Paul sends Timothy to' I. THESSALONIANS. establish them in the faith. but the approbation of Christ, will labour for Christ; | God sees it improper to bring it to the intended efand he, who has the glory of his master only in view, fect. Man proposes, but God disposes. will ever have his master's presence and blessing. Those who enter into this work for human applause or secular emolument, may have their reward; but in that, one smile of approbation from Christ is not included. 2. God, for reasons best known to himself, often permits the most pious and benevolent purposes of his servants to be frustrated for a time. It is well that the good purpose was in the heart; but God knows the fittest time and place to bring it to effect. Satan is ever opposing all that is pure, good, and benevolent, and he appears frequently to succeed; but this is not really the case: if at any time he prevents the followers of God from bringing a pious purpose into effect, that was the time in which it could not have been done to secure its full effect. Let the purpose be retained, and the best time and place will be duly provided. As Satan constantly endeavours to oppose every good work, no wonder he is found opposing a good purpose, even at the very time that 3. The apostle speaks of the wrath coming upon the Jews: it was about twenty years after this that their city was destroyed, their temple burnt, more than a million of them destroyed, their civil polity utterly subverted, and what remained of this wretched nation scattered to all the winds of heaven; and in this state, without a nation, without a temple, without worship, and apparently without any religion, they continue, to this day, a monument of God's displeasure, and a proof of the divine inspiration both of the prophets and apostles, who, in the most explicit manner, had predicted all the evils which have since befallen them. Their crimes were great; to these their punishment is proportioned. For what end God has preserved them distinct from all the people of the carth among whom they sojourn, we cannot pretend to say; but it must unquestionably be for an object of the very highest importance. In the meantime, let the Christian world treat them with humanity and mercy. CHAPTER III. St. Paul informs them how, being hindered himself from visiting them, he had sent Timothy to comfort them, of whom he gives a high character, 1, 2. Shows that trials and difficulties are unavoidable in the present state, 3, 4. Mentions the joy he had on hearing by Timothy of their steadiness in the faith, for which he returns thanks to God; and prays earnestly for their increase, 5-10. Prays also that God may afford him an opportunity of seeing them, 11. And that they may abound in love to God and one another, and be unblamable in holiness at the coming of Christ, 12, 13. his dearly beloved son, 2 Tim. i. 2; because he was brought to the knowledge of the true God, and to salvation by Christ, through the apostle's instrumentality. See the preface to First Epistle to Timothy. Minister of God] Employed by God to preach the gospel; this was God's work, and he had appointed Timothy to do it, and to do it at this time in conjunction with St. Paul; and therefore he calls him his fellow-labourer. There were no sinecures then; preaching the gospel was God's work; the primitive preachers were his workmen, and laboured in this calling. It is the same still, but who works? Verse 3. That no man should be moved] That is, caused to apostatize from Christianity. He gives thanks to God A. M. cir. 4056. a CHAP. III. 4 For verily, when we were and ye know. 6 * But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, fas we also to see you; and prays for them. 9 For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God; 10 Night and day praying exceedingly m that we might see your face," and might perfect that which is lacking in your faith? 11 Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you. 12 And the Lord make you to increase and 7 Therefore, brethren, we were comforted abound in love one toward another, and Acts xx. 24. — g Ver. 1.1 Cor. vii. 5. 2 Cor. We are appointed thereunto.] Εις τουτο κειμεθα· We are exposed to this, we lie open to such, they are unavoidable in the present state of things; as the Latins say, sic est sors nostra, "this is our lot." God appoints nothing of this kind, but he permits it; for he has made man a free agent. r Rom. i. 10, 11. xv. 32.‒‒m Ch. ii. 17.2 Cor. xiii. 9, 11. Col. iv. 12.o Or, guide.- -P Mark i. 3.--9 Ch. iv. 10. r Ch. iv. 9. v. 15. 2 Pet. i. 7. Verse 4. That we should suffer tribulation] I preVerse 9. What thanks can we render to God] The pared you for it, because I knew that it was accord-high satisfaction and uncommon joy which the apostle ing to their nature for wicked men to persecute the followers of God. Verse 5. For this cause] Knowing that you would be persecuted, and knowing that your apostasy was possible, I sent to know your faith—whether you continued stedfast in the truth, lest you might have been tempted by Satan to consult your present ease, and abandon the gospel, for which you suffered persecu tion. Verse 6. When Timotheus came] We have already seen that he and Silas staid behind at Thessalonica, when Paul was obliged to leave it; for the persecution seems to have been principally directed against him. When Paul came to Athens, he sent pressingly to him and Silas to come to him with all speed to that city. We are not informed that they did come, but it is most likely that they did, and that Paul sent Timothy back to Thessalonica to comfort and build up these new converts. After Paul had sent away Timothy, it is likely he went himself straight to Corinth, and there Timothy soon after met him, with the good news of the steadiness of the Thessalonian church. Your faith and charity] The good tidings which Timothy brought from Thessalonica consisted of three particulars: 1. Their faith; they continued stedfast in their belief of the gospel. 