Verse-by-Verse Bible Commentary
1 Thessalonians 5:7

Clarke's Commentary

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 1 Thessalonians 5:4, 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.

Bridgeway Bible Commentary

Those who are still alive (5:1-11)

Paul had already told the Thessalonians that no one knows when Christ will return. He will come as unexpectedly as a thief. His intervention in the affairs of the world will be as sudden as birth pains. His return will smash the non-Christian’s sense of security with a destruction that none will escape (5:1-3). The life of the non-Christian is likened to a dark night of moral laziness and ill-discipline. The life of the Christian is likened to a bright day of watchfulness and self-control. Therefore, Christians of the ‘day’ should not act like non-Christians of the ‘night’, otherwise they will be both surprised and ashamed when Christ returns (4-7).
Just as soldiers must always be prepared for any eventuality, so Christians must always be prepared for Christ’s return. They must be self-controlled in their behaviour, strong in faith and love, and confident in their salvation (8). Union with Christ means that they will escape God’s wrath and enjoy salvation in its fulness. This is a further reason why they should live in a way that pleases God and encourages fellow Christians (9-11).

Coffman's Commentaries on the Bible

For they that sleep sleep in the night; and they that are drunken are drunken in the night.

There is no need to hunt metaphors here. These words are "not to be taken metaphorically, but as a simple statement of fact — what occurs in ordinary experience." P. J. Gloag, op. cit., p. 103. Immorality, drunkenness and debaucheries of every kind are practiced principally at night. Long before the Christian era, the association of drunkenness with night was so universally accepted that when Peter defended the apostles against a charge of being filled with new wine on Pentecost, he appealed to a universally accepted truth, "These are not drunken, as ye suppose, seeing it is but the third hour of the day" (Acts 2:15). There has always been something about wickedness which makes it inappropriate to indulge in it in the daytime. Night is the time for the deeds of darkness. George Elliott has a beautiful passage on this, quoted by Moffatt:

There are few of us who are not rather ashamed of our sins and follies as we look on the blessed morning sunlight, which comes to us like a bright-winged angel beckoning to us to quit the old path of vanity that stretches its dreary length behind us. James Moffatt, op. cit., p. 40.

Barnes' Notes on the Whole Bible

For they that sleep, sleep in the night - Night is the time for sleep. The day is the time for action, and in the light of day people should be employed. Night and sleep are made for each other, and so are the day and active employment. The meaning here is, that it is in accordance with the character of those who are of the night, that is, sinners, to be sunk in stupidity and carnal security, as if they were asleep; but for the children of the day, that is, for Christians, it is no more appropriate to be inactive than it is for people to sleep in the daytime. “It is not to be wondered at that wicked people are negligent and are given to vice, for they are ignorant of the will of God. Negligence in doing right, and corrupt morals, usually accompany ignorance.” Rosenmuller.

And they that be drunken, are drunken in the night - The night is devoted by them to revelry and dissipation. It is in accordance with the usual custom in all lands and times, that the night is the usual season for riot and revelry. The leisure, the darkness, the security from observation, and the freedom from the usual toils and cares of life, have caused those hours usually to be selected for indulgence in intemperate eating and drinking. This was probably more particularly the case among the ancients than with us, and much as drunkenness abounded, it was much more rare to see a man intoxicated in the day-time than it is now. To be drunk then in the day-time was regarded as the greatest disgrace. See Polyb. Exc. Leg. 8, and Apul. viii., as quoted by Wetstein; compare Acts 2:15 note; Isaiah 5:11 note. The object of the apostle here is, to exhort Christians to be sober and temperate, and the meaning is, that it is as disgraceful for them to indulge in habits of revelry, as for a man to be drunk in the day-time. The propriety of this exhortation, addressed to Christians, is based on the fact that intoxication was hardly regarded as a crime, and, surrounded as they were with those who freely indulged in drinking to excess, they were then, as they are now, exposed to the danger of disgracing their religion. The actions of Christians ought always to be such that they may be performed in open day and in the view of all the world. Other people seek the cover of the night to perform their deeds; the Christian should do nothing which may not be done under the full blaze of day.

Smith's Bible Commentary

Chapter 5

But of the times and seasons, brethren, you have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety: then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, [and here's the key] are not in darkness, that that day should overtake you as a thief ( 1 Thessalonians 5:1-4 ).

The day of the Lord is coming. Jesus referred to His coming as a thief in the night. But Paul is saying, "You are the children of the light, so that that day should not overtake you as a thief." I believe that the Lord intended us to be knowledgeable of Bible prophecy, and thus knowledgeable of the signs of His coming. And certainly, there are interesting signs of His coming in the world today. Israel existing as a nation: tremendous sign of the coming again of Jesus Christ. Europe gathered together in a community of ten nations: an interesting sign of the return again of Jesus Christ. The capacity of man to destroy himself off of the planet earth: another sign for "except those days be short and no flesh would remain, but for the elect sake, they shall be shortened."

The development of electronic funds transfers, the development of an I.D. system now putting a computer chip upon a card that can store all kinds of information, even record and keep in memory every transaction that you've made with the card; being used now in Europe, being tested in France, used in Europe as a possible model for a worldwide monetary system. And the talk of taking that same computer chip, because the cards are lost and stolen, and implanting it within a person's wrist. So a mark, an identity where people buy and sell with that mark and identity. "The times and seasons, brethren, you have no need that I write unto you. You know He's coming as a thief, but you are not the children of darkness that that day should overtake you as a thief."

You are all the children of light, and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober ( 1 Thessalonians 5:5-6 ).

Now, as Jesus talked in the twenty-fourth chapter of Matthew concerning His coming again, there were two things that He emphasized on into chapter twenty-five. One, watch; two, be ready. Paul here is emphasizing watch, be sober. And so, I do believe that it is the intent of the Lord that His church in all ages live in anticipation of His imminent return, and that two things they should number one, be watching and number two, they should be ready.

Therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep sleep in the night; and they that be drunken are drunken in the night. 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. For God has not appointed us to wrath [Praise the Lord!], but to obtain salvation by our Lord Jesus Christ ( 1 Thessalonians 5:6-9 ),

God's wrath is going to come upon the earth. Jesus said, quoting from Daniel, "And there shall be a time of great tribulation, such as the world has never seen before or ever see again." And from the book of Revelation, from chapter six through eighteen, we have details of that great judgment of God that will be coming upon the earth. And as we are moving in the book of Revelation now on Thursday evenings, we'll be studying this as we go along. But, this great judgment that is coming in the book of Revelation is called, in the book of Revelation, the day of His wrath, "the wrath of His indignation being poured forth as the rich men and the kings of all of the earth call unto the rocks and the mountains to hide them from the face of the Lamb and from His judgment. For the day of His wrath has come and who shall be able to stand?" ( Revelation 6:16 )

As far as the church is concerned, Jesus said, "In this world you'll have tribulation"( John 16:33 ). But Jesus identifies Satan as the culprit behind the tribulation that the child of God experiences living on this alien world. But the Bible definitely identifies the source of the great tribulation as being God in His judgment as He comes to judge those who are dwelling upon the earth. And when the wrath of God is poured out . . . we have not been appointed unto wrath, but to obtain salvation by our Lord. And that is why we should be watching, and we should be sober. Jesus said that that day is going to come and catch many as a snare. And so pray that you will always be accounted worthy to escape these things that are gonna be coming to pass upon the earth, and to be standing upon . . . before the Son of Man, for as a snare it shall come upon the earth. And therefore, he warns us against drunkenness, against surfeiting, against living after the flesh, that we be caught unaware. And so the same message of watching, be sober, be diligent.

