1 Thessalonians 3
1 Thessalonians 3 summary
1 Thessalonians 3 is the 3rd chapter of the book of 1 Thessalonians, in the New Testament — a book of epistle. It has 13 verses (about 312 words, a 2-minute read). Figures named in this chapter include Jesus and Timothy. It mentions Athens. Its themes touch on Ministers, Steadfastness and Grace of God. Scripture links it to 12 notable parallel passages elsewhere in the Bible.
Read 1 Thessalonians 3
1Wherefore when we could no longer forbear, we thought it good to be left at Athens alone;
2And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith:
3That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto. there unto: or, to sufferings, or, to persecution
4For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know.
5For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.
6But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you:
7Therefore, brethren, we were comforted over you in all our affliction and distress by your faith:
8For now we live, if ye stand fast in the Lord.
9For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God;
10Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?
11Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you. direct: or, guide
12And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you:
13To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints. saints: or, holy ones, or, angels
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Topics & themes in 1 Thessalonians 3
Cross-references
Notable parallels to 1 Thessalonians 3 from the Treasury of Scripture Knowledge.
Galatians 2:20
I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
Revelation 22:15For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.
Psalms 17:15As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness.
Mark 7:22Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: covetousness: Gr. covetousnesses, wickednesses
John 5:40And ye will not come to me, that ye might have life.
John 6:39And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.
John 6:40And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.
Romans 6:2God forbid. How shall we, that are dead to sin, live any longer therein?
Romans 6:6Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
Romans 7:5For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. motions: Gr. passions
Romans 8:34Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
1 Corinthians 6:13Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body. Meats: not flesh only, but food of any kind
Commentary on 1 Thessalonians 3
HENRY_FULL · 1 Thessalonians 3:1–6
e >The Glory of the Christian Economy. ( a. d. 62.) 16 Let no man therefore judge you in meat, or in drink, or in respect of a holyday, or of the new moon, or of the sabbath days: 17 Which are a shadow of things to come; but the body is of Christ. 18 Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, 19 And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. 20 Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, 21 (Touch not; taste not; handle not; 22 Which all are to perish with the using;) after the commandments and doctrines of men? 23 Which things have indeed a show of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh. The apostle concludes the chapter with exhortations to proper duty, which he infers from the foregoing discourse. I. Here is a caution to take heed of judaizing teachers, or those who would impose upon Christians the yoke of the ceremonial law: Let no man therefore judge you in meat nor drink, &c., v. 16 . Much of the ceremonies of the law of Moses consisted in the distinction of meats and days. It appears by Rom. xiv. that there were those who were for keeping up those distinctions: but here the apostle shows that since Christ has come, and has cancelled the ceremonial law, we ought not to keep it up. "Let no man impose those things upon you, for God has not imposed them: if God has made you free, be not you again entangled in that yoke of bondage. " And this the rather because these things were shadows of things to come ( v. 17 ), intimating that they had no intrinsic worth in them and that they are now done away. But the body is of Christ: the body, of which they were shadows, has come; and to continue the ceremonial observances, which were only types and shadows of Christ and the gospel, carries an intimation that Christ has not yet come and the gospel state has not yet commenced. Observe the advantages we have under the gospel, above what they had under the law: they had the shadows, we have the substance. II. He cautions them to take heed of those who would introduce the worship of angels as mediators between God and them, as the Gentile philosophers did: Let no man beguile you of your reward, in a voluntary humility and worshipping of angels, v. 18 . It looked like a piece of modesty to make use of the mediation of angels, as conscious to ourselves of our unworthiness to speak immediately to God; but, though it has a show of humility, it is a voluntary, not a commanded humility; and therefore it is not acceptable, yea, it is not warrantable: it is taking that honour which is due to Christ only and giving it to a creature. Besides, the notions upon which this practice was grounded were merely the inventions of men and not by divine revelation,—the proud conceits of human reason, which make a man presume to dive into things, and determine them, without sufficient knowledge and warrant: Intruding into those things which he hath not seen, vainly puffed up by his fleshly mind —pretending to describe the order of angels, and their respective ministries, which God has hidden from us; and therefore, though there was a show of humility in the practice, there was a real pride in the principle. They advanced those notions to gratify their own carnal fancy, and were fond of being thought wiser than other people. Pride is at the bottom of a great many errors and corruptions, and even of many evil practices, which have great show and appearance of humility. Those who do so do not hold the head, v. 19 . They do in effect disclaim Christ, who is the only Mediator between God and man. It is the highest disparagement to Christ, who is the head of the church, for any of the members of it to make use of any intercessors with God but him. When men let go their hold of Christ, they catch at that which is next them and will stand them in no stead.— From which all the body, by joints and bands, having nourishment ministered, and knit together, increaseth with the increase of God. Observe, 1. Jesus Christ is not only a head of government over the church, but a head of vital influence to it. They are knit to him by joints and bands, as the several members of the body are united to the head, and receive life and nourishment from him. 2. The body of Christ is a growing body: it increaseth with the increase of God. The new man is increasing, and the nature of grace is to grow, where there is not an accidental hindrance.— With the increase of God, with an increase of grace which is from God as its author; or, in a usual Hebraism, with a large and abundant increase.— That you may be filled with all the fulness of God, Eph. iii. 19 . See a parallel expression, Which is the head, even Christ, from whom the whole body, fitly joined together, maketh increase of the body, Eph. iv. 15, 16 . III. He takes occasion hence to warn them again: " Wherefore, if you be dead with Christ from the rudiments of the world, why, as though living in the world, are you subject to ordinances? v. 20 . If as Christians you are dead to the observances of the ceremonial law, why are you subject to them? Such observances as, Touch not, taste not, handle not, " v. 21, 22 . Under the law there was a ceremonial pollution contracted by touching a dead body, or any thing offered to an idol; or by tasting any forbidden meats, &c., which all are to perish with the using, having no intrinsic worth in themselves to support them, and those who used them saw them perishing and passing away; or, which tend to corrupt the Christian faith, having no other authority than the traditions and injunctions of men.— Which things have indeed a show of wisdom in will-worship and humility. They thought themselves wiser than their neighbours, in observing the law of Moses together with the gospel of Christ, that they might be sure in the one, at least, to be in the right; but, alas! it was but a show of wisdom, a mere invention and pretence. So they seem to neglect the body, by abstaining from such and such meats, and mortifying their bodily pleasures and appetites; but there is nothing of true devotion in these things, for the gospel teaches us to worship God in spirit and truth and not by ritual observances, and through the mediation of Christ alone and not of any angels. Observe, 1. Christians are freed by Christ from the ritual observances of Moses's law, and delivered from that yoke of bondage which God himself had laid upon them. 2. Subjection to ordinances, or human appointments in the worship of God, is highly blamable, and contrary to the freedom and liberty of the gospel. The apostle requires Christians to stand fast in the liberty with which Christ hath made them free, and not to be entangled again with the yoke of bondage, Gal. v. 1 . And the imposition of them is invading the authority of Christ, the head of the church, and introducing another law of commandments contained in ordinances, when Christ has abolished the old one, Eph. ii. 15 . 3. Such things have only a show of wisdom, but are really folly. It is true wisdom to keep close to the appointments of the gospel, and an entire subjection to Christ, the only head of the church.
HENRY_FULL · 1 Thessalonians 3:7
I. The apostle exhorts us to set our hearts upon heaven and take them off from this world, ver. 1-4 . II. He exhorts to the mortification of sin, in the various instances of it, ver. 5-11 . III. He earnestly presses to mutual love and compassion, ver. 12-17 . And concludes with exhortations to relative duties, of wives and husbands, parents and children, masters and servants, ver. 18-25 .
