1 Thessalonians 4

m to attend to the directions which he had already given them, that they might know how to walk and please God, 1Thes 4:1 , 1Thes 4:2 . Gives them exhortations concerning continence, chastity, and matrimonial fidelity, 1Thes 4:3-8 . Speaks concerning their love to each other, and love to the Churches of Christ; and exhorts them to continue and increase in it, 1Thes 4:9 , 1Thes 4:10 . Counsels them to observe an inoffensive conduct, to mind their own affairs, to do their own business, and to live honestly, 1Thes 4:11 , 1Thes 4:12 . Not to sorrow for the dead, as persons who have no hope of a resurrection; because to Christians the resurrection of Christ is a proof of the resurrection of his followers, 1Thes 4:13 , 1Thes 4:14 . Gives a short but awful description of the appearing of Christ to judge the world, 1Thes 4:15 . Verse 1 We beseech you, brethren, and exhort - We give you proper instructions in heavenly things, and request you to attend to our advice. The apostle used the most pressing entreaties; for he had a strong and affectionate desire that this Church should excel in all righteousness and true holiness. Please God more and more - God sets no bounds to the communications of his grace and Spirit to them that are faithful. And as there are no bounds to the graces, so there should be none to the exercise of those graces. No man can ever feel that he loves God too much, or that he loves man too much for God's sake. Verse 2 Ye know what commandments we gave you - This refers to his instructions while he was among them; and to instructions on particular subjects, which he does not recapitulate, but only hints at. Verse 3 This is the will of God, even your sanctification - God has called you to holiness; he requires that you should be holy; for without holiness none can see the Lord. This is the general calling, but in it many particulars are included. Some of these he proceeds to mention; and it is very likely that these had been points on which he gave them particular instructions while among them. That ye should abstain from fornication - The word πορνεια, as we have seen in other places, includes all sorts of uncleanness; and it was probably this consideration that induced several MSS., some versions and fathers, to add here πασης, all. Directions of this kind were peculiarly necessary among the Greeks, and indeed heathens in general, who were strongly addicted to such vices. Verse 4 How to possess his vessel - Let every man use his wife for the purpose alone for which God created her, and instituted marriage. The word σκευοςanswers to the Hebrew כלי keli, which, though it signifies vessel in general, has several other meanings. That the rabbins frequently express wife by it, Schoettgen largely proves; and to me it appears very probable that the apostle uses it in that sense here. St. Peter calls the wife the weaker Vessel, 1Pet 3:7 . Others think that the body is meant, which is the vessel in which the soul dwells. In this sense St. Paul uses it, 2Cor 4:7 : We have this treasure in earthen Vessels; and in this sense it is used by both Greek and Roman authors. There is a third sense which interpreters have put on the word, which I forbear to name. The general sense is plain; purity and continency are most obviously intended, whether the word be understood as referring to the wife or the husband, as the following verse sufficiently proves. Verse 5 Not in the lust of concupiscence - Having no rational object, aim, nor end. Some say, "not like beasts;" but this does not apply as they who use it wish, for the males and females of the brute creation are regular and consistent in their intercourse, and scarcely ever exceed such bounds as reason itself would prescribe to those most capable of observing and obeying its dictates. The Gentiles which know not God - These are the beasts; their own brutes are rational creatures when compared with them. Enough has been said on this subject on Romans 1, and 2: They who wish to see more may consult Juvenal, and particularly his 6th and 9th Satires; and indeed all the writers on Greek and Roman morals. Verse 6 That no man go beyond and defraud his brother - That no man should by any means endeavor to corrupt the wife of another, or to alienate her affections or fidelity from her husband; this I believe to be the apostle's meaning, though some understand it of covetousness, overreaching, tricking, cheating, and cozenage in general. The Lord is the avenger of all such - He takes up the cause of the injured husband wherever the case has not been detected by man, and all such vices he will signally punish. Every species of uncleanness was practised among the heathens, nor were they reputed as vices. Their gods, their emperors, their philosophers, and their great men in general, gave them examples of every species of impurity; and they had no system of ethics which forbade these abominations. The Christian religion not only discountenances these things, but forbids them on the most awful penalties; therefore wherever Christianity prevails, these vices, if practised at all, are obliged to seek the deepest gloom of midnight to cover them from the eyes of men. On this account they are comparatively rare, even among the mere professors of Christianity; they exist, but do not flourish. Verse 7 God hath not called us unto uncleanness - He is the creator of male and female, and the institutor of marriage, and he has called men and women to this state; but the end of this and all the other callings of God to man is holiness, not uncleanness. And they who use the marriage state as he directs, will find it conducive to their holiness and perfection. Verse 8 He therefore that despiseth - He who will not receive these teachings, and is led either to undervalue or despise them, despises not us but God, from whom we have received our commission, and by whose Spirit we give these directions. See Clarke's note on 1Thes 4:15 . Hath also given unto us his Holy Spirit - Instead of εις ἡμας, unto Us, εις ὑμας, unto You, is the reading of BDEFG, a great many others, the Syriac, all the Arabic, Armenian, later Syriac in the margin, some of the Itala, Clement, Didymus, and Ambrosiaster; this seems to be the better reading. God has taught us that we may teach you; and he has also given you his Holy Spirit that ye might understand and be enabled to practice these things. It is one thing to receive a revelation from the Spirit of God; it is another thing to receive that Spirit to enable a man to live according to that revelation. In the first sense the apostles alone received this Holy Spirit; in the latter sense all true Christians, as well as the Thessalonians, receive it. I think ὑμας, you, is the true reading, and that it is confirmed by the following verse: For ye yourselves are Taught of God to love one another. Griesbach has inserted it in the margin, but has not admitted it into the text, because it has not what he deemed full support from those MSS. which are of the Alexandrian recension; but he thought its genuineness very probable. Verse 9 Touching brotherly love - They were remarkable for this; and though the apostle appears to have had this as a topic on which he intended to write to them, yet, from the account which he received of their prosperous state by Timothy, he finds that it is unnecessary to spend any time in inculcating a doctrine which they fully understood and practised. See 1Thes 3:6 . Verse 10 Ye do it toward all the brethren - Ye not only love one another at Thessalonica, but ye love all the brethren in Macedonia; ye consider them all as children of the same Father; and that all the Churches which are in Christ make one great and glorious body, of which he is the head. Verse 11 That ye study to be quiet - Though in general the Church at Thessalonica was pure and exemplary, yet there seem to have been some idle, tattling people among them, who disturbed the peace of others; persons who, under the pretense of religion, gadded about from house to house; did not work, but were burdensome to others; and were continually meddling with other people's business, making parties, and procuring their bread by religious gossiping. To these the apostle gives those directions which the whole Church of God should enforce wherever such troublesome and dangerous people are found; viz.: That they should study to be quiet, ἡσυχαζειν, to hold their peace, as their religious cant will never promote true religion; that they should do their own business, and let that of others alone; and that they should work with their own hands, and not be a burden to the Church of God, or to those well meaning but weak and inconsiderate people who entertain them, being imposed on by their apparent sanctity and glozing conversation. An idle person, though able to discourse like an angel, or pray like an apostle, cannot be a Christian; all such are hypocrites and deceivers; the true members of the Church of Christ walk, work, and labor. Verse 12 That ye may walk honestly - Ευσχημονως· Becomingly, decently, respectably; as is consistent with the purity, holiness, gravity, and usefulness of your Christian calling. Them that are without - The unconverted Gentiles and Jews. See this expression explained at large on Col 4:5 . That ye may have lack of nothing - That ye may be able to get your bread by honest labor, which God will ever bless; and be chargeable to no man. He that is dependent on another is necessarily in bondage; and he who is able to get his own bread by the sweat of his brow, should not be under obligation even to a king. I do not recollect whether, in any other part of this work, I have given the following story from the Hatem Tai Nameh. Hatem Tai was an Arabian nobleman, who flourished some time before the Mahommedan era; he was reputed the most generous and liberal man in all the east. One day he slew one hundred camels, and made a feast, to which all the Arabian lords and all the peasantry in the district were invited. About the time of the feast he took a walk towards a neighboring wood, to see if he could find any person whom he might invite to partake of the entertainment which he had then provided. Walking along the skirt of the wood, he espied an old man coming out of it, laden with a burden of faggots; he accosted him and asked if he had not heard of the entertainment made that day by Hatem Tai. The old man answered in the affirmative. He asked him why he did not attend and partake with the rest. The old man answered: "He that is able to gain his bread even by collecting faggots in the wood, should not be beholden even to Hatem Tai." This is a noble saying, and has long been a rule of conduct to the writer of this note. Verse 13 I would not have you to be ignorant - Instead of εχομεν, have, θελομεν, wish, is the reading of ADEFG, many others, besides the Arabic, Ethiopic, Armenian, some of the Slavonian, the Vulgate, and Itala, with many of the Greek fathers. This is undoubtedly the true reading: Brethren, I would not wish you to be ignorant; or, I would not that you should be ignorant. This was probably one of the points which were lacking in their faith, that he wished to go to Thessalonica to instruct them in. Them which are asleep - That is, those who are dead. It is supposed that the apostle had heard that the Thessalonians continued to lament over their dead, as the heathens did in general who had no hope of the resurrection of the body; and that they had been puzzled concerning the doctrine of the resurrection. To set them right on this important subject, he delivers three important truths: 1. He asserts, as he had done before, that they who died in the Lord should have, in virtue of Christ's resurrection, a resurrection unto eternal life and blessedness. 2. He makes a new discovery, that the last generation should not die at all, but be in a moment changed to immortals. 3. He adds another new discovery, that, though the living should not die, but be transformed, yet the dead should first be raised, and be made glorious and immortal; and so, in some measure, have the preference and advantage of such as shall then be found alive. See Dodd. Verse 14 For if we believe that Jesus died and rose again - Ει γαρ· Seeing that we believe; knowing that the resurrection of Christ is as fully authenticated as his death. Even so them - It necessarily follows that them who sleep - die, in him - in the faith of the Gospel, will God bring with him - he will raise them up as Jesus was raised from the dead, in the same manner, i.e. by his own eternal power and energy; and he will bring them with him - with Christ, for he is the head of the Church, which is his body. Verse 15 This we say unto you by the word of the Lord - This I have, by express revelation, from the Lord: what he now delivers, he gives as coming immediately from the Spirit of God. Indeed, human reason could not have found out the points which he immediately subjoins; no conjectures could lead to them. Allowing even the general doctrine of the resurrection to be believed, yet what follows does not flow from the premises; they are doctrines of pure revelation, and such as never could have been found out by human ingenuity. In no place does the apostle speak more confidently and positively of his inspiration than here; and we should prepare ourselves to receive some momentous and interesting truth. We which are alive, and remain - By the pronoun we the apostle does not intend himself, and the Thessalonians to whom he was then writing; he is speaking of the genuine Christians which shall be found on earth when Christ comes to judgment. From not considering the manner in which the apostle uses this word, some have been led to suppose that he imagined that the day of judgment would take place in that generation, and while he and the then believers at Thessalonica were in life. But it is impossible that a man, under so direct an influence of the Holy Spirit, should be permitted to make such a mistake: nay, no man in the exercise of his sober reason could have formed such an opinion; there was nothing to warrant the supposition; no premises from which it could be fairly deduced; nor indeed any thing in the circumstances of the Church, nor in the constitution of the world, that could have suggested a hint of the kind. The apostle is speaking of the thing indefinitely as to the time when it shall happen, but positively as to the Order that shall be then observed. Shall not prevent them which are asleep - Those who shall be found living in that day, though they shall not pass through death, but be suddenly changed, shall not go to glory before them that are dead, for the dead in Christ shall rise first - they shall be raised, their bodies made glorious, and be caught up to meet the Lord, before the others shall be changed. And this appears to be the meaning of the apostle's words, μη φθασωμεν, which we translate shall not prevent; for, although this word prevent, from prae and venio, literally signifies to go before, yet we use it now in the sense of to hinder or obstruct. Φθανειν τινα signifies the same, according to Hesychius, as προηκειν, to go before, προλαμβανειν, to anticipate, be before. Those who shall be found alive on that day shall not anticipate glory before the dead in Christ; for they shall rise first, and begin the enjoyment of it before the others shall be changed. This appears to be the apostle's meaning. Verse 16 The Lord himself - That is: Jesus Christ shall descend from heaven; shall descend in like manner as he was seen by his disciples to ascend, i.e. in his human form, but now infinitely more glorious; for thousands of thousands shall minister unto him, and ten thousand times ten thousand shall stand before him; for the Son of man shall come on the throne of his glory: but who may abide the day of his coming, or stand when he appeareth? With a shout - Or order, εν κελευσματι· and probably in these words: Arise, ye dead, and come to judgment; which order shall be repeated by the archangel, who shall accompany it with the sound of the trump of God, whose great and terrible blasts, like those on mount Sinai, sounding louder and louder, shall shake both the heavens and the earth! Observe the order of this terribly glorious day: 1. Jesus, in all the dignity and splendor of his eternal majesty, shall descend from heaven to the mid region, what the apostle calls the air, somewhere within the earth's atmosphere. 2. Then the κελευσμα, shout or order, shall be given for the dead to arise. 3. Next the archangel, as the herald of Christ, shall repeat the order, Arise, ye dead, and come to judgment! 4. When all the dead in Christ are raised, then the trumpet shall sound, as the signal for them all to flock together to the throne of Christ. It was by the sound of the trumpet that the solemn assemblies, under the law, were convoked; and to such convocations there appears to be here an allusion. 5. When the dead in Christ are raised, their vile bodies being made like unto his glorious body, then, 6. Those who are alive shall be changed, and made immortal. 7. These shall be caught up together with them to meet the Lord in the air. 8. We may suppose that the judgment will now be set, and the books opened, and the dead judged out of the things written in those books. 9. The eternal states of quick and dead being thus determined, then all who shall be found to have made a covenant with him by sacrifice, and to have washed their robes, and made them white in the blood of the Lamb, shall be taken to his eternal glory, and be for ever with the Lord. What an inexpressibly terrific glory will then be exhibited! I forbear to call in here the descriptions which men of a poetic turn have made of this terrible scene, because I cannot trust to their correctness; and it is a subject which we should speak of and contemplate as nearly as possible in the words of Scripture. Verse 18 Comfort one another with these words - Strange saying! comfort a man with the information that he is going to appear before the judgment-seat of God! Who can feel comfort from these words? That man alone with whose spirit the Spirit of God bears witness that his sins are blotted out, and the thoughts of whose heart are purified by the inspiration of Gods Holy Spirit, so that he can perfectly love him, and worthily magnify his name. Reader, thou art not in a safe state unless it be thus with thee, or thou art hungering and thirsting after righteousness. If so, thou shalt be filled; for it is impossible that thou shouldst be taken away in thy sins, while mourning after the salvation of God. They that seek shall find. Introduction The apostle continues to speak of Christ's coming to judgment, and the uncertainty o