For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, Who died for us, that, whether we wake or sleep, we should live together with him ( 1 Thessalonians 5:9-10 ).

And that is the whole thing, whether dead or alive, I'm going to be living together with Him. That's what Jesus was talking about when He said to Martha, "I am the resurrection and the light. He that believeth on Me, though he were dead, yet shall he live, and if you live and believe in Me, you'll never die"( John 11:25 ). I'm never gonna die. I'm gonna always live for Jesus and with Jesus, and whether, you know, in this body or in my new body, I'm gonna be living with Him. So, as Paul said, "Whether we wake or sleep, we are living together with Him in one form or the other, in this body or my new one. I won't die; I will be living together with Him."

Wherefore comfort yourselves together, and edify [build up] one another, even as you do ( 1 Thessalonians 5:11 ).

And so the building up of one another in Christ, the encouraging of one another in the Lord.

And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you ( 1 Thessalonians 5:12 );

So, those that God has chosen to have the oversight of the body of Christ, to minister to them and admonish them in the truth of God. Paul said,

And to esteem them very highly in love for their work's sake. And be at peace among yourselves. Now we exhort you, brethren, warn them that are unruly ( 1 Thessalonians 5:13-14 ),

Now he's gonna give us a bunch of little exhortations here.

Warn those that are unruly ( 1 Thessalonians 5:14 ),

You see a person that is not living right, warn him. God called Ezekiel to warn him, and told him the importance of his ministry of warning those unrighteous people, and those righteous who had turned on their righteousness.

comfort the feebleminded ( 1 Thessalonians 5:14 ),

We have a tendency many times to become annoying with the feebleminded. You know, to pass them off. But we are told here we ought to be comforting the feebleminded. God bless them, man. You know, our hearts should be going out to them and we should be patient and seek to comfort them, rather than being brisk and short.

support the weak, be patient toward all men. See that none render evil for evil unto any man ( 1 Thessalonians 5:14-15 );

Oh, isn't that difficult? How we love to get even, but see that we don't.

but ever follow that which is good, both among yourselves, and to all men. Rejoice evermore. Pray without ceasing. In every thing give thanks: for this is the will of God in Christ Jesus concerning you ( 1 Thessalonians 5:15-18 ).

Again, I would call attention to the fact it doesn't say, "For everything give thanks." That would be hypocritical. I cannot honestly give thanks for a lot of things, but I can give thanks in them. I can't give thanks, really, for the problems that I face, but I can give thanks in the problems. I don't give thanks for the trials, but I give thanks to God in the trials. If I've lost everything, I don't thank God for the fact that I've lost everything, but I thank God in the losses, not for the losses, because I know that God is control of my life. I know that God is controlling those things that happen to me because I've committed my life to Him and I know that God loves me. And I know that God is working out a wise plan in my life, and He is wiser than I. And I know that God can see the long term, where all I can see is the short term. And so, in everything that happens to me, because God is controlling those happenings, because God is governing my life, I give thanks to God in everything; that He loves me, that He's in control, that He is guiding the things of my life, and that He's gonna work out His good eternal plan and purposes in me. "In everything give thanks."

Quench not the Spirit ( 1 Thessalonians 5:19 ).

Now, a lot of people use this scripture to tolerate all kinds of foolishness going on within the body of Christ. You know, someone screaming outlandishly and running up and down the isles screaming and all, and in their second pass, Romaine catches them and takes them outside. And you know the first thing they say to Romaine, "The Bible says, 'Quench not the Spirit.'" Well, that's not what Paul's talking about. There is a spirit that is to be quenched: the human spirit.

We are told grieve not the Holy Spirit of God. How is the Holy Spirit grieved? How do we quench the Spirit? You know one of the greatest quenches of the Spirit is a lack of love? That's how we quench the Spirit. The Spirit's work in our hearts and in our lives can be hindered by bitter feelings, by hatred, and jealousy, and animosity, and those kind of feelings; that's what quenches the work of the Spirit within your life. And so, it's really talking about that work of God's Spirit within your life, don't quench it. The fruit of the Spirit, you see, is love, and that is what the Spirit is speaking to, is seeking to produce in you is that love. Don't quench the Spirit, open up to love. Open up to be an instrument of love. Open up to be a channel of God's love. Release yourself to love.

A lot of times we have a hesitancy in this because we've been burned in the past. We've been hurt. I loved them and then they rejected me, and we feel so rejected that we begin to close up and we won't open up to love. And as we close up and tighten up we're actually quenching the Spirit. "Quench not the Spirit."

Despise not prophesyings. Prove all things ( 1 Thessalonians 5:20-21 );

And, of course, with prophecy, that is necessary to be proved. As Paul said in 1 Corinthians 14 , "When one prophesies, let the others judge." And so, it is tied together here, "Despise not prophesyings. And yet prove all things."

I've had some people give me some off-the-wall "thus saith the Lord" prophecies. Several years ago, I had a man prophesy that I was gonna be carried out of the church in a casket within two weeks. He didn't like the fact that I didn't go along with his "Jesus only" doctrine. He said God was going to judge me. He had this vision and he prophesied, "Thus saith the Lord," you know, "in two weeks they're gonna carry you out in this black coffin." Well, I knew that was wrong, because my wife would never get a black coffin. An interesting thing, I had that man's funeral service within two weeks, so I just told my wife, "Evidently he saw the wrong face in the casket."

Prove all things. Someone gives you a prophecy, just don't accept it. Prove it. Don't despise it, though. And I get a lot of . . . I get a lot of, "Thus saith the Lords," and a lot of mail, and a lot of people feel that God has used them as a channel to speak to me. And I want to be open. God knows my heart; I want to be open. There are a lot of times, you know, you get sort of burned on these things. You say, "Aw, I . . . " and you don't even bother to read them, because there's a certain kind of a pattern to them all. And yet, I don't want to despise prophecy. I want to be open. I want God to be able to speak to me through ever . . . I can recognize, I accept that God can use others to speak to me, and I am open to God speaking to me. However, I want God to speak to me however He wants to speak to me.

But on the other hand, I feel that it is incumbent that I do prove all things and then,

hold fast that which is good ( 1 Thessalonians 5:21 ).

I think that this is Chuck Missler's sort of motto in every speech. He just says, "Hey, I'm gonna say a lot of wild stuff, and I don't want you to believe anything I say. I want you to prove all things, and then hold fast that which is true. Be like the Bereans, 'More noble than those in Thessalonica, and that they went and searched the scriptures to see if these things be of God.'" Prove all things, and then hold fast that which is good.

Here's an important one:

Abstain from all appearance of evil ( 1 Thessalonians 5:22 ).

I love this sparkling apple juice. And now Treetop has come out with Sparkling Apple Juice, but they put it in these large green bottles, you know, with the gold foil at the top and all. And I hate to buy it, because I'm afraid someone will see me checking out and say, "Oh, he's buying wine or champagne," or something, you know, because of the bottle that they put it in. So, sort of a dilemma. I want to abstain from all appearances of evil. But the Lord's taking care of that. Price Club has it in the case, and they're little twelve ounce bottles and no foil or anything, so I'll now get my sparkling apple juice.

I do think we need to be very sensitive on the appearances of things, to shun the appearances of evil. There are those couples that often come and say, "Well, we're living together in the same house, but we're not sleeping together." Well, who knows? You know, the neighbors, surely they don't know, and it has the appearance of evil. And we are told, and I think we need to abstain from all . . . even the appearances of evil. We don't want to stumble anybody.

