1 Thessalonians 5:6

1Thes 5:1-3 . Shows the Thessalonians that they are children of the light; that they should watch and pray, and put on the armor of God, being called to obtain salvation by Christ, who died for them; that whether dead or alive, when the day of judgment comes, they may live for ever with him; and that they should comfort and edify each other with these considerations, 1Thes 5:4-11 . He exhorts them to remember those who labor among them, and are over them in the Lord; and to esteem such highly for their work's sake, 1Thes 5:12 , 1Thes 5:13 . He charges them to warn, comfort, and support those who stood in need of such assistance, and to be patient and beneficent towards all, 1Thes 5:14 , 1Thes 5:15 . He points out their high spiritual privileges; warns them against neglecting or misimproving the gifts of the Spirit, and the means of grace, 1Thes 5:16-20 . They are also exhorted to prove all things; to abstain from all evil; and to expect to be sanctified, through spirit, soul, and body, by him who has promised this, and who is faithful to his promises, 1Thes 5:21-24 . Recommends himself and brethren to their prayers; shows them how they are to greet each other; charges them to read this epistle to all the brethren; and concludes with the usual apostolical benediction, 1Thes 5:25-28 . Verse 1 But of the times and the seasons - It is natural to suppose, after what he had said in the conclusion of the preceding chapter concerning the coming of Christ, the raising of the dead, and rendering those immortal who should then be found alive, without obliging them to pass through the empire of death, that the Thessalonians would feel an innocent curiosity to know, as the disciples did concerning the destruction of Jerusalem, when those things should take place, and what should be the signs of those times, and of the coming of the Son of man. And it is remarkable that the apostle answers, here, to these anticipated questions as our Lord did, in the above case, to the direct question of his disciples; and he seems to refer in these words, Of the times and the seasons ye have no need that I write unto you, for yourselves know that the day of the Lord cometh as a thief in the night, to what our Lord said, Mat 24:44 ; Mat 25:13 ; and the apostle takes it for granted that they were acquainted with our Lord's prediction on the subject: For you yourselves know perfectly that the day of the Lord so cometh as a thief in the night. It is very likely therefore, that the apostle, like our Lord, couples these two grand events-the destruction of Jerusalem and the final judgment. And it appears most probable that it is of the former event chiefly that he speaks here, as it was certainly of the latter that he treated in the conclusion of the preceding chapter. In the notes on Act 1:6 , Act 1:7 , it has already been shown that the χρονους η καιρους, times or seasons, (the very same terms which are used here), refer to the destruction of the Jewish commonwealth; and we may fairly presume that they have the same meaning in this place. Verse 3 For when they shall say, Peace and safety - This points out, very particularly, the state of the Jewish people when the Romans came against them; and so fully persuaded were they that God would not deliver the city and temple to their enemies, that they refused every overture that was made to them. Sudden destruction - In the storming of their city and the burning of their temple, and the massacre of several hundreds of thousands of themselves; the rest being sold for slaves, and the whole of them dispersed over the face of the earth. As travail upon a woman - This figure is perfectly consistent with what the apostle had said before, viz.: that the times and seasons were not known: though the thing itself was expected, our Lord having predicted it in the most positive manner. So, a woman with child knows that, if she be spared, she will have a bearing time; but the week, the day, the hour, she cannot tell. In a great majority of cases the time is accelerated or retarded much before or beyond the time that the woman expected; so, with respect to the Jews, neither the day, week, month, nor year was known. All that was specifically known was this: their destruction was coming, and it should be sudden, and they should not escape. Verse 4 But ye, brethren, are not in darkness - Probably St. Paul refers to a notion that was very prevalent among the Jews, viz.: that God would judge the Gentiles in the night time, when utterly secure and careless; but he would judge the Jews in the day time, when employed in reading and performing the words of the law. The words in Midrash Tehillim, on Psa 9:8 , are the following: When the holy blessed God shall judge the Gentiles, it shall be in the night season, in which they shall be asleep in their transgressions; but when he shall judge the Israelites, it shall be in the day time, when they are occupied in the study of the law. This maxim the apostle appears to have in view in the 4th, 5th, 6th, 7th, and 8th verses. ( 1Thes 5:4-8 ) Verse 5 Ye are all the children of light - Ye are children of God, and enjoy both his light and life. Ye