HENRY_FULL · 1 Thessalonians 3:8–11
2" The Spiritual Life. ( a. d. 62.) 1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2 Set your affection on things above, not on things on the earth. 3 For ye are dead, and your life is hid with Christ in God. 4 When Christ, who is our life, shall appear, then shall ye also appear with him in glory. The apostle, having described our privileges by Christ in the former part of the epistle, and our discharge from the yoke of the ceremonial law, comes here to press upon us our duty as inferred thence. Though we are made free from the obligation of the ceremonial law, it does not therefore follow that we may live as we list. We must walk the more closely with God in all the instances of evangelical obedience. He begins with exhorting them to set their hearts on heaven, and take them off from this world: If you then have risen with Christ. It is our privilege that we have risen with Christ; that is, have benefit by the resurrection of Christ, and by virtue of our union and communion with him are justified and sanctified, and shall be glorified. Hence he infers that we must seek those things which are above. We must mind the concerns of another world more than the concerns of this. We must make heaven our scope and aim, seek the favour of God above, keep up our communion with the upper world by faith, and hope, and holy love, and make it our constant care and business to secure our title to and qualifications for the heavenly bliss. And the reason is because Christ sits at the right hand of God. He who is our best friend and our head is advanced to the highest dignity and honour in heaven, and has gone before to secure to us the heavenly happiness; and therefore we should seek and secure what he has purchased at so vast an expense, and is taking so much care about. We must live such a life as Christ lived here on earth and lives now in heaven, according to our capacities. I. He explains this duty ( v. 2 ): Set your affections on things above, not on things on the earth. Observe, To seek heavenly things is to set our affections upon them, to love them and let our desires be towards them. Upon the wings of affection the heart soars upwards, and is carried forth towards spiritual and divine objects. We must acquaint ourselves with them, esteem them above all other things, and lay out ourselves in preparation for the enjoyment of them. David gave this proof of his loving the house of God, that he diligently sought after it, and prepared for it, Ps. xxvii. 4 . This is to be spiritually minded ( Rom. viii. 6 ), and to seek and desire a better country, that is, a heavenly, Heb. xi. 14 , 16 . Things on earth are here set in opposition to things above. We must not dote upon them, nor expect too much from them, that we may set our affections on heaven; for heaven and earth are contrary one to the other, and a supreme regard to both is inconsistent; and the prevalence of our affection to one will proportionably weaken and abate our affection to the other. II. He assigns three reasons for this, v. 3, 4 . 1. That we are dead; that is, to present things, and as our portion. We are so in profession and obligation; for we are buried with Christ, and planted into the likeness of his death. Every Christian is crucified unto the world, and the world is crucified unto him, Gal. vi. 14 . And if we are dead to the earth, and have renounced it as our happiness, it is absurd for us to set our affections upon it, and seek it. We should be like a dead thing to it, unmoved and unaffected towards it. 2. Our true life lies in the other world: You are dead, and your life is hid with Christ in God, v. 3 . The new man has its livelihood thence. It is born and nourished from above; and the perfection of its life is reserved for that state. It is hid with Christ; not hid from us only, in point of secrecy, but hid for us, denoting security. The life of a Christian is hid with Christ. Because I live you shall live also, John xiv. 19 . Christ is at present a hidden Christ, or one whom we have not seen; but this is our comfort, that our life is hid with him, and laid up safely with him. As we have reason to love him whom we have not seen ( 1 Pet. i. 8 ), so we may take the comfort of a happiness out of sight, and reserved in heaven for us. 3. Because at the second coming of Christ we hope for the perfection of our happiness. If we live a life of Christian purity and devotion now, when Christ, who is our life, shall appear, we shall also appear with him in glory, v. 4 . Observe, (1.) Christ is a believer's life. I live, yet not I, but Christ lives in me, Gal. ii. 20 . He is the principle and end of the Christian's life. He lives in us by his Spirit, and we live to him in all we do. To me to live is Christ, Phil. i. 21 . (2.) Christ will appear again. He is now hid; and the heavens must contain him; but he will appear in all the pomp of the upper world, with his holy angels, and in his own glory and his Father's glory, Mark viii. 38 ; Luke ix. 26 . (3.) We shall then appear with him in glory. It will be his glory to have his redeemed with him; he will come to be glorified in his saints ( 2 Thess. i. 10 ); and it will be their glory to come with him, and be with him for ever. At the second coming of Christ there will be a general meeting of all the saints; and those whose life is now hid with Christ shall then appear with Christ in that glory which he himself enjoys, John xvii. 24 . Do we look for such a happiness, and should we not set our affections upon that world, and live above this? What is there here to make us fond of it? What is there not there to draw our hearts to it? Our head is there, our home is there, our treasure is there, and we hope to be there for ever. <summary style="cursor:pointer;font-family:Inter, sans-serif;font-size:0.8rem;font-weight:700;color:var(--primary);list-style:none">HENRY_FULL<!-- --> · 1 Thessalonians 3:12–14</summary><div class="rich-content" style="font-size:0.95rem;margin-top:0.6rem">">Necessity of Mortifying Sin. ( a. d. 62.) 5 Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: 6 For which things' sake the wrath of God cometh on the children of disobedience: 7 In the which ye also walked some time, when ye lived in them. The apostle exhorts the Colossians to the mortification of sin, the great hindrance to seeking the things which are above. Since it is our duty to set our affections upon heavenly things, it is our duty to mortify our members which are upon the earth, and which naturally incline us to the things of the world: "Mortify them, that is, subdue the vicious habits of mind which prevailed in your Gentile state. Kill them, suppress them, as you do weeds or vermin which spread and destroy all about them, or as you kill an enemy who fights against you and wounds you."— Your members which are upon the earth; either the members of the body, which are the earthly part of us, and were curiously wrought in the lower parts of the earth ( Ps. cxxxix. 15 ), or the corrupt affections of the mind, which lead us to earthly things, the members of the body of death, Rom. vii. 24 . He specifies, I. The lusts of the flesh, for which they were before so very remarkable: Fornication, uncleanness, inordinate affection, evil concupiscence —the various workings of the carnal appetites and fleshly impurities, which they indulged in their former course of life, and which were so contrary to the Christian state and the heavenly hope. II. The love of the world: And covetousness, which is idolatry; that is, an inordinate love of present good and outward enjoyments, which proceeds from too high a value in the mind, puts upon too eager a pursuit, hinders the proper use and enjoyment of them, and creates anxious fear and immoderate sorrow for the loss of them. Observe, Covetousness is spiritual idolatry: it is the giving of that love and regard to worldly wealth which are due to God only, and carries a greater degree of malignity in it, and is more highly provoking to God, than is commonly thought. And it is very observable that among all the instances of sin which good men are recorded in the scripture to have fallen into (and there is scarcely any but some or other, in one or other part of their life, have fallen into) there is no instance in all the scripture of any good man charged with covetousness. He proceeds to show how necessary it is to mortify sins, v. 6, 7 . 1. Because, if we do not kill them, they will kill us: For which things' sake the wrath of God cometh on the children of disobedience, v. 6 . See what we are all by nature more or less: we are children of disobedience: not only disobedient children, but under the power of sin and naturally prone to disobey. The wicked are estranged from the womb; they go astray as soon as they are born, speaking lies, Ps. lviii. 