CHAPTER 5
. THE SUDDENNESS
OF CHRIST'S COMING
A MOTIVE FOR
WATCHFULNESS; VARIOUS
PRECEPTS: PRAYER
FOR THEIR BEING
FOUND BLAMELESS,
BODY, SOUL,
AND SPIRIT, AT
CHRIST'S COMING:
CONCLUSION.
1. times—the general and
indefinite term for chronological periods.
seasons—the opportune
times (Daniel 7:12; Acts 1:7).
Time denotes quantity; season, quality. Seasons
are parts of times.
ye have no need—those
who watch do not need to be told when the hour will come, for
they are always ready [BENGEL].
cometh—present:
expressing its speedy and awful certainty.
2. as a thief in the night—The
apostles in this image follow the parable of their Lord, expressing
how the Lord's coming shall take men by surprise (Matthew 24:43;
2 Peter 3:10). "The night
is wherever there is quiet unconcern" [BENGEL].
"At midnight" (perhaps figurative: to some parts of the
earth it will be literal night), 2 Peter 3:10. The thief not only gives no notice of his approach but
takes all precaution to prevent the household knowing of it. So the
Lord (Revelation 16:15). Signs
will precede the coming, to confirm the patient hope of the watchful
believer; but the coming itself shall be sudden at last (Matthew 24:32-36;
Luke 21:25-32; Luke 21:35).
4. not in darkness—not in
darkness of understanding (that is, spiritual ignorance) or of the
moral nature (that is, a state of sin), .
that—Greek, "in
order that"; with God results are all purposed.
that day—Greek,
"THE day"; the
day of the Lord (Hebrews 10:25,
"the day"), in contrast to "darkness."
overtake—unexpectedly
(compare John 12:35).
as a thief—The two
oldest manuscripts read, "as (the daylight overtakes) thieves"
(Job 24:17). Old manuscripts
and Vulgate read as English Version.
5. The oldest manuscripts read,
"FOR ye are all,"
c. Ye have no reason for fear, or for being taken by surprise, by the
coming of the day of the Lord: "For ye are all sons (so
the Greek) of light and sons of day" a Hebrew
idiom, implying that as sons resemble their fathers, so you
are in character light (intellectually and morally illuminated
in a spiritual point of view), Luke 16:8;
John 12:36.
are not of—that is,
belong not to night nor darkness. The change of person from
"ye" to "we" implies this: Ye are sons of
light because ye are Christians; and we, Christians, are not
of night nor darkness.
7. This verse is to be taken in
the literal sense. Night is the time when sleepers sleep, and
drinking men are drunk. To sleep by day would imply great indolence;
to be drunken by day, great shamelessness. Now, in a spiritual sense,
"we Christians profess to be day people, not night people;
therefore our work ought to be day work, not night work; our conduct
such as will bear the eye of day, and such has no need of the veil of
night" [EDMUNDS],
(1 Thessalonians 5:8).
8. Faith, hope, and love,
are the three pre-eminent graces (1 Thessalonians 1:3;
1 Corinthians 13:13). We must not only be
awake and sober, but also armed; not only watchful, but also
guarded. The armor here is only defensive; in 1 Corinthians 13:13, also offensive. Here, therefore, the reference is
to the Christian means of being guarded against being
surprised by the day of the Lord as a thief in the night. The helmet
and breastplate defend the two vital parts, the head and the
heart respectively. "With head and heart right, the whole man is
right" [EDMUNDS]. The
head needs to be kept from error, the heart from sin. For "the
breastplate of righteousness," 1 Corinthians 13:13, we have here "the breastplate of faith and love";
for the righteousness which is imputed to man for justification, is
"faith working by love" (Romans 4:3;
Romans 4:22-24; Galatians 5:6).
"Faith," as the motive within, and "love,"
exhibited in outward acts, constitute the perfection of
righteousness. In Ephesians 6:17
the helmet is "salvation"; here, "the hope of
salvation." In one aspect "salvation" is a present
possession (John 3:36; John 5:24;
1 John 5:13); in another, it is a
matter of "hope" (Romans 8:24;
Romans 8:25). Our Head primarily
wore the "breastplate of righteousness" and "helmet of
salvation," that we might, by union with Him, receive both.
9. For—assigning the ground of
our "hopes" (1 Thessalonians 5:8).
appointed us—Translate,
"set" (Acts 13:47), in
His everlasting purpose of love (1 Thessalonians 3:3;
2 Timothy 1:9). Contrast Romans 9:22;
Judges 1:4.
to—that is, unto
wrath.
to obtain—Greek,
"to the acquisition of salvation"; said, according to
BENGEL, Of One saved out
of a general wreck, when all things else have been lost: so of the
elect saved out of the multitude of the lost (2 Thessalonians 2:13;
2 Thessalonians 2:14). The fact of God's
"appointment" of His grace "through Jesus Christ"
(Ephesians 1:5), takes away the notion
of our being able to "acquire" salvation of ourselves.