1st Thessalonians Chapter 4 ANALYSIS OF THE CHAPTER. THIS chapter, properly, comprises two parts:--first, various practical exhortations, 1Thes 4:1-12; and, secondly, suggestions designed to console those who had been bereaved, 1Thes 4:13-18. The first part embraces the following topics:-- (1.) an exhortation to increase and abound in the Christian virtues which they had already manifested, 1Thes 4:1,2. (2.) A particular exhortation on the subject of sanctification, 1Thes 4:3-8, in which two points are specified, probably as illustrations of the general subject, and embracing those in regard to which they were exposed to special danger. The first was fornication; the other was fraud. (3.) An exhortation to brotherly love, 1Thes 4:9,10. (4.) An exhortation to quiet industry, and to honesty in their dealings, particularly with those who were Christians, 1Thes 4:11,12. The second part is designed to comfort the Thessalonians who had been bereaved, 1Thes 4:13-18. Some of their number had died. They appear to have been beloved members of the church, and dear blends of those to whom the apostle wrote. To console them he brings into view the doctrine of the second coming of the Saviour, and the truth that they would be raised up to live with him for ever. He reminds them that those who had died were " asleep " --reposing in a gentle slumber, as if they were to be awakened again, 1Thes 4:13; that they should not sorrow as they did who have no hope, 1Thes 4:13; that if they believed that Jesus died and rose again, they ought to believe that God would raise up all those who sleep in Jesus, 1Thes 4:14; that in the last day they would rise before the ]lying should be changed, and that the living would not be taken up to heaven and leave their departed friends in their graves, 1Thes 4:15,16; and that both the living and the dead would be raised up to heaven, and would be for ever with the Lord, 1Thes 4:17. With this prospect, they had every ground of comfort which they could desire, and they should sustain each other in their trials by bright hope, 1Thes 4:18. Verse 1. Furthermore then. τολοιπον. "As to what remains." That is, all that remains is to offer these exhortations. 2Cor 12:11; Gall 6:17; Eph 6:10; Php 4:8. The phrase is a formula appropriate to the end of an argument or discourse. We beseech you. Marg., request. The Greek is, "we ask you"-- ερωτωμεν. It is not as strong a word as that which follows. And exhort you. Marg., beseech. This is the word which is commonly used to denote earnest exhortation. The use of these words here implies that Paul regarded the subject as of great importance. He might have commanded them--but kind exhortation usually accomplishes more than a command. By the Lord Jesus. In his name, and by his authority. That as ye have received of us. You were taught by us. Paul doubtless had given them repeated instructions as to their duty as Christians. How ye ought to walk. How ye ought to live. Life is often represented as a journey, Rom 6:4, 8:1, 2Cor 5:7, Gall 6:16, Eph 4:1. So ye would abound more and more. "That is, follow the directions they had received more and more fully." Abbott. (*) "Furthermore" "Finally" (1) "beseech" "request" (2) "exhort" "beseech" (a) "walk" Col 1:10 (b) "abound" 1Cor 6:15,18 Verse 2. For

We - Paul and Silvanus. Could bear no longer - Our desire and fear for you.