are Christians - ye belong to him who has brought life and immortality to light by his Gospel. This dispensation, under which ye are, has illustrated all the preceding dispensations; in its light all is become luminous; and ye, who walked formerly in heathen ignorance, or in the darkness of Jewish prejudices, are now light in the Lord, because ye have believed in him who is the light to lighten the Gentiles, and the glory and splendor of his people Israel. We are not of the night, nor of darkness - Our actions are such as we are not afraid to expose to the fullest and clearest light. Sinners hate the light; they are enemies to knowledge; they love darkness; they will not receive instructions; and their deeds are such as cannot bear the light. Verse 6 Let us not sleep, as do others - Let us who are of the day - who believe the Gospel and belong to Christ, not give way to a careless, unconcerned state of mind, like to the Gentiles and sinners in general, who are stupefied and blinded by sin, so that they neither think nor feel; but live in time as if it were eternity; or rather, live as if there were no eternity, no future state of existence, rewards, or punishments. Let us watch - Be always on the alert; and be sober, making a moderate use of all things. Verse 7 For they that sleep - Sleepers and drunkards seek the night season; so the careless and the profligate persons indulge their evil propensities, and avoid all means of instruction; they prefer their ignorance to the word of God's grace, and to the light of life. There seems to be here an allusion to the opinion mentioned under 1Thes 5:4 (note), to which the reader is requested to refer. It may be remarked, also, that it was accounted doubly scandalous, even among the heathen, to be drunk in the day time. They who were drunken were drunken in the night. Verse 8 Putting on the breastplate - We are not only called to Work, but we are called also to fight; and that we may not be surprised, we must watch; and that we may be in a condition to defend ourselves, we must be sober; and that we may be enabled to conquer, we must be armed: and what the breastplate and helmet are to a soldier's heart and head, such are faith, love, and hope to us. Faith enables us to endure, as seeing him who is invisible; love excites us to diligence and activity, and makes us bear our troubles and difficulties pleasantly; hope helps us to anticipate the great end, the glory that shall be revealed, and which we know we shall in due time obtain, if we faint not. For an explanation of the different parts of the Grecian armor, as illustrating that of the Christian, see the notes on Ephesians 6 (note), where the subject is largely explained. Verse 9 For God hath not appointed us to wrath - So then it appears that some were appointed to wrath, εις οργην, to punishment; on this subject there can be no dispute. But who are they? When did this appointment take place? And for what cause? These are supposed to be "very difficult questions, and such as cannot receive a satisfactory answer; and the whole must be referred to the sovereignty of God." If we look carefully at the apostle's words, we shall find all these difficulties vanish. It is very obvious that, in the preceding verses, the apostle refers simply to the destruction of the Jewish polity, and to the terrible judgments which were about to fall on the Jews as a nation; therefore, they are the people who were appointed to wrath; and they were thus appointed, not from eternity, nor from any indefinite or remote time, but from that time in which they utterly rejected the offers of salvation made to them by Jesus Christ and his apostles; the privileges of their election were still continued to them, even after they had crucified the Lord of glory; for, when he gave commandment to his disciples to go into all the world, and preach the Gospel to every creature, he bade them begin at Jerusalem. They did so, and continued to offer salvation to them, till at last, being everywhere persecuted, and the whole nation appearing with one consent to reject the Gospel, the kingdom of God was wholly taken away from them, and the apostles turned to the Gentiles. Then God appointed them to wrath; and the cause of that appointment was their final and determined rejection of Christ and his Gospel. But even this appointment to wrath does not signify eternal damnation; nothing of the kind is intended in the word. Though we are sure that those who die in their sins can never see God, yet it is possible that many of those wretched Jews, during their calamities, and especially during the siege of their city, did turn unto the Lord who smote them, and found that salvation which he never denies to the sincere penitent. When the Jews were rejected, and appointed to wrath, then the Gentiles were elected, and appointed to obtain salvation by our Lord Jesus Christ, whose Gospel they gladly received, and continue to prize; while the remnant of the Jews continue, in all places of their dispersion, the same irreconcilable and blasphemous opponents of the Gospel of Christ. On these accounts the election of the Gentiles and the reprobation of the