Christ "acquired (so the Greek for 'purchased') the
Church (and its salvation) with His own blood" (Ephesians 1:5); each member is said to be appointed by God to the
"acquiring of salvation." In the primary sense, God does
the work; in the secondary sense, man does it.
10. died for us—Greek,
"in our behalf."
whether we wake or
sleep—whether we be found at Christ's coming awake, that is,
alive, or asleep, that is, in our graves.
together—all of
us together; the living not preceding the dead in their
glorification "with Him" at His coming ().
11. comfort yourselves—Greek,
"one another." Here he reverts to the same consolatory
strain as in 1 Thessalonians 4:18.
edify one another—rather
as Greek, "edify (ye) the one the other"; "edify,"
literally, "build up," namely, in faith, hope, and love, by
discoursing together on such edifying topics as the Lord's coming,
and the glory of the saints (1 Thessalonians 4:18).
12. beseech—"Exhort"
is the expression in 1 Thessalonians 5:14;
here, "we beseech you," as if it were a personal favor
(Paul making the cause of the Thessalonian presbyters, as it were,
his own).
know—to have a regard
and respect for. Recognize their office, and treat them accordingly
(compare 1 Corinthians 16:18) with
reverence and with liberality in supplying their needs (1 Corinthians 16:18). The Thessalonian Church having been newly planted, the
ministers were necessarily novices (1 Corinthians 16:18), which may have been in part the cause of the people's
treating them with less respect. Paul's practice seems to have been
to ordain elders in every Church soon after its establishment (1 Corinthians 16:18).
them which labour . . . are
over . . . admonish you—not three classes of ministers, but
one, as there is but one article common to the three in the Greek.
"Labor" expresses their laborious life; "are over
you," their pre-eminence as presidents or superintendents
("bishops," that is, overseers, 1 Corinthians 16:18, "them that have rule over you," literally,
leaders, Hebrews 13:17;
"pastors," literally, shepherds, Hebrews 13:17); "admonish you," one of their leading functions;
the Greek is "put in mind," implying not arbitrary
authority, but gentle, though faithful, admonition (2 Timothy 2:14;
2 Timothy 2:24; 2 Timothy 2:25;
1 Peter 5:3).
in the Lord—Their
presidency over you is in divine things; not in worldly
affairs, but in things appertaining to the Lord.
13. very highly—Greek,
"exceeding abundantly."
for their work's sake—The
high nature of their work alone, the furtherance of your salvation
and of the kingdom of Christ, should be a sufficient motive to claim
your reverential love. At the same time, the word "work,"
teaches ministers that, while claiming the reverence due to their
office, it is not a sinecure, but a "work"; compare "labor"
(even to weariness: so the Greek), .
be at peace among
yourselves—The "and" is not in the original. Let
there not only be peace between ministers and their flocks, but also
no party rivalries among yourselves, one contending in behalf of some
one favorite minister, another in behalf of another (Mark 9:50;
1 Corinthians 1:12; 1 Corinthians 4:6).
14. brethren—This exhortation
to "warm (Greek, 'admonish,' as in ) the unruly (those 'disorderly' persons, 2 Thessalonians 3:6;
2 Thessalonians 3:11, who would not work, and
yet expected to be maintained, literally, said of soldiers who will
not remain in their ranks, compare 2 Thessalonians 3:11; also those insubordinate as to Church discipline, in
relation to those 'over' the Church, 2 Thessalonians 3:11), comfort the feeble-minded (the faint-hearted, who
are ready to sink 'without hope' in afflictions, 2 Thessalonians 3:11, and temptations)," applies to all clergy and laity
alike, though primarily the duty of the clergy (who are meant in 2 Thessalonians 3:11)."
support—literally, "lay
fast hold on so as to support."
the weak—spiritually.
Paul practiced what he preached (2 Thessalonians 3:11).
be patient toward all
men—There is no believer who needs not the exercise of patience
"toward" him; there is none to whom a believer ought not to
show it; many show it more to strangers than to their own families,
more to the great than to the humble; but we ought to show it "toward
all men" [BENGEL].
Compare "the long-suffering of our Lord" (2 Corinthians 10:1;
2 Peter 3:15).
15. (Romans 12:17;
1 Peter 3:9.)
unto any man
—whether unto a Christian, or a heathen, however great the
provocation.
follow—as a matter of
earnest pursuit.
16, 17. In order to "rejoice
evermore," we must "pray without ceasing" (). He who is wont to thank God for all things as happening
for the best, will have continuous joy [THEOPHYLACT].
Ephesians 6:18; Philippians 4:4;
Philippians 4:6, "Rejoice in the
Lord . . . by prayer and supplication with thanksgiving"; Philippians 4:6, "in the Holy Ghost"; Philippians 4:6, "in hope"; Philippians 4:6, "in being counted worthy to suffer shame for
Christ's name"; James 1:2,
in falling "into divers temptations."