Exhortations to Holiness; Caution against Impurity. ( a. d. 51.) 1 Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. 2 For ye know what commandments we gave you by the Lord Jesus. 3 For this is the will of God, even your sanctification, that ye should abstain from fornication: 4 That every one of you should know how to possess his vessel in sanctification and honour; 5 Not in the lust of concupiscence, even as the Gentiles which know not God: 6 That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified. 7 For God hath not called us unto uncleanness, but unto holiness. 8 He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit. Here we have, I. An exhortation to abound in holiness, to abound more and more in that which is good, v. 1, 2 . We may observe, 1. The manner in which the exhortation is given—very affectionately. The apostle entreats them as brethren; he calls them so, and loved them as such. Because his love to them was very great, he exhorts them very earnestly: We beseech and exhort you. The apostle was unwilling to take any denial, and therefore repeats his exhortation again and again. 2. The matter of his exhortation—that they would abound more and more in holy walking, or excel in those things that are good, in good works. Their faith was justly famed abroad, and they were already examples to other churches: yet the apostle would have them yet further to excel others, and to make further progress in holiness. Note, (1.) Those who most excel others fall short of perfection. The very best of us should forget those things which are behind, and reach forth unto those things which are before. (2.) It is not enough that we abide in the faith of the gospel, but we must abound in the work of faith. We must not only persevere to the end, but we should grow better, and walk more evenly and closely with God. 3. The arguments with which the apostle enforces his exhortation. (1.) They had been informed of their duty. They knew their Master's will, and could not plead ignorance as an excuse. Now as faith, so knowledge, is dead without practice. They had received of those who had converted them to Christianity, or been taught of them, how they ought to walk. Observe, The design of the gospel is to teach men not only what they should believe, but also how they ought to live; not so much to fill men's minds with notions as to regulate their temper and behaviour. The apostle taught them how to walk, not how to talk. To talk well without living well will never bring us to heaven: for the character of those who are in Christ Jesus is this: They walk not after the flesh, but after the Spirit. (2.) Another argument is that the apostle taught and exhorted them in the name, or by the authority, of the Lord Jesus Christ. He was Christ's minister and ambassador, declaring to them what was the will and command of the Lord Jesus. (3.) Another argument is this. Herein they would please God. Holy walking is most pleasing to the holy God, who is glorious in holiness. This ought to be the aim and ambition of every Christian, to please God and to be accepted of him. We should not be men-pleasers, nor flesh-pleasers, but should walk so as to please God. (4.) The rule according to which they ought to walk and act— the commandments they had given them by the Lord Jesus Christ, which were the commandments of the Lord Jesus Christ himself, because given by authority and direction from him and such as were agreeable to his will. The apostles of our Lord Jesus Christ were only commissioned by him to teach men to observe all things whatsoever he had commanded them, Matt. xxviii. 20 . Though they had great authority from Christ, yet that was to teach men what Christ had commanded, not to give forth commandments of their own. They did not act as lords over God's heritage ( 1 Pet. v. 3 ), nor should any do so that pretend to be their successors. The apostle could appeal to the Thessalonians, who knew what commandments he gave them, that they were no other than what he had received from the Lord Jesus. II. A caution against uncleanness, this being a sin directly contrary to sanctification, or that holy walking to which he so earnestly exhorts them. This caution is expressed, and also enforced by many arguments, 1. It is expressed in these words: That you should abstain from fornication ( v. 3 ), by which we are to understand all uncleanness whatsoever, either in a married or unmarried state. Adultery is of course included, though fornication is particularly mentioned. And other sorts of uncleanness are also forbidden, of which it is a shame even to speak, though they are done by too many in secret. All that is contrary to chastity in heart, speech, and behaviour, is contrary to the command of God in the decalogue, and contrary to that holiness which the gospel requires. 2. There are several arguments to enforce this caution. As, (1.) This branch of sanctification in particular is the will of God, v. 3 . It is the will of God in general that we should be holy, because he that called us is holy, and because we are chosen unto salvation through the sanctification of the Spirit; and not only does God require holiness in the heart, but also purity in our bodies, and that we should cleanse ourselves from all filthiness both of flesh and spirit, 2 Cor. vii. 1 . Whenever the body is, as it ought to be, devoted to God, and dedicated and set apart for him, it should be kept clean and pure for his service; and, as chastity is one branch of our sanctification, so this is one thing which God commands in his law, and what his grace effects in all true believers. (2.) This will be greatly for our honour: so much is plainly implied, v. 4 . Whereas the contrary will be a great dishonour. And his reproach shall not be wiped away, Prov. vi. 33 . The body is here called the vessel of the soul, which dwells therein (so 1 Sam. xxi. 5 ), and it must be kept pure from defiling lusts. Every one should be careful in this matter, as he values his own honour and will not be contemptible on this account, that his inferior appetites and passions gain not the ascendant, tyrannizing over his reason and conscience, and enslaving the superior faculties of his soul. What can be more dishonourable than for a rational soul to be enslaved by bodily affections and brutal appetites? (3.) To indulge the lust of concupiscence is to live and act like heathens? Even as the Gentiles who know not God, v. 5 . The Gentiles, and especially the Grecians, were commonly guilty of some sins of uncleanness which were not so evidently forbidden by the light of nature. But they did not know God, nor his mind and will, so well as Christians know, and should know, this his will, namely our sanctification in this branch of it. It is not so much to be wondered at, therefore, if the Gentiles indulge their fleshly appetites and lusts; but Christians should not walk as unconverted Gentiles, in lasciviousness, lusts, excess of wine, revellings, banquetings, &c. ( 1 Pet. iv. 3 ), because those who are in Christ have crucified the flesh with its affections and lusts. (4.) The sin of uncleanness, especially adultery, is a great piece of injustice that God will be the avenger of; so we may understand those words, That no man go beyond or defraud his brother ( v. 6 ), in any matter — en to pragmati, in this matter of which the apostle is speaking in the preceding and following verses, namely, the sin of uncleanness. Some understand these words as a further warning and caution against injustice and oppression, all fraud and deceit in our dealings with men, which are certainly criminal, and contrary to the gospel. And Christians should not impose upon the ignorance and necessity of those they deal with, and so go beyond them, nor should they by equivocations or lying arts defraud them; and although this may be practised by some and lie long undiscovered, and so go unpunished among men, yet the righteous God will render a recompence. But the meaning may rather be to show the injustice and wrong that in many cases are done by the sin of uncleanness. Not only are fornication and other acts of uncleanness sins against his own body who commits them ( 1 Cor. vi. 18 ), not only are they very injurious to the sinner himself both in soul and body, but sometimes they are very injurious, and no less than defrauding, acts of injustice to others, particularly to those who are joined together in the marriage covenant and to their posterity. And, as this sin is of such a heinous nature, so it follows that God will be the avenger of it. Whoremongers and adulterers God will judge, Heb. xiii. 4 . This the apostle had forewarned and testified by his gospel, which, as it contained exceedingly great and precious promises, so also it revealed from heaven the wrath of God against all ungodliness and unrighteousness among men, Rom. i. 18 . (5.) The sin of uncleanness is contrary to the nature and design of our Christian calling: For God hath called us not unto uncleanness, but unto holiness, v. 7 . The law of God forbids all impurity, and the gospel requires the greatest purity; it calls us from uncleanness unto holiness. (6.) The contempt therefore of God's law and gospel is the contempt of God himself: He that despises despises God, not man only. Some might possibly make light of the precepts of purity and holiness, because they heard them from men like themselves; but the apostle lets them know that they were God's commands, and to violate them was no less than to despise God. He adds, God hath given Christians his Spirit, intimating that all sorts of uncleanness do in an especial manner grieve the Holy Spirit, and will provoke him to withdraw from us; and also the Holy Spirit is given unto us to arm us against these sins, and to help us to mortify these deeds of the body, that we may live, Rom. viii. 13 .

Sermon for the Second Sunday in Lent; 1 Thessalonians 4:1-7 EXHORTATION TO HOLINESS 1 This lesson is easy of interpretation. It is a general and earnest admonition on the part of Paul, enjoining us to an increasing degree of perfection in the doctrine we have received. This admonition, this exhortation, is one incumbent upon an evangelical teacher to give, for he is urging us to observe a doctrine commanded of God. He says, V.2. “For ye know what charge [commandments] we gave you through the Lord Jesus.” Whatever Christians do, it should be willing service, not compulsory; but when a command is given, it should be in the form of exhortation or entreaty. Those who have received the Spirit are they from whom obedience is due; but those not inclined to a willing performance, we should leave to themselves. 2 But mark you this: Paul places much value upon the gift bestowed upon us, the gift of knowing how we are V.1. “to walk and to please God.” In the world this gift is as great as it is rare. Though the offer is made to the whole world and publicly proclaimed, further exhortation is indispensable, and Paul is painstaking and diligent in administering it. The trouble is, we are in danger of becoming indolent and negligent, forgetful and ungrateful--vices menacing and great, and which, alas, are altogether too frequent. Let us look back and note to what depths of darkness, of delusion and abomination, we had sunk when we knew not how we ought to walk, how to please God. Alas, we have forgotten all about it; we have become indolent and ungrateful, and are dealt with accordingly. Well does the apostle say in the lesson for the Sunday preceding this ( 2 Cor 6:1 ): “And working together with him we entreat also that ye receive not the grace of God in vain, for he saith, At an acceptable time I hearkened unto thee, and in a day of salvation did I succor thee.” 3 In our present lesson he treats chiefly of two vices: unchastity, which is a sin against oneself and destructive of the fruits of faith; and fraud in business, which is a sin against the neighbor and likewise destructive of faith and charity. Paul would have every man keep himself chaste and free from wrong against every man, pronouncing the wrath of God on offenses of this character. 4 It was a fact reflecting much credit and honor on the Thessalonians in contrast to the Corinthians and the Galatians, that they continued upright in doctrine and true in the knowledge of the faith, though perhaps deficient in the above-mentioned two self-evident features of Christian life. While it is true that if sins of immorality are not renounced God will punish, yet punishment in such cases is for the most part temporal, these sins being less pernicious than such gross offenses as error in faith and doctrine. 5 Paul, however, threatens such sins with the wrath of God, lest anyone become remiss and indolent, imagining the kingdom of Christ a kingdom to tolerate with impunity such offenses. As Paul expresses it, V.7. “God called us not for uncleanness, but in sanctification [holiness].” The thought is: Unchastity does not come within the limits of Christian liberty and privilege, nor does God treat the offender with indulgence and impunity. No, indeed. In fact, he will more rigorously punish this sin among Christians than among heathen. Paul tells us ( I Cor 11:30 ) that many were sickly and many had succumbed to the sleep of death in consequence of eating and drinking unworthily. And Psalm 89:32 testifies, “Then will I visit their transgression with the rod.” 6 True, they who sin through infirmity, who, conscious of their transgressions, suffer themselves to be reproved, repenting at once--for these the kingdom of Christ has ready pity and forbearance, commending them to acceptance and toleration (Rom 15; Gal 6:1; 1 Cor 13:7 ); but that such vices be regarded generally lawful and normal--this will not do! Paul declares, V.3. “This is the will of God, even your sanctification.” And he speaks of V.1. “how ye ought to... please God.” His thought is: Some consider these sins a matter of little moment, treat them as if the wind blew them away and God rather had pleasure in them as trivial affairs. But this is not true. While God really bears with the fallen sinner, he would have us perceive our errors and strive to mend our lives and to abound more and more in righteousness. His grace is not intended to cloak our shame, nor should the licentious abuse the kingdom of Christ as a shield for their knavery. Paul commands ( Gal 5:13 ), “Use not your freedom for an occasion to the flesh”; and Peter ( 1 Pet 2:16 ), “As free, and not using your freedom for a cloak of wickedness, but as bondservants of God.” 7 Paul, following the Hebrew way of speaking, has reference to chastity where he says “your sanctification.” He terms the body “holy” when it is chaste, chastity being, in God's sight, equivalent to holiness. “Holiness,” in the Old Testament, is a synonym for “purity.” Again, “holiness” and “purity” are regarded as the same thing in First Corinthians 7:14: “Else were your children unclean; but now are they holy.” 8 The nature of the holiness and purity whereof he speaks he makes plain himself in the words: V.3, 4. “That ye abstain from fornication; that each one of you know how to possess himself of his own vessel in sanctification and honor.” The apostle does not here prohibit matrimony, but licentiousness, and unchastity outside the marriage state. He who is careful to keep his vessel--his body--chaste, who does not commit adultery and is not guilty of whoredom--this man preserves his body in holiness and purity, and properly is called chaste and holy. The same thought is borne out in the succeeding verse: V.5. “Not in the passion of lust [in the lust of concupiscence], even as the Gentiles.” 9 The Gentiles, who know not God, give themselves up to all manner of uncleanness, or disgraceful vices, as Paul records in Romans 1:29-31. Not that all gentiles are guilty in that respect. Paul is not saying what all heathen do; he merely states that with the gentiles such conduct is apparent, and quite to be expected from people V.5. “who know not God.” Under such conditions, one allows the sin to pass unreproved, as does Paul himself. Notwithstanding he censures them who consent to sin of this character when knowing better, and who do not restrain the evil-doers. Rom 1:32. But in the case of Christians, when any fall into such sin they are to be reproved and the sin resisted; the offense must not be allowed to pass as with the gentiles. In the case of the latter the lust of concupiscence holds sway; no restraints are exercised and the reins are given to lust, so that its nature and passion are given free expression, just as if this were a provision of nature, when the fact is it is a pest to be healed, a blemish to be removed. But there is none to heal and deliver, so the gentiles decay and go to ruin through evil lust. “Lust of concupiscence” would be, with us, “evil lust.” The conclusion is simple: V.6. “That no man transgress and wrong his brother in the matter.” 10 In other words, that no one take for himself what belongs to another, or use the property of another for his own benefit, which may be done by a variety of tricks. To “defraud in any matter” is to seek gain at the expense of a neighbor. On this latter subject much has been written elsewhere, particularly in the little treatise on Merchants and Usury, showing the great extent to which extortion is practiced and how charity is rarely observed. It is on this topic that Paul here would fix our attention.