2. Their charity; they loved one another, and lived in unity and harmony. 3. They were affectionately attached to the apostle; they had good remembrance of him, and desired earnestly to see him. felt are strongly depicted in the language he uses. How near his heart did the success of his ministry lie! It was not enough for him that he preached so often, laboured so hard, suffered so much; what were all these if souls were not converted? And what were all conversions, if those who embraced the gospel did not walk steadily in the way to heaven, and persevere ? Verse 10. Night and day praying exceedingly] Supplicating God at all times; mingling this with all my prayers; inερεKπερioσov deоμevot, abounding and superabounding in my entreaties to God, to permit me to revisit you. How strong was his affection for this church! Might perfect that which is lacking] That I might have the opportunity of giving you the fullest instructions in the doctrine of Christ, that ye might have every thing in the most ample detail; so that the great outlines of truth which you already know may be filled up, that ye may be perfectly fitted to every good word and work. Verse 11. Now God himself and our Father] That, is: God who is our Father, who has adopted us into the heavenly family, and called us his sons and daughters. Direct our way] As he was employed in God's work he dared not consult his own inclinations, he looked for continual directions from God, where, when, and how to do his Master's work. Verse 12. Make you to increase and abound in love] Verse 7. Therefore-we were comforted] My afflic- | They had already love to cach other, so as to unite The will of God A. M. cir. 4056. A. D. cir. 52. A. U. C. 805. Anno Claudii Cæs. Aug. 12. toward all men, even as we do in holiness before God, even toward you: 13 To the end he may establish your hearts unblameable our Lord Jesus Christ with all A. M. cir. 4056. a1 Cor. i. 8. Phil. i. 10. Ch. v. 23. 2 Thess. ii. 17. 1 John iii. 20, 21.- b Zech. xiv. 5. Jude 14. them in one Christian body; and he prays that they may have an increase and an abundance of it; that they might feel the same love to each other which he felt for them all. At the coming of our Lord] God is coming to judge the world; every hour that passes on in the general lapse of time is advancing his approach; whatsoever he does is in reference to this great event; and whatsoever we do should be in reference to the same. But who in that great day shall give up his accounts with Verse 13. To the end he may establish your hearts] Without love to God and man, there can be no establishment in the religion of Christ. It is love that pro-joy? That person only whose heart is established duces both solidity and continuance. And, as love is the fulfilling of the law, he who is filled with love is unblamable in holiness; for he who has the love of God in him is a partaker of the divine nature, for God is love. in holiness before God; i. e. so as to bear the eye and strict scrutiny of his Judge. Reader, lay this to heart, for thou knowest not what a moment may bring forth. When thy soul departs from thy body it will be the coming of the Lord to thee. CHAPTER IV. The apostle exhorts them to attend to the directions which he had already given them, that they might know how to walk and please God, 1, 2. Gives them exhortations concerning continence, chastity, and matrimonial fidelity, 3-8. Speaks concerning their love to each other, and love to the churches of Christ; and exhorts them to continue and increase in it, 9, 10. Counsels them to observe an inoffensive conduct, to mind their own affairs, to do their own business, and to live honestly, 11, 12. Not to sorrow for the dead, as persons who have no hope of a resurrection; because, to Christians, the resurrection of Christ is a proof of the resurrection of his followers, 13, 14. Gives a short but awful description of the appearing of Christ to judge the world, 15. Verse 1. We beseech you, brethren, and exhort] We give you proper instructions in heavenly things, and request you to attend to our advice. The apostle | used the most pressing entreaties; for he had a strong and affectionate desire that this church should excel in all righteousness and true holiness. Please God—more and more.] God sets no bounds to the communications of his grace and Spirit to them that are faithful. And as there are no bounds to the graces, so there should be none to the exercise of those graces. No man can ever feel that he loves God too much, or that he loves man too much for God's sake. Verse 