17. The Greek is, "Pray
without intermission"; without allowing prayerless gaps
to intervene between the times of prayer.
18. In every thing—even what
seems adverse: for nothing is really so (compare
Romans 8:28; Ephesians 5:20).
See Christ's example (Matthew 15:36;
Matthew 26:27; Luke 10:21;
John 11:41).
this—That ye should
"rejoice evermore, pray without ceasing, (and) in every thing
give thanks," "is the will of God in Christ Jesus (as the
Mediator and Revealer of that will, observed by those who are in
Christ by faith, compare John 11:41) concerning you." God's will is the believer's
law. LACHMANN rightly
reads commas at the end of the three precepts (John 11:41), making "this" refer to all three.
19. Quench not—the Spirit
being a holy fire: "where the Spirit is, He burns"
[BENGEL] (Matthew 3:11;
Acts 2:3; Acts 7:51).
Do not throw cold water on those who, under extraordinary inspiration
of the Spirit, stand up to speak with tongues, or reveal mysteries,
or pray in the congregation. The enthusiastic exhibitions of some
(perhaps as to the nearness of Christ's coming, exaggerating Paul's
statement, 2 Thessalonians 2:2, By spirit),
led others (probably the presiding ministers, who had not always been
treated with due respect by enthusiastic novices, 2 Thessalonians 2:2), from dread of enthusiasm, to discourage the free
utterances of those really inspired, in the Church assembly. On the
other hand, the caution (1 Thessalonians 5:21)
was needed, not to receive "all" pretended revelations as
divine, without "proving" them.
20. prophesyings—whether
exercised in inspired teaching, or in predicting the future.
"Despised" by some as beneath "tongues," which
seemed most miraculous; therefore declared by Paul to be a greater
gift than tongues, though the latter were more showy ().
21, 22. Some of the oldest
manuscripts insert "But." You ought indeed not to "quench"
the manifestations of "the Spirit," nor "despise
prophesyings"; "but," at the same time, do not take
"all" as genuine which professes to be so; "prove
(test) all" such manifestations. The means of testing them
existed in the Church, in those who had the "discerning of
spirits" (1 Corinthians 12:10; 1 Corinthians 14:29;
1 John 4:1). Another sure test,
which we also have, is, to try the professed revelation whether it
accords with Scripture, as the noble Bereans did (Isaiah 8:20;
Acts 17:11; Galatians 1:8;
Galatians 1:9). This precept negatives
the Romish priest's assumption of infallibly laying down the law,
without the laity having the right, in the exercise of private
judgment, to test it by Scripture. LOCKE
says, Those who are for laying aside reason in matters of revelation,
resemble one who would put out his eyes in order to use a
telescope.
hold fast that which is
good—Join this clause with the next clause (Galatians 1:9), not merely with the sentence preceding. As the result of
your "proving all things," and especially all prophesyings,
"hold fast (Luke 8:15;
1 Corinthians 11:2; Hebrews 2:1)
the good, and hold yourselves aloof from every appearance of
evil" ("every evil species" [BENGEL
and WAHL]). Do not accept
even a professedly spirit-inspired communication, if it be at
variance with the truth taught you (Hebrews 2:1).
22. TITTMANN
supports English Version, "from every evil appearance"
or "semblance." The context, however, does not refer to
evil appearances IN
OURSELVES which we ought to abstain from, but to holding
ourselves aloof from every evil appearance IN
OTHERS; as for instance, in the pretenders to spirit-inspired
prophesyings. In many cases the Christian should not abstain
from what has the semblance ("appearance") of evil,
though really good. Jesus healed on the sabbath, and ate with
publicans and sinners, acts which wore the appearance of evil,
but which were not to be abstained from on that account, being really
good. I agree with TITTMANN
rather than with BENGEL,
whom ALFORD follows. The
context favors this sense: However specious be the form
or outward appearance of such would-be prophets and their
prophesyings, hold yourselves aloof from every such form when it is
evil, literally, "Hold yourselves aloof from every evil
appearance" or "form."
23. the very God—rather as the
Greek, "the God of peace Himself"; who can do
for you by His own power what I cannot do by all my monitions,
nor you by all your efforts (Romans 16:20;
Hebrews 13:20), namely, keep you from
all evil, and give you all that is good.
sanctify you—for
holiness is the necessary condition of "peace" (Hebrews 13:20).
wholly—Greek,
"(so that you should be) perfect in every respect"
[TITTMANN].
and—that is, "and
so (omit 'I pray God'; not in the Greek) may your . . . spirit
and soul and body be preserved," c.
whole—A different Greek
word from "wholly." Translate, "entire" with none
of the integral parts wanting [TITTMANN].