Jews still continue. Verse 10 Who died for us - His death was an atoning sacrifice for the Gentiles as well as for the Jews. Whether we wake or sleep - Whether we live or die, whether we are in this state or in the other world, we shall live together with him-shall enjoy his life, and the consolations of his Spirit, while here; and shall be glorified together with him in the eternal world. The words show that every where and in all circumstances genuine believers, who walk after God, have life and communion with him, and are continually happy, and constantly safe. The apostle, however, may refer to the doctrine he has delivered, 1Thes 4:15 , concerning the dead in Christ rising first; and the last generation of men not dying, but undergoing such a change as shall render them immortal. On that great day, all the followers of God, both those who had long slept in the dust of the earth, and all those who shall be found living, shall be acknowledged by Christ as his own, and live together for ever with him. Verse 11 Comfort - one another - Rest assured that, in all times and circumstances, it shall be well with the righteous; let every man lay this to heart; and with this consideration comfort and edify each other in all trials and difficulties. Verse 12 Know them - Act kindly towards them; acknowledge them as the messengers of Christ; and treat them with tenderness and respect. This is a frequent meaning of the word γινωσκω. See on Joh 1:10 (note). Them which labor among you - The words τους κοπιωντας have appeared to some as expressing those who had labored among them; but as it is the participle of the present tense, there is no need to consider it in this light. Both it and the word προΐσταμενους, the superintendents, refer to persons then actually employed in the work of God. These were all admonishers, teachers, and instructers of the people, devoting their time and talents to this important work. Verse 13 Esteem them very highly in love - Christian ministers, who preach the whole truth, and labor in the word and doctrine, are entitled to more than respect; the apostle commands them to be esteemed ὑπερεκπερισσου, abundantly, and superabundantly; and this is to be done in love; and as men delight to serve those whom they love, it necessarily follows that they should provide for them, and see that they want neither the necessaries nor conveniences of life; I do not say comforts, though these also should be furnished; but of these the genuine messengers of Christ are frequently destitute. However, they should have food, raiment, and lodging for themselves and their household. This they ought to have for their work's sake; those who do not work should not eat. As ministers of Christ, such as labor not are unworthy either of respect or support. Verse 14 Warn them that are unruly - The whole phraseology of this verse is military; I shall consider the import of each term. Ατακτους· Those who are out of their ranks, and are neither in a disposition nor situation to perform the work and duty of a soldier; those who will not do the work prescribed, and who will meddle with what is not commanded. There are many such in every Church that is of considerable magnitude. Comfort the feeble-minded - Τους ολιγοψυχους· Those of little souls; the faint-hearted; those who, on the eve of a battle, are dispirited, because of the number of the enemy, and their own feeble and unprovided state. Let them know that the battle is not theirs, but the Lord's; and that those who trust in him shall conquer. Support the weak - Αντεχεσθε των ασθενων· Shore up, prop them that are weak; strengthen those wings and companies that are likely to be most exposed, that they be not overpowered and broken in the day of battle. Be patient toward all - Μακροθυμειτε προς παντας· The disorderly, the feeble-minded, and the weak, will exercise your patience, and try your temper. If the troops be irregular, and cannot in every respect be reduced to proper order and discipline, let not the officers lose their temper nor courage; let them do the best they can; God will be with them, and a victory will give confidence to their troops. We have often seen that the Christian life is compared to a warfare, and that the directions given to soldiers are, mutatis mutandis; allowing for the different systems, suitable to Christians. This subject has been largely treated on, Ephesians 6. The ministers of Christ, being considered as officers, should acquaint themselves with the officers' duty. He who has the direction and management of a Church of God will need all the skill and prudence he can acquire. Verse 15 See that none render evil for evil - Every temper contrary to love is contrary to Christianity. A peevish, fretful, vindictive man may be a child of Satan; he certainly is not a child of God. Follow that which is good - That by which ye may profit your brethren and your neighbors of every description, whether Jews or Gentiles. Verse 16 Rejoice evermore - Be always happy; the religion of Christ was intended to remove misery. He that has God for his portion may constantly exult. Four MSS. of good note add εν τῳ Κυριῳ, in the Lord: Rejoice in the