2. Ye know what commandments we gave you] This refers to his instructions while he was among them; and to instructions on particular subjects, which he does not recapitulate, but only hints at. Verse 3. This is the will of God, even your sanctification] God has called you to holiness; he requires that you should be holy; for without holiness none can see the Lord. This is the general calling, but in it many particulars are included. Some of these he proceeds to mention; and it is very likely that these had been points on which he gave them particular instructions while among them. That ye should abstain from fornication] The word πopνɛia, as we have seen in other places, includes all Believers should cultivate A. M. cir. 4056. A. D. cir. 52. A. U. C. 805. Anno Claudii Cas. Aug. 12. CHAP. IV. to possess his vessel in sanc- 7 For God hath not called us which know not God: 6 That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified. h unto uncleanness, but unto holiness. k brotherly love. A. M. cir. 4056. 8 He therefore that despiseth, despiseth not man, but God, who hath also given unto us his Holy Spirit. Col. iii. 5. Rom. i. 24, 26.b Eph. iv. 17, 18.11 Luke x. 16.- * Or, rejecteth.-1 Cor. ii. 10. vii. 40. Cor. xv. 34. Gal. iv. 8. Eph. ii. 12. iv. 18. 2 Thess. i. 8. 1 John iii. 24.- m Ch. v. 1. — Jer. xxxi. 34. John vi. Lev. xix. 11, 13. 1 Cor. vi, 8. e Or, oppress; or, over- 45. xiv. 26. Hebr. viii. 11. 1 John ii. 20, 27.- 0 Matt. reach. Or, in the matter.- -82 Thess. i. 8. Lev. xxii. 39. Johu xiii. 34. xv. 12. Eph. v. 2. 1 Pet. iv. 8. ii. 44. xix. 2. 1 Cor. i. 2. Hebr. xii. 14. 1 Pet. i. 14, 15. 1 John iii. 11, 23. iv. 21. sorts of uncleanness; and it was probably this consideration that induced several MSS., some Versions and Fathers, to add here raons, all. Directions of this kind were peculiarly necessary among the Greeks, and indeed heathens in general, who were strongly addicted to such vices. Verse 4. How to possess his vessel] Let every man use his wife for the purpose alone for which God created her, and instituted marriage. The word Kevos answers to the Hebrew keli, which, though it signifies vessel in general, has several other meanings. That the rabbins frequently express wife by it, Schoettgen largely proves; and to me it appears very probable that the apostle uses it in that sense here. St. Peter calls the wife the weaker VESSEL, 1 Pet. iii. 7. Others think that the body is meant, which is the tessel in which the soul dwells. In this sense St. Paul uses it, 2 Cor. iv. 7: We have this treasure in earthen VESSELS; and in this sense it is used by both Greek and Roman authors. There is a third sense which interpreters have put on the word, which I forbear to name. The general sense is plain; purity and continency are most obviously intended, whether the word be understood as referring to the wife or the husband, as the following verse sufficiently proves. Verse 5. Not in the lust of concupiscence] Having no rational object, aim, nor end. Some say, "not like beasts;" but this does not apply as they who use it wish; for the males and females of the brute creation are regular and consistent in their intercourse, and scarcely ever exceed such bounds as reason itself would prescribe to those most capable of observing and obeying its dictates. The Gentiles which know not God] These are the beasts; their own brutes are rational creatures when compared with them. Enough has been said on this subject on Rom. i. and ii. They who wish to see more may consult Juvenal, and particularly his 6th and 9th Satires; and indeed all the writers on Greek and Roman morals. Verse 6. That no man go beyond and defraud his brother] That no man should by any means endeaYour to corrupt the wife of another, or to alienate her affections or fidelity from her husband; this I believe to be the apostle's meaning, though some understand it of covetousness, over-reaching, tricking, cheating, and cozenage in general. The Lord is the avenger of all such] He takes up the cause of the injured husband wherever the case has not been detected by man, and all such vices he will signally punish. Every species of uncleanness was practised among the heathens, nor were they reputed as vices. Their gods, their emperors, their philosophers, and their great men in general, gave them examples of every species of impurity; and they had no system of ethics which forbade these abominations. The Christian religion not only discountenances these things, but forbids them on the most awful penalties; therefore wherever Christianity prevails, these vices, if practised at all, are obliged to seek the deepest gloom of midnight to cover them from the eyes of men. On this account they are comparatively rare, even among the mere professors of Christianity; they exist, but do not flourish. Verse 7. God hath not called us unto uncleanness] He is the creator of male and female, and the institutor of marriage, and he has called men and women to this state; but the end of this and all the other callings of God to man is holiness, not uncleanness. And they who use the marriage state as he directs, will find it conducive to their holiness and perfection. Verse 8. He therefore that despiseth] He who will not receive these teachings, and is led either to