3 . And, being children of disobedience, we are children of wrath, Eph. ii. 3 . The wrath of God comes upon all the children of disobedience. Those who do not obey the precepts of the law incur the penalties of it. The sins he mentions were their sins in their heathen and idolatrous state, and they were then especially the children of disobedience; and yet these sins brought judgments upon them, and exposed them to the wrath of God. 2. We should mortify these sins because they have lived in us: In which you also walked some time, when you lived in them, v. 7 . Observe, The consideration that we have formerly lived in sin is a good argument why we should now forsake it. We have walked in by-paths, therefore let us walk in them no more. If I have done iniquity, I will do no more, Job xxxiv. 32 . The time past our lives may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, 1 Pet. iv. 3 .— When you lived among those who did such things (so some understand it), then you walked in those evil practices. It is a hard thing to live among those who do the works of darkness and not have fellowship with them, as it is to walk in the mire and contract no soil. Let us keep out of the way of evil-doers. Nece</div></details><details class="card-parchment" style="padding:0.9rem 1.25rem"><summary style="cursor:pointer;font-family:Inter, sans-serif;font-size:0.8rem;font-weight:700;color:var(--primary);list-style:none">HENRY_FULL<!-- --> · 1 Thessalonians 3:15–18</summary><div class="rich-content" style="font-size:0.95rem;margin-top:0.6rem">ssity of Mortifying Sin. ( a. d. 62.) 8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. 9 Lie not one to another, seeing that ye have put off the old man with his deeds; 10 And have put on the new man, which is renewed in knowledge after the image of him that created him: 11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all. As we are to mortify inordinate appetites, so we are to mortify inordinate passions ( v. 8 ): But now you also put off all these, anger wrath, malice; for these are contrary to the design of the gospel, as well as grosser impurities; and, though they are more spiritual wickedness, have not less malignity in them. The gospel religion introduces a change of the higher as well as the lower powers of the soul, and supports the dominion of right reason and conscience over appetite and passion. Anger and wrath are bad, but malice is worse, because it is more rooted and deliberate; it is anger heightened and settled. And, as the corrupt principles in the heart must be cut off, so the product of them in the tongue; as blasphemy, which seems there to mean, not so much speaking ill of God as speaking ill of men, giving ill language to them, or raising ill reports of them, and injuring their good name by any evil arts,— filthy communication, that is, all lewd and wanton discourse, which comes from a polluted mind in the speaker and propagates the same defilements in the hearers,—and lying: Lie not one to another ( v. 9 ), for it is contrary both to the law of truth and the law of love, it is both unjust and unkind, and naturally tends to destroy all faith and friendship among mankind. Lying makes us like the devil (who is the father of lies ), and is a prime part of the devil's image upon our souls; and therefore we are cautioned against this sin by this general reason: Seeing you have put off the old man with his deeds, and have put on the new man, v. 10 . The consideration that we have by profession put away sin and espoused the cause and interest of Christ, that we have renounced all sin and stand engaged to Christ, should fortify us against this sin of lying. Those who have put off the old man have put it off with its deeds; and those who have put on the new man must put on all its deeds—not only espouse good principles but act them in a good conversation. The new man is said to be renewed in knowledge, because an ignorant soul cannot be a good soul. Without knowledge the heart cannot be good, Prov. xix. 2 . The grace of God works upon the will and affections by renewing the understanding. Light is the first thing in the new creation, as it was in the first: after the image of him who created him. It was the honour of man in innocence that he was made after the image of God; but that image was defaced and lost by sin, and is renewed by sanctifying grace: so that a renewed soul is something like what Adam was in the day he was created. In the privilege and duty of sanctification there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free, v. 11 . There is now no difference arising from different country or different condition and circumstance of life: it is as much the duty of the one as of the other to be holy, and as much the privilege of the one as of the other to receive from God the grace to be so. Christ came to take down all partition-walls, that all might stand on the same level before God, both in duty and privilege. And for this reason, because Christ is all in all. Christ is a Christian's all, his only Lord and Saviour, and all his hope and happiness. And to those who are sanctified, one as well as another and whatever they are in other respects, he is all in all, the Alpha and Omega, the beginning and the end: he is all in all things to them. Love Recom</div></details><details class="card-parchment" style="padding:0.9rem 1.25rem"><summary style="cursor:pointer;font-family:Inter, sans-serif;font-size:0.8rem;font-weight:700;color:var(--primary);list-style:none">HENRY_FULL<!-- --> · 1 Thessalonians 3:19–21</summary><div class="rich-content" style="font-size:0.95rem;margin-top:0.6rem">mended. ( a. d. 62.) 12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; 13 Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. 14 And above all these things put on charity, which is the bond of perfectness. 15 And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. 16 Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. 17 And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. The apostle proceeds to exhort to mutual love and compassion: Put on therefore bowels of mercy, v. 12 . We must not only put off anger and wrath (as v. 8 ), but we must put on compassion and kindness; not only cease to do evil, but learn to do well; not only not do hurt to any, but do what good we can to all. I. The argument here used to enforce the exhortation is very affecting: Put on, as the elect of God, holy and beloved. Observe, 1. Those who are holy are the elect of God; and those who are the elect of God, and holy, are beloved—beloved of God, and ought to be so of all men. 2. Those who are the elect of God, holy and beloved, ought to conduct themselves in every thing as becomes them, and so as not to lose the credit of their holiness, nor the comfort of their being chosen and beloved. It becomes those who are holy towards God to be lowly and loving towards all men. Observe, What we must put on in particular. (1.) Compassion towards the miserable: Bowels of mercy, the tenderest mercies. Those who owe so much to mercy ought to be merciful to all who are proper objects of mercy. Be you merciful, as your Father is merciful, Luke vi. 36 . (2.) Kindness towards our friends, and those who love us. A courteous disposition becomes the elect of God; for the design of the gospel is not only to soften the minds of men, but to sweeten them, and to promote friendship among men as well as reconciliation with God. (3.) Humbleness of mind, in submission to those above us, and condescension to those below us. There must not only be a humble demeanour, but a humble mind. Learn of me, for I am meek and lowly in heart, Matt. xi. 29 . (4.) Meekness towards those who have provoked us, or been any way injurious to us. We must not be transported into any indecency by our resentment of indignities and neglects: but must prudently bridle our own anger, and patiently bear the anger of others. (5.) Long-suffering towards those who continue to provoke us. Charity suffereth long, as well as is kind, 1 Cor. xiii. 4 . Many can bear a short provocation who are weary of bearing when it grows long. But we must suffer long both the injuries of men and the rebukes of divine Providence. If God is long-suffering to us, under all our provocations of him, we should exercise long-suffering to others in like cases. (6.) Mutual forbearance, in consideration of the infirmities and deficiencies under which we all labour: Forbearing one another. We have all of us something which needs to be borne with, and this is a good reason why we should bear with others in what is disagreeable to us. We need the same good turn from others which we are bound to show them. (7.) A readiness to forgive injuries: Forgiving one another, if any man have a quarrel against any. While we are in this world, where there is so much corruption in our hearts, and so much occasion of difference and contention, quarrels will sometimes happen, even among the elect of God, who