And the very God of peace sanctify [set you apart] wholly [or completely]; and I pray God your whole spirit and soul and body be preserved ( 1 Thessalonians 5:23 )

Notice, Paul recognizes the tricotomy of man: your whole spirit, your whole soul, and your whole body. The three parts of man's being: body, soul, consciousness and spirit. Spirit, which is dead, until we receive the Lordship of Jesus Christ and we are made alive. Once dead in trespasses and sins, but now alive unto God through the Spirit. The spirit is come alive.

Now, psychology and humanism in the universities today teach the dichotomy of man. They teach that the soul and spirit of man are synonymous. It is only those who have been born again by the Spirit of God and experience the spiritual life are trichotomists, and the reason why we are trichotomist is because our spirit has come alive, and we know that the spirit of man is separate and distinct from the consciousness of man.

But the natural man cannot understand the things of the spirit, and neither can he know them because they are spiritually discerned. So try to argue this with a natural man and you get nowhere. He has no way of understanding, no way of comprehending. And the Lord brought me to this after several arguments with the college professor in my sociology class on the subject of the soul and the spirit being separate entities, distinct. And he was a dichotomist, a humanist, and we went round and round until one day, as I went out of the class talking to myself about that pour ignorant man, the Lord spoke to my heart and said, "Look, you're trying to teach him something he cannot know." The natural man cannot understand the things of the spirit neither can he know them. They are spiritually discerned.

It is only when you're alive in the spirit that you can understand the things of the spirit, the realm of the spirit. And so, those who are natural, trying to approach the word of God with a natural wisdom and understanding, become confused when you get to the realm of the spirit. But he which is spiritual understands all things, though he is not understand.

So,

and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ ( 1 Thessalonians 5:23 ).

That is your whole man. God, preserve me physically, my body. God, preserve my mind, my consciousness. And God, preserve my spirit, blameless unto the coming of our Lord Jesus Christ.

Faithful is he that calleth you, who also will do it ( 1 Thessalonians 5:24 ).

Oh, how glorious to be called of God, because God is faithful, and having begun a good work in us, He will continue to perform it.

Brethren, pray for us ( 1 Thessalonians 5:25 ).

In almost all of his epistles, Paul was asking the people to pray for him as he mentioned how he prays for them. And that's what the body of Christ is all about: bearing one another's burdens, and fulfilling the law of Christ, praying one for another.

Brethren, pray for us. And greet all the brethren with a holy kiss ( 1 Thessalonians 5:25-26 ).

Now, there over in Greece we went to church in Athens, and the brothers all came up and they came up and kissed ya on both cheeks. The practice is still there in Greece. In Rome, the same thing, the brothers all come up, kiss you on both cheeks, and you know, it's a neat experience. It's something that is sort of different to our culture here, but it is a common greeting in that area.

I charge you by the Lord, that this epistle be read unto all the holy brethren ( 1 Thessalonians 5:27 ).

So we really sort of obeyed the commandment here in reading this epistle to all of you holy brethren.

The grace of our Lord Jesus Christ be with you. Amen ( 1 Thessalonians 5:28 ).

So, next week into the second Thessalonians, and we'll take the whole book of second Thessalonians next week. Only three chapters, and they're all short. So second Thessalonians for next week as we move through the Bible.

"And now, be ye doers of the word and not hearers only." May God help us to put into practice those things that He has taught us in His word. Following the exhortations of Paul, may we live a holy, righteous life before God and man. Loving one another more and more as we look for that glorious day when our Lord shall come, and we shall be changed by His Spirit into His own glorious image, according to His mighty power, whereby He is able to subdue all things to Himself. May the grace of our Lord Jesus Christ and the love of God and the peace of His Holy Spirit keep you in Christ. In Jesus' name. "

Contending for the Faith

For they that sleep sleep in the night; and they that be drunken are drunken in the night.

For they that sleep sleep in the night: It was literally true in Paul’s day that sleep and drunkenness were nighttime activities. Modern occupations and electrical lighting have obscured these distinctions somewhat. The principle, however, is the same. The difference between the behavior of a Christian and a non-Christian is the difference between night and day.

and they that be drunken are drunken in the night: Daytime drunkenness was a rarity among the Jews (Acts 2:15). "To sleep by day would imply great indolence; to be drunken by day, great shamelessness" (Jamieson, Fausset, and Brown 391).

Dr. Constable's Expository Notes

C. Personal watchfulness 5:1-11

In view of the imminency of Christ’s return Paul exhorted the Thessalonians to be ready to meet the Lord at any time.

"The former [paragraph, i.e., 1 Thessalonians 4:13-18] offered instruction concerning the dead in Christ; this [paragraph] gives a word of needed exhortation to the living." [Note: Hiebert, p. 207.]

Other contrasts between these passages are the Rapture and the day of the Lord, and resurrection and judgment.

This pericope deals with the time of Christ’s return and the consequent need for watchfulness.

Dr. Constable's Expository Notes

Behavior consistent with their position in Christ required watchful preparation in view of the future. As soldiers engaged in spiritual warfare, they needed to protect their vital parts with trust in God and love for others (cf. 1 Thessalonians 1:3, 1 Thessalonians 3:5; Isaiah 59:17; Romans 13:12; 2 Corinthians 6:7; 2 Corinthians 10:4; Ephesians 6:14-17). They also needed to protect their thinking from attack by keeping their sure hope of deliverance at Christ’s appearing in mind (i.e., the Rapture). Note the recurrence of the triad of faith, hope, and love, as in 1 Thessalonians 1:3.

Barclay's Daily Study Bible

Chapter 5

LIKE A THIEF IN THE NIGHT ( 1 Thessalonians 5:1-11 )

5:1-11 You have no need, brothers, that anything should be written to you about the times and seasons; for you yourselves well know that, as a thief in the night, so the day of the Lord comes. When they are saying, "All is well; all is safe," then sudden destruction comes upon them, just as the labour pains come on a woman who is with child, and very certainly they will not escape. But you, brothers, are not in the dark. You are not in a situation in which the day, like a thief, can surprise you. For you are all sons of the light and sons of the day. We do not belong to night or darkness. So then, let us not sleep, as the rest of men do, but let us be watchful and sober. For those who sleep sleep at night; and those who get drunk get drunk at night; but, as for us, because we belong to the day, let us be sober and let us put on the breastplate of faith and love, and let us take for a helmet the hope of salvation, because God did not appoint us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for our sins, so that, whether we wake or whether we sleep, we may live with him. So then encourage each other and build up one another--as indeed you are doing.

We shall not fully understand the New Testament pictures of the Second Coming unless we remember that they have an Old Testament background. In the Old Testament the conception of the Day of the Lord is very common; and all the pictures and apparatus which belong to the Day of the Lord have been attached to the Second Coming. To the Jew all time was divided into two ages. There was this present age which was wholly and incurably bad. There was the age to come which would be the golden age of God. In between there was the Day of the Lord which would be a terrible day. It would be a day in which one world was shattered and another was born.

Many of the most terrible pictures in the Old Testament are of the Day of the Lord ( Isaiah 22:5; Isaiah 13:9; Zephaniah 1:14-16; Amos 5:18; Jeremiah 30:7; Malachi 4:1; Joel 2:31). Its main characteristics were as follows. (i) It would come suddenly and unexpectedly. (ii) It would involve a cosmic upheaval in which the universe was shaken to its very foundations. (iii) It would be a time of judgment.

Very naturally the New Testament writers to all intents and purposes identified the Day of the Lord with the day of the Second Coming of Jesus Christ. We will do well to remember that these are what we might call stock pictures. They are not meant to be taken literally. They are pictorial visions of what would happen when God broke into time.

