It is useful, and many times
needful, to have our minds stirred up, our affections and resolutions
excited, to those things that we knew before to be our interest and our
6. Prove all things, but hold fast that which is good,
1 Thessalonians 5:21.
This is a needful caution, to prove all things; for, though we must put
a value on preaching, we must not take things upon trust from the
preacher, but try them by the law and the testimony. We must search the
scriptures, whether what they say be true or not. We must not believe
every spirit, but must try the spirits. But we must not be always
trying, always unsettled; no, at length we must be settled, and hold
fast that which is good. When we are satisfied that any thing is right,
and true, and good, we must hold it fast, and not let it go, whatever
opposition or whatever persecution we meet with for the sake thereof.
Note, The doctrines of human infallibility, implicit faith, and blind
obedience, are not the doctrines of the Bible. Every Christian has and
ought to have, the judgment of discretion, and should have his
senses exercised in discerning between good and evil, truth and
And proving all things must be in order to holding fast that which is
good. We must not always be seekers, or fluctuating in our minds,
like children tossed to and fro with every wind of doctrine.
7. Abstain from all appearance of evil,
1 Thessalonians 5:22.
This is a good means to prevent our being deceived with false
doctrines, or unsettled in our faith; for our Saviour has told us
If a man will do his will, he shall know of the doctrine whether it
be of God. Corrupt affections indulged in the heart, and evil
practices allowed of in the life, will greatly tend to promote fatal
errors in the mind; whereas purity of heart, and integrity of life,
will dispose men to receive the truth in the love of it. We should
therefore abstain from evil, and all appearances of evil, from sin, and
that which looks like sin, leads to it, and borders upon it. He who is
not shy of the appearances of sin, who shuns not the occasions of sin,
and who avoids not the temptations and approaches to sin, will not long
abstain from the actual commission of sin.
|Paul's Prayer for the Thessalonians.
||A. D. 51.|
23 And the very God of peace sanctify you wholly; and I pray
God your whole spirit and soul and body be preserved blameless
unto the coming of our Lord Jesus Christ.
24 Faithful is he that calleth you, who also will do it.
25 Brethren, pray for us.
26 Greet all the brethren with a holy kiss.
27 I charge you by the Lord that this epistle be read unto all
the holy brethren.
28 The grace of our Lord Jesus Christ be with you. Amen.
In these words, which conclude this epistle, observe,
I. Paul's prayer for them,
1 Thessalonians 5:23.
He had told them, in the beginning of this epistle, that he always made
mention of them in his prayers; and, now that he is writing to them, he
lifts up his heart to God in prayer for them. Take notice,
1. To whom the apostle prays, namely, The very God of peace. He
is the God of grace, and the God of peace and love. He is the author of
peace and lover of concord; and by their peaceableness and unity, from
God as the author, those things would best be obtained which he prays
2. The things he prays for on behalf of the Thessalonians are their
sanctification, that God would sanctify them wholly; and their
preservation, that they might be preserved blameless. He prays
that they may be wholly sanctified, that the whole man may be
sanctified, and then that the whole man, spirit, soul, and body, may be
preserved: or, he prays that they may be wholly sanctified, that is,
more perfectly, for the best are sanctified but in part while in this
world; and therefore we should pray for and press towards complete
sanctification. Where the good work of grace is begun, it shall be
carried on, be protected and preserved; and all those who are
sanctified in Christ Jesus shall be preserved to the coming of our Lord
Jesus Christ. And because, if God did not carry on his good work in the
soul, it would miscarry, we should pray to God to perfect his work, and
preserve us blameless, free from sin and impurity, till at
length we are presented faultless before the throne of his glory
with exceeding joy.
II. His comfortable assurance that God would hear his prayer:
Faithful is he who calleth you, who will also do it,
1 Thessalonians 5:24.
The kindness and love of God had appeared to them in calling them to
the knowledge of his truth, and the faithfulness of God was their
security that they should persevere to the end; and therefore, the
apostle assures them, God would do what he desired; he would effect
what he had promised; he would accomplish all the good pleasure of his
goodness towards them. Note, Our fidelity to God depends upon his
faithfulness to us.
III. His request of their prayers: Brethren, pray for us,
1 Thessalonians 5:25.
We should pray for one another; and brethren should thus express
brotherly love. This great apostle did not think it beneath him to call
the Thessalonians brethren, nor to request their prayers. Ministers
stand in need of their people's prayers; and the more people pray for
their ministers the more good ministers may have from God, and the more
benefit people may receive by their ministry.
IV. His salutation: Greet all the brethren with a holy kiss,
1 Thessalonians 5:26.
Thus the apostle sends a friendly salutation from himself, and
Silvanus, and Timotheus, and would have them salute each other in their
names; and thus he would have them signify their mutual love and
affection to one another by the kiss of charity
(1 Peter 5:14),
which is here called a holy kiss, to intimate how cautious they should
be of all impurity in the use of this ceremony, then commonly
practised; as it should not be a treacherous kiss like that of Judas,
so not a lascivious kiss like that of the harlot,
V. His solemn charge for the reading of this epistle,
1 Thessalonians 5:27.
This is not only an exhortation, but an adjuration by the Lord. And
this epistle was to be read to all the holy brethren. It is not only
allowed to the common people to read the scriptures, and what none
should prohibit, but it is their indispensable duty, and what they
should be persuaded to do. In order to this, these holy oracles should
not be kept concealed in an unknown tongue, but translated into the
vulgar languages, that all men, being concerned to know the scriptures,
may be able to read them, and be acquainted with them. The public
reading of the law was one part of the worship of the sabbath among the
Jews in their synagogues, and the scriptures should be read in the
public assemblies of Christians also.
VI. The apostolical benediction that is usual in other epistles: The
grace of our Lord Jesus Christ be with you. Amen,
1 Thessalonians 5:28.
We need no more to make us happy than to know that grace which our Lord
Jesus Christ has manifested, be interested in that grace which he has
purchased, and partake of that grace which dwells in him as the head of
the church. This is an ever-flowing and overflowing fountain of grace
to supply all our wants.