Ministers of Christ to be A. M. 4058. A. D. 54. 10 P Who died for us, that, whether || which labour among you, and are over A. M. 4058. we wake or sleep, we should live to- you in the Lord, and admonish you; gether with him. 13 And to esteem them very highly in love 11 Wherefore, 1 comfort yourselves together, || for their work's sake. And be at peace among and edify one another, even as also ye do. 1 yourselves. 2 S t 14 Now we exhort you, brethren, warn r1 Cor. xvi. 18; Phil. ii. 29; 1 Tim. v. 17; Heb. xiii. 7, 17 s Mark ix. 50.- 2 Or, beseech.. -t 2 Thess. iii. 11, 12. able to recollect that in general we had managed our conversation to our mutual advantage? For we should then be sensible that in some measure we owe our glory to our concern for, and fidelity to, each other. Besides, the remembrance of this would enlarge the love of the saints to each other in the future state." ing his Son was not to condemn but to save the world; and therefore they who are appointed to wrath, are only such as through impenitence, unbelief, and disobedience, reject him and his gospel ; but to obtain salvation-Present and eternal; by faith in our Lord Jesus Christ-Who hath procured it for all true persevering believers, whose faith worketh by love; and will assuredly at length bestow it upon them; Verses 12, 13. We beseech you, brethren, to know of which he hath given us full proof, in that he not -See, mark, take knowledge of them that, 1st, Laonly became incarnate, and subjected himself to the bour among you-Namely, in the work of the mininfirmities of our flesh, and to the many burdens and|istry, by preaching, teaching, catechising, visiting sufferings of this mortal life, for our sakes, but even the sick, administering the ordinances: 2d, Are over died in ignominy and torture on the cross for us;|| you-Greek, "pоiçaμɛv85, who preside over you; prethat whether we wake or sleep, live or die, we should || venting all irregularities, and keeping order in your live together with him-In other words, That while assemblies, and taking care that every one exercises we live, and when we die, the life and happiness of his office, and fulfils his duty properly in the staour immortal souls should be secure in a union with || tion in which he is placed: and, 3d, Admonish you— him, which death itself shall not be able to dissolve. Who observe the behaviour of individuals, and give Some interpret the expression, whether we wake or to such as are found faulty the admonitions and resleep, as signifying, "whether Christ come in the proofs necessary in order to their amendment, and night, when we are sleeping on our beds, or in the that by particular application to each. Sometimes day, when we are awake and busy in the pursuit of the same person may perform all these offices; may our common affairs." But, as Doddridge has pro- || labour, preside, and admonish the whole flock, as perly observed, since sleeping had just before been need may be. Sometimes two or more different put for death, it seems more natural to interpret this persons may be employed in these duties, according clause as speaking of the state of believers, whether as God variously dispenses his gifts. “But, 0, But, 0, what alive or dead: and then it must be considered as containing a direct proof of the life of the soul while the body is sleeping in the grave. "God forbid," adds that pious divine, "that any should understand these words as intimating that Christ's death is intended to secure our salvation, whether we take a watchful care of it or not. Yet, alas! the generality of Christians (so called) live as if that were the genuine and only interpretation." Wherefore comfort yourselves together—Пapakahɛite a22n28s comfort, or exhort one another, under the various afflictions of life, and edify-Eiç Tov εva, each the other; in Christian knowledge and holiness, or endeavour to promote the work of grace in one another; even as also I know ye do-How well would it be, if professing Christians in general would emulate the character which the apostle gives to these believers at Thessalonica, if, "entering into each other's true interests, as Chandler observes,. they would banish from their conversation that calumny, slander, folly, and flattery which engross so much of this short transitory life, and by discoursing of things of substantial worth, endeavour || to fortify each other against the snares of life, and Verses 14, 15. We exhort you, brethren-Not only those innumerable temptations which lie in wait to you who are pastors and rulers, but you that are ruin us. With what comfort should we meet each private members of the church; warn them that other at the great day, were we, on that occasion, || are unruly-Greek, aтaкт8ç, disorderly; them that And a misery is it," as Wesley observes, "when a man y be patient toward all men. 15 See that none render evil for evil unto any man; but ever a follow that which is good, both among yourselves, and to all men. 3 Or, disorderly." Heb. xii. 12. Rom. xiv. 1; xv. 1. y Gal. v. 22.- z Lev. xix. 18.- a Gal. vi. 10.~ b 2 Cor. vi. 10; Phil. iv. 4. c Luke xviii. 1; xxi. 36; Rom. xii. 12; duties and privileges enjoined. 16 b Rejoice evermore. C 17 Pray without ceasing. d A. M. 4058. 