are holy and beloved, as Paul and Barnabas had a sharp contention, which parted them asunder one from the other ( Acts xv. 39 ), and Paul and Peter, Gal. ii. 14 . But it is our duty to forgive one another in such cases; not to bear any grudge, but put up with the affront and pass it by. And the reason is: Even as Christ forgave you, so also do you. The consideration that we are forgiven by Christ so many offences is a good reason why we should forgive others. It is an argument of the divinity of Christ that he had power on earth to forgive sins; and it is a branch of his example which we are obliged to follow, if we ourselves would be forgiven. Forgive us our trespasses, as we forgive those who trespass against us, Matt. vi. 12 . II. In order to all this, we are exhorted here to several things:—1. To clothe ourselves with love ( v. 14 ): Above all things put on charity: epi pasi de toutois — over all things. Let this be the upper garment, the robe, the livery, the mark of our dignity and distinction. Or, Let this be principal and chief, as the whole sum and abstract of the second table. Add to faith virtue, and to brotherly-kindness charity, 2 Pet. i. 5-7 . He lays the foundation in faith, and the top-stone in charity, which is the bond of perfectness, the cement and centre of all happy society. Christian unity consists of unanimity and mutual love. 2. To submit ourselves to the government of the peace of God ( v. 15 ): Let the peace of God rule in your hearts, that is, God's being at peace with you, and the comfortable sense of his acceptance and favour: or, a disposition to peace among yourselves, a peaceable spirit, that keeps the peace, and makes peace. This is called the peace of God, because it is of his working in all who are his. The kingdom of God is righteousness and peace, Rom. xiv. 17 . "Let this peace rule in your heart —prevail and govern there, or as an umpire decide all matters of difference among you."— To which you are called in one body. We are called to this peace, to peace with God as our privilege and peace with our brethren as our duty. Being united in one body, we are called to be at peace one with another, as the members of the natural body; for we are the body of Christ, and members in particular, 1 Cor. xii. 27 . To preserve in us this peaceable disposition, we must be thankful. The work of thanksgiving to God is such a sweet and pleasant work that it will help to make us sweet and pleasant towards all men. "Instead of envying one another upon account of any particular favours and excellence, be thankful for his mercies, which are common to all of you." 3. To let the word of Christ dwell in us richly, v. 16 . The gospel is the word of Christ, which has come to us; but that is not enough, it must dwell in us, or keep house — enoikeito, not as a servant in a family, who is under another's control, but as a master, who has a right to prescribe to and direct all under his roof. We must take our instructions and directions from it, and our portion of meat and strength, of grace and comfort, in due season, as from the master of the household. It must dwell in us; that is, be always ready and at hand to us in every thing, and have its due influence and use. We must be familiarly acquainted with it, and know it for our good, Job v. 27 . It must dwell in us richly: not only keep house in our hearts, but keep a good house. Many have the word of Christ dwelling in them, but it dwells in them but poorly; it has no mighty force and influence upon them. Then the soul prospers when the word of God dwells in us richly, when we have abundance of it in us, and are full of the scriptures and of the grace of Christ. And this in all wisdom. The proper office of wisdom is to apply what we know to ourselves, for our own direction. The word of Christ must dwell in us, not in all notion and speculation, to make us doctors, but in all wisdom, to make us good Christians, and enable us to conduct ourselves in every thing as becomes Wisdom's children. 4. To teach and admonish one another. This would contribute very much to our furtherance in all grace; for we sharpen ourselves by quickening others, and improve our knowledge by communicating it for their edification. We must admonish one another in psalms and hymns. Observe, Singing of psalms is a gospel ordinance: psalmois kai hymnois kai odais —the Psalms of David, and spiritual hymns and odes, collected out of the scripture, and suited to special occasions, instead of their lewd and profane songs in their idolatrous worship. Religious poesy seems countenanced by these expressions and is capable of great edification. But, when we sing psalms, we make no melody unless we sing with grace in our hearts, unless we are suitably affected with what we sing and go along in it with true devotion and understanding. Singing of psalms is a teaching ordinance as well as a praising ordinance; and we are not only to quicken and encourage ourselves, but to teach and admonish one another, mutually excite our affections, and convey instructions. 5. All must be done in the name of Christ ( v. 17 ): And whatsoever you do in word or deed, do all in the name of the Lord Jesus, according to his command and in compliance with his authority, by strength derived from him, with an eye to his glory, and depending upon his merit for the acceptance of what is good and the pardon of what is amiss, Giving thanks to God and the Father by him. Observe, (1.) We must give thanks in all things; whatsoever we do, we must still give thanks, Eph. v. 20 , Giving thanks always for all things. (2.) The Lord Jesus must be the Mediator of our praises as well as of our prayers. We give thanks to God and the Father in the name of the Lord Jesus Christ, Eph. v. 20 . Those who do all things in Christ's name will never want matter of thanksgiving to God, even the Father. Relative Duties. (<hi ty</div></details></div></section><section style="margin-bottom:2.5rem"><h2 style="font-family:Lora, serif;font-size:1.15rem;font-weight:700;color:var(--foreground);margin-bottom:1rem">Frequently asked questions</h2><div style="display:flex;flex-direction:column;gap:0.6rem"><details class="card-parchment" style="padding:0.9rem 1.25rem"><summary style="cursor:pointer;font-family:Lora, serif;font-weight:700;color:var(--foreground);list-style:none">What is 1 Thessalonians 3 about?</summary><p style="font-family:Inter, sans-serif;font-size:0.9rem;color:var(--muted-foreground);line-height:1.6;margin-top:0.5rem">1 Thessalonians 3 is the 3rd chapter of the book of 1 Thessalonians, in the New Testament — a book of epistle. It has 13 verses (about 312 words, a 2-minute read). Figures named in this chapter include Jesus and Timothy. It mentions Athens. Its themes touch on Ministers, Steadfastness and Grace of God. Scripture links it to 12 notable parallel passages elsewhere in the Bible.</p></details><details class="card-parchment" style="padding:0.9rem 1.25rem"><summary style="cursor:pointer;font-family:Lora, serif;font-weight:700;color:var(--foreground);list-style:none">How many verses are in 1 Thessalonians 3?</summary><p style="font-family:Inter, sans-serif;font-size:0.9rem;color:var(--muted-foreground);line-height:1.6;margin-top:0.5rem">1 Thessalonians 3 contains 13 verses in the King James Version.</p></details><details class="card-parchment" style="padding:0.9rem 1.25rem"><summary style="cursor:pointer;font-family:Lora, serif;font-weight:700;color:var(--foreground);list-style:none">Is 1 Thessalonians in the Old or New Testament?</summary><p style="font-family:Inter, sans-serif;font-size:0.9rem;color:var(--muted-foreground);line-height:1.6;margin-top:0.5rem">1 Thessalonians is in the New Testament of the Bible.</p></details></div></section><section class="card-parchment" style="padding:1.25rem 1.5rem;margin-bottom:2.5rem"><p style="font-family:Inter, sans-serif;font-size:0.72rem;font-weight:700;text-transform:uppercase;letter-spacing:0.06em;color:var(--primary);margin-bottom:0.4rem">Preach & teach</p><p style="font-family:Lora, Georgia, serif;font-size:1.05rem;color:var(--foreground);line-height:1.55;margin-bottom:1rem">Outline a sermon or build a study series through <!-- -->1 Thessalonians<!-- --> <!-- -->3<!-- -->.</p><a href="https://sermonmate.app/new?passage=1+Thessalonians+3&translation=KJV" target="_blank" rel="noopener noreferrer" class="btn-primary" style="text-decoration:none;display:inline-block">Plan a sermon on <!-- -->1 Thessalonians<!-- --> <!-- -->3<!-- --> →</a></section><div style="display:flex;flex-wrap:wrap;gap:0.5rem;margin:0 0 1.5rem"><a class="btn-ghost" style="font-size:0.82rem;text-decoration:none" href="/commentary/1-thessalonians/3">Full commentary</a><a class="btn-ghost" style="font-size:0.82rem;text-decoration:none" href="/interlinear/1-thessalonians/3">Interlinear</a><a class="btn-ghost" style="font-size:0.82rem;text-decoration:none" href="/read">Open in reader</a></div><div style="display:flex;align-items:center;justify-content:space-between;gap:1rem;border-top:1px solid var(--border);padding-top:1.5rem"><a class="btn-secondary" style="text-decoration:none" href="/read/1-thessalonians/2">← <!