Naturally men were anxious to know when that day would come. Jesus himself had bluntly said that no man knew when that day or hour would be, that even he did not know and only God knew ( Mark 13:32; compare Matthew 24:36; Acts 1:7). But that did not stop people speculating about it, as indeed they still do, although it is surely almost blasphemous that men should seek for knowledge which was denied even to Jesus. To these speculations Paul has two things to say.

He repeats that the coming of the day will be sudden. It will come like a thief in the night. But he also insists that that is no reason why a man should be caught unawares. It is only the man who lives in the dark and whose deeds are evil who will be caught unprepared. The Christian lives in the light and no matter when that day comes, if he is watchful and sober, it will find him ready. Waking or sleeping, the Christian is living already with Christ and is therefore always prepared.

No man knows when God's call will come for him and there are certain things that cannot be left until the last moment. It is too late to prepare for an examination when the examination paper is before you. It is too late to make the house secure when the storm has burst. When Queen Mary of Orange was dying, her chaplain wished to read to her. She answered, "I have not left this matter till this hour." It was similar with an old Scotsman to whom someone offered comforting sayings near the end. The old man's reply was, "Ah theekit (thatched) ma hoose when the weather was warm." If a call comes suddenly, it need not find us unprepared. The man who has lived all his life with Christ is never unprepared to enter his nearer presence.

ADVICE TO A CHURCH ( 1 Thessalonians 5:12-22 )

5:12-22 We ask you, brothers, to give due recognition to those who labour among you and to those who preside over you in the Lord and admonish you, and to hold them very highly in love because of the work that they are doing.

Paul comes to an end with a chain of jewels of good advice. He sets them out in the most summary way but every one is such that every Christian should ponder it.

Respect your leaders, says Paul; and the reason for the respect is the work that they are doing. It is not a question of personal prestige; it is the task which makes a man great and it is the service he is doing which is his badge of honour.

Live at peace. It is impossible that the gospel of love should be preached in an atmosphere poisoned by hate. Better far that a man should quit a congregation in which he is unhappy and in which he makes others unhappy and find one where he may be at peace.

1 Thessalonians 5:14 picks out those who need special care and attention. The word used for lazy originally described a soldier who had left the ranks. The phrase really means "Warn the quitters." The fearful are literally those whose souls are small. In every community there is the faint-hearted brother who instinctively fears the worst but in every community there should be Christians who, being brave, help others to be brave. "Cling to the weak" is a lovely piece of advice. Instead of letting the weak brother drift away and finally vanish altogether, the Christian community should make a deliberate attempt to grapple him to the Church in such a way that he cannot escape. It should forge bonds of fellowship and persuasion to hold on to the man who is likely to stray away. To be patient with all is perhaps hardest of all, for the last lesson most of us learn is to suffer fools gladly.

Don't take revenge, says Paul. Even if a man seeks our evil we must conquer him by seeking his good.

1 Thessalonians 5:16-18 give us three marks of a genuine Church. (i) It is a happy Church. There is in it that atmosphere of joy which makes its members feel that they are bathed in sunshine. True Christianity is an exhilarating and not a depressing thing. (ii) It is a praying Church. Maybe our Church's prayers would be more effective if we remembered that "they pray best together who also pray alone." (iii) It is a thankful Church. There is always something for which to give thanks; even on the darkest day there are blessings to count. We must remember that if we face the sun the shadows will fall behind us but if we turn our backs on the sun all the shadows will be in front.

In 1 Thessalonians 5:19-20 Paul warns the Thessalonians not to despise spiritual gifts. The prophets were really the equivalent of our modern preachers. It was they who brought the message of God to the congregation. Paul is really saying, "If a man has anything to say, don't stop him saying it."

1 Thessalonians 5:21-22 describe the constant duty of the Christian. He must use Christ as touchstone by which to test all things; and even when it is hard he must keep on doing the fine thing and hold himself aloof from every kind of evil.

When a Church lives up to Paul's advice, it will indeed shine like a light in a dark place; it will have joy within itself and power to win others.

THE GRACE OF CHRIST BE WITH YOU ( 1 Thessalonians 5:23-28 )

5:23-28 May the God of peace himself consecrate you through and through; and may your spirit and soul and body be kept complete so that you will be blameless at the coming of our Lord Jesus Christ. You can rely on him who calls you--and he will do this very thing.

At the end of his letter Paul commends his friends to God in body, soul and spirit. But there is one very lovely saying here. "Brothers," said Paul, "pray for us." It is a wonderful thing that the greatest saint of them all should feel that he was strengthened by the prayers of the humblest Christians. Once his friends came to congratulate a great statesman who had been elected to the highest office his country could offer him. He said, "Don't give me your congratulations, but give me your prayers." For Paul prayer was a golden chain in which he prayed for others and others prayed for him.

-Barclay's Daily Study Bible (NT)

FURTHER READINGS

Thessalonians

J. E. Frame, Thessalonians (ICC; G)

G. Milligan, St. Paul's Epistles to the Thessalonians (MmC; G)

W. Neil, The Epistles of Paul to the Thessalonians (MC; E)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

1 Thessalonians 5:7

They that -- who

In the night -- Evil and wickedness seems to be more prevalent in the night, or with darkness, or among those not alert and watchful.

drunken -- get drunk

Gill's Exposition of the Whole Bible

For they that sleep, sleep in the night,.... The night is the usual season for sleep, and sleep is only for such who are in darkness, and are children of the night; and not proper to be indulged by such who are children of the day, and of the light:

and they that be drunken, are drunken in the night; drunkenness is a work of darkness, and therefore men given to excessive drinking love darkness rather than light, and choose the night for their purpose. To be drunk at noon is so shameful and scandalous, that men who love the sin, and indulge themselves in it, take the night season for it; and equally shameful it is, that enlightened persons should be inebriated, either with the cares of this life, or with an over weening opinion of themselves.

Henry's Complete Commentary on the Bible

      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, 1 Thessalonians 5:6; 1 Thessalonians 5:6. 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 21:34. 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,1 Thessalonians 5:7; 1 Thessalonians 5:7. 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, 1 Thessalonians 5:8; 1 Thessalonians 5:8. 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,1 Thessalonians 5:9; 1 Thessalonians 5:9. 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.

Kelly Commentary on Books of the Bible

There is a special interest in examining the epistles to the Thessalonians, more particularly the first, because, in point of fact, it was the earliest of the letters of the apostles; and as the first on the part of Paul, so also to an assembly found in the freshness of its faith, and in the endurance of no small suffering for Jesus' sake. This has given a colour to the character of the epistle. Besides, the very truth which most strongly characterized the assembly there the habitual waiting for the Lord Jesus was that which the enemy perverted into a means of danger. It is always thus. Whatever God has specially given to the church, whatever He has caused to be brought out in any marked manner at any time, is that which we may expect Satan to sap and undermine with all diligence. We might have supposed, à priori, that any characteristic truth would be that in which the children of God would be more earnest, and strong, and united. Undoubtedly it is that for which they are specially responsible; but for this very reason they are the object of the continual and subtle attacks of Satan in respect of it.