18 In every thing give thanks: for this is the will of God in Christ Jesus concerning you. 19 Quench not the Spirit. е 20 f Despise not prophesyings. Eph. vi. 18; Col. iv. 2; 1 Pet. iv. 7.——————d Eph. v. stand, as it were, out of their ranks in the spirit- || social and public addresses to the throne of grace. ual warfare: for it is a military term, expressing || In every thing give thanks--Remembering, not only the character of soldiers who break their ranks, de- your dependance on God, but your obliguin †) sert their posts, or will not know their colours, and || him for all things, temporal and spiritual, and being therefore cannot perform their duty as soldiers, || persuaded that you never can be in such circumespecially in battle. It is fitly used to denote those stances of affliction, but that you have much greater who neglect the proper duty of their office or sta- cause for thankfulness than complaint. This is tion. Comfort the feeble-minded-Whose courage || Christian perfection: further than this we cannot and resolution are ready to fail them under the dif- || go, and we need not stop short of it. Our Lord has ficulties they meet with. The original expression, purchased joy as well as righteousness for us. It is 02ɩyoчvx85, properly means those of little soul,|| the very design of the gospel, that, being saved from or such as are peculiarly wanting in fortitude and guilt, we should be happy in the love of Christ. vigour of mind; support the weak-The infirm, || Prayer may be said to be the breath of our spiritual whether in soul or body; be patient-Maкpoðvμεiтε,|| life. He that lives cannot possibly cease breathing. be long-suffering; toward all men-Bearing with -Bearing with So much as we really enjoy of the presence of God, the weaknesses of the children of God, and exercis- || so much prayer and praise do we offer up without ing meekness and gentleness even toward the per- ceasing; else our rejoicing is but delusion. Thanksverse, obstinate, and ungrateful. The beauty of giving is inseparable from true prayer. It is almost this whole passage is thus illustrated by Mr. Black- || essentially connected with it. He that always wall: (Sac. Class., vol. i. p. 257:) "It is as admirable || prays, is ever giving praise; whether in ease or for the purity of its moral, and the diffusiveness of pain, both for prosperity and the greatest adversity. its charitable meaning, as for the elegance and force || He blesses God for all things, looks on them as of its words, and the delicate turn of its structure. || coming from him, and receives them only for his The union of the words within each comma or stop, || sake; not choosing nor refusing, liking nor dislikand their mutual relation and assistance, is exqui- || ing any thing, but only as it is agreeable or disagreesitely proper and natural. The noble period runs on with strength and smoothness, and ends close and full. Both the ear and judgment are satisfied." || See that none, &c.-Watch over both yourselves || and each other, and whatever injury any of you Verse 19. Quench not the Spirit-Which, whermay have received, whether from professed friends ever it is, burns more or less, yea, flames in holy or from avowed enemies, let no one render evil for || love, in joy, prayer, thanksgiving: O quench it not, evil, but ever follow that which is good-Endeavour- || damp it not, in yourself or others, by giving way to ing to the utmost to promote the happiness of all || any lust or passion, any affection or disposition, conabout you; and that resolutely and perseveringly; || trary to holiness, either by neglecting to do good, both among yourselves-That is, toward all your or by doing evil. See note on Eph. iv. 30. It is fellow-Christians; and to all men--Not exempting ---Not exempting || your enemies and persecutors. able to his perfect will. For this--That you should thus rejoice, pray, give thanks; is the will of God in Christ Jesus-Always holy, just, and good, and always pointing at our salvation. easy to observe that the qualities and effects of the Spirit's influences are here compared to those of Verses 16-18. Rejoice evermore--In your present fire. See note on Matt. iii. 11. fire. See note on Matt. iii. 11. And as fire may be privileges and future hopes. See note on Rom. xiv. quenched, not only by pouring water upon it, or 17; Phil. iv. 4; 1 Pet. i. 6. Pray without ceasing || heaping upon it earth and ashes, but by withholding -In order to maintain and improve this holy joy,|| fuel from it, or even by neglecting to stir it up; so the be always in a spirit of prayer, that is, retain a con- || enlightening, quickening, renewing, purifying, and tinual sense of your spiritual wants, and of your de- || comforting operations of the Spirit may be quenchpendance on God, through Christ, for the supply of ed, not only by the commission of known and wilthose wants, and let your desires for that supply be ful sin, and by immersing our minds too deeply in frequently offered up to God in faith: let your worldly business, and burdening them with worldly heart aspire after him, and long for a further ac- cares, but by omitting to use the private or public quaintance with him, conformity to him, and enjoy- means of grace, the fuel provided to nourish this ment of him; and be constant in the use of private sacred fire, and by neglecting to stir up the gifts and and fervent prayer at all proper seasons, joining also graces which are in us. at all opportunities with your family, Christian Verses 20-22. Despise not prophesyings—That friends, and the congregations of God's people, in || is, the preaching of God's word for the apostle is VOL. II. ( 26 ) || 401 h The apostle prays for the A. M. 4058. h A. D. 54. 