-- -->1 Thessalonians<!-- --> <!-- -->2</a><a class="btn-secondary" style="text-decoration:none" href="/read/1-thessalonians/4">1 Thessalonians<!-- --> <!-- -->4<!-- --> →</a></div></div><aside><div class="detail-aside-sticky card-parchment" style="padding:1.25rem 1.5rem"><p style="font-family:Inter, sans-serif;font-size:0.72rem;font-weight:700;text-transform:uppercase;letter-spacing:0.06em;color:var(--primary);margin-bottom:0.9rem">At a glance</p><dl style="display:flex;flex-direction:column;gap:0.6rem;margin:0"><div style="display:flex;justify-content:space-between;gap:1rem;font-family:Inter, sans-serif;font-size:0.85rem"><dt style="color:var(--muted-foreground)">Reference</dt><dd style="margin:0;color:var(--foreground);font-weight:600;text-align:right">1 Thessalonians 3</dd></div><div style="display:flex;justify-content:space-between;gap:1rem;font-family:Inter, sans-serif;font-size:0.85rem"><dt style="color:var(--muted-foreground)">Testament</dt><dd style="margin:0;color:var(--foreground);font-weight:600;text-align:right">New Testament</dd></div><div style="display:flex;justify-content:space-between;gap:1rem;font-family:Inter, sans-serif;font-size:0.85rem"><dt style="color:var(--muted-foreground)">Genre</dt><dd style="margin:0;color:var(--foreground);font-weight:600;text-align:right">epistle</dd></div><div style="display:flex;justify-content:space-between;gap:1rem;font-family:Inter, sans-serif;font-size:0.85rem"><dt style="color:var(--muted-foreground)">Position</dt><dd style="margin:0;color:var(--foreground);font-weight:600;text-align:right">Chapter 3 of 5</dd></div><div style="display:flex;justify-content:space-between;gap:1rem;font-family:Inter, sans-serif;font-size:0.85rem"><dt style="color:var(--muted-foreground)">Verses</dt><dd style="margin:0;color:var(--foreground);font-weight:600;text-align:right">13</dd></div><div style="display:flex;justify-content:space-between;gap:1rem;font-family:Inter, sans-serif;font-size:0.85rem"><dt style="color:var(--muted-foreground)">Words</dt><dd style="margin:0;color:var(--foreground);font-weight:600;text-align:right">312</dd></div><div style="display:flex;justify-content:space-between;gap:1rem;font-family:Inter, sans-serif;font-size:0.85rem"><dt style="color:var(--muted-foreground)">Reading time</dt><dd style="margin:0;color:var(--foreground);font-weight:600;text-align:right">2 min</dd></div></dl><div style="margin-top:1rem;padding-top:1rem;border-top:1px solid var(--border)"><p style="font-family:Inter, 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( a. d. 62.) 16 Let no man therefore judge you in meat, or in drink, or in respect of a holyday, or of the new moon, or of the sabbath days: 17 Which are a shadow of things to come; but the body is of Christ. 18 Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, 19 And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. 20 Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, 21 (Touch not; taste not; handle not; 22 Which all are to perish with the using;) after the commandments and doctrines of men? 23 Which things have indeed a show of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh. The apostle concludes the chapter with exhortations to proper duty, which he infers from the foregoing discourse. I. Here is a caution to take heed of judaizing teachers, or those who would impose upon Christians the yoke of the ceremonial law: Let no man therefore judge you in meat nor drink, \u0026c., v. 16 . Much of the ceremonies of the law of Moses consisted in the distinction of meats and days. It appears by Rom. xiv. that there were those who were for keeping up those distinctions: but here the apostle shows that since Christ has come, and has cancelled the ceremonial law, we ought not to keep it up. \"Let no man impose those things upon you, for God has not imposed them: if God has made you free, be not you again entangled in that yoke of bondage. \" And this the rather because these things were shadows of things to come ( v. 17 ), intimating that they had no intrinsic worth in them and that they are now done away. But the body is of Christ: the body, of which they were shadows, has come; and to continue the ceremonial observances, which were only types and shadows of Christ and the gospel, carries an intimation that Christ has not yet come and the gospel state has not yet commenced. Observe the advantages we have under the gospel, above what they had under the law: they had the shadows, we have the substance. II. He cautions them to take heed of those who would introduce the worship of angels as mediators between God and them, as the Gentile philosophers did: Let no man beguile you of your reward, in a voluntary humility and worshipping of angels, v. 18 . It looked like a piece of modesty to make use of the mediation of angels, as conscious to ourselves of our unworthiness to speak immediately to God; but, though it has a show of humility, it is a voluntary, not a commanded humility; and therefore it is not acceptable, yea, it is not warrantable: it is taking that honour which is due to Christ only and giving it to a creature. Besides, the notions upon which this practice was grounded were merely the inventions of men and not by divine revelation,—the proud conceits of human reason, which make a man presume to dive into things, and determine them, without sufficient knowledge and warrant: Intruding into those things which he hath not seen, vainly puffed up by his fleshly mind —pretending to describe the order of angels, and their respective ministries, which God "])</script><script>self.__next_f.push([1,"has hidden from us; and therefore, though there was a show of humility in the practice, there was a real pride in the principle. They advanced those notions to gratify their own carnal fancy, and were fond of being thought wiser than other people. Pride is at the bottom of a great many errors and corruptions, and even of many evil practices, which have great show and appearance of humility. Those who do so do not hold the head, v. 19 . They do in effect disclaim Christ, who is the only Mediator between God and man. It is the highest disparagement to Christ, who is the head of the church, for any of the members of it to make use of any intercessors with God but him. When men let go their hold of Christ, they catch at that which is next them and will stand them in no stead.— From which all the body, by joints and bands, having nourishment ministered, and knit together, increaseth with the increase of God. Observe, 1. Jesus Christ is not only a head of government over the church, but a head of vital influence to it. They are knit to him by joints and bands, as the several members of the body are united to the head, and receive life and nourishment from him. 2. The body of Christ is a growing body: it increaseth with the increase of God. The new man is increasing, and the nature of grace is to grow, where there is not an accidental hindrance.— With the increase of God, with an increase of grace which is from God as its author; or, in a usual Hebraism, with a large and abundant increase.— That you may be filled with all the fulness of God, Eph. iii. 19 . See a parallel expression, Which is the head, even Christ, from whom the whole body, fitly joined together, maketh increase of the body, Eph. iv. 15, 16 . III. He takes occasion hence to warn them again: \" Wherefore, if you be dead with Christ from the rudiments of the world, why, as though living in the world, are you subject to ordinances? v. 20 . If as Christians you are dead to the observances of the ceremonial law, why are you subject to them? Such observances as, Touch not, taste not, handle not, \" v. 21, 22 . Under the law there was a ceremonial pollution contracted by touching a dead body, or any thing offered to an idol; or by tasting any forbidden meats, \u0026c., which all are to perish with the using, having no intrinsic worth in themselves to support them, and those who used them saw them perishing and passing away; or, which tend to corrupt the Christian faith, having no other authority than the traditions and injunctions of men.