Lord evermore. Verse 17 Pray without ceasing - Ye are dependent on God for every good; without him ye can do nothing; feel that dependence at all times, and ye will always be in the spirit of prayer; and those who feel this spirit will, as frequently as possible, be found in the exercise of prayer. Verse 18 In every thing give thanks - For this reason, that all things work together for good to them that love God; therefore, every occurrence may be a subject of gratitude and thankfulness. While ye live to God, prosperity and adversity will be equally helpful to you. For this is the will of God - That ye should be always happy; that ye should ever be in the spirit of prayer; and that ye should profit by every occurrence in life, and be continually grateful and obedient; for gratitude and obedience are inseparably connected. Verse 19 Quench not the Spirit - The Holy Spirit is represented as a fire, because it is his province to enlighten and quicken the soul; and to purge, purify, and refine it. This Spirit is represented as being quenched when any act is done, word spoken, or temper indulged, contrary to its dictates. It is the Spirit of love, and therefore anger, malice, revenge, or any unkind or unholy temper, will quench it so that it will withdraw its influences; and then the heart is left in a state of hardness and darkness. It has been observed that fire may be quenched as well by heaping earth on it as by throwing water on it; and so the love of the world will as effectually grieve and quench the Spirit as any ordinary act of transgression. Every genuine Christian is made a partaker of the Spirit of God; and he who has not the spirit of Christ is none of his. It cannot be the miraculous gifts of the Spirit which the apostle means, for these were given to few, and not always; for even apostles could not work miracles when they pleased; but the direction in the text is general, and refers to a gift of which they were generally partakers. Verse 20 Despise not prophesyings - Do not suppose that ye have no need of continual instruction; without it ye cannot preserve the Christian life, nor go on to perfection. God will ever send a message of salvation by each of his ministers to every faithful, attentive hearer. Do not suppose that ye are already wise enough; you are no more wise enough than you are holy enough. They who slight or neglect the means of grace, and especially the preaching of God's holy word, are generally vain, empty, self-conceited people, and exceedingly superficial both in knowledge and piety. Verse 21 Prove all things - Whatever ye hear in these prophesyings or preachings, examine by the words of Christ, and by the doctrines which, from time to time, we have delivered unto you in our preaching and writings. Try the spirits - the different teachers, by the word of God. Hold fast that which is good - Whatever in these prophesyings has a tendency to increase your faith, love, holiness, and usefulness, that receive and hold fast. There were prophets or teachers even at that time who professed to be of God, and yet were not. Verse 22 Abstain from all appearance of evil - Sin not, and avoid even the appearance of it. Do not drive your morality so near the bounds of evil as to lead even weak persons to believe that ye actually touch, taste, or handle it. Let not the form of it, ειδος, appear with or among you, much less the substance. Ye are called to holiness; be ye holy, for God is holy. Verse 23 And the very God of peace - That same God who is the author of peace, the giver of peace; and who has sent, for the redemption of the world, the Prince of peace; may that very God sanctify you wholly; leave no more evil in your hearts than his precepts tolerate evil in your conduct. The word wholly, ὁλοτελεις means precisely the same as our phrase, to all intents and purposes. May he sanctify you to the end and to the uttermost, that, as sin hath reigned unto death, even so may grace reign through righteousness unto eternal life, by Jesus Christ our Lord. Your whole spirit and soul and body - Some think that the apostle alludes to the Pythagorean and Platonic doctrine, which was acknowledged among the Thessalonians. I should rather believe that he refers simply to the fact, that the creature called man is a compound being, consisting, 1. Of a body, σωμα, an organized system, formed by the creative energy of God out of the dust of the earth; composed of bones, muscles, and nerves; of arteries, veins, and a variety of other vessels, in which the blood and other fluids circulate. 2. Of a soul, ψυχη, which is the seat of the different affections and passions, such as love, hatred, anger, etc., with sensations, appetites, and propensities of different kinds. 