ye know what commandments. It was but a short time Paul was with them, and they could not but recollect the rules of living which he had laid down. By the Lord Jesus. By the authority of the Lord Jesus. Some of those rules, or commandments, the apostle refers to, probably, in the following verses.Verse 3. For

this is the will of God, even your sanctification. It is the will or command of God that you should be holy. This does not refer to the purpose or decree of God, and does not mean that he intended to make them holy; but it means that it was his command that they should be holy. It was also true that it was agreeable to the Divine will or purpose that they should be holy, and that he meant to use such an influence as to secure this; but this is not the truth taught here. This text, therefore, should not be brought as a proof that God intends to make his people holy, or that they are sanctified. It is a proof only that he requires holiness. The word here rendered sanctification αγιασμος is not used in the Greek classics, but is several times found in the New Testament. It is rendered holiness, Rom 6:19,22, 1Thes 4:7, 1Timm 2:15; Heb 12:14; and sanctification, 1Cor 1:30, 1Thes 4:3,4; 2Thes 2:13, 1Pet 1:2. Rom 6:19: 1Cor 1:30. It means here purity of life, and particularly abstinence from those vices which debase and degrade the soul. Sanctification consists in two things, (1.) in "ceasing to do evil;" and (2.) in "learning to do well." Or in other words, the first work of sanctification is in overcoming the propensities to evil in our nature, and checking and subduing the unholy habits which we had formed before we became Christians; the second part of the work consists in cultivating the positive principles of holiness in the soul. That ye should abstain from fornication. A vice which was freely indulged among the heathen, and to which, from that fact, and from their own former habits, they were particularly exposed. On the fact that they were thus exposed, and on the reasons for these solemn commands on the subject, Acts 15:20; 1Cor 6:18. (c) "ye should abstain" 1Cor 6:15,18 Verse 4. That every o

ne of you should know how to possess his vessel. The word vessel here (σκευος) probably refers to the body. When it is so used, it is either because the body is frail and feeble, like an earthen vessel, easily broken 2Cor 4:7, or because it is that which contains the soul, or in which the soul is lodged. Lucret. Lib. iii. 441. The word vessel also, (Heb. Gr. σκευος,) was used by the later Hebrews to denote a wife, as the vessel of her husband Schcoettg. Hor. Heb. p. 827. Comp. Wetstein in loc. Many, as Augustine, Wetstein, Scheettgen, Koppe, Robinson (Lex.), and others, have supposed that this is the reference here. Comp. 1Pet 3:7. The word body, however, accords more naturally with the usual signification of the word, and as the apostle was giving directions to the whole church, embracing both sexes, it is hardly probable that he confined his direction to those who had wives. It was the duty of females; and of the unmarried among the males, as well as of married men, to observe this command. The injunction then is, that we should preserve the body pure. 1Cor 6:18-20. In sanctification and honour. Should not debase or pollute it; that is, that we should honour it as a noble work of God to be employed for pure purposes. 1Cor 6:19.Verse 5. Not in the lust of concu

piscence. In gross gratifications. Even as the Gentiles. This was, and is, a common vice among the heathen. Acts 15:20; Rom 1:29; Eph 4:17, Eph 4:19 and the reports of missionaries everywhere. Which know not God. Rom 1:21, Rom 1:28; Eph 2:12. (*) "concupiscence" "not given up to lustful passions" (a) "Gentiles" Eph 4:17,18 Verse 6. That no man go beyond

In this matter - By violating his bed. The things forbidden, here are three: fornication, 1Th 4:3 ; the passion of desire, or inordinate affection in the married state, 1Th 4:5 ; and the breach of the marriage contract.

. υπερβαινειν. This word means, to make to go over, as, e.g., a wall or mountain; then, to overpass, to wit, certain limits, to transgress; and then, to go too far, i.e., to go beyond right--hence to cheat or defraud. It is not used elsewhere in the New Testament. The idea of overreaching is that which is implied in its use here. And defraud πλεονεκτειν. Marg., oppress or overreach. This word properly means, to have more than another; then to have an advantage; and then to take advantage of any one, to circumvent, defraud, cheat. It is rendered got an advantage, 2Cor 2:11; defraud, 2Cor 7:2, 1Thes 4:6; a gain, 2Cor 12:17,18. Comp. for the use of the adjective, 1Cor 5:10,11, 6:10, Eph 5:5; and the noun, Mk 7:22, Lk 12:15, Rom 1:29, 2Cor 9:5, Eph 5:3, Col 3:5, 1Thes 2:5, 2Pet 2:3,14. It is the word commonly used to denote covetousness. Taking advantage of, is the idea which it conveys here. In any matter. Marg., or " the." According to the reading in the margin, this would refer to the particular matter under discussion 1Thes 4:3-5 to wit, concupiscence, and the meaning then would be, that no one should be guilty of illicit intercourse with the wife of another. --as Hammond, Whitby, Macknight, Rosenmuller, suppose that this is a prohibition of adultery, and there can be no doubt that it does include this. But there is no reason why it should be confined to it. The Greek is so general that it may prohibit all kinds of fraud, overreaching, or covetousness, and may refer to any attempts to deprive another of his rights, whether it be the right which he has in his property, or his rights as a husband, or his rights in any other respect. It is a general command not to defraud; in way to take advantage of another; in no way to deprive him of his rights. Because that the Lord is the avenger of all such. Of all such as are guilty of fraud; that is, he will punish them. Comp. Rom 12:19; Eph 6:9. As we have also forewarned. Doubtless, when he was with them. (1) "defraud" "oppress" or "overreach" (2) "any matter" "the"Verse 7. For God hath not called us unto uncleanness

. When he called us to be his followers, it was not that we should lead lives of impurity, but of holiness. We should, therefore, fulfil the purposes for which we were called into his kingdom. The word uncleanness, (ακαθαρσια) means, properly, impurity, filth; and then, in a moral sense, pollution, lewdness, as opposed to chastity, Rom 1:24, 6:19, 2Cor 12:21, Gal 5:19; Eph 4:19, 5:3, Col 3:5. (b) "unto holiness" Lev 11:44, Heb 12:14, 1Pet 1:14-16 Verse 8. He therefore that despiseth. Marg., rejected

. That is, he who disregards such commands as these, which call him to a holy life, is really rejecting and disobeying God. Some might be disposed to say that these were merely the precepts of man, and that therefore it was not important whether they were obeyed or not. The apostle assures them, in the most solemn manner, that though communicated to them by man, yet they were really the commands of God. Who hath also given unto us his holy Spirit. This is a claim to inspiration. Paul did not give these commands as his own, but as taught by the Spirit of God. Comp. 1Cor 7:40. (3) "despiseth" "rejecteth"Verse 9. But as touching brotherly love. The "peculiar chari

He that despiseth - The commandments we gave. Despiseth God - Himself. Who hath also given you his Holy Spirit - To convince you of the truth, and enable you to be holy. What naked majesty of words! How oratorical, and yet with what great simplicity! - a simplicity that does not impair, but improve, the understanding to the utmost; that, like the rays of heat through a glass, collects all the powers of reason into one orderly point, from being scattered abroad in utter confusion.

1 Thessalonians Preface To The First Epistle Of Saint Paul To The Thessalonians (1546 and 1522) This Epistle St. Paul writes out of especial love and apostolic care. For in the first two chapters, he praises them because they have received the Gospel from him with such earnestness as to be steadfast in it through affliction and persecution, and to have become a fair example of faith to all congregations everywhere, and, like Christ and His apostles, to have suffered persecution from the Jews, their own friends. So he had himself suffered and led a holy life when he was with them. Therefore he thanks God that his Gospel has borne such fruit among them. In chapter 3, he shows the diligent care he takes, lest this labor of his and its praiseworthy beginning be brought to naught by the devil, with doctrines of men. Therefore he has sent Timothy to them to find this out, and he thanks God that things are still right among them; and he hopes that they may continue to grow. In chapter 4, he exhorts them to guard against sin and do good to one another. He also answers a question, which they had presented to him through Timothy, touching the resurrection of the dead, whether all would rise at once, or some after others. In chapter 5, he writes of the Last Day, how it shall come suddenly and quickly, and gives them some good directions for governing other people, and tells them what attitude they are to take toward the lives and teachings of others.

Brotherly Love. ( a. d. 51.) 9 But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another. 10 And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more; 11 And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you; 12 That ye may walk honestly toward them that are without, and that ye may have lack of nothing. In these words the apostle mentions the great duties, I. Of brotherly love. This he exhorts them to increase in yet more and more. The exhortation is introduced, not with a compliment, but with a commendation, because they were remarkable in the exercise of it, which made it less needful that he should write to them about it, v. 9 . Thus by his good opinion of them he insinuated himself into their affections, and so made way for his exhortation to them. Note, We should take notice of that in others which is good, to their praise, that by so doing we may lay engagements upon them to abound therein more and more. Observe, 1. What it is that the apostle commends in them. It was not so much their own virtue as God's grace; yet he takes notice of the evidence they gave of the grace of God in them. (1.) It was God's grace that he took special notice of: that God had taught them this good lesson: You yourselves are taught of God to love one another, v. 9 . Whoever does that which is good is taught of God to do it, and God must have the glory. All who are savingly taught of God are taught this lesson, to love one another. This is the livery of Christ's family. Note also, The teaching of the Spirit exceeds the teaching of men; and, as no man should teach contrary to what God teaches, so none can teach so effectually as he teaches; and men's teaching is fain and useless unless God teach also. (2.) The Thessalonians gave good evidence of their being taught of God by their love to the brethren in all Macedonia, v. 10 . They not only loved those of their own city and society, or such as were near them and just of their own sentiments, but their love was extensive. And a true Christian's is so to all the saints, though distant from him in place, and differing from him in some opinions or practices of less moment. 2. The exhortation itself is to increase more and more in this great grace and duty of brotherly love, v. 10 . Though these Thessalonians had in some sense no need of an exhortation to brotherly love, as if it were wholly wanting, yet they must be exhorted to pray for more, and labour for more. There are none on this side heaven who love in perfection. Those who are eminent in this or any other grace have need of increase therein as well as of perseverance unto the end. II. Of quietness and industry in their callings. Observe, 1. The apostle exhorts to these duties: that they should study to be quiet, v. 11 . It is the most desirable thing to have a calm and quiet temper, and to be of a peaceable and quiet behaviour. This tends much to our own and others' happiness; and Christians should study how to be quiet. We should be ambitious and industrious how to be calm and quiet in our minds, in patience to possess our own souls, and to be quiet towards others; or of a meek and mild, a gentle and peaceable disposition, not given to strife, contention, or division. Satan is very busy to disquiet us; and we have that in our own hearts that disposes us to be disquiet; therefore let us study to be quiet. It follows, Do your own business. When we go beyond this, we expose ourselves to a great deal of inquietude. Those who are busy-bodies, meddling in other men's matters, generally have but little quiet in their own minds and cause great disturbances among their neighbours; at least they seldom mind the other exhortation, to be diligent in their own calling, to work with their own hands; and yet this was what the apostle commanded them, and what is required of us also. Christianity does not discharge us from the work and duty of our particular callings, but teaches us to be diligent therein. 2. The exhortation is enforced with a double argument; namely, (1.) So we shall live creditably. Thus we shall walk honestly, or decently and creditably, towards those that are without, v. 12 . This will be to act as becomes the gospel, and will gain a good report from those that are strangers, yea, enemies to it. Note, It is a great ornament to religion when the professors of it are of meek and quiet spirits, diligent to do their own business, and not busy-bodies in other men's matters. (2.) We shall live comfortably, and have lack of nothing, v. 12 . People often by their slothfulness bring themselves into narrow circumstances, and reduce themselves to great straits, and are liable to many wants, when such as are diligent in their own business live comfortably and have lack of nothing. They are not burdensome to their friends, nor scandalous to strangers. They earn their own bread, and have the greatest pleasure in so doing.