— Which things have indeed a show of wisdom in will-worship and humility. They thought themselves wiser than their neighbours, in observing the law of Moses together with the gospel of Christ, that they might be sure in the one, at least, to be in the right; but, alas! it was but a show of wisdom, a mere invention and pretence. So they seem to neglect the body, by abstaining from such and such meats, and mortifying their bodily pleasures and appetites; but there is nothing of true devotion in these things, for the gospel teaches us to worship God in spirit and truth and not by ritual observances, and through the mediation of Christ alone and not of any angels. Observe, 1. Christians are freed by Christ from the ritual observances of Moses's law, and delivered from that yoke of bondage which God himself had laid upon them. 2. Subjection to ordinances, or human appointments in the worship of God, is highly blamable, and contrary to the freedom and liberty of the gospel. The apostle requires Christians to stand fast in the liberty with which Christ hath made them free, and not to be entangled again with the yoke of bondage, Gal. v. 1 . And the imposition of them is invading the authority of Christ, the head of the church, and introducing another law of commandments contained in ordinances, when Christ has abolished the old one, Eph. ii. 15 . 3. Such things have only a show of wisdom, but are really folly. 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Meats: not flesh only, but food of any kind\"}]]}]\n3f:[\"$\",\"details\",\"1\",{\"className\":\"card-parchment\",\"style\":{\"padding\":\"0.9rem 1.25rem\"},\"children\":[[\"$\",\"summary\",null,{\"style\":{\"cursor\":\"pointer\",\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.8rem\",\"fontWeight\":700,\"color\":\"var(--primary)\",\"listStyle\":\"none\"},\"children\":[\"HENRY_FULL\",\" · 1 Thessalonians 3:7\"]}],[\"$\",\"div\",null,{\"className\":\"rich-content\",\"style\":{\"fontSize\":\"0.95rem\",\"marginTop\":\"0.6rem\"},\"dangerouslySetInnerHTML\":{\"__html\":\"I. The apostle exhorts us to set our hearts upon heaven and take them off from this world, ver. "])</script><script>self.__next_f.push([1,"1-4 . II. He exhorts to the mortification of sin, in the various instances of it, ver. 5-11 . III. He earnestly presses to mutual love and compassion, ver. 12-17 . And concludes with exhortations to relative duties, of wives and husbands, parents and children, masters and servants, ver. 18-25 . \u003cdiv eID=\\\"gen3209\"}}]]}]\n45:T16bb,2\" The Spiritual Life. ( a. d. 62.) 1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2 Set your affection on things above, not on things on the earth. 3 For ye are dead, and your life is hid with Christ in God. 4 When Christ, who is our life, shall appear, then shall ye also appear with him in glory. The apostle, having described our privileges by Christ in the former part of the epistle, and our discharge from the yoke of the ceremonial law, comes here to press upon us our duty as inferred thence. Though we are made free from the obligation of the ceremonial law, it does not therefore follow that we may live as we list. We must walk the more closely with God in all the instances of evangelical obedience. He begins with exhorting them to set their hearts on heaven, and take them off from this world: If you then have risen with Christ. It is our privilege that we have risen with Christ; that is, have benefit by the resurrection of Christ, and by virtue of our union and communion with him are justified and sanctified, and shall be glorified. Hence he infers that we must seek those things which are above. We must mind the concerns of another world more than the concerns of this. We must make heaven our scope and aim, seek the favour of God above, keep up our communion with the upper world by faith, and hope, and holy love, and make it our constant care and business to secure our title to and qualifications for the heavenly bliss. And the reason is because Christ sits at the right hand of God. He who is our best friend and our head is advanced to the highest dignity and honour in heaven, and has gone before to secure to us the heavenly happiness; and therefore we should seek and secure what he has purchased at so vast an expense, and is taking so much care about. We must live such a life as Christ lived here on earth and lives now in heaven, according to our capacities. I. He explains this duty ( v. 2 ): Set your affections on things above, not on things on the earth. Observe, To seek heavenly things is to set our affections upon them, to love them and let our desires be towards them. Upon the wings of affection the heart soars upwards, and is carried forth towards spiritual and divine objects. We must acquaint ourselves with them, esteem them above all other things, and lay out ourselves in preparation for the enjoyment of them. David gave this proof of his loving the house of God, that he diligently sought after it, and prepared for it, Ps. xxvii. 4 . This is to be spiritually minded ( Rom. viii. 6 ), and to seek and desire a better country, that is, a heavenly, Heb. xi. 14 , 16 . Things on earth are here set in opposition to things above. We must not dote upon them, nor expect too much from them, that we may set our affections on heaven; for heaven and earth are contrary one to the other, and a supreme regard to both is inconsistent; and the prevalence of our affection to one will proportionably weaken and abate our affection to the other. II. He assigns three reasons for this, v. 3, 4 . 1. That we are dead; that is, to present things, and as our portion. We are so in profession and obligation; for we are buried with Christ, and planted into the likeness of his death. Every Christian is crucified unto the world, and the world is crucified unto him, Gal. vi. 14 . And if we are dead to the earth, and have renounced it as our happiness, it is absurd for us to set our affections upon it, and seek it. We should be like a dead thing to it, unmoved and unaffected towards it. 2. Our true life lies in the other world: You are dead, and your life is hid with Christ in God, v. 3 . The new man has its livelihood thence. It is born and nourish"])</script><script>self.__next_f.push([1,"ed from above; and the perfection of its life is reserved for that state. It is hid with Christ; not hid from us only, in point of secrecy, but hid for us, denoting security. The life of a Christian is hid with Christ. Because I live you shall live also, John xiv. 19 . Christ is at present a hidden Christ, or one whom we have not seen; but this is our comfort, that our life is hid with him, and laid up safely with him. As we have reason to love him whom we have not seen ( 1 Pet. i. 8 ), so we may take the comfort of a happiness out of sight, and reserved in heaven for us. 3. Because at the second coming of Christ we hope for the perfection of our happiness. If we live a life of Christian purity and devotion now, when Christ, who is our life, shall appear, we shall also appear with him in glory, v. 4 . Observe, (1.) Christ is a believer's life. I live, yet not I, but Christ lives in me, Gal. ii. 20 . He is the principle and end of the Christian's life. He lives in us by his Spirit, and we live to him in all we do. To me to live is Christ, Phil. i. 21 . (2.) Christ will appear again. He is now hid; and the heavens must contain him; but he will appear in all the pomp of the upper world, with his holy angels, and in his own glory and his Father's glory, Mark viii. 38 ; Luke ix. 26 . (3.) We shall then appear with him in glory. It will be his glory to have his redeemed with him; he will come to be glorified in his saints ( 2 Thess. i. 10 ); and it will be their glory to come with him, and be with him for ever. At the second coming of Christ there will be a general meeting of all the saints; and those whose life is now hid with Christ shall then appear with Christ in that glory which he himself enjoys, John xvii. 24 . Do we look for such a happiness, and should we not set our affections upon that world, and live above this? What is there here to make us fond of it? What is there not there to draw our hearts to it? Our head is there, our home is there, our treasure is there, and we hope to be there for ever. \u003ctitle type=\"x-s340:[\"$\",\"details\",\"2\",{\"className\":\"card-parchment\",\"style\":{\"padding\":\"0.9rem 1.25rem\"},\"children\":[[\"$\",\"summary\",null,{\"style\":{\"cursor\":\"pointer\",\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.8rem\",\"fontWeight\":700,\"color\":\"var(--primary)\",\"listStyle\":\"none\"},\"children\":[\"HENRY_FULL\",\" · 1 Thessalonians 3:8–11\"]}],[\"$\",\"div\",null,{\"className\":\"rich-content\",\"style\":{\"fontSize\":\"0.95rem\",\"marginTop\":\"0.6rem\"},\"dangerouslySetInnerHTML\":{\"__html\":\"$45\"}}]]}]\n46:T1064,\"\u003eNecessity of Mortifying Sin. ( a. d. 62.) 5 Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: 6 For which things' sake the wrath of God cometh on the children of disobedience: 7 In the which ye also walked some time, when ye lived in them. The apostle exhorts the Colossians to the mortification of sin, the great hindrance to seeking the things which are above. Since it is our duty to set our affections upon heavenly things, it is our duty to mortify our members which are upon the earth, and which naturally incline us to the things of the world: \"Mortify them, that is, subdue the vicious habits of mind which prevailed in your Gentile state. Kill them, suppress them, as you do weeds or vermin which spread and destroy all about them, or as you kill an enemy who fights against you and wounds you.