3. Of spirit, πνευμα, the immortal principle, the source of life to the body and soul, without which the animal functions cannot be performed, how perfect soever the bodily organs may be; and which alone possesses the faculty of intelligence, understanding, thinking, and reasoning, and produces the faculty of speech wherever it resides, if accident have not impaired the organs of speech. The apostle prays that this compound being, in all its parts, powers, and faculties, which he terms ὁλοκληρον, their whole, comprehending all parts, every thing that constitutes man and manhood, may be sanctified and preserved blameless till the coming of Christ; hence we learn, 1. That body, soul, and spirit are debased and polluted by sin. 2. That each is capable of being sanctified, consecrated in all its powers to God, and made holy. 3. That the whole man is to be preserved to the coming of Christ, that body, soul, and spirit may be then glorified for ever with him. 4. That in this state the whole man may be so sanctified as to be preserved blameless till the coming of Christ. And thus we learn that the sanctification is not to take place in, at, or after death. On the pollution and sanctification of flesh and spirit, see the note on 2Cor 7:1 . Verse 24 Faithful is he that calleth you - In a great variety of places in his word God has promised to sanctify his followers, and his faithfulness binds him to fulfill his promises; therefore he will do it. He who can believe will find this thing also possible to him. Verse 25 Pray for me - Even apostles, while acting under an extraordinary mission, and enjoying the inspiration of the Holy Ghost, felt the necessity of the prayers of the faithful. God requires that his people should pray for his ministers; and it is not to be wondered at, if they who pray not for their preachers should receive no benefit from their teaching. How can they expect God to send a message by him, for whom they, who are the most interested, have not prayed? If the grace and Spirit of Christ be not worth the most earnest prayers which a man can offer, they, and the heaven to which they lead, are not worth having. Verse 26 Greet all the brethren - See the note on Rom 16:16 . Instead of all the brethren, the Coptic has, greet one another; a reading not noticed by either Griesbach or Wetstein. Verse 27 I charge you by the Lord, that this epistle be read - There must have been some particular reason for this solemn charge; he certainly had some cause to suspect that the epistle would be suppressed in some way or other, and that the whole Church would not be permitted to hear it; or he may refer to the smaller Churches contiguous to Thessalonica, or the Churches in Macedonia in general, whom he wished to hear it, as well as those to whom it was more immediately directed. There is no doubt that the apostles designed that their epistles should be copied, and sent to all the Churches in the vicinity of that to which they were directed. Had this not been the case, a great number of Churches would have known scarcely any thing of the New Testament. As every Jewish synagogue had a copy of the law and the prophets, so every Christian Church had a copy of the gospels and the epistles, which were daily, or at least every Sabbath, read for the instruction of the people. This the apostle deemed so necessary, that he adjured them by the Lord to read this epistle to all the brethren; i.e. to all the Christians in that district. Other Churches might get copies of it; and thus, no doubt, it soon became general. In this way other parts of the sacred writings were disseminated through all the Churches of the Gentiles; and the errors of the different scribes, employed to take copies, constituted what are now called the various readings. Verse 28 The grace of our Lord Jesus - As the epistle began so it ends; for the grace of Christ must be at the beginning and end of every work, in order to complete it, and bring it to good effect. Amen - This is wanting in BD*FG and some others. It was probably not written by St. Paul. The subscriptions are, as in other cases, various and contradictory. The chief MSS. conclude as follows: The first to the Thessalonians is completed; the second to the Thessalonians begins - DFG. The first to the Thessalonians written from Athens - AB, and others. From Laodicea - Cod. Claromont. The first to the Thessalonians, written from Athens - Common Greek text. The Versions conclude thus: - The First Epistle to the Thessalonians was written at Athens, and sent by the hands of Timotheus. - Syriac. To the Thessalonians. - Aethiopic. Nothing in the Vulgate. The end of the epistle: it was written from a city of the Athenians, and sent by the hand of Timotheus. And to the Lord be praise for ever and ever. Amen. - Arabic. Written from Athens, and sent by Silvanus and Timotheus. - Coptic. That it was not sent by either Silvanus or Timothy is evident enough from the inscription, for St. Paul associates these two with himself, in directing it to the Thessalonian Church. Others say that it was sent by Tychicus and Onesimus, but this also is absurd; for Onesimus was not converted till a considerable time after the writing of this epistle. That it was written by St. Paul, there is no doubt; and that it was written at Corinth, and not at Athens, has been shown in the preface. 