It refers to man in his normal integrity, as originally designed; an
ideal which shall be attained by the glorified believer. All three,
spirit, soul, and body, each in its due place, constitute man
"entire." The "spirit" links man with the higher
intelligences of heaven, and is that highest part of man which is
receptive of the quickening Holy Spirit (Hebrews 13:20). In the unspiritual, the spirit is so sunk under the lower
animal soul (which it ought to keep under) that such are
termed "animal" (English Version. "sensual,"
having merely the body of organized matter, and the soul
the immaterial animating essence), having not the Spirit
(compare 1 Corinthians 2:14; see on 1 Corinthians 2:14; 1 Corinthians 2:14; 1 Corinthians 2:14). The unbeliever shall rise with an animal
(soul-animated) body, but not like the believer with a
spiritual (spirit-endued) body like Christ's (1 Corinthians 2:14).
blameless unto—rather
as Greek, "blamelessly (so as to be in a blameless state)
at the coming of Christ." In Hebrew, "peace"
and "wholly" (perfect in every respect) are kindred terms;
so that the prayer shows what the title "God of peace"
implies. BENGEL takes
"wholly" as collectively, all the Thessalonians
without exception, so that no one should fail. And "whole
(entire)," individually, each one of them entire, with
"spirit, soul, and body." The mention of the preservation
of the body accords with the subject (1 Corinthians 2:14). TRENCH better
regards "wholly" as meaning, "having perfectly
attained the moral end," namely, to be a full-grown man
in Christ. "Whole," complete, with no grace which
ought to be wanting in a Christian.
24. Faithful—to His covenant
promises (John 10:27-29;
1 Corinthians 1:9; 1 Corinthians 10:23;
Philippians 1:6).
he that calleth you—God,
the caller of His people, will cause His calling not to fall short of
its designed end.
do it—preserve and
present you blameless at the coming of Christ (1 Thessalonians 5:23;
Romans 8:30; 1 Peter 5:10).
You must not look at the foes before and behind, on the right hand
and on the left, but to God's faithfulness to His promises, God's
zeal for His honor, and God's love for those whom He calls.
25. Some oldest manuscripts
read, "Pray ye also for (literally, 'concerning')
us"; make us and our work the subject of your prayers, even as
we have been just praying for you (). Others omit the "also." The clergy need much the
prayers of their flocks. Paul makes the same request in the Epistles
to Romans, Ephesians, Philippians, Colossians, Philemon, and in
Second Corinthians; not so in the Epistles to Timothy and Titus,
whose intercessions, as his spiritual sons, he was already sure of;
nor in the Epistles, I Corinthians, and Galatians, as these Epistles
abound in rebuke.
26. Hence it appears this
Epistle was first handed to the elders, who communicated it to "the
brethren."
holy kiss—pure and
chaste. "A kiss of charity" (). A token of Christian fellowship in those days (compare
Luke 7:45; Acts 20:37),
as it is a common mode of salutation in many countries. The custom
hence arose in the early Church of passing the kiss through the
congregation at the holy communion [JUSTIN
MARTYR, Apology,
1.65; Apostolic Constitutions, 2.57], the men kissing the men,
and the women the women, in the Lord. So in the Syrian Church each
takes his neighbor's right hand and gives the salutation, "Peace."
27. I charge—Greek, "I
adjure you."
read unto all—namely,
publicly in the congregation at a particular time. The Greek
aorist tense implies a single act done at a particular time. The
earnestness of his adjuration implies how solemnly important he felt
this divinely inspired message to be. Also, as this was the FIRST
of the Epistles of the New Testament, he makes this the occasion of a
solemn charge, that so its being publicly read should be a sample of
what should be done in the case of the others, just as the Pentateuch
and the Prophets were publicly read under the Old Testament, and are
still read in the synagogue. Compare the same injunction as to the
public reading of the Apocalypse, the LAST
of the New Testament canon (Revelation 1:3).
The "all" includes women and children, and especially those
who could not read it themselves (Deuteronomy 31:12;
Joshua 8:33-35). What Paul
commands with an adjuration, Rome forbids under a curse [BENGEL].
Though these Epistles had difficulties, the laity were all to hear
them read (1 Peter 4:11; 2 Peter 3:10;
even the very young, 2 Timothy 1:5;
2 Timothy 3:15). "Holy" is
omitted before "brethren" in most of the oldest
manuscripts, though some of them support it.
28. (See on .) Paul ends as he began (), with "grace." The oldest manuscripts omit "Amen,"
which probably was the response of the Church after the public
reading of the Epistle.
The subscription is a
comparatively modern addition. The Epistle was not, as it states,
written from Athens, but from Corinth; for it is written in the names
of Silas and Timothy (besides Paul), who did not join the apostle
before he reached the latter city ().
CHAPTER 5
. THE SUDDENNESS OF CHRIST'S COMING A MOTIVE FOR WATCHFULNESS; VARIOUS PRECEPTS: PRAYER FOR THEIR BEING FOUND BLAMELESS, BODY, SOUL, AND SPIRIT, AT CHRIST'S COMING: CONCLUSION.