\"— Your members which are upon the earth; either the members of the body, which are the earthly part of us, and were curiously wrought in the lower parts of the earth ( Ps. cxxxix. 15 ), or the corrupt affections of the mind, which lead us to earthly things, the members of the body of death, Rom. vii. 24 . He specifies, I. The lusts of the flesh, for which they were before so very remarkable: Fornication, uncleanness, inordinate affection, evil concupiscence —the various workings of the carnal appetites and fleshly impurities, which they indulged in their former course of life, and which were so contrary to the Christian state and the h"])</script><script>self.__next_f.push([1,"eavenly hope. II. The love of the world: And covetousness, which is idolatry; that is, an inordinate love of present good and outward enjoyments, which proceeds from too high a value in the mind, puts upon too eager a pursuit, hinders the proper use and enjoyment of them, and creates anxious fear and immoderate sorrow for the loss of them. Observe, Covetousness is spiritual idolatry: it is the giving of that love and regard to worldly wealth which are due to God only, and carries a greater degree of malignity in it, and is more highly provoking to God, than is commonly thought. And it is very observable that among all the instances of sin which good men are recorded in the scripture to have fallen into (and there is scarcely any but some or other, in one or other part of their life, have fallen into) there is no instance in all the scripture of any good man charged with covetousness. He proceeds to show how necessary it is to mortify sins, v. 6, 7 . 1. Because, if we do not kill them, they will kill us: For which things' sake the wrath of God cometh on the children of disobedience, v. 6 . See what we are all by nature more or less: we are children of disobedience: not only disobedient children, but under the power of sin and naturally prone to disobey. The wicked are estranged from the womb; they go astray as soon as they are born, speaking lies, Ps. lviii. 3 . And, being children of disobedience, we are children of wrath, Eph. ii. 3 . The wrath of God comes upon all the children of disobedience. Those who do not obey the precepts of the law incur the penalties of it. The sins he mentions were their sins in their heathen and idolatrous state, and they were then especially the children of disobedience; and yet these sins brought judgments upon them, and exposed them to the wrath of God. 2. We should mortify these sins because they have lived in us: In which you also walked some time, when you lived in them, v. 7 . Observe, The consideration that we have formerly lived in sin is a good argument why we should now forsake it. We have walked in by-paths, therefore let us walk in them no more. If I have done iniquity, I will do no more, Job xxxiv. 32 . The time past our lives may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, 1 Pet. iv. 3 .— When you lived among those who did such things (so some understand it), then you walked in those evil practices. It is a hard thing to live among those who do the works of darkness and not have fellowship with them, as it is to walk in the mire and contract no soil. Let us keep out of the way of evil-doers. Nece41:[\"$\",\"details\",\"3\",{\"className\":\"card-parchment\",\"style\":{\"padding\":\"0.9rem 1.25rem\"},\"children\":[[\"$\",\"summary\",null,{\"style\":{\"cursor\":\"pointer\",\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.8rem\",\"fontWeight\":700,\"color\":\"var(--primary)\",\"listStyle\":\"none\"},\"children\":[\"HENRY_FULL\",\" · 1 Thessalonians 3:12–14\"]}],[\"$\",\"div\",null,{\"className\":\"rich-content\",\"style\":{\"fontSize\":\"0.95rem\",\"marginTop\":\"0.6rem\"},\"dangerouslySetInnerHTML\":{\"__html\":\"$46\"}}]]}]\n47:Tf63,ssity of Mortifying Sin. ( a. d. 62.) 8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. 9 Lie not one to another, seeing that ye have put off the old man with his deeds; 10 And have put on the new man, which is renewed in knowledge after the image of him that created him: 11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all. As we are to mortify inordinate appetites, so we are to mortify inordinate passions ( v. 8 ): But now you also put off all these, anger wrath, malice; for these are contrary to the design of the gospel, as well as grosser impurities; and, though they are more spiritual wickedness, have not less malignity in them. The gospel religion introduces a change of the higher as well as the lower powers of the soul, and supports the dominion of right reason and conscience over appetite and passion. Anger and wrath are "])</script><script>self.__next_f.push([1,"bad, but malice is worse, because it is more rooted and deliberate; it is anger heightened and settled. And, as the corrupt principles in the heart must be cut off, so the product of them in the tongue; as blasphemy, which seems there to mean, not so much speaking ill of God as speaking ill of men, giving ill language to them, or raising ill reports of them, and injuring their good name by any evil arts,— filthy communication, that is, all lewd and wanton discourse, which comes from a polluted mind in the speaker and propagates the same defilements in the hearers,—and lying: Lie not one to another ( v. 9 ), for it is contrary both to the law of truth and the law of love, it is both unjust and unkind, and naturally tends to destroy all faith and friendship among mankind. Lying makes us like the devil (who is the father of lies ), and is a prime part of the devil's image upon our souls; and therefore we are cautioned against this sin by this general reason: Seeing you have put off the old man with his deeds, and have put on the new man, v. 10 . The consideration that we have by profession put away sin and espoused the cause and interest of Christ, that we have renounced all sin and stand engaged to Christ, should fortify us against this sin of lying. Those who have put off the old man have put it off with its deeds; and those who have put on the new man must put on all its deeds—not only espouse good principles but act them in a good conversation. The new man is said to be renewed in knowledge, because an ignorant soul cannot be a good soul. Without knowledge the heart cannot be good, Prov. xix. 2 . The grace of God works upon the will and affections by renewing the understanding. Light is the first thing in the new creation, as it was in the first: after the image of him who created him. It was the honour of man in innocence that he was made after the image of God; but that image was defaced and lost by sin, and is renewed by sanctifying grace: so that a renewed soul is something like what Adam was in the day he was created. In the privilege and duty of sanctification there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free, v. 11 . There is now no difference arising from different country or different condition and circumstance of life: it is as much the duty of the one as of the other to be holy, and as much the privilege of the one as of the other to receive from God the grace to be so. Christ came to take down all partition-walls, that all might stand on the same level before God, both in duty and privilege. And for this reason, because Christ is all in all. Christ is a Christian's all, his only Lord and Saviour, and all his hope and happiness. And to those who are sanctified, one as well as another and whatever they are in other respects, he is all in all, the Alpha and Omega, the beginning and the end: he is all in all things to them. Love Recom42:[\"$\",\"details\",\"4\",{\"className\":\"card-parchment\",\"style\":{\"padding\":\"0.9rem 1.25rem\"},\"children\":[[\"$\",\"summary\",null,{\"style\":{\"cursor\":\"pointer\",\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.8rem\",\"fontWeight\":700,\"color\":\"var(--primary)\",\"listStyle\":\"none\"},\"children\":[\"HENRY_FULL\",\" · 1 Thessalonians 3:15–18\"]}],[\"$\",\"div\",null,{\"className\":\"rich-content\",\"style\":{\"fontSize\":\"0.95rem\",\"marginTop\":\"0.6rem\"},\"dangerouslySetInnerHTML\":{\"__html\":\"$47\"}}]]}]\n48:T25cb,mended. ( a. d. 62.) 12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; 13 Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. 14 And above all these things put on charity, which is the bond of perfectness. 15 And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. 16 Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lo"])</script><script>self.