Now these epistles (for both in fact show us the same truth, but on different sides, guarding it against a different means used by the enemy to injure the saints) present on their very face, in great fulness of application, the hope of the Christian, and that which surrounds it and flows from it. At the same time, the Spirit of God in no way limits Himself to that one subject in all its parts; but as we receive the truth in its fulness in Christ, so we have the great elements of Christianity, as well as the attractive state of the believers in Thessalonica, formed by the hope which animated them, and by the truth in general seen in its light. The apostle writes to them in a manner to confirm their faith: "Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians, which is in God the Father, and in the Lord Jesus Christ." He does not mean by this to set forth any great advance, any high standing on the part of the believer, as has been sometimes drawn from these words, but rather the contrary. It was the infantine condition of the assembly of the Thessalonians which appears to have suggested this mode of address from the apostle. Just as the babe of the family would be an especial object of a father's concern more particularly if peril surrounded it, so does the apostle cheer the church of the Thessalonians, by speaking of their being in God the Father, and in the Lord Jesus Christ. (Compare John 10:28-29.) It is as children, not merely in the sense of being born of God, but as babes; and the Spirit of God views the assembly of the Thessalonians in this way. As a proof that this is correct, it may be noticed that there does not appear at this time to have been any regular oversight established in their midst. There is no hint of elders appointed here as yet, any more than at Corinth. There was no small vigour; but, at the same time, it had the stamp of youth. The fresh flow of affection filled their hearts, and the beauty of the truth had but just dawned, as it were, on their souls. This, and more of kindred character, may be traced very clearly. And we find here an instructive lesson how to deal with the entrance of error, and the dangers that threaten the children of God, more particularly such as may be comparatively unformed in the common faith.

After his salutation the apostle, as usual, gives thanks to God for them all, making mention of them in his prayers, as he says: "Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father." From the outset we find the eminently practical shape which the truth had taken; as indeed must always be the case where there is the care and activity of the Spirit of God. There is no truth that is not given both to form the heart, and to guide the steps of the saints, so that there may be a living and a fruitful service flowing to God from it. Such was the case with these Thessalonians; their work was the work of faith, and their labour had love for its spring; and more than that, their hope was one which had proved its divine strength by the power of endurance which it had given them in the midst of their afflictions. It was really the hope of Christ Himself, as it is said "patience of hope in our Lord Jesus Christ, in the sight of God and our Father." Thus, we see, all was kept in conscience before God; for this is the meaning of the words "in the sight of God and our Father."

All this brings them before the soul of the apostle in confidence, as being simple-hearted witnesses, not only of the truth, but of Christ the Lord. "For our gospel," he says, "came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake." The apostle could unburden himself, and speak freely. With the Corinthians he could not so open his heart: there was such fleshly vaunting among them that the apostle speaks to them with no small reserve. But here it is otherwise; and as there was fervent love in their hearts and ways, so the apostle could speak out of the very same love; for assuredly love was not less on his part. Hence he could enlarge with joy on that which was before him the manner in which the gospel had come to them; and this is of no small consequence in the ways of God. We should by no means pass by a due consideration of the manner in which God deals either with individual souls, or with saints, in any special place. For all things are of God. The effect of a storm of persecution, accompanying the introduction of the gospel, could not have been without its weight in forming the character of the saints who received the truth; and, yet more, the way in which God had wrought particularly in him who was the bearer of His message at that time would not be without its modifying influence in giving such a direction to it as would be for the Lord's glory and praise. I doubt not, therefore, that the apostle's entrance among them, the notable accompanying circumstances of it, the faith and love that had been then tried of course, habitually there, but, nevertheless, put at that juncture to the proof to a remarkable degree at Thessalonica had all their source in God's good guidance; so that those that were to follow in the wake of the same faith, who would have to stand and suffer in the name of the same Lord Jesus at a later day, were thus strengthened and fitted, as no other way could have done so well, for what was to befall them.

The apostle, therefore, does not hesitate to say, "Ye became followers of us and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: so that ye were ensamples to all that believe in Macedonia and Achaia." And this was so true that the apostle did not need to say anything in proof of it. The very world wondered how the word wrought among these Thessalonians. Men were struck by it; and what impressed even people outside was this that they not only abandoned their idols, but henceforth were serving the one living and true God, and were waiting for His Son from heaven. Such was the testimony, and an uncommonly bright one it is. But, indeed, simplicity is the secret for enjoying the truth, as well as for receiving it; and we shall find always that it is the sure mark of God's power in the soul by His word and Spirit. For there are two things that characterize divine teaching: real simplicity, on the one hand, and, on the other, that definiteness which gives the inward conviction to the Christian that what he has is the truth of God. It might be too much to expect the development, or, at any rate, a large exercise of such precision as this among the Thessalonians as yet; but. one may be sure that if there was true simplicity at first, it would lead into distinctness of judgment ere long. We shall find some features of this kind for our guidance, and I hope to remark upon them as they come before me.

But, first of all, take notice that the first description which is given of them, in relation to the coming of the Lord, is simply awaiting the Son of God from heaven. We do not well to fasten upon this expression more than it was intended to convey. It does not appear to me to mean anything more than the general attitude of the Christian in relation to Him whom he expects from above. It is the simple fact of their looking for the same Saviour who had already come, whom they had known that Jesus who had died for them and was raised again from the dead, their Deliverer from the wrath to come. Thus they were waiting for this mighty and gracious Saviour to come from heaven. How He was coming they knew not; what would be the effects of His coming they knew little. They of course knew nothing about the time, no soul does; it is reserved in the hands of our God and Father; but they were, as became babes, waiting for Him according to His own word. Whether He would take them back into the heavens, or at once enter on the kingdom under the whole heaven, I am persuaded they did not know at this time.

It seems therefore a mistake to press this text, as if it necessarily taught Christ's coming in order to translate saints into heaven. It leaves the aim, mode, and result an entirely open matter. We may find ourselves sometimes forcing scripture in this way; but be assured, it is true wisdom to draw from scripture no more than it distinctly undertakes to convey. It is much better, if with fewer texts, to have them more to the purpose. We shall find ere long the importance of not multiplying proof-texts for any particular aim, but of seeking rather from God the definite use of each scripture. Now all that the apostle has here in view is to remind the Thessalonian saints that they were waiting for that same Deliverer, who was dead and risen, to come from heaven. It is likely that as His coming is presented in the character of Son of God, it may suggest more to the spiritual mind, and probably did suggest more to them at a later day. I am only speaking of what is important to bear in mind at their first conversion. It was the simple truth that the divine person, who loved them and died for them, was coming back from heaven. What would be the manner and the consequences they had yet to learn. They were waiting for Him who had proved His love for them deeper than death or judgment; and He was coming: how could they but love Him and wait for Him?

The second chapter pursues the subject of the apostle's ministry in connection with their conversion. He had not left them when they had been brought to the knowledge of Christ. He had laboured among them. "For yourselves, brethren, know our entrance in unto you, that it was not in vain: but even after we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention." The apostle had gone on in persevering faith, undisturbed by that which had followed. He was not to be turned aside from the gospel. It had brought trouble on him, but he persevered. "For our exhortation," he says, "was not of deceit, nor of uncleanness, nor in guile: but as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts. For neither at any time used we flattering words, as ye know, nor a cloke of covetousness, God is witness: nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ."

Here we see how entirely his ministry had been above the ordinary motives of men. There was no self-seeking It was not a question of exalting himself, or of earthly personal gain; nor, on the other hand, was there the indulging of the passions, either gross or refined None of these things had a place in his heart, as he could appeal to God solemnly. Their own consciences were witnesses of it. But, more than that, love and tenderness of care had wrought toward them. "We were gentle among you, even as a nurse cherisheth her children: so being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us." What a picture of gracious interest in souls, and of this, not in Him who has the full expression of divine love, but in a man of like passions with ourselves! For if we must ever look for the perfection of it in Christ alone, it is good for us to see the life and love of Christ in one who had to contend with the very same evils which we have in our nature.