1. times—the general and indefinite term for chronological periods.
seasons—the opportune times (Daniel 7:12; Acts 1:7). Time denotes quantity; season, quality. Seasons are parts of times.
ye have no need—those who watch do not need to be told when the hour will come, for they are always ready [BENGEL].
cometh—present: expressing its speedy and awful certainty.
2. as a thief in the night—The apostles in this image follow the parable of their Lord, expressing how the Lord's coming shall take men by surprise (Matthew 24:43; 2 Peter 3:10). "The night is wherever there is quiet unconcern" [BENGEL]. "At midnight" (perhaps figurative: to some parts of the earth it will be literal night), 2 Peter 3:10. The thief not only gives no notice of his approach but takes all precaution to prevent the household knowing of it. So the Lord (Revelation 16:15). Signs will precede the coming, to confirm the patient hope of the watchful believer; but the coming itself shall be sudden at last (Matthew 24:32-36; Luke 21:25-32; Luke 21:35).
3. they—the men of the world. 1 Thessalonians 5:5; 1 Thessalonians 5:6; 1 Thessalonians 4:13, "others," all the rest of the world save Christians.
Peace— (Judges 18:7; Judges 18:9; Judges 18:27; Judges 18:28; Jeremiah 6:14; Ezekiel 13:10).
then—at the very moment when they least expect it. Compare the case of Belshazzar, Daniel 5:1-5; Daniel 5:6; Daniel 5:9; Daniel 5:26-28; Herod, Acts 12:21-23.
sudden—"unawares" (Luke 21:34).
as travail—"As the labor pang" comes in an instant on the woman when otherwise engaged (Psalms 48:6; Isaiah 13:8).
shall not escape—Greek, "shall not at all escape." Another awful feature of their ruin: there shall be then no possibility of shunning it however they desire it (Amos 9:2; Amos 9:3; Revelation 6:15; Revelation 6:16).
4. not in darkness—not in darkness of understanding (that is, spiritual ignorance) or of the moral nature (that is, a state of sin), .
that—Greek, "in order that"; with God results are all purposed.
that day—Greek, "THE day"; the day of the Lord (Hebrews 10:25, "the day"), in contrast to "darkness."
overtake—unexpectedly (compare John 12:35).
as a thief—The two oldest manuscripts read, "as (the daylight overtakes) thieves" (Job 24:17). Old manuscripts and Vulgate read as English Version.
5. The oldest manuscripts read, "FOR ye are all," c. Ye have no reason for fear, or for being taken by surprise, by the coming of the day of the Lord: "For ye are all sons (so the Greek) of light and sons of day" a Hebrew idiom, implying that as sons resemble their fathers, so you are in character light (intellectually and morally illuminated in a spiritual point of view), Luke 16:8; John 12:36.
are not of—that is, belong not to night nor darkness. The change of person from "ye" to "we" implies this: Ye are sons of light because ye are Christians; and we, Christians, are not of night nor darkness.
6. others—Greek, "the rest" of the world: the unconverted (). "Sleep" here is worldly apathy to spiritual things (Romans 13:11; Ephesians 5:14); in 1 Thessalonians 5:7, ordinary sleep; in 1 Thessalonians 5:10, death.
watch—for Christ's coming; literally, "be wakeful." The same Greek occurs in 1 Corinthians 15:34; 2 Timothy 2:26.
be sober—refraining from carnal indulgence, mental or sensual (2 Timothy 2:26).
7. This verse is to be taken in the literal sense. Night is the time when sleepers sleep, and drinking men are drunk. To sleep by day would imply great indolence; to be drunken by day, great shamelessness. Now, in a spiritual sense, "we Christians profess to be day people, not night people; therefore our work ought to be day work, not night work; our conduct such as will bear the eye of day, and such has no need of the veil of night" [EDMUNDS], (1 Thessalonians 5:8).
8. Faith, hope, and love, are the three pre-eminent graces (1 Thessalonians 1:3; 1 Corinthians 13:13). We must not only be awake and sober, but also armed; not only watchful, but also guarded. The armor here is only defensive; in 1 Corinthians 13:13, also offensive. Here, therefore, the reference is to the Christian means of being guarded against being surprised by the day of the Lord as a thief in the night. The helmet and breastplate defend the two vital parts, the head and the heart respectively. "With head and heart right, the whole man is right" [EDMUNDS]. The head needs to be kept from error, the heart from sin. For "the breastplate of righteousness," 1 Corinthians 13:13, we have here "the breastplate of faith and love"; for the righteousness which is imputed to man for justification, is "faith working by love" (Romans 4:3; Romans 4:22-24; Galatians 5:6). "Faith," as the motive within, and "love," exhibited in outward acts, constitute the perfection of righteousness. In Ephesians 6:17 the helmet is "salvation"; here, "the hope of salvation." In one aspect "salvation" is a present possession (John 3:36; John 5:24; 1 John 5:13); in another, it is a matter of "hope" (Romans 8:24; Romans 8:25). Our Head primarily wore the "breastplate of righteousness" and "helmet of salvation," that we might, by union with Him, receive both.