ty and affection which one Christian owes to another." Doddridge. Jn 13:34. Ye need not that I write unto you. That is, "as I have done on the other points." They were so taught of God in regard to this duty, that they did not need any special instruction. For ye yourselves are taught of God. The word here rendered "taught of God" θεοδιδακτοι occurs nowhere else in the New Testament. It is correctly translated, and must refer here to some direct teaching of God on their own hearts, for Paul speaks of their being so taught by him as to need no special precepts in the case. He probably refers to that influence exerted on them when they became Christians, by which they were led to love all who bear the Divine image. He calls this being "taught of God," not because it was of the nature of revelation or inspiration, but because it was, in fact, the teaching of God in this case, though it was secret and silent. God has many ways of teaching men. The lessons which we learn from his Providence are a part of his instructions. The same is true of the decisions of our own consciences, and of the secret and silent influence of his Spirit on our hearts, disposing us to love what is lovely, and to do what ought to be done. In this manner all true Christians are taught to love those who bear the image of their Saviour. They feel that they are brethren; and such is their strong attachment to them, from the very nature of religion, that they do not need any express command of God to teach them to love them. It is one of the first--the elementary effects of religion on the soul, to lead us to love "the brethren;" and to do this is one of the evidences of piety about which there need be no danger of deceptions. Comp. 1Jn 3:14. (c) "taught of God" Jn 15:12,17 Verse 10. And indeed ye do it.

We need not write - Largely. For ye are taught of God - By his Spirit.

1Thes 1:7. But we beseech you, brethren, that ye increase more and more. 1Thes 3:12. Here, as elsewhere, the apostle makes the fact that they deserved commendation for what they had done, a stimulant to arouse them to still higher attainments. Bloomfield.Verse 11. And that ye study to be quiet. Orderly, peaceful; living in t

That ye study - Literally, that ye be ambitious: an ambition worthy a Christian. To work with your hands - Not a needless caution; for temporal concerns are often a cross to them who are newly filled with the love of God.

he practice of the calm virtues of life. The duty to which he would exhort them was that of being subordinate to the laws; of avoiding all tumult and disorder; of calmly pursuing their regular avocations, and of keeping themselves from all the assemblages of the idle, the restless, and the dissatisfied. No Christian should be engaged in a mob; none should be identified with the popular excitements which lead to disorder and to the disregard of the laws. The word rendered "ye study" (φιλοτιμεομαι,) means, properly, to love honour, to be ambitious; and here means the same as when we say, " to make it a point of honour to do so and so." Robinson, Lex. It is to be regarded as a sacred duty; a thing in which our honour is concerned. Every man should regard himself as disgraced who is concerned in a mob. And to do your own business. To attend to their own concerns, without interfering with the affairs of others. Php 2:4; Comp. 2Thes 3:11, 1Timm 5:13, 1Pet 4:15. The injunction here is one of the beautiful precepts of Christianity so well adapted to promote the good order and the happiness of society. It would prevent the impertinent and unauthorized prying into the affairs of others, to which many are so prone, and produce that careful attention to what properly belongs to our calling in life, which leads to thrift, order, and competence. Religion teaches no man to neglect his business. It requires no one to give up an honest calling, and to be idle. It asks no one to forsake a useful occupation unless he can exchange it for one more useful. It demands, indeed, that we shall be willing so far to suspend our ordinary labours as to observe the sabbath; to maintain habits of devotion; to improve our minds and hearts by the study of truth; to cultivate the social affections, and to do good to others as we have an opportunity; but it makes no one idle, and it countenances idleness in no one. A man who is habitually idle can have very slender pretensions to piety. There is enough in this world for every one to do, and the Saviour set such an example of untiring industry in his vocation, as to give each one occasion to doubt whether he be his true follower if he be not disposed to be employed. And to work with your own hands, as we commanded you. This command is not referred to in the history, ( Acts 17 ) but it is probable that the apostle saw that many of those residing in Thessalonica were disposed to spend their time in indolence, and hence insisted strongly on the necessity of being engaged in some useful occupation. Comp. Acts 17:21. Idleness is one of the great evils of the heathen world in almost every country, and the parent of no small part of their vices. The effect of religion everywhere is to make men industrious; and every man, who is able, should feel himself under sacred obligation to be employed. God made man to work, (Comp. Gen 2:15, 3:19,) and there is no more benevolent arrangement of his government than this. No one who has already enough for himself and family, but who can make money to do good to others, has a right to retire from business and to live in idleness, (Comp. Acts 20:34, Eph 4:28;) no one has a right to live in such a relation as to be wholly dependent on others, if he can support himself; and no one has a right to compel others to labour for him, and to exact their unrequited toil, in order that he may be supported in indolence and ease. The application of this rule to all mankind would speedily put an end to slavery, and would convert multitudes, even in the church, from useless to useful men. If a man has no necessity to labour for himself and family, he should regard it as an inestimable privilege to be permitted to aid those who cannot work--the sick, the aged, the infirm. If a man has no need to add to what he has for his own temporal comfort, what a privilege it is for him to toil in promoting public improvements; in founding colleges, libraries, hospitals, and asylums; and in sending the gospel to those who are sunk in wretchedness and want! No man understands fully the blessings which God has bestowed on him, if he has hands to work and will not work. (d) "to do your own business" 1Pet 4:15 Verse 12. That ye may walk honestly toward them that are without. Out of the church

Decently - That they may have no pretence to say, (but they will say it still,) "This religion makes men idle, and brings them to beggary." And may want nothing - Needful for life and godliness. What Christian desires more?

. Comp. Col 4:5. The word rendered honestly, means becomingly, decorously, in a proper manner. Rom 13:13, 1Cor 14:40. It does not refer here to mere honesty in the transaction of business, but to their general treatment of those who were not professing Christians. They were to conduct themselves towards them in all respects in a becoming manner--to be honest with them; to be faithful to their engagements; to be kind and courteous in their intercourse; to show respect where it was due; and to endeavour, in every way, to do them good. There are few precepts of religion more important than those which enjoin upon Christians the duty of a proper treatment of those who are not connected with the church. And that ye may have lack of nothing. Marg., no man. The Greek will bear either construction, but the translation in the text is probably the correct one. The phrase is to be taken in connection not merely with that which immediately precedes it--as if their walking honestly towards those who were without, would preserve them from want-- but as meaning that their industrious and quiet habits; their patient attention to their own business, and upright dealing with every man would do it. They would, in this way, have a competence, and would not be beholden to others. Learn hence, that it is the duty of a Christian so to live as not to be dependent on others, unless he is made so by events of divine Providence which he cannot foresee or control. No man should be dependent on others as the result of idle habits; of extravagance and improvidence; of the neglect of his own business, and of intermeddling with that of others. If by age, losses, infirmities, sickness, he be made dependent, he cannot be blamed, and he should not repine at his lot. One of the ways in which a Christian may always do good in society, and honour his religion, is by quiet and patient industry, and by showing that religion prompts to those habits of economy on which the happiness of society so much depends. (*) "honestly" "in a becoming manner" (a) "honestly" Rom 13:13 (1) "lack of nothing" "no man"Verse 13. But I would not have you to be ignorant. I would have you fully informed