Here, then, we have the lovely picture of the grace of the apostle in watching over these young Christians; and this he presents in a two-fold form. First, when in the most infantine condition, as a nurse he cherished them; but when they grew a little, he pursued his course, "labouring night and day, because we would not be chargeable unto any of you, preaching unto you the gospel of God. As ye know how we exhorted and comforted and charged every one of you, as a father doth his children." As they advanced spiritually, so the character of ministering to their need was changed; but it was the very same love in exhorting them as a father, which had cared for them as a nurse. This may be the beau idéal of a true pastor; but it is the picture of a real apostle of Christ, of Paul among the Thessalonians, whose one desire was that they should walk worthy of God, who had called them to His kingdom and glory. "For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe."

Then follows a sketch of that suffering which faith entails, as sooner or later it must come; and as he had charged them to walk worthy of God, who had cheered them with the prospect of the unseen and eternal things so he would have them to prove by their constancy and endurance that it was God's word which so powerfully wrought in them, spite of all man could do. "For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: who both killed the Lord Jesus, and their own prophets" not exactly their own prophets, but the prophets "and have persecuted us; and they please not God, and are contrary to all men: forbidding us to speak to the Gentiles." What a contrast with the grace of God! The people who had the prestige of religion could not endure that the gospel should go to the despised Gentiles, their enemies. Yet why should they have been so careful of it, since they did not believe in it themselves? How came to pass this their sudden interest in the spiritual welfare of the heathen? Whence originated this unwearied zeal to deprive others of the gospel they themselves scorned? If the gospel were such an irrational and immoral and trumpery matter as they professed to consider it, how was it that they spared no pains to prejudice men against it, and to persecute its preachers? Men do not usually feel thus do not set themselves so bitterly and continuously against that which does not prick their consciences. One can understand it where there is the sense of a good of which they are not prepared to avail themselves: the rebellious heart vents itself then in implacable hatred at seeing it go to others, who peradventure would receive it gladly. It is man always the enemy, the persistent antagonist of God, and more particularly of His grace. But it is religions man, as the Jew was, here and everywhere man with a measure of traditional truth, who feels thus sore at the operations of God in His mighty grace.

But the apostle as he had shown us men the objects of the gospel, and the constant interest of grace in Christians, contrasted with those who hindered because they hated the grace of God, so he also lets them know the affectionate desire that was not weakened by absence from it, but rather the contrary. "But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire." There is nothing so real upon earth as the love of Christ reproduced by the Spirit in the Christian. "Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us." There is a reality for evil in Satan, the great personal enemy, as much in a certain sense as there is in Christ for good. Let us not forget it.

On the other hand, what is the encouragement to suffering love and toil along the road? "What is our hope, or joy, or crown of rejoicing?" It matters little what the circumstances maybe in regard to true ministry in the grace of Christ. Trial shows how superior it is to circumstances. Bodily presence or absence only tests it. Afflictions only prove its strength. Distance only gives room to its expression to those who are absent. The unfailing and only adequate comfort is the certain re-union of those who minister, and those who are ministered to, in the day when all opposition will vanish, and around the board where all the fruits of true ministry, whether of a nurse or of a father that exhorts those who are growing up in the truth, will be tasted in the joy of our Lord. The apostles and their companions in labour were content to wait for the reward of loving oversight exercised among the saints of God.

But this did not in the slightest degree hinder the apostle's tender sympathy with those who were pressed down by any special sufferings. For Christianity is not dreamy or sentimental, but most real in its power of adapting itself to every need. It is the true deliverance from all that is fictitious, whether on the side of reason or of imagination in the things of God. Superstition has its perils; but quite as much has the dogmatism of mere intellect. Scripture raises the believer above both; yet the apostle shows what anxiety of feeling was his about the Thessalonians. He did not doubt the Lord's watchful eye. Nevertheless all his heart was in movement about them. He had sent Timotheus when he could not go himself; and he was rejoiced to hear the good account which he thus gleaned through him, for he dreaded lest they might be shaken by the great wave of trouble that was sweeping over them. No doubt they had been prepared for this in a measure; for he had told them, when with them, that they were appointed thereunto.

But now, how cheered was his spirit to find that the tempter had been foiled! Timotheus had come with good tidings of their faith and love. Spite of all, they had "good remembrance of us always, desiring greatly to see us, as we also to see you." Love was still fervent, as in him so in them. "Therefore, brethren, we were comforted over you in all our affliction and distress by your faith: for now we live, if ye stand fast in the Lord." But in the midst of thanksgiving he prays for them.

We may notice two prayers particularly in this. epistle. The first occurs at the end of 1 Thessalonians 3:1-13, and the second at the end of the last chapter. The first is more particularly a review of the entrance of the gospel among the Thessalonian saints and of his own ministry, which was no doubt meant to be suggestive to them of the true character and method of serving the Lord in dealing with all men. He winds it up with prayer to the effect: "Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you. And the Lord make you to increase and abound one toward another, and toward all men, even as we do toward you: to the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints."

Here at once we come to very distinct guidance for our thoughts; and this in more ways than one. He prays not that they may be established in holiness, in order that they might love one another, but that they might abound in love, in order that they might be established in holiness. Love always precedes holiness. It is true from conversion from the beginning of the work in the soul and it is also true to the last. What first raises the heart to God is some faint sense of His love in Christ. I do not say anything at all like the love of God shed abroad in the heart by the Holy Spirit given us. There may then be no power to rest on divine love; there can be no abounding in love in such a state. But, for all that, there is a hope of love if it be the feeblest thought; if it be only that "there is bread enough and to spare" for the merest prodigal that betakes himself to the father's house. If we look at God and Christ, and at the grace that suits the Father's counsels and the Son's work, I admit all this is a scanty measure a poor thing on their part, to give a servant's portion in such a house. But it was no small prize for the heart of a sinner, darkened and narrowed by selfishness, and the indulgence of lust and passion. And what is sin in every form but selfishness? We know how this shuts up the heart, and how it destroys every expectation of goodness in others. The grace of God, contrariwise, works and kindles, it may be, a very little spark at first, but still a beginning of what is truly great, good, and eternal. Accordingly, as we read, the prodigal starts from the far country, and cannot rest though there was incomparably more earnestness on the part of the father to meet him, as well we know; for it was not the prodigal that ran to the father, but the father to the prodigal. And thus it is always. The same true working of love, however at first dimly seen, that wakes the sinner from his wretched bed of sin for rest it cannot be called this rouses him from the guilty dreams of death. On the other hand, it is the fulness of love which gives the heart to enter into the riches of grace towards us, shedding abroad, not an earnest of it, but itself in the heart. And this holiness, not in desire only, but real and deep, keeps pace with love.

It is not, of course, my present task to unfold the wonderful way in which that love has been proved to us. It does not come before me now, nor is it for me to leave my theme even to speak of its display in Christ, by whom God commends His own love to us, in that, while yet sinners, we were reconciled to God by the death of His Son, till we can joy in Himself through our Lord Jesus Christ. But I affirm that all practical holiness is the fruit of the love to which the heart has surrendered, and which it receives simply and enjoys fully. This, then, is true of the soul that is only seeking to know the grace of God.