9. For—assigning the ground of our "hopes" (1 Thessalonians 5:8).
appointed us—Translate, "set" (Acts 13:47), in His everlasting purpose of love (1 Thessalonians 3:3; 2 Timothy 1:9). Contrast Romans 9:22; Judges 1:4.
to—that is, unto wrath.
to obtain—Greek, "to the acquisition of salvation"; said, according to BENGEL, Of One saved out of a general wreck, when all things else have been lost: so of the elect saved out of the multitude of the lost (2 Thessalonians 2:13; 2 Thessalonians 2:14). The fact of God's "appointment" of His grace "through Jesus Christ" (Ephesians 1:5), takes away the notion of our being able to "acquire" salvation of ourselves. Christ "acquired (so the Greek for 'purchased') the Church (and its salvation) with His own blood" (Ephesians 1:5); each member is said to be appointed by God to the "acquiring of salvation." In the primary sense, God does the work; in the secondary sense, man does it.
10. died for us—Greek, "in our behalf."
whether we wake or sleep—whether we be found at Christ's coming awake, that is, alive, or asleep, that is, in our graves.
together—all of us together; the living not preceding the dead in their glorification "with Him" at His coming ().
11. comfort yourselves—Greek, "one another." Here he reverts to the same consolatory strain as in 1 Thessalonians 4:18.
edify one another—rather as Greek, "edify (ye) the one the other"; "edify," literally, "build up," namely, in faith, hope, and love, by discoursing together on such edifying topics as the Lord's coming, and the glory of the saints (1 Thessalonians 4:18).
12. beseech—"Exhort" is the expression in 1 Thessalonians 5:14; here, "we beseech you," as if it were a personal favor (Paul making the cause of the Thessalonian presbyters, as it were, his own).
know—to have a regard and respect for. Recognize their office, and treat them accordingly (compare 1 Corinthians 16:18) with reverence and with liberality in supplying their needs (1 Corinthians 16:18). The Thessalonian Church having been newly planted, the ministers were necessarily novices (1 Corinthians 16:18), which may have been in part the cause of the people's treating them with less respect. Paul's practice seems to have been to ordain elders in every Church soon after its establishment (1 Corinthians 16:18).
them which labour . . . are over . . . admonish you—not three classes of ministers, but one, as there is but one article common to the three in the Greek. "Labor" expresses their laborious life; "are over you," their pre-eminence as presidents or superintendents ("bishops," that is, overseers, 1 Corinthians 16:18, "them that have rule over you," literally, leaders, Hebrews 13:17; "pastors," literally, shepherds, Hebrews 13:17); "admonish you," one of their leading functions; the Greek is "put in mind," implying not arbitrary authority, but gentle, though faithful, admonition (2 Timothy 2:14; 2 Timothy 2:24; 2 Timothy 2:25; 1 Peter 5:3).
in the Lord—Their presidency over you is in divine things; not in worldly affairs, but in things appertaining to the Lord.
13. very highly—Greek, "exceeding abundantly."
for their work's sake—The high nature of their work alone, the furtherance of your salvation and of the kingdom of Christ, should be a sufficient motive to claim your reverential love. At the same time, the word "work," teaches ministers that, while claiming the reverence due to their office, it is not a sinecure, but a "work"; compare "labor" (even to weariness: so the Greek), .
be at peace among yourselves—The "and" is not in the original. Let there not only be peace between ministers and their flocks, but also no party rivalries among yourselves, one contending in behalf of some one favorite minister, another in behalf of another (Mark 9:50; 1 Corinthians 1:12; 1 Corinthians 4:6).
14. brethren—This exhortation to "warm (Greek, 'admonish,' as in ) the unruly (those 'disorderly' persons, 2 Thessalonians 3:6; 2 Thessalonians 3:11, who would not work, and yet expected to be maintained, literally, said of soldiers who will not remain in their ranks, compare 2 Thessalonians 3:11; also those insubordinate as to Church discipline, in relation to those 'over' the Church, 2 Thessalonians 3:11), comfort the feeble-minded (the faint-hearted, who are ready to sink 'without hope' in afflictions, 2 Thessalonians 3:11, and temptations)," applies to all clergy and laity alike, though primarily the duty of the clergy (who are meant in 2 Thessalonians 3:11)."
support—literally, "lay fast hold on so as to support."
the weak—spiritually. Paul practiced what he preached (2 Thessalonians 3:11).
be patient toward all men—There is no believer who needs not the exercise of patience "toward" him; there is none to whom a believer ought not to show it; many show it more to strangers than to their own families, more to the great than to the humble; but we ought to show it "toward all men" [BENGEL]. Compare "the long-suffering of our Lord" (2 Corinthians 10:1; 2 Peter 3:15).