21 Prove all things; hold fast || you wholly; and I pray God your A. M. 4058. 22 i Abstain from all appearance of 23 And the very God of peace evil. 1 sanctify || § 1 Cor. ii. 11, 15; 1 John iv. 1.- h Phil. iv. 8.- Li Chap. iv. 12. * Phil. iv. 9.—Chapter iii. 13.—m 1 Cor. i. 8. not here speaking of extraordinary gifts, but of such passes unto you, if in repentance and faith you turn as are ordinary. It seems one means of grace is to him, but on these terms preaching peace to you put for all; and whoever despises or makes light of || by Jesus Christ: sanctify you wholly―That is, may any of these, much more that sets them at naught, he carry on and complete the work of purification as the original expression, eğedevelтe, properly signi- and renovation begun in your regeneration, redeemfies, under whatever pretence, will surely, though || ing you from all iniquity, Tit. ii. 14; cleansing you perhaps gradually and insensibly, quench the Spirit. from all filthiness of flesh and spirit, 2 Cor. vii. 1; Some neglect attending the ministry of God's word, || stamping you with his whole image, and rendering on pretence that they are so well instructed that you a glorious church, not having spot or wrinkle, they can receive little or no benefit from it. But let or any such thing, but made holy toward God, dedisuch consider that the spiritual life is maintained || cated to and employed in his service, and without and increased in the soul, not so much by receiving blame in the whole of your conduct toward men. new discoveries in divine knowledge, "as by the The word oλorɛλɛs, here rendered wholly, signifies recollection of matters formerly known, and by se- every part of you, and every part perfectly; implyrious meditation thereon." Persuaded, therefore, || ing that every faculty of their souls, and every sense that a regular attendance on the ministry of the and member of their bodies, should be completely word will greatly tend to cherish the influences of || purified, and devoted to the service of God. And I the Spirit, and a neglect thereof will proportionably pray God-These words are not in the original, obstruct them; listen with attention and reverence which is literally, and may the whole of you, oλokλŋpov to the ministers of Christ, while they interpret and vμwv, your whole constitution, the whole frame of apply to men's consciences the Holy Scriptures, or your nature, all belonging to you, all of and about speak to them by way of instruction, warning, re- || you, be made and preserved blameless. And what proof, exhortation, or comfort: and own the autho- the apostle means by this whole constitution, or rity of God as speaking in and by his appointed || frame, of their nature, he immediately specifies, messengers. Meantime prove all things-Which || mentioning the spirit, the soul, and the body. Here, any preacher teaches, enjoins, or recommends; try || says Whitby, "the apostle justifies the ancient and every doctrine, precept, advice, or exhortation, by true philosophy, that man is, as Nemesius styles the touchstone of Scripture; and hold fast that || him, Tрμερns vñоσтaσis, a compound of three differwhich is good—Zealously, resolutely, and diligently ing parts. This was the doctrine of the Pythagopractise it, in spite of all opposition. "What a glo- || reans, and also that of the Platonists, who held that rious freedom of thought," says an eminent divine, || there is in man a soul irrational, which includes the "do the apostles recommend! And how contempt- || affections of the body; and a mind, which uses the ible, in their account, is a blind and implicit faith!|| body as its instrument, and fights against it. This May all Christians use this liberty of judging for also was the doctrine of the Stoics, whence Antoninus themselves in matters of religion, and allow it to || saith, The three constituent parts of man are owμɑ, one another, and to all mankind!" It must be ob-vxn, vas, the body, soul, and mind. Irenæus, and served, however, that those who heap up for them- Clemens of Alexandria, and Origen, say the same." selves teachers, having itching ears, under pre- || He adds, "those two excellent philosophers, Gastence of proving all things, have no countenance || sendus and Dr. Willis, have established this philosoor excuse from this text. And be equally zealous || phy beyond all reasonable contradiction." It appears and careful to abstain from all appearance of evil also, as the learned Vitringa has very accurately From every disposition, word, and action, which shown, a notion prevailed among the rabbis, as well you judge or suspect to be sinful; or which you as the philosophers, that the person of a man was have reason to fear might prove to you an occasion || constituted of three distinct substances; 1st, the of sin. Nay, in some, yea, in many cases, abstain || rational spirit, which survives the death of the body, from those things which appear to others to be evil, and is immortal; 