But here he earnestly desires their growth in holiness, and prays for them that they might "increase and abound in love one toward another, and toward all men, even as we do toward you: to the end he may stablish your hearts unblameable in holiness." And the manner in which this is connected with the coming of Christ here is very noticeable. He supposes it to be flowing out of love, and going on in holiness, proceeding unbroken, until the saint finds himself at last in the display of glory; not when Christ comes to take us up, but when God brings us with Him. Why (let me ask) is there not presented His coming to receive the saints in this chapter, as in the next? Because our walking in love and holiness is the question in the hand of the Holy Spirit; and this has the most intimate connection with Christ's appearing, when we come with Him. And for this there is a simple reason. Where the walk comes in, we have clearly responsibility before the saints. Now the appearing of the Lord Jesus is that which will manifest us in the results of responsibility. Then we shall each see, when self-love can no longer darken our judgment of ourselves, or our estimate of others, when nothing but the truth shall remain and be displayed of all that his been wrought in us, or done by us. For the Lord will assuredly come to translate us to His presence; but He will also cause us, to appear with Him in glory, when He appears; and when this moment arrives, it will be made manifest how far we have been faithful, and how far faithless. All will be turned to His own glory. Accordingly then here in1 Thessalonians 3:1-13; 1 Thessalonians 3:1-13 we see the reason why, as it appears to. me, the Spirit directs attention to His coming with all His saints, not for them.

The next portion, or second half of the epistle, opens with practical exhortation. The early part insists on purity; then follow a few words on love. It might seem strange that it should be needful to guard these saints, walking as we have seen so simply and delightfully, against unclean offences even in the closest relations of life that Christian men should be warned against fornication and adultery; but we know that so desperate is the evil of the flesh, that no circumstances nor position can secure, yea, even the joy of the blessing of God's grace, without * exercise of conscience and self-judgment; and hence these solemn admonitions from the Lord. It was particularly needed at that time and in Greece, because such sins were rather sanctioned than judged in the heathen world. Even mankind in later days have profited enormously by the change. They can now no doubt enrich themselves with truth, and talk largely about holiness; but how little they knew of either before they borrowed from Scripture! it is all stolen goods, every bit of real value. The men of whom they are the successors were unclean to the last degree. The Aristotles and Platos were really not fit for decent company. I admit our Grecians would scowl at such an estimate, or scorn it; but they lack the elements for forming an adequate moral appraisal, or they do not look the facts in the face, plain enough as they are. If knowingly they endorse or make light of such morals as Plato counted desirable for his republic, it cannot be doubted where they themselves are. Undoubtedly there were some fine speculations, but nothing more; for men thought that talking about morality would do as well as the thing itself. It is Christ, and Christ alone, that has brought in the very truth of God in word and deed. It was unknown to man before: still more the ultimate proof in the cross that He is love. Christ first displayed absolute purity in the very nature which had revelled in lust and passion heretofore.

But the Thessalonians in general might not mated its importance fully, being young in the truth. There was doubtless good reason why the apostle in writing to them had to lay great stress on moral purity. The fact is, that it was a matter of course then for men to live just as they listed. There was no restriction, except so far as mere human vengeance or punishments of the law might deter them. Men indulged themselves in anything they could do safely. And so indeed it is to this day, except so far as Christianity or the profession of it prevents them.

After speaking of purity, the apostle treats of loving one another, and adds that there was no need to say much about it. They themselves were taught of God; they knew what they were called to in brotherly love. But he does exhort them to be quiet and to mind their own business, working with their own hands, as he not only commanded them when in their midst, but exemplified it from day to day himself. He had it deeply at heart that they should walk reputably toward those without, and have need of no one or thing.

But we come in the next place to a main topic of the epistle. They had fallen into a serious mistake as to some of the brethren that had fallen asleep. They feared that these departed saints would miss much at the coming of the Lord in fact, that they would lose their part in the joyful meeting between the Lord Jesus and His saints. This at once shows us that we must not estimate the Thessalonian believers according to that standard which these mistakes helped to elicit from the Holy Ghost. We have the advantage of the entire development of the truth, much of which was the inspired correction of evils and errors. The New Testament, you must remember, was not then written; a very small part one gospel, or at most perhaps two, and not one of the epistles. Thus, except the teaching that they had received from the apostle during his comparatively short stay in Thessalonica, they had little, or no means of further instruction in the truth, and we know how easily that which is only heard passes away. We may learn from this the invaluable blessing we have, not merely in the word, but in the written word of God scripture. However, at this time, for the most part, the New Testament books were not yet written. It was that part of scripture which most of all concerned these saints. We must not, therefore, wonder that they were ignorant of what had regard to their brethren who had fallen asleep. On the other hand, it is not meant that they entertained any fears of their being lost. This could not arise in the minds of souls grounded in what the apostle calls our gospel; and no charge is so much as hinted of any failure in this respect. Still a delay might have been conceived before they entered into full blessedness. One can understand their perplexity for want of light on what the Lord would do with them. They did not know whether they would then enter the kingdom, or how, or when. These were questions unsolved.

The Holy Ghost meets their difficulties now, and tells them to this effect: "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. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him." Clearly we hear again of the Lord coming, and bringing these saints with Him. It is not the Lord, however, receiving them to Himself, but bringing them with Him. That is, we have once more the Lord coining in glory with His saints already glorified. When that moment comes, at any rate, they will be with Him. Such is the first statement of the apostle. But this very truth, which made part of their old difficulty, raises another difficulty. How could the saints that had fallen asleep come with Him now? How could all the saints appear in glory with Christ? They seem to have understood that when the Lord came, there would be saints here below waiting for Christ; and that these would somehow be with Him in glory. But they were utterly perplexed as to the saints that had fallen asleep. They did not know what to make of the interim if indeed they suspected an interim. They did not know the process by which the Lord would deal with those that had died; and it is now explained.

"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 [shall in no wise anticipate] them which are asleep." If they had remained alive, no difficulty had been felt in the case. Some in our day seem to feel a good deal surprised at such a difficulty as this; but the truth is that the sorrow of the Thessalonians arose from the simplicity of their faith, and men's feeling no difficulty now is partly owing to their lack of any genuine faith in it. Had they more faith, they might have their perplexities too, not at the end, but, as usual, at the beginning. It was certainly so with the Thessalonians at this time. It is always the effect of faith at first. Newly-entered light gives occasion to the perception of much which we cannot solve at once. But God comes in to the aid of the believer, and in His own grace and time solves one difficulty after another. Then the apostle clears it up thus: "We which are alive and remain unto the coming [or presence] of the Lord," etc. The word "coming" means the fact of being present in contrast with absence. "We which are alive and remain unto the presence of the Lord shall not precede them which are asleep." I take the liberty of changing the word "prevent," which is old English, into a phrase which gives the same meaning as "prevent" when the translation was made.

We "shall not precede them which are asleep." Thus, suppose we are waiting for Christ to come, and that He comes, we shall not be before those saints that have departed previously. How can this be? It is answered in the next verse. "For the Lord himself," says he, "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: 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." Thus it is evident that, if there be a moment of difference, it is in favour of the sleepers, and not of those which remain alive. Those that are asleep are first wakened up. Bear in mind, sleep is for the body; the soul is never said or supposed in scripture to be asleep. But those who are asleep in their graves will be wakened up by the shout ( κέλευσμα ) of the Lord Jesus; for the word means the call of a commander to his men that follow, or of an admiral to his sailors. It is from one who has a relation to others under his authority; it is not a vague call to those that may not own his command, but to his own people.

It is evident, therefore, that the notion entertained by some, that this shout must be heard by men in general, is refuted by these words, as well as other facts. Men in general have no such relation to the Lord. It is a shout that is heard by those to whom it appertains. Not a word, therefore, includes but, rather the contrary, shuts out those to whom Christ stands in no such connection. In other words, it is the Lord's call to His own, and accordingly the dead in Christ rise first, as the immediate fruit of it. "Then we, the living that 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." This at once dispels the difficulty as to those who were asleep. So far from missing the moment of meeting between the Lord and His own, they rise first; we immediately join them; and thus both together are caught up to meet the Lord in the air, and so shall we ever be with Him.