1. The two preceding chapters are certainly among the most important and the most sublime in the New Testament. The general judgment, the resurrection of the body, and the states of the quick and dead, the unrighteous and the just, are described, concisely indeed, but they are exhibited in the most striking and affecting points of view. I have attempted little else than verbal illustrations; the subject is too vast for my comprehension; I cannot order my speech by reason of darkness. Though there are some topics handled here which do not appear in other parts of the sacred writings, yet the main of what we learn is this. "Our God will come, and will not keep silence; a fire shall burn before him, and it shall be very tempestuous round about him; he shall call to the heavens above, and to the earth beneath, that he may judge his people. "The day of judgment! what an awful word is this! what a truly terrific time! when the heavens shall be shrivelled as a scroll, and the elements melt with fervent heat; when the earth and its appendages shall be burnt up, and the fury of that conflagration be such that there shall be no more sea! A time when the noble and ignoble dead, the small and the great, shall stand before God, and all be judged according to the deeds done in the body; yea, a time when the thoughts of the heart and every secret thing shall be brought to light; when the innumerable millions of transgressions, and embryo and abortive sins, shall be exhibited in all their purposes and intents; a time when Justice, eternal Justice, shall sit alone upon the throne, and pronounce a sentence as impartial as irrevocable, and as awful as eternal! There is a term of human life; and every human being is rapidly gliding to it as fast as the wings of time, in their onward motion, incomprehensibly swift, can carry him! And shall not the living lay this to heart? Should we not live in order to die? Should we not die in order to be judged? And should we not live and die so as to live again to all eternity, not with Satan and his angels, but with God and his saints? O thou man of God! thou Christian! thou immortal spirit! think of these things. 2. The subject in 1Thes 5:27 of the last chapter I have but slightly noticed: I charge you, by the Lord, that this epistle be read unto all the holy brethren. This is exceedingly strange; the Epistles to the Romans, the Corinthians, Galatians, Ephesians, Philippians, Colossians, and Thessalonians, were directed to the whole Church in each of those places; why, then, after directing this, as he did all the rest, to the whole Church, should he at the conclusion adjure them, by the Lord, that it should be read to all the holy brethren; that is, to the very persons to whom it was addressed? Is there not some mystery here? Has it not been the endeavor of Satan, from the beginning, to keep men from consulting the oracles of God; and has he not used even the authority of the Church to accomplish this his purpose! Was not the prohibiting the use of the Scriptures to the people at large the mystery of iniquity which then began to work, and against which the adjuration of the apostle is directed? see second epistle, chap. 2; this mystery, which was the grand agent in the hands of Mystery, Babylon the Great, to keep the people in darkness, that the unauthorized and wicked pretensions of this mother of the abominations of the earth might not be brought to the test; but that she might continue to wear her crown, sit on her scarlet beast, and subject the Christian world to her empire. Was it not the Christian world's total ignorance of God's book which the Romish Church took care to keep from the people at large, that induced them patiently, yet with terror, to bow down to all her usurpations, and to swallow down monstrous doctrines which she imposed upon them as Christian verities? Was it not this deplorable ignorance which induced kings and emperors to put their necks, literally, under the feet of this usurped and antichristian power? This mystery of iniquity continues still to work; and with all the pretensions of the Romish Church, the Scriptures are in general withheld from the people, or suffered to be read under such restrictions and with such notes as totally subvert the sense of those passages on which this Church endeavors to build her unscriptural pretensions. It is generally allowed that the Vulgate version is the most favorable to these pretensions, and yet even that version the rulers of the Church dare not trust in the hands of any of their people, even under their general ecclesiastical restrictions, without their counteracting notes and comments. How strange is this! and yet in this Church there have been, and still are, many enlightened and eminent men; surely truth has nothing to fear from the Bible. When the Romish Church permits the free use of this book, she may be stripped, indeed, of some of her appendages, but she will lose nothing but her dross and tin, and become what the original Church at Rome was, beloved of God, called to be saints; and have her faith, once more, spoken of throughout all the world, Rom 1:7 , Rom 1:8 . She has, in her own hands the means of her own regeneration; and a genuine Protestant will wish, not her destruction, but her reformation; and if she consent not to be reformed, her total destruction is inevitable. Finished correcting for a new edition, on the shortest day of 1831. - A. C.