2d, the animal soul, which man || or the lawfulness of which they question, though || has in common with the beasts, and which dies with you do not. For it is better to avoid such things, the body; and, 3d, the visible body. Many other than by an uncharitable use of your Christian liberty || learned divines, however, are of opinion, that as the to cause your weak brother to stumble, or to preju- | apostle's design was to teach mankind religion, and dice others against the truth. not philosophy, he might use the popular language Verses 23-26. And the very God of peace-Auros to which the Thessalonians were accustomed, withde o Deos ons einvns, literally, May the God of peace || out adopting the philosophy on which that language himself; that is, he who is ready to give you peace was founded: consequently that it is not necessary with himself after all you have done; who is in Christ to consider him as intending more by his prayer reconciling you to himself, not imputing your tres- || than that the Thessalonian believers might be tho Paul directs the epistle to be A. M. 4058. n A. D. 54. 24 Faithful is he that calleth you, || tle be read unto all the holy brethren. A. M. 4058 25 Brethren, pray for us. 26 Greet all the brethren with a holy kiss. read to all the holy brethren-Namely, of your church. The reader must observe, that in judicial oaths, the custom among the Jews was not for the person who came under the obligation of an oath to pronounce the words of swearing with his own mouth, but an oath was exacted from him by the magistrate or superior, and so he became bound to answer upon oath, by hearing the voice of swearing, roughly sanctified, of how many constituent parts || adjure you, that is, I lay you under the obligation of soever their nature consisted. "To comprehend," || an oath; that this epistle-The first he wrote; be says Macknight, "the distinction between soul and spirit," which the sacred writers seem to have intimated in some passages, "the soul must be considered as connected both with the body and with the || spirit. By its connection with the body, the soul receives impressions from the senses; and by its connection with the spirit, it conveys these impressions, by means of the imagination and memory, to the spirit, as materials for its operations. The|| or adjuration rather, as the LXX. render it. Here, powers last mentioned, through their connection therefore, a solemn act of divine worship is paid to with the body, are liable indeed to be so disturbed || Christ, taking an oath in the name of God being a by injuries befalling it, as to convey false percep- branch of his worship. This epistle was doubtless tions to the spirit. But the powers of the spirit not sent to the presidents and pastors of the Thessalonian being affected by bodily injuries, it judges of the church, and the command, that the epistle should be impressions conveyed to it as accurately as if they read, was delivered to them. "The same course, were true representations, so that the conclusions we may suppose, the apostle followed with respect which it forms are generally right." It may not be to all his other inspired epistles. They were sent improper to add here, that the spirit, as distinguished by him to the elders of the churches, for whose use from the two other parts included in the human con- they were principally designed, with a direction that stitution, seems to be supposed by the apostle (Heb. they should be read publicly by some of their numiv. 12) to be capable of being separated from the ber to the brethren in their assemblies for worship; soul, his expression being, The word of God is quick, and that not once or twice, but frequently, that all fc., piercing even to the dividing asunder of soul || might have the benefit of the instructions contained and spirit; and some have thought that he inti- in them. If this method had not been followed, such mates, (1 Cor. xiv. 14, 15,) that the one may know as were unlearned would have derived no advanwhat the other does not. Be this, however, as it tage from the apostolical writings; and to make may, the apostle's words were certainly not intended these writings of use to the rest, they must have to teach us philosophy, or to imply more than a been circulated among them in private, which would prayer that all our powers of mind and body, the have exposed the autographs (or the original copies) rational, including the understanding, the judg- || to the danger of being corrupted or lost." But what ment, conscience, and will; the animal, compre-Paul commands under a strong adjuration, Rome hending the affections, passions, and sensations; and forbids under pain of excommunication, prohibiting corporal, namely, the members and senses of our the reading of the Scriptures to the common people bodies, should be wholly sanctified; that is, purified in their religious assemblies, or enjoining them to from pollution, dedicated to God, and employed in || be read, if at all, in an unknown tongue; a sufficient glorifying him. Unto the coming of our Lord Jesus || proof this, that whatever that church may be besides, Christ-To call you hence by death, or to summon it is not apostolical. It is justly observed by Dr. you to appear at his bar. Faithful is he-To his Paley, that "the existence of this