15. (Romans 12:17; 1 Peter 3:9.)
unto any man —whether unto a Christian, or a heathen, however great the provocation.
follow—as a matter of earnest pursuit.
16, 17. In order to "rejoice evermore," we must "pray without ceasing" (). He who is wont to thank God for all things as happening for the best, will have continuous joy [THEOPHYLACT]. Ephesians 6:18; Philippians 4:4; Philippians 4:6, "Rejoice in the Lord . . . by prayer and supplication with thanksgiving"; Philippians 4:6, "in the Holy Ghost"; Philippians 4:6, "in hope"; Philippians 4:6, "in being counted worthy to suffer shame for Christ's name"; James 1:2, in falling "into divers temptations."
17. The Greek is, "Pray without intermission"; without allowing prayerless gaps to intervene between the times of prayer.
18. In every thing—even what seems adverse: for nothing is really so (compare Romans 8:28; Ephesians 5:20). See Christ's example (Matthew 15:36; Matthew 26:27; Luke 10:21; John 11:41).
this—That ye should "rejoice evermore, pray without ceasing, (and) in every thing give thanks," "is the will of God in Christ Jesus (as the Mediator and Revealer of that will, observed by those who are in Christ by faith, compare John 11:41) concerning you." God's will is the believer's law. LACHMANN rightly reads commas at the end of the three precepts (John 11:41), making "this" refer to all three.
19. Quench not—the Spirit being a holy fire: "where the Spirit is, He burns" [BENGEL] (Matthew 3:11; Acts 2:3; Acts 7:51). Do not throw cold water on those who, under extraordinary inspiration of the Spirit, stand up to speak with tongues, or reveal mysteries, or pray in the congregation. The enthusiastic exhibitions of some (perhaps as to the nearness of Christ's coming, exaggerating Paul's statement, 2 Thessalonians 2:2, By spirit), led others (probably the presiding ministers, who had not always been treated with due respect by enthusiastic novices, 2 Thessalonians 2:2), from dread of enthusiasm, to discourage the free utterances of those really inspired, in the Church assembly. On the other hand, the caution (1 Thessalonians 5:21) was needed, not to receive "all" pretended revelations as divine, without "proving" them.
20. prophesyings—whether exercised in inspired teaching, or in predicting the future. "Despised" by some as beneath "tongues," which seemed most miraculous; therefore declared by Paul to be a greater gift than tongues, though the latter were more showy ().
21, 22. Some of the oldest manuscripts insert "But." You ought indeed not to "quench" the manifestations of "the Spirit," nor "despise prophesyings"; "but," at the same time, do not take "all" as genuine which professes to be so; "prove (test) all" such manifestations. The means of testing them existed in the Church, in those who had the "discerning of spirits" (1 Corinthians 12:10; 1 Corinthians 14:29; 1 John 4:1). Another sure test, which we also have, is, to try the professed revelation whether it accords with Scripture, as the noble Bereans did (Isaiah 8:20; Acts 17:11; Galatians 1:8; Galatians 1:9). This precept negatives the Romish priest's assumption of infallibly laying down the law, without the laity having the right, in the exercise of private judgment, to test it by Scripture. LOCKE says, Those who are for laying aside reason in matters of revelation, resemble one who would put out his eyes in order to use a telescope.
hold fast that which is good—Join this clause with the next clause (Galatians 1:9), not merely with the sentence preceding. As the result of your "proving all things," and especially all prophesyings, "hold fast (Luke 8:15; 1 Corinthians 11:2; Hebrews 2:1) the good, and hold yourselves aloof from every appearance of evil" ("every evil species" [BENGEL and WAHL]). Do not accept even a professedly spirit-inspired communication, if it be at variance with the truth taught you (Hebrews 2:1).
22. TITTMANN supports English Version, "from every evil appearance" or "semblance." The context, however, does not refer to evil appearances IN OURSELVES which we ought to abstain from, but to holding ourselves aloof from every evil appearance IN OTHERS; as for instance, in the pretenders to spirit-inspired prophesyings. In many cases the Christian should not abstain from what has the semblance ("appearance") of evil, though really good. Jesus healed on the sabbath, and ate with publicans and sinners, acts which wore the appearance of evil, but which were not to be abstained from on that account, being really good. I agree with TITTMANN rather than with BENGEL, whom ALFORD follows. The context favors this sense: However specious be the form or outward appearance of such would-be prophets and their prophesyings, hold yourselves aloof from every such form when it is evil, literally, "Hold yourselves aloof from every evil appearance" or "form."