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.

Awake, and keep awake - Being awakened, let us have all our spiritual senses about us.

efore let us not sleep as do others. As the wicked world does. Comp. Mt 25:6. But let us watch. That is, for the coming of the Lord. Let us regard it as an event which is certainly to occur, and which may occur at any moment. Mt 25:13. And be sober. The word here used (νηφω) is rendered sober in 1Thes 5:6,8, 1Pet 1:13, 5:8; and watch in 2Ti 4:5, 1Pet 4:7. It does not elsewhere occur in the New Testament. It properly means, to be temperate or abstinent, especially in respect to wine. Joseph. Jewish Wars, 5. 5. 7. Xenophon, Cyr.. 7. 5. 20; and then it is used in a more general sense, as meaning to be sober-minded, watchful, circumspect. In this passage, there is an allusion to the fact that persons not only sleep in the night, but that they are frequently drunken in the night also. The idea is, that the Lord Jesus, when he comes, will find the wicked sunk not only in carnal security, but in sinful indulgences; and that those who are Christians ought not only to be awake and to watch as in the daytime, but to be temperate. They ought to be like persons engaged in the sober, honest, and appropriate employments of the day, and not like those who waste their days in sleep, and their nights in revelry. A man who expects soon to see the Son of God coming to judgment, ought to be a sober man. No one would wish to be summoned from a scene of dissipation to his bar. And who would wish to be called there from the ball-room; from the theatre; from the scene of brilliant worldly amusement? The most gay votary of the world; the most accomplished, and flattered, and joyous patron of the ball-room; the most richly-dressed and admired daughter of vanity, would tremble at the thought of being summoned from those brilliant halls, where pleasure is now found, to the judgment-bar. They would wish to have at least a little time that they might prepare for so solemn a scene. But if so, as this event may at any moment occur, why should they not be habitually sober-minded? Why should they not aim to be always in that state of mind which they know would be appropriate to meet him? Especially should Christians live with such vigilance and soberness as to be always prepared to meet the Son of God. What Christian can think it appropriate for him to go up to meet his Saviour from the theatre, the ballroom, or the brilliant worldly party? A Christian ought always so to live, that the coming of the Son of God in the clouds of heaven would not excite the least alarm. (a) "let us not sleep" Mt 25:5, Rom 13:12,13 (b) "sober" 1Pet 2:8 Verse 7. For they

Watchfulness and Sobriety. ( a. d. 51.) 6 Therefore let us not sleep, as do others; but let us watch and be sober. 7 For they that sleep sleep in the night; and they that be drunken are drunken in the night. 8 But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for a helmet, the hope of salvation. 9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, 10 Who died for us, that, whether we wake or sleep, we should live together with him. On what had been said, the apostle grounds seasonable exhortations to several needful duties. I. To watchfulness and sobriety, v. 6 . These duties are distinct, yet they mutually befriend one another. For, while we are compassed about with so many temptations to intemperance and excess, we shall not keep sober, unless we be upon our guard, and, unless we keep sober, we shall not long watch. 1. Then let us not sleep as do others, but let us watch; we must not be secure and careless, nor indulge spiritual sloth and idleness. We must not be off our watch, but continually upon our guard against sin, and temptation to it. The generality of men are too careless of their duty and regardless of their spiritual enemies. They say, Peace and safety, when they are in the greatest danger, doze away their precious moments on which eternity depends, indulging idle dreams, and have no more thoughts nor cares about another world than men that are asleep have about this. Either they do not consider the things of another world at all, because they are asleep; or they do not consider them aright, because they dream. But let us watch, and act like men that are awake, and that stand upon their guard. 