Then the apostle, having left with the Thessalonians the comfort of this about their brethren, turns to the day of the Lord, or His appearing. "But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night." "The day of the Lord" is invariably in Scripture that period when the Lord will come in manifest and awful judgment of sinful men. It is never applied to any dealing with the Christian as on the earth. We find a very particular application of it, which seems connected with the saints. This is not exactly called the day of the Lord, but "the day of Christ." Confessedly there is a connection between the two. The day of Christ means that aspect of the day of the Lord, in which those who are in Christ will have their special place in the kingdom assigned. Consequently, where it is a question of the fruit of labour in the service of Christ, reward of faithfulness, or anything of the kind, "the day of Christ" is mentioned.

But "the day of the Lord," as such, is invariably the day of the Lord's dealing in judgment with man as such on the earth. Of that day, then, the apostle felt no need to write. It was already known perfectly that the day of the Lord is coming as a thief in the night. This was a matter of Old Testament statement and phraseology. All the prophets speak of it. If you search from Isaiah to Malachi, you will find that the day of Jehovah is that moment of divine intervention when man is no longer allowed to pursue his own path, when the Lord God will deal with the world's system in all its parts, when the idols of the nations all perish together with their benighted votaries. But the Lord Himself shall be exalted in that day, and His people shall be brought into their true place, and the Gentiles shall accept theirs. This will be the time of displayed divine government. Jehovah will take Zion as the central seat of His earthly throne, and all peoples shall submit to His authority in the person of Christ.

Hence, therefore, the apostle, when he speaks of the day of the Lord, alludes to it as already too notorious to need fresh words about it. The Thessalonians did not require to be instructed as to that. But this makes most plain the distinction of the manner in which the saints and mankind will be dealt with. When he treats of the Lord's coming, they require to be instructed; where he speaks about the day of Jehovah, they do not. The day of Jehovah was matter of common knowledge from the Old Testament. To a scribe instructed thus, there was no doubt about its bearing. Not even a Jew disputed about it, and of course a Christian would be subject to the testimony of God in the Old Testament. But a Christian might not know that which most of all it was desirable for him to understand, the manner in which his own proper hopes would link themselves with the day of Jehovah.

It is exactly there many make such utter confusion; for they do not distinguish between the hope of the Christian and "the day" for the world. And this lets out a great secret the heart's desire to think of the two things together. We can all understand that people would like to have the best of both. But it cannot be done. Hence in speaking of the day of the Lord (and I draw your attention to it, because we shall find its importance in the next epistle) he says, "When they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child." He does not say "you," but "they." Why this difference? When he is speaking about the presence of the Lord, he says "you," "we;" but when treating of the day of Jehovah, he says "they."

Indeed, the apostle excludes the believer; for he says, "Ye, brethren, are not in darkness, that that day should overtake you as a thief." Besides, he gives a moral reason, "Ye are children of light, and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep sleep in the night; and they that be drunken are drunken in the night. But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ." Salvation here means complete deliverance not yet come the redemption of the 'body and not that of the soul alone. For Christ "died for us, that whether we wake or sleep, we should live together with him."

Carefully remember that waking or sleeping here has reference to the body; it has no reference at all to anything of moral state. It is impossible that the Spirit of God should say that, whether in a right state or wrong we should live together with Him. The Holy Spirit never makes light of the condition of sin. Nor is there anything more foreign to the tone of scripture, than that the Spirit of God should treat with indifference the question whether a saint was in a good or a bad state. He had no doubt just used the words "wake or sleep" in another sense; but he seems to me to assume the impossibility of a saint applying them in a moral sense when he pursues the subject farther. In verse 6, for instance, the sleeping and watching are moral states; but when we come down to verse 10, they refer to the question of life or death in the body, and not to the saints' ways. In fact this manner of taking up words, and applying them in another sense, will be found to be one of the characteristics of the abrupt, animated, and forcible style of the apostle.

I should not make the remark if I had not known excellent men sometimes in considerable danger from overlooking this, and taking scripture in a narrow and pseudo-literal sense. But this is not the way to understand the Bible. It is one of the great misuses to which a concordance exposes those who are caught by verbal analogies, instead of entering into the scope of thought real meaning.

We shall live with Him then. "Wherefore," he says, comfort yourselves to ether, and edify one another." Then he gives them certain instructions; and I add this observation, which is one of practical importance. He calls upon these young believers to know those who laboured among them, and were over them, or took the lead in the Lord, and admonished them. They were to esteem them very highly in love for their work, being at peace at the same time among themselves.

This exhortation, always right, has, to my own mind, great wisdom and worth for us now; for the simple reason that, so far, we stand in a measure, as to circumstances though not from the same cause with these Thessalonian saints. Assuredly they were in a comparatively infantine condition, quite as much or more than those I am now addressing. Yet if saints, no matter how informed, then had among them those that laboured and were over them in the Lord, surely the same Lord gives still the same helps and governments. He raises up and sends His workmen in the world, and those who bring in that moral power and wisdom which enable some to take the lead. Hence it is beyond just controversy from the case of the Thessalonians (and it is not alone) that for some to be over others in the Lord did not depend on apostolical appointment. It is a defective and even mistaken idea to restrict it to this, though it is admitted that the apostles used to appoint such elders. But the essence , of what we find here is, that in that appointment spiritual power and might did show itself in this way; and that the greatest of the apostles exhorts the saints to acknowledge those who were thus and only thus over them in the Lord, altogether independently of any apostolic act. No doubt the due external appointment was desirable and important in its place. But what of places (and I would add, what of times) where it could not be had?

These are our circumstances now; for no matter how much we might welcome and value such outward appointment, we cannot have it. Without the proper scriptural authority, who is to appoint? Any body unquestionably, and leaders especially, might imitate Paul and Barnabas, or Titus. But, assuredly, mere imitation is nothing, or worse; and those that take the lead, or are qualified to do so, are the persons to be appointed not to appoint, if we really bow to the Lord. More than this direct authority from the Lord for the purpose was needed. Where is it now? The moment you make an appointing power of your own, it is evident that its authority cannot rise above its source. If it is only a humanly given authority, it can exercise no more than a human power. But the apostle or rather the prescient Spirit of God meets various contingencies in the exhortation, and shows that a company of believers, even though not long gathered, might have more than one in their midst qualified to lead the rest, and entitled to respect and love on the score of their work, as thus labouring. If there be such now, (and who will deny it?) are the saints not called on to know them? Are there none who labour among them none that take the lead among them in the Lord? It is evident that there ought to be no flinching from such a truth as this. For the present and long-existing confusion of Christendom in no way neutralizes it, but rather creates a fresh reason for adhering to it, as to all scripture. No doubt it may not be always pleasant to high-minded men; but be assured, it is a thing of no small moment in its place.

Again, under the circumstances of Thessalonica, as there must have been danger of headiness, the apostle calls on the brethren to watch against unruly ways. The two things would be likely to go together: peace promotes love and respect. Disorderly folk are apt to know nobody over them in the Lord. Hence he calls on all to admonish them, to comfort the fainthearted, to support the weak, to be patient toward all. Then follows a cluster of other exhortations on which I need not dwell now. My object is not so much to insist on the exhortatory part of the epistle, as to present the general thread of design that runs though each, so as to give a comprehensive view of its structure.