23. the very God—rather as the Greek, "the God of peace Himself"; who can do for you by His own power what I cannot do by all my monitions, nor you by all your efforts (Romans 16:20; Hebrews 13:20), namely, keep you from all evil, and give you all that is good.
sanctify you—for holiness is the necessary condition of "peace" (Hebrews 13:20).
wholly—Greek, "(so that you should be) perfect in every respect" [TITTMANN].
and—that is, "and so (omit 'I pray God'; not in the Greek) may your . . . spirit and soul and body be preserved," c.
whole—A different Greek word from "wholly." Translate, "entire" with none of the integral parts wanting [TITTMANN]. It refers to man in his normal integrity, as originally designed; an ideal which shall be attained by the glorified believer. All three, spirit, soul, and body, each in its due place, constitute man "entire." The "spirit" links man with the higher intelligences of heaven, and is that highest part of man which is receptive of the quickening Holy Spirit (Hebrews 13:20). In the unspiritual, the spirit is so sunk under the lower animal soul (which it ought to keep under) that such are termed "animal" (English Version. "sensual," having merely the body of organized matter, and the soul the immaterial animating essence), having not the Spirit (compare 1 Corinthians 2:14; see on 1 Corinthians 2:14; 1 Corinthians 2:14; 1 Corinthians 2:14). The unbeliever shall rise with an animal (soul-animated) body, but not like the believer with a spiritual (spirit-endued) body like Christ's (1 Corinthians 2:14).
blameless unto—rather as Greek, "blamelessly (so as to be in a blameless state) at the coming of Christ." In Hebrew, "peace" and "wholly" (perfect in every respect) are kindred terms; so that the prayer shows what the title "God of peace" implies. BENGEL takes "wholly" as collectively, all the Thessalonians without exception, so that no one should fail. And "whole (entire)," individually, each one of them entire, with "spirit, soul, and body." The mention of the preservation of the body accords with the subject (1 Corinthians 2:14). TRENCH better regards "wholly" as meaning, "having perfectly attained the moral end," namely, to be a full-grown man in Christ. "Whole," complete, with no grace which ought to be wanting in a Christian.
24. Faithful—to His covenant promises (John 10:27-29; 1 Corinthians 1:9; 1 Corinthians 10:23; Philippians 1:6).
he that calleth you—God, the caller of His people, will cause His calling not to fall short of its designed end.
do it—preserve and present you blameless at the coming of Christ (1 Thessalonians 5:23; Romans 8:30; 1 Peter 5:10). You must not look at the foes before and behind, on the right hand and on the left, but to God's faithfulness to His promises, God's zeal for His honor, and God's love for those whom He calls.
25. Some oldest manuscripts read, "Pray ye also for (literally, 'concerning') us"; make us and our work the subject of your prayers, even as we have been just praying for you (). Others omit the "also." The clergy need much the prayers of their flocks. Paul makes the same request in the Epistles to Romans, Ephesians, Philippians, Colossians, Philemon, and in Second Corinthians; not so in the Epistles to Timothy and Titus, whose intercessions, as his spiritual sons, he was already sure of; nor in the Epistles, I Corinthians, and Galatians, as these Epistles abound in rebuke.
26. Hence it appears this Epistle was first handed to the elders, who communicated it to "the brethren."
holy kiss—pure and chaste. "A kiss of charity" (). A token of Christian fellowship in those days (compare Luke 7:45; Acts 20:37), as it is a common mode of salutation in many countries. The custom hence arose in the early Church of passing the kiss through the congregation at the holy communion [JUSTIN MARTYR, Apology, 1.65; Apostolic Constitutions, 2.57], the men kissing the men, and the women the women, in the Lord. So in the Syrian Church each takes his neighbor's right hand and gives the salutation, "Peace."
27. I charge—Greek, "I adjure you."
read unto all—namely, publicly in the congregation at a particular time. The Greek aorist tense implies a single act done at a particular time. The earnestness of his adjuration implies how solemnly important he felt this divinely inspired message to be. Also, as this was the FIRST of the Epistles of the New Testament, he makes this the occasion of a solemn charge, that so its being publicly read should be a sample of what should be done in the case of the others, just as the Pentateuch and the Prophets were publicly read under the Old Testament, and are still read in the synagogue. Compare the same injunction as to the public reading of the Apocalypse, the LAST of the New Testament canon (Revelation 1:3). The "all" includes women and children, and especially those who could not read it themselves (Deuteronomy 31:12; Joshua 8:33-35). What Paul commands with an adjuration, Rome forbids under a curse [BENGEL]. Though these Epistles had difficulties, the laity were all to hear them read (1 Peter 4:11; 2 Peter 3:10; even the very young, 2 Timothy 1:5; 2 Timothy 3:15). "Holy" is omitted before "brethren" in most of the oldest manuscripts, though some of them support it.
28. (See on .) Paul ends as he began (), with "grace." The oldest manuscripts omit "Amen," which probably was the response of the Church after the public reading of the Epistle.
The subscription is a comparatively modern addition. The Epistle was not, as it states, written from Athens, but from Corinth; for it is written in the names of Silas and Timothy (besides Paul), who did not join the apostle before he reached the latter city ().