2. Let us also be sober, or temperate and moderate. Let us keep our natural desires and appetites after the things of this world within due bounds. Sobriety is usually opposed to excess in meats and drinks, and here particularly it is opposed to drunkenness; but it also extends to all other temporal things. Thus our Saviour warned his disciples to take heed lest their hearts should be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come on them unawares, Luke xxi. 34 . Our moderation then, as to all temporal things, should be known to all men, because the Lord is at hand. Besides this, watchfulness and sobriety are most suitable to the Christian's character and privilege, as being children of the day; because those that sleep sleep in the night, and those that are drunken are drunken in the night, v. 7 . It is a most reproachful thing for men to sleep away the day-time, which is for work and not for sleep, to be drunken in the day, when so many eyes are upon them, to behold their shame. It was not so strange if those who had not the benefit of divine revelation suffered themselves to be lulled asleep by the devil in carnal security, and if they laid the reins upon the neck of their appetites, and indulged themselves in all manner of riot and excess; for it was night-time with them. They were not sensible of their danger, therefore they slept; they were not sensible of their duty, therefore they were drunk: but it ill becomes Christians to do thus. What! shall Christians, who have the light of the blessed gospel shining in their faces, be careless about their souls, and unmindful of another world? Those who have so many eyes upon them should conduct themselves with peculiar propriety. II. To be well armed as well as watchful: to put on the whole armour of God. This is necessary in order to such sobriety as becomes us and will be a preparation for the day of the Lord, because our spiritual enemies are many, and mighty, and malicious. They draw many to their interest, and keep them in it, by making them careless, secure, and presumptuous, by making them drunk—drunk with pride, drunk with passion, drunk and giddy with self-conceit, drunk with the gratifications of sense: so that we have need to arm ourselves against their attempts, by putting on the spiritual breast-plate to keep the heart, and the spiritual helmet to secure the head; and this spiritual armour consists of three great graces of Christians, faith, love, and hope, v. 8 . 1. We must live by faith, and this will keep us watchful and sober. If we believe that the eye of God (who is a spirit) is always upon us, that we have spiritual enemies to grapple with, that there is a world of spirits to prepare for, we shall see reason to watch and be sober. Faith will be our best defence against the assaults of our enemies. 2. We must get a heart inflamed with love; and this also will be our defence. True and fervent love to God, and the things of God, will keep us watchful and sober, and hinder our apostasy in times of trouble and temptation. 3. We must make salvation our hope, and should have a lively hope of it. This good hope, through grace, of eternal life, will be as a helmet to defend the head, and hinder our being intoxicated with the pleasures of sin, which are but for a season. If we have hope of salvation, let us take heed of doing any thing that shall shake our hopes, or render us unworthy of or unfit for the great salvation we hope for. Having mentioned salvation and the hope of it, the apostle shows what grounds and reasons Christians have to hope for this salvation, as to which observe, He says nothing of their meriting it. No, the doctrine of our merits is altogether unscriptural and antiscriptural; there is no foundation of any good hope upon that account. But our hopes are to be grounded, (1.) Upon God's appointment: because God hath not appointed us to wrath, but to obtain salvation, v. 9 . If we would trace our salvation to the first cause, that is God's appointment. Those who live and die in darkness and ignorance, who sleep and are drunken as in the night, are, it is but too plain, appointed to wrath; but as for those who are of the day, if they watch and be sober, it is evident that they are appointed to obtain salvation. And the sureness and firmness of the divine appointment are the great support and encouragement of our hope. Were we to obtain salvation by our own merit or power, we could have but little or no hope of it; but seeing we are to obtain it by virtue of God's appointment, which we are sure cannot be shaken ( for his purpose, according to election, shall stand ), on this we build unshaken hope, especially when we consider, (2.) Christ's merit and grace, and that salvation is by our Lord Jesus Christ, who died for us. Our salvation therefore is owing to, and our hopes of it are grounded on, Christ's atonement as well as God's appointment: and, as we should think on God's gracious design and purpose, so also on Christ's death and sufferings, for this end, that whether we wake or sleep (whether we live or die, for death is but a sleep to believers, as the apostles had before intimated) we should live together with Christ live in union and in glory with him for ever. And, as it is the salvation that Christians hope for to be for ever with the Lord, so one foundation of their hope is their union with him. And if they are united with Christ, and live in him, and live to him, here, the sleep of death will be no prejudice to the spiritual life, much less to the life of glory hereafter. On the contrary, Christ died for us, that, living and dying, we might be his; that we might live to him while we are here, and live with him when we go hence.