__next_f.push([1,"rd. 17 And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. The apostle proceeds to exhort to mutual love and compassion: Put on therefore bowels of mercy, v. 12 . We must not only put off anger and wrath (as v. 8 ), but we must put on compassion and kindness; not only cease to do evil, but learn to do well; not only not do hurt to any, but do what good we can to all. I. The argument here used to enforce the exhortation is very affecting: Put on, as the elect of God, holy and beloved. Observe, 1. Those who are holy are the elect of God; and those who are the elect of God, and holy, are beloved—beloved of God, and ought to be so of all men. 2. Those who are the elect of God, holy and beloved, ought to conduct themselves in every thing as becomes them, and so as not to lose the credit of their holiness, nor the comfort of their being chosen and beloved. It becomes those who are holy towards God to be lowly and loving towards all men. Observe, What we must put on in particular. (1.) Compassion towards the miserable: Bowels of mercy, the tenderest mercies. Those who owe so much to mercy ought to be merciful to all who are proper objects of mercy. Be you merciful, as your Father is merciful, Luke vi. 36 . (2.) Kindness towards our friends, and those who love us. A courteous disposition becomes the elect of God; for the design of the gospel is not only to soften the minds of men, but to sweeten them, and to promote friendship among men as well as reconciliation with God. (3.) Humbleness of mind, in submission to those above us, and condescension to those below us. There must not only be a humble demeanour, but a humble mind. Learn of me, for I am meek and lowly in heart, Matt. xi. 29 . (4.) Meekness towards those who have provoked us, or been any way injurious to us. We must not be transported into any indecency by our resentment of indignities and neglects: but must prudently bridle our own anger, and patiently bear the anger of others. (5.) Long-suffering towards those who continue to provoke us. Charity suffereth long, as well as is kind, 1 Cor. xiii. 4 . Many can bear a short provocation who are weary of bearing when it grows long. But we must suffer long both the injuries of men and the rebukes of divine Providence. If God is long-suffering to us, under all our provocations of him, we should exercise long-suffering to others in like cases. (6.) Mutual forbearance, in consideration of the infirmities and deficiencies under which we all labour: Forbearing one another. We have all of us something which needs to be borne with, and this is a good reason why we should bear with others in what is disagreeable to us. We need the same good turn from others which we are bound to show them. (7.) A readiness to forgive injuries: Forgiving one another, if any man have a quarrel against any. While we are in this world, where there is so much corruption in our hearts, and so much occasion of difference and contention, quarrels will sometimes happen, even among the elect of God, who are holy and beloved, as Paul and Barnabas had a sharp contention, which parted them asunder one from the other ( Acts xv. 39 ), and Paul and Peter, Gal. ii. 14 . But it is our duty to forgive one another in such cases; not to bear any grudge, but put up with the affront and pass it by. And the reason is: Even as Christ forgave you, so also do you. The consideration that we are forgiven by Christ so many offences is a good reason why we should forgive others. It is an argument of the divinity of Christ that he had power on earth to forgive sins; and it is a branch of his example which we are obliged to follow, if we ourselves would be forgiven. Forgive us our trespasses, as we forgive those who trespass against us, Matt. vi. 12 . II. In order to all this, we are exhorted here to several things:—1. To clothe ourselves with love ( v. 14 ): Above all things put on charity: epi pasi de toutois — over all things. Let this be the upper garment, the robe, the livery, the mark of our dignity and"])</script><script>self.__next_f.push([1," distinction. Or, Let this be principal and chief, as the whole sum and abstract of the second table. Add to faith virtue, and to brotherly-kindness charity, 2 Pet. i. 5-7 . He lays the foundation in faith, and the top-stone in charity, which is the bond of perfectness, the cement and centre of all happy society. Christian unity consists of unanimity and mutual love. 2. To submit ourselves to the government of the peace of God ( v. 15 ): Let the peace of God rule in your hearts, that is, God's being at peace with you, and the comfortable sense of his acceptance and favour: or, a disposition to peace among yourselves, a peaceable spirit, that keeps the peace, and makes peace. This is called the peace of God, because it is of his working in all who are his. The kingdom of God is righteousness and peace, Rom. xiv. 17 . \"Let this peace rule in your heart —prevail and govern there, or as an umpire decide all matters of difference among you.\"— To which you are called in one body. We are called to this peace, to peace with God as our privilege and peace with our brethren as our duty. Being united in one body, we are called to be at peace one with another, as the members of the natural body; for we are the body of Christ, and members in particular, 1 Cor. xii. 27 . To preserve in us this peaceable disposition, we must be thankful. The work of thanksgiving to God is such a sweet and pleasant work that it will help to make us sweet and pleasant towards all men. \"Instead of envying one another upon account of any particular favours and excellence, be thankful for his mercies, which are common to all of you.\" 3. To let the word of Christ dwell in us richly, v. 16 . The gospel is the word of Christ, which has come to us; but that is not enough, it must dwell in us, or keep house — enoikeito, not as a servant in a family, who is under another's control, but as a master, who has a right to prescribe to and direct all under his roof. We must take our instructions and directions from it, and our portion of meat and strength, of grace and comfort, in due season, as from the master of the household. It must dwell in us; that is, be always ready and at hand to us in every thing, and have its due influence and use. We must be familiarly acquainted with it, and know it for our good, Job v. 27 . It must dwell in us richly: not only keep house in our hearts, but keep a good house. Many have the word of Christ dwelling in them, but it dwells in them but poorly; it has no mighty force and influence upon them. Then the soul prospers when the word of God dwells in us richly, when we have abundance of it in us, and are full of the scriptures and of the grace of Christ. And this in all wisdom. The proper office of wisdom is to apply what we know to ourselves, for our own direction. The word of Christ must dwell in us, not in all notion and speculation, to make us doctors, but in all wisdom, to make us good Christians, and enable us to conduct ourselves in every thing as becomes Wisdom's children. 4. To teach and admonish one another. This would contribute very much to our furtherance in all grace; for we sharpen ourselves by quickening others, and improve our knowledge by communicating it for their edification. We must admonish one another in psalms and hymns. Observe, Singing of psalms is a gospel ordinance: psalmois kai hymnois kai odais —the Psalms of David, and spiritual hymns and odes, collected out of the scripture, and suited to special occasions, instead of their lewd and profane songs in their idolatrous worship. Religious poesy seems countenanced by these expressions and is capable of great edification. But, when we sing psalms, we make no melody unless we sing with grace in our hearts, unless we are suitably affected with what we sing and go along in it with true devotion and understanding. Singing of psalms is a teaching ordinance as well as a praising ordinance; and we are not only to quicken and encourage ourselves, but to teach and admonish one another, mutually excite our affections, and convey instructions. 5. All must be don"])</script><script>self.__next_f.push([1,"e in the name of Christ ( v. 17 ): And whatsoever you do in word or deed, do all in the name of the Lord Jesus, according to his command and in compliance with his authority, by strength derived from him, with an eye to his glory, and depending upon his merit for the acceptance of what is good and the pardon of what is amiss, Giving thanks to God and the Father by him. Observe, (1.) We must give thanks in all things; whatsoever we do, we must still give thanks, Eph. v. 20 , Giving thanks always for all things. (2.) The Lord Jesus must be the Mediator of our praises as well as of our prayers. We give thanks to God and the Father in the name of the Lord Jesus Christ, Eph. v. 20 . Those who do all things in Christ's name will never want matter of thanksgiving to God, even the Father. Relative Duties. 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