on the important subject which is here referred to. It is quite probable from this, that some erroneous views prevailed among them in reference to the condition of those who were dead, which tended to prevent their enjoying the full consolation which they might otherwise have done. Of the prevalence of these views, it is probable the apostle had been informed by Timothy on his return from Thessalonica, 1Thes 3:6. What they were we are not distinctly informed, and can only gather from the allusions which Paul makes to them, or from the opposite doctrines which he states, and which are evidently designed to correct those which prevailed among them. From these statements, it would appear that they supposed that those who had died, though they were true Christians, would be deprived of some important advantages which those would possess who should survive to the coming of the Lord. There seems some reason to suppose, as Koppe conjectures, (comp. also Saurin, Serra. vol. vi. 1,) that the cause of their grief was two-fold: one that some among them doubted whether there would be any resurrection, (comp. 1 Cor. xv. 12, ) and that they supposed that they who had died were thus cut off from the hope of eternal happiness, so as to leave their surviving friends to sorrow "as those who had no hope;" the other, that some of them believed that, though those who were dead would indeed rise again, yet it would be long after those who were living when the Lord Jesus would return had been taken to glory, and would always be in a condition inferior to them. See Koppe, in loc. The effect of such opinions as these can be readily imagined. It would be to deprive them of the consolation which they might have had, and should have had, in the loss of their pious friends. They would either mourn over them as wholly cut off from hope, or would sorrow that they were to be deprived of the highest privileges which could result from redemption. It is not to be regarded as wonderful that such views should have prevailed in Thessalonica. There were those even at Corinth who wholly denied the doctrine of the resurrection, ( 1Cor 15:12;) and we are to remember that those to whom the apostle now wrote, had been recently converted from heathenism; that they had enjoyed his preaching but a short time; that they had few or no books on the subject of religion; and that they were surrounded by those who had no faith in the doctrine of the resurrection at all, and who were doubtless able--as skeptical philosophers often are now--to urge their objections to the doctrines in such a way as greatly to perplex Christians. The apostle, therefore, felt the importance of stating the exact truth on the subject, that they might not have unnecessary sorrow, and that their unavoidable grief for their departed friends might not be aggravated by painful apprehensions about their future condition. Concerning them which are asleep. It is evident from this that they had been recently called to part with some dear and valued members of their church. The word sleep is frequently applied in the New Testament to the death of saints. For the reasons why it is, Jn 11:11; 1Cor 11:30 1Cor 15:51. That ye sorrow not, even as others which have no hope. That is, evidently, as the heathen who had no hope of future life. Comp. Eph 2:12. Their sorrow was caused not only by the fact that their friends were removed from them by death, but from the fact that they had no evidence that their souls were immortal; or that, if they still lived, that they were happy; or that their bodies would rise again. Hence, when they buried them, they buried their hopes in the grave; and so far as they had any evidence, they were never to see them again. Their grief at parting was not mitigated by the belief that the soul was now happy, or by the prospect of again being with them in a better world. It was on this account, in part, that the heathens indulged in expressions of such excessive grief. When their friends died, they hired men to play in a mournful manner on a pipe or trumpet, or women to howl and lament in a dismal manner. They beat their breasts; uttered loud shrieks; rent their garments; tore off their hair; cast dust on their heads, or sat down in ashes. It is not improbable that some among the Thessalonians, on the death of their pious friends, kept up these expressions of excessive sorrow. To prevent this, and to mitigate their sorrow, the apostle refers them to the bright hopes which Christianity had revealed, and points them to the future glorious re-union with the departed pious dead. Learn hence, (1.) that the world without religion is destitute of hope. It is just as true of the heathen world now as it was of the ancient pagans, that they have no hope of a future state. They have no evidence that there is any such future state of blessedness; and without such evidence there can be no hope. Comp. Eph 2:12. (2.) That the excessive sorrow of the children of this world, when they lose a friend is not to be wondered at. They bury their bones in the grave. They part, for all that they know or believe, with such a friend for ever. The wife, the son, the daughter, they consign to silence--to decay --to dust, not expecting to meet them again. They look forward to no glorious resurrection, when that body shall rise, and when they shall be re-united to part no more. It is no wonder that they weep--for who would not weep when he believes that he parts with his friends for ever? (3.) It is only the hope of future blessedness that can mitigate this sorrow. Religion reveals a brighter world --a world where all the pious shall be reunited; where the bonds of love shall be made stronger than they were here; where they shall never be severed again. It is only this hope that can soothe the pains of grief at parting; only when we can look forward to a better world, and feel that we shall see them again-- love them again --love them for ever, that our tears are made dry. (4.) The Christian, therefore, when he loses a Christian friend, should not sorrow as others do. He will feel, indeed, as keenly as they do, the loss of their society; the absence of their well known faces; the want of the sweet voice of friendship and love; for religion does not blunt the sensibility of the soul, or make the heart unfeeling. Jesus wept at the grave of Lazarus; and religion does not prevent the warm gushing expressions of sorrow when God comes into a family and removes a friend. But this sorrow should not be like that of the world. It should not be (a.) such as arises from the feeling that there is to be no future union; (b.) it should not be accompanied with repining or complaining; (c.) it should not be excessive, or beyond that which God designs that we should feel. It should be calm, submissive, patient; it should be that which is connected with steady confidence in God; and it should be mitigated by the hope of a future glorious union in heaven. The eye of the weeper should look up through his tears to God. The heart of the sufferer should acquiesce in him, even in the unsearchable mysteries of his dealings, and feel that all is right. (5.) It is a sad thing to die without hope--so to die as to have no hope for ourselves, and to leave none to our surviving friends that we are happy. Such is the condition of the whole heathen world; and such the state of those who die in Christian lands, who have no evidence that their peace is made with God. As I love my friends, my father, my mother, my wife, my children, I would not have them go forth and weep over my grave as those who have no hope in my death. I would have their sorrow for my departure alleviated by the belief that my soul is happy with my God, even when they commit my cold clay to the dust; and were there no other reason for being a Christian, this would be worth all the effort which it requires to become one. It would demonstrate the unspeakable value of religion, that my living friends may go forth to my grave, and be comforted in their sorrows with the assurance that my soul is already in glory, and that my body will rise again! No eulogium for talents, accomplishments, or learning; no paens of praise for eloquence, beauty, or martial deeds; no remembrances of wealth and worldly greatness, would then so meet the desires which my heart cherishes, as to have them enabled, when standing around my open grave, to sing the song which only Christians can sing:-- Unveil thy bosom, faithful tomb, Take this new treasure to thy trust; And give these sacred relics room To seek a slumber in the dust. Nor pain, nor grief, nor anxious fear Invade thy bounds. No mortal woes Can reach the peaceful sleeper here, While angels watch the soft repose. So Jesus slept: God's dying Son Pass'd thro' the grave, and bless'd the bed Rest here, bless saint, till from his throne; The morning break, and pierce the shade. Break from his throne, illustrious morn: Attend, O Earth, his sovereign word; Restore thy trust--a glorious form-- Call'd to ascend, and meet the Lord. //WATTS//. Verse 14. For if we believe that Jesus died and rose again. That is, if we believe

Sermon for the Twenty-Fifth Sunday After Trinity Sunday; 1 Thessalonians 4:13-18 LIVING AND DEAD WHEN CHRIST RETURNS. Paul writes these words to comfort Christians who were troubled about what would take place at the resurrection of the dead. Shall all rise together? Shall those living on the earth at the last day meet Christ before others? These and like thoughts worried them. Here Paul answers them by saying that Christ would take all his believers to himself at the same time, etc. This epistle text you will find richly expounded in “The Explanation of Certain Epistles,” which appeared on special occasions. [The Miscellaneous Sermons of the Year 1532.]

State of Departed Saints. ( a. d. 51.) 13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 15 For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18 Wherefore comfort one another with these words. In these words the apostle comforts the Thessalonians who mourned for the death of their relations and friends that died in the Lord. His design is to dissuade them from excessive grief, or inordinate sorrow, on that account. All grief for the death of friends is far from being unlawful; we may weep at least for ourselves if we do not weep for them, weep for own loss, though it may be their fain. Yet we must not be immoderate in our sorrows, because, I. This looks as if we had no hope, v. 13 . It is to act too much like the Gentiles, who had no hope of a better life after this; whereas we Christians, who have a most sure hope, the hope of eternal life after this, which God who cannot lie hath promised us, should moderate all our joys and our sorrows on account of any worldly thing. This hope is more than enough to balance all our griefs upon account of any of the crosses of the present time. II. This is an effect of ignorance concerning those who are dead, v. 13 . There are some things which we cannot be ignorant of concerning those that are asleep; for the land they are removed to is a land of darkness, which we know but little of and have no correspondence with. To go among the dead is to go among we know not whom, and to live we know not how. Death is an unknown thing, and the state of the dead, or the state after death, we are much in the dark about; yet there are some things concerning those especially who die in the Lord that we need not, and ought not, to be ignorant of; and, if these things be really understood and duly considered, they will be sufficient to allay our sorrow concerning them. 1. They sleep in Jesus. They are asleep, v. 13 . They have fallen asleep in Christ, 1 Cor. xv. 18 . Death does not annihilate them. It is but a sleep to them. It is their rest, and undisturbed rest. They have retired out of this troublesome world, to rest from all their labours and sorrows, and they sleep in Jesus, v. 14 . Being still in union with him, they sleep in his arms and are under his special care and protection. Their souls are in his presence, and their dust is under his care and power; so that they are not lost, nor are they losers, but great gainers by death, and their removal out of this world is into a better. 2. They shall be raised up from the dead, and awakened out of their sleep, for God will bring them with him, v. 14 . They then are with God, and are better where they are than when they were here; and when God comes he will bring them with him. The doctrine of the resurrection and the second coming of Christ is a great antidote against the fear of death and inordinate sorrow for the death of our Christian friends; and this doctrine we have a full assurance of, because we believe that Jesus died and rose again, v. 14 . It is taken for granted that as Christians they knew and believed this. The death and resurrection of Christ are fundamental articles of the Christian religion, and give us hope of a joyful resurrection; for Christ, having risen from the dead, has become the first fruits of those that slept; and therefore those who have fallen asleep in him have not perished nor are lost, 1 Cor. xv. 18 , 20 . His resurrection is a full confirmation of all that is said in the gospel, or by the word of the Lord, which has brought life and immortality to light. 3. Their state and condition shall be glorious and happy at the second coming of Christ. This the apostle informs the Thessalonians of by the word of the Lord ( v. 15 ), by divine revelation from the Lord Jesus; for though the resurrection of the dead, and a future state of blessedness, were part of the creed of the Old-Testament saints, yet they are much more clearly revealed in and by the gospel. By this word of the Lord we know, (1.) That the Lord Jesus will come down from heaven in all the pomp and power of the upper world ( v. 16 ): The Lord himself shall descend from heaven with a shout. He ascended into heaven after his resurrection, and passed through these material heavens into the third heaven, which must retain him till the restitution of all things; and then he will come again, and appear in his glory. He will descend from heaven into this our air, v. 17 . The appearance will be with pomp and power, with a shout —the shout of a king, and the power and authority of a mighty king and conqueror, with the voice of the archangel; an innumerable company of angels will attend him. Perhaps one, as general of those hosts of the Lord, will give notice of his approach, and the glorious appearance of this great Redeemer and Judge will be proclaimed and ushered in by the trump of God. For the trumpet shall sound, and this will awaken those that sleep in the dust of the earth, and will summon all the world to appear. For, (2.) The dead shall be raised: The dead in Christ shall rise first ( v. 16 ), before those who are found alive at Christ's coming shall be changed; and so it appears that those who shall then be found alive shall not prevent those that are asleep, v. 15 . The first care of the Redeemer in that day will be about his dead saints; he will raise them before the great change passes on those that shall be found alive: so that those who did not sleep in death will have no greater privilege or joy at that day than those who fell asleep in Jesus. (3.) Those that shall be found alive will then be changed. They shall be caught up together with them in the clouds, to meet the Lord in the air, v. 17 . At, or immediately before, this rapture into the clouds, those who are alive will undergo a mighty change, which will be equivalent to dying. This change is so mysterious that we cannot comprehend it: we know little or nothing of it, 1 Cor. xv. 51 . Only, in the general, this mortal must put on immortality, and these bodies will be made fit to inherit the kingdom of God, which flesh and blood in its present state are not capable of. This change will be in a moment, in the twinkling of an eye ( 1 Cor. xv. 52 ), in the very instant, or not long after the raising up of those that sleep in Jesus. And those who are raised, and thus changed, shall meet together in the clouds, and there meet with their Lord, to congratulate him on his coming, to receive the crown of glory he will then bestow upon them, and to be assessors with him in judgment, approving and applauding the sentence he will then pass upon the prince of the power of the air, and all the wicked, who shall be doomed to destruction with the devil and his angels. (4.) Here is the bliss of the saints at that day: they shall be ever with the Lord, v. 17 . It will be some part of their felicity that all the saints shall meet together, and remain together for ever; but the principal happiness of heaven is this, to be with the Lord, to see him, live with him, and enjoy him, for ever. This should comfort the saints upon the death of their friends, that, although death has made a separation, yet their souls and bodies will meet again; we and they shall meet together again: we and they shall meet together again: we and they with all the saints shall meet our Lord, and be with him for ever, no more to be separated wither from him or from one another for ever. And the apostle would have us comfort one another with these words, v. 18 . We should endeavour to support one another in times of sorrow, not deaden one another's spirits, nor weaken one another's hands, but should comfort one another; and this may be done by serious consideration and discourse on the many good lessons to be learned from the doctrine of the resurrection of the dead, the second coming of Christ, and the glory of the saints in that day.