clause is an eviword and promises; that calleth you-By his gospel; dence of the authenticity of this epistle: because to who also will do it-Will preserve you blameless to produce a letter purporting to have been publicly his coming, unless you quench the Spirit. He "will read in the church at Thessalonica, when no such not," says Whitby, "be wanting in what is requisite letter had been read or heard of in that church, on his part toward it; I say his part, for if the faith- would be to produce an imposture destructive of itfulness of God required that he should sanctify and self. Either the epistle was publicly read in the preserve us blameless to the end without our care, church at Thessalonica during St. Paul's lifetime, or or should work in us absolutely and certainly that it was not. If it was, no publication could be more care, and the apostle believed this, how could he fear || authentic, no species of notoriety more unquestionlest the Thessalonians should be so overcome by able, no method of preserving the integrity of the Satan's temptations, as that his labour with them copy more secure: if it was not, the clause would might be in vain, chap. iii. 5; this being, in effect, to remain a standing condemnation of the forgery, and, fear that God might be unfaithful to his promise." one would suppose, an invincible impediment to its Verses 27, 28. I charge you--Greek, opκiš↔ vμaç, I || success.” PREFACE ΤΟ THE SECOND EPISTLE TO THE THESSALONIANS. THIS HIS second epistle to the Thessalonians is thought, by the best critics and chronologers, to have been written from Corinth, soon after the former, chiefly on account of some things therein which had been misunderstood. This appears probable for this reason, among others, that Timothy and Silvanus, who joined him in his first letter, were still with him, and joined him in this second. And, seeing in this epistle he desired the brethren to pray that he might be delivered from unreasonable and wicked men, (chap. iii. 2,) it is probable he wrote it soon after the insurrection of the Jews at Corinth, in which they dragged him before Gallio, the proconsul of Achaia, and accused him of persuading men "to worship God contrary to the law," Acts xviii. 13; we cannot therefore be much mistaken, in supposing that it was dated in or about the year of our Lord 55. The epistle begins with a devout acknowledgment to God for the eminent attainments which the Thessalonians had made in faith and other Christian graces, and especially for the zeal and fidelity with which they adhered to the gospel in the midst of persecution, chap. i. 1-4. II. To support and animate them under their trials, he reminds them of the distinguished honour that would be conferred on all the saints at the coming of Christ, and the vengeance that would at the same time overtake all the enemies of the gospel; assuring them of his constant prayers for their further improvement in true religion, verses 5-12. III. Lest, by mistaking the meaning of what he had said or wrote to them at any time upon that subject, or by any other means, they should be deceived into an opinion that the day of final judgment was near at hand, he informs them, that before that awful time there would be a grand apostacy in the church, and an antichristian power, which he calls the man of sin, would arise, and greatly obstruct the progress of the gospel, arrogantly assuming to itself the divine authority, and, by pretending miracles, leading multitudes into the most fatal delusions. Some beginnings of this power, he signifies, were already discoverable; and as soon as those restraints which then lay upon it were removed, it would break out in all its force, and continue to spread, till it should be finally destroyed by the coming of Christ, chap. ii. 1-12. IV. By these views, he is led to express his thankfulness to God that the Thessalonians had escaped this corruption which had begun so early to prevail in the church, and had given such convincing proofs of their entering into the true spirit of Christianity, in which he exhorts them to persevere with steadfastness and constancy, adding his earnest supplications for their increasing comfort and establishment, verses 13-17. V. He desires their prayers that his labours might be attended with the same success among others as they had been among them; and that he might be delivered from the opposition of unreasonable men, expressing withal his confidence in their continued regards to the instructions he had given them, chap. iii. 1–5. VI. He gives directions for their conduct toward some disorderly members of the church, who, neglecting their proper business, meddled in the concerns of others. These he exhorts to attend to their own affairs, and to provide carefully for their own subsistence, that they might not be a burden to others; reminding them of the example he had set, while at Thessalonica, in maintaining himself by the labour of his own hands, verses 6-12. VII. If any one, notwithstanding, should refuse to comply with this exhortation, he directs the other members of the church to exclude him from their company and friendship, that he might be made sensible of his fault; concluding with his usual salutation, verses 13-18. It is justly observed by Dr. Doddridge, from whose Introduction |