Now - Herein the efficacy of Christianity greatly appears, - that it neither takes away nor embitters, but sweetly tempers, that most refined of all affections, our desire of or love to the dead.

this, we ought also to believe that those who have died in the faith of Jesus will be raised from the dead. The meaning is not that the fact of the resurrection depends on our believing that Jesus rose, but that the death and resurrection of the Saviour were connected with the resurrection of the saints: that the one followed from the other, and that the one was as certain as the other. The doctrine of the resurrection of the saints so certainly follows from that of the resurrection of Christ, that, if the one is believed, the other ought to be also. 1Cor 15:12-14. Which sleep in Jesus. A most beautiful expression. It is not merely that they have calm repose--like a gentle slumber--in the hope of awaking again, but that this is " in Jesus "--or "through" (δια) him; that is, his death and resurrection are the cause of their quiet and calm repose. They do not "sleep" in heathenism, or in infidelity, or in the gloom of atheism--but in the blessed hope which Jesus has imparted. They lie, as he did, in the tomb--free from pain and sorrow, and with the certainty of being raised up again. They sleep in Jesus and are bless'd, How kind their slumbers are; From sufferings and from sin released, And freed from every snare. When, therefore; we think of the death of saints, let us think of what Jesus was in the tomb of Joseph of Arimathea. Such is the sleep of our pious friends now in the grave; such will be our own when we die. Will God bring with him. This does not mean that God will bring them with him from heaven when the Saviour comes--though it will be true that their spirits will descend with the Saviour; but it means that he will bring them from their graves, and will conduct them with him to glory, to be with him. Comp. Jn 14:3. The declaration, as it seems to me, is designed to teach the general truth, that the redeemed are so united with Christ, that they shall share the same destiny as he does. As the head was raised, so will all the members be. As God brought Christ from the grave, so will he bring them; that is, his resurrection made it certain that they would rise. It is a great and universal truth that God will bring all from their graves who "sleep in Jesus;" or that they shall all rise. The apostle does not, therefore, refer so much to the time when this would occur--meaning that it would happen when the Lord Jesus should return--as to the fact that there was an established connection between him and his people, which made it certain that if they died united with him by faith, they would be as certainly brought from the grave as he was. If, however, it means, as Prof. Bush (Anastasis, pp. 266, 267) supposes, that they will be brought with him from heaven, or will accompany him down, it does not prove that there must have been a previous resurrection, for the full force of the language would be met by the supposition that their spirits had ascended to heaven. and would be brought with him to be united to their bodies when raised. If this be the correct interpretation, then there is probably an allusion to such passages as the following, representing the coming of the Lord accompanied by his saints. "The Lord my God shall come, and all the saints with thee," Zech 14:6. "And Enoch, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh, with ten thousand of his saints," Jude 1:14. "Who," says Pres. Dwight, (Serra. 164,) "are those whom God will bring with him at this time? Certainly not the bodies of his saints.... The only answer is, he will bring with him "the spirits of just men made perfect." (a) "even so" 1Cor 15:20 Verse 15. For this we say unto you by the word of the Lord. By the command, or inspire

So - As God raised him. With him - With their living head.

By the word of the Lord - By a particular revelation. We who are left - This intimates the fewness of those who will be then alive, compared to the multitude of the dead. Believers of all ages and nations make up, as it were, one body; in consideration of which, the believers of that age might put themselves in the place, and speak in the person, of them who were to live till the coming of the Lord. Not that St. Paul hereby asserted (though some seem to have imagined so) that the day of the Lord was at hand.

d teaching of the Lord. Prof. Bush (Anastasis, p. 265) supposes that the apostle here alludes to what the Saviour says in Mt 24:30,31. "And they shall see the Son of man coming in the clouds of heaven." etc. It is possible that Paul may have designed a general allusion to all that the Lord had said about his coming, but there cannot have been an exclusive reference to that passage, for in what he says here there are several circumstances mentioned to which the Saviour in Matthew does not allude. The probability, therefore, is, that Paul means that the Lord Jesus had made a special communication to him on the subject. That we which are alive. See this fully explained 1Cor 15:51. From this expression, it would seem, that some of the Thessalonians supposed that Paul meant to teach that he himself, and many of the living, would survive until the coming of the Lord Jesus, and, of course, that that event was near at hand. That this was not his meaning, however, he is at special pains to show in 2Thes 2:1-10. And remain unto the coming of the Lord. Those Christians who shall then be alive. Shall not prevent them which are asleep. Shall not precede; anticipate; go before. The word prevent with us is now commonly used in the sense of hinder, but this is never its meaning in the Scriptures. The word, in the time of the translators of the Bible, was used in its primitive and proper sense ( proevenio,) meaning to precede, or anticipate. Job 3:12, "Why did the knees prevent me?" That is, why did they anticipate me, so that I did not perish. Ps 79:8, "Let thy tender mercies speedily prevent us;" that is, go before us in danger. Ps 119:147, "I prevented the dawning of the morning, and cried;" that is, I anticipated it, or I prayed before the morning dawned. Mt 17:26, "Jesus prevented him, saying;" that is, Jesus anticipated him; he commenced speaking before Peter had told him what he had said. Comp. Ps 17:13, 59:10 Ps 88:13, 95:2, 2Sam 22:6,19, Job 30:27, 41:11. The meaning here is, that they who would be alive at the coming of the Lord Jesus, would not be 'changed' and received up into glory before those who were in there graves were raised up. The object seems to be to correct an opinion which prevailed among the Thessalonians that they who should survive to the coming of the Lord Jesus would have great advantages over those who had died. What they supposed those advantages would be--whether the privilege of seeing him come, or that they would be raised to higher honours in heaven, or that they who had died would not rise at all, does not appear, nor is the origin of this sentiment known. It is clear, however, that it was producing an increase of their sorrow on the death of their pious friends, and hence it was very important to correct the error. The apostle, therefore, states that no such disadvantage could follow, for the matter of fact was, that the dead would rise first. (*) "asleep" "go up before them which are asleep"Verse 16. For the Lord himself shall descend from heaven.

With a shout - Properly, a proclamation made to a great multitude. Above this is, the voice of the archangel; above both, the trumpet of God; the voice of God, somewhat analogous to the sound of a trumpet.

Acts 1:11. With a shout. The word here used (κελευσμα) does not elsewhere occur in the New Testament. It properly means a cry of excitement, or of urging on; an outcry, clamour, or shout, as of sailors at the oar, Luc. Catapl. 19; of soldiers rushing to battle, Thuc. iii. 14; of a multitude of people, Diod. Sic. iii. 15; of a huntsman to his aogs, Xen. Ven. vi. 20. It does not mean here, that the Lord would himself make such a shout, but that he would be attended with it; that is, with a multitude who would lift up the voice, like that of an army rushing to the conflict. With the voice of the archangel. The word archangel occurs nowhere else in the New Testament, except in Jude 1:9, where it is applied to Michael. It properly means a chief angel; one who is first, or who is over others αρχων. The word is not found in the Septuagint; and the only archangel, therefore, which is named in the Scriptures, is Michael, Jude 1:9 Comp. Rev 12:7. Seven angels, however, are referred to in the Scriptures as having an eminence above others, and these are commonly regarded as archangels, Rev 8:2. "And I saw the seven angels which stood before God." One of these is supposed to be referred to in the Book of Tobit, xii. 15, "I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One." The names of three only of the seven are mentioned in the Jewish writings: Michael, the patron of the Jewish nation, Dan 10:13,21, 12:1. Gabriel, Dan 8:16, 9:21 comp. Lk 1:19,26. Raphael, Tobit iii. 17; v. 4; viii. 2; ix. 1, 5; xii. 15. The Book of Enoch adds that of Uriel, pp. 187, 190, 191, 193. Michael is mentioned as one "of the chief princes," Dan 10:13; and as "the great prince," Dan 12:1. Comp. Eph 1:21, and see an article by Prof. Stuart in the Bibliotheca Sacra, No. x on Angelology. It seems evident from the Scriptures, that there is one or more among the angels to whom the name archangel properly belongs. This view is in accordance with the doctrine in the Scriptures that the heavenly beings are divided into ranks and orders, for if so, it is not unreasonable to suppose that there should be one or more to whom the most exalted rank appertains. Comp. Rev 12:7. Whether there is more than one to whom this name appropriately belongs, it is impossible now to determine, and is not material. The word here (in Greek) is without the article, and the phrase might be rendered, "with the voice of an archangel." The Syriac renders it, "with the voice of the prince of the angels." On an occasion so august and momentous as that of the coming of the final Judge of all mankind, the resurrection of the dead, and the solemn transactions before the tribunal of the Son of God, deciding the destiny of countless millions for ever, it will not be inappropriate that the highest among the heavenly hosts should be present, and take an important part in the solemnities of the day. It is not quite certain what is meant here by the "the voice of the archangel," or for what purpose that voice will be heard. It cannot be that it will be to raise the dead--for that will be by the "voice of the Son of God," ( Jn 5:28,29;) and it seems most probable that the meaning is, that this will be a part of the loud shout or cry which will be made by the descending hosts ore,yen; or perhaps it may be for the purpose of summoning the world to the bar of judgment. Comp. Mt 24:31. And with the trump of God. The trump which God appoints to be sounded on that solemn occasion. It does not mean that it will be sounded by God himself. Mt 24:31. And the dead in Christ. Christians. Shall rise first. That is, before the living shall be changed. A doctrine similar to this was held by the Jews. "Resch Lachisch said, Those who die in the land of Israel, shall rise first in the days of the Messiah." See Wetstein, in loc. It is implied in all this description, that the interval between their resurrection and the change which will occur to the living, will be brief, or that the one will rapidly succeed the other. 1Cor 15:23,51,52. (a) "the Lord himself" Mt 24:30,31 (b) "first" Rev 20:5,6 Verse 17. Then we which are alive. Those who shall then be alive. See

1Thes 4:16. The word here rendered then, (επειτα) does not necessarily mean that this would occur immediately. It properly marks succession in time, and means afterwards, next, next in the order of events, Lk 16:7, Gal 1:21, Jas 4:14. There may be a considerable interval between the resurrection of the pious and the time when the living shall be caught up to meet the Lord, for the change is to take place in them which will fit them to ascend with those who have been raised. The meaning is, that after the dead are raised, or the next thing in order, they and the living will ascend to meet the Lord. The proper meaning of the word, however, denotes a succession so close as to exclude the idea of a long interval in which other important transactions would occur, such an interval, for example, as would be involved in a long personal reign of the Redeemer on earth. The word demands this interpretation--that the next thing in order, after the resurrection of the righteous, will be their being caught up with the living, with an appropriate change, into the air--though, as has been remarked, it will admit of the supposition of such a brief, momentary interval (ενατομωενριπηοφθαλμου 1Cor 15:51,52 ) as shall be necessary to prepare for it. Shall be caught up. The word here used implies that there will be the application of external force or power by which this will be done. It will not be by any power of ascending which they will themselves have; or by any tendency of their raised or changed bodies to ascend of their own accord, or even by any effort of their own will, but by a power applied to them which will cause them to rise. Compare the use of the word αρπαζω in Mt 11:12, "the violent take it by force;" Mt 13:19, "then cometh the wicked one, and catcheth away;" Jn 6:15, "that they would come and take him by force;" Jn 10:12, "the wolf catcheth them;" Acts 8:39, "the Spirit of the Lord caught away Philip;" 2Cor 12:2, "such an one caught up to the third heaven." Also, Jn 10:28,29; Acts 23:10, Jude 1:23, Rev 12:5. The verb does not elsewhere occur in the New Testament. In all these instances there is the idea of either foreign force or violence, effecting that which is done. What force or power is to be applied in causing the living and the dead to ascend, is not expressed. Whether it is to be by the ministry of angels, or by the direct power of the Son of God, is not intimated, though the latter seems to be most probable. The word should not be construed, however, as implying that there will be any reluctance on the part of the saints to appear before the Saviour, but merely with reference to the physical fact that power will be necessary to elevate them to meet him in the air. Will their bodies then be such that they will have the power of locomotion at will from place to place? In the clouds. Gr., "in clouds" εννεφελαις--without the article. This may mean "in clouds;" that is, in such numbers, and in such grouping as to resemble clouds. So it is rendered by Macknight, Koppe, Rosenmuller, Bush (Anastasis, 266,) and others. The absence of the article here would rather seem to demand this interpretation. Still, however, the other interpretation may be true, that it means that they will be caught up into the region of the clouds, or to the clouds which shall accompany the Lord Jesus on his return to our world, Mt 24:30, 26:64; Mk 13:26, 14:62, Rev 1:7. Comp. Dan 7:13. In whichever sense it is understood, the expression is one of great sublimity, and the scene will be immensely grand. Some doctrine of this kind was held by the ancient Jews. Thus Rabbi Nathan (Midras Tillin, xlviii. 13) says, "What has been done before will be done again, As he led the Israelites from Egypt in the clouds of heaven, so will he do to them in the future time." To meet the Lord in the air. In the regions of the atmosphere -above the earth. It would seem from this, that the Lord Jesus, in his coming, would not descend to the earth, but would remain at a distance from it in the air, where the great transactions of the judgment will occur. It is, indeed, nowhere said that the trans- actions of the judgment will occur upon the earth. The world would not be spacious enough to contain all the assembled living and dead, and hence the throne of judgment will be fixed in the ample space above it. And so shall we ever be with the Lord. This does not mean that they will always remain with him in the air--for their final home will be heaven--and after the trial they will accompany him to the realms of glory. Mt 25:34, " Come, ye blessed of my Father, inherit the kingdom," etc. The time during which they will remain with him "in the air," is nowhere mentioned in the Bible. It will be as long as will be necessary for the purposes of judging a world, and deciding the eternal doom of every individual "according to the deeds done in the body." There is no reason to suppose that this will be accomplished in a single day of twenty-four hours; but it is impossible to form any conjecture of the period which will be occupied. (c) "in the clouds" Revv 11:12 (d) "ever be" Jn 14:3 Verse 18. Wherefore comfort one another. Marg., exhort. The word comfort probably best expresses the meaning. They were to bring

Together - In the same moment. In the air - The wicked will remain beneath, while the righteous, being absolved, shall be assessors with their Lord in the judgment. With the Lord - In heaven.

these glorious truths and these bright prospects before their minds, in order to alleviate the sorrows of bereavement. The topics of consolation are these: first, that those who had died in the faith would not always lie in the grave; second, that when they rose they would not occupy an inferior condition because they were cut off before the coming of the Lord; and third, that all Christians, living and dead, would be received to heaven and dwell for ever with the Lord. With these words. That is, with these truths. (1) "comfort" "exhort" REMARKS. 1. This passage ( 1Thes 4:13-18 ) contains a truth which is to be found in no heathen classic writer, and nowhere else, except in the teachings of the New Testament. For the elevated and glorious view which it gives of future scenes pertaining to our world, and for all its inestimable consolations, we are wholly indebted to the Christian religion, Reason unassisted by revelation, never dared to conjecture that such scenes would occur; if it had, it would have had no arguments on which the conjecture could be supported. 2. The death of the Christian is a calm and gentle slumber, 1Thes 4:13. It is not annihilation; it is not the extinction of hope. It is like gentle repose when we lie down at night, and when we hope to awake again in the morning; it is like the quiet, sweet slumber of the infant: Why, then, should the Christian be afraid to die? Is he afraid to close his eyes in slumber? Why dread the night-- the stillness of death? Is he afraid of the darkness, the silence, the chilliness of the midnight hour, when his senses are locked int repose? Why should death to him appear so terrible? Is the slumbering of an infant an object of terror? 3. There are magnificent scenes before us. There is no description anywhere which is more sublime than that in the close of this chapter. Great events are brought together here, any one of which is more grand than all the pomp of courts, and all the sublimity of battle, and all the grandeur of a triumphal civic procession. The glory of the descending Judge of all mankind; the attending retinue of angels, and of the spirits of the dead; the loud shout of the descending host; the clangour of the archangel's trumpet; the bursting of graves and the coming forth of the millions there entombed; the rapid, sudden, glorious change on the millions of living men; the consternation of the wicked; the ascent of the innumerable host to the regions of the air; and the solemn process of the judgment there--what has ever occurred like these events in this world? And how strange it is that the thoughts of men are not turned away from the trifles--the show--the shadow--the glitter--the empty pageantry here--to these bright and glorious realities! 4. In those scenes we shall all be personally interested. If we do not survive till they occur, yet we shall have an important part to act in them. We shall hear the archangel's trump; we shall be summoned before the descending Judge. In these scenes we shall mingle not as careless spectators, but as those whose eternal doom, is there to be determined, and with all the intensity of emotion derived from the fact that the Son of God will descend to judge us, and to pronounce our final doom! Can we be too much concerned to be prepared for the solemnities of that day? 5. We have, in the passage before us, an interesting view of the order in which these great events will occur. There will be (1.) the descent of the Judge with the attending hosts of heaven; (2.) the raising up of the righteous dead; (3.) the change which the living will undergo, 1Cor 15:52; (4.) the ascent to meet the Lord in the air; and (5.) the return with him to glory. What place in this series of wonders will be assigned for the resurrection of the wicked, is not mentioned here. The object of the apostle did not lead him to advert to that, since his propose was to comfort the afflicted by the assurance that their pious friends would rise again, and would suffer no disadvantage by the fact that they had died before the coming of the Redeemer. From Jn 5:28,29: however, it seems most probable that they will be raised at the same time with the righteous, and will ascend with them to the place of judgment in the air. (Typist's note: Barnes assumes a GENERAL judgment. Others believe that the Christian, whose eternal destination has already been determined, will be judged at THE BEMA seat with regard to REWARDS. The WICKED will not be raised until the end of the Millenial Reign and will be judged at THE GREAT WHITE THRONE judgment.) 6. There is no intimation here of a "personal reign" of Christ upon the earth. Indeed, there is no evidence that he will return to the earth at all. All that appears is, that he will descend "from heaven" to the regions of "the air," and there will summon the living and the dead to his bar. But there is no intimation that he will set up a visible kingdom then on earth, to continue a thousand: or more years; that the Jews will be re-collected in their own land that a magnificent city or temple will be built there; or that saints will hover in the air, or reign personally with the Lord Jesus over the nations. There are two considerations in view of this passage, which, to my mind, are conclusive proof that all this is romance--splendid and magnificent indeed as an Arabian but wholly unknown to the apostle Paul. The one is, that if this were to occur, it is inconceivable that there should have been no allusion to it here. It would have been such a magnificent conception of the design of the Second Advent, that it could not have failed to have been adverted to in a description like this. The other consideration is, that such a view would have been exactly in point to meet the object of the apostle here. What could have been more appropriate in comforting the Thessalonian Christians respecting those who had died in the faith, than to describe the gorgeous scenes of the "personal reign" of Christ, and the important part which the risen saints were to play in that great drama! How can it be accounted for that the apostle did not advert to it? Would a believer in the "personal reign" now be likely to omit so material a point, in a description of the scenes which are to occur at the Second Advent? " 7. The saints will be for ever with the Lord. They will dwell with him in his own eternal home, Jn 14:3. This expression comprises the sum of all their anticipated felicity and glory. To be with Christ will be, in itself, the perfection of bliss; for it will be a security that they will sin no more, that they will suffer no more, and that they will be shielded from danger and death. They will have realized the object of their long, fond desire---that of seeing their Saviour; they will have suffered the last pang, encountered the last temptation, and escaped for ever from the dominion of death. What a glorious prospect is this! Assuredly we should be willing to endure pain, privation, and contempt here for the brief period of our earthly pilgrimage, if we may come at last to a world of eternal rest. What trifles are all earthly sorrows compared with the glories of an endless life with our God and Saviour! 8. It is possible that even the prospect of the judgment-day should be a source of consolation, 1Thes 4:18. To most men it is justly an object of dread--for all that they have to fear is concentrated on the issues of that day. But why should a Christian fear it? In the descending Judge he will hail his Redeemer and Friend; and just in proportion as he has true religion here, will be the certainty of his acquittal there. Nay, his feelings in anticipation of the judgment may be more than the mere absence of fear and alarm. it may be to him the source of positive joy. It will be the day of his deliverance from death and the grave. It will confirm to him all his long-cherished hopes. It will put the seal of approbation on his life spent in endeavouring to do the will of God. It will reunite him to his dear friends who have died in the Lord. It will admit him to a full and glorious view of that Saviour whom "having not seen he has loved;" and it will make him the companion of angels and of God. If there be anything, therefore, which ought to cheer and sustain our hearts in the sorrows and bereavements of this life, it is the anticipation of the glorious scenes connected with the Second Advent of our Lord, and the prospect of standing before him clothed in the robes of salvation, surrounded by all those whom we have loved who have died in the faith, and with the innumerable company of the redeemed of all ages and lands.