undervalue or despise them, despises not us but God, from whom we have received our commission, and by whose Spirit we give these directions. See on ver. 15. Hath also given unto us his Holy Spirit.] Instead of us nuaç, unto us, uç iμas, unto you, is the reading of BDEFG, a great many others, the Syriac, all the Arabic, Armenian, later Syriac in the margin, some of the Itala, Clement, Didymus, and Ambrosiaster ; this seems to be the better reading. God has taught us that we may teach you; and he has also given you his Holy Spirit that ye might understand and be enabled to practise these things. It is one thing to receive a revelation from the Spirit of God; it is another thing to receive that Spirit to enable a man to live according to that revelation. In the first sense a Ch. i. 7. Ch. iii. 12.- c2 Thess. iii. 11. 1 Pet. e diligent and honest. 12 That ye may walk honestly toward them that are without, and that ye may have lack of nothing. A. M. cir. 4056. A. D. cir. 52. A. U. C. 805. Anno Claudii Cæs. Aug. 12. 13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. h iv. 15.- Acts xx. 35. Eph. iv. 28. 2 Thess. iii. 7, 8, 12. Or, of no man.—5 See Lev. xix. 28. Deut. xiv. 1, 2. e Rom. xiii, 13. 2 Cor. viii. 21. Col. iv. 5. 1 Pet. ii, 12. the apostles alone received this Holy Spirit; in the latter sense all true Christians, as well as the Thessalonians, receive it. I think vμaç, you, is the true reading, and that is confirmed by the following verse: For ye yourselves are TAUGHT OF GOD to love one another. Griesbach has inserted it in the margin, but has not admitted it into the text, because it has not what he deemed full support from those MSS. which are of the Alexandrian recension; but he thought its genuineness very probable. 2 Sam. xii. 20. h Eph. ii. 12. deceivers; the true members of the church of Christ walk, work, and labour. Verse 12. That ye may walk honestly] Evoxnpoves Becomingly, decently, respectably; as is consistent with the purity, holiness, gravity, and usefulness of your Christian calling. Them that are without] The unconverted Gentiles and Jews. See this expression explained at large on Col. iv. 5. That ye may have lack of nothing.] That ye may Verse 9. Touching brotherly love] They were rebe able to get your bread by honest labour, which markable for this; and though the apostle appears to God will ever bless; and be chargeable to no man. He have had this as a topic on which he intended to that is dependant on another is necessarily in bondwrite to them, yet, from the account which he re-age; and he who is able to get his own bread by ceived of their prosperous state by Timothy, he finds the sweat of his brow, should not be under obligation that it is unnecessary to spend any time in inculcating even to a king. a doctrine which they fully understood and practised. See chap. iii. 6. Verse 10. Ye do it toward all the brethren] Ye not only love one another at Thessalonica, but ye love all the brethren in Macedonia; ye consider them all as children of the same Father; and that all the churches which are in Christ make one great and glorious body, of which he is the head. Verse 11. That ye study to be quiet] Though in general the church at Thessalonica was pure and exemplary, yet there seem to have been some idle, tattling people among them, who disturbed the peace of others; persons who, under the pretence of religion, gadded about from house to house; did not work, but were burdensome to others; and were continually meddling with other people's business, making parties, and procuring their bread by religious gossiping. To these the apostle gives those directions which the whole church of God should enforce wherever such troublesome and dangerous people are found; viz.: That they should study to be quiet, novxalev, to hold their peace, as their religious cant will never promote true religion; that they should do their own business, and let that of others alone; and that they should work with their own hands, and not be a burden to the church of God, or to those well-meaning but weak and inconsiderate people who entertain them, being imposed on by their apparent sanctity and glozing conversation. An idle person, though able to discourse like an angel, or pray like an apostle, cannot be a Christian; all such are hypocrites and I do not recollect whether, in any other part of this work, I have given the following story from the Hatem Tai Nameh. Hatem Taï was an Arabian nobleman, who flourished some time before the Mohammedan era; he was reputed the most generous and liberal camels, and made a feast, to which all the Arabian man in all the East. One day he slew one hundred lords and all the peasantry in the district were invited. About the time of the feast he took a walk towards a neighbouring wood, to see if he could find any person whom he might invite to partake of the entertainment which he had then provided. Walking along the skirt of the wood, he espied an old man coming out of it, laden with a burden of faggots; he accosted him, and asked if he had not heard of the entertainment made that day by Hatem Tai. The old man answered in the affirmative. He asked him why he did not attend and partake with the rest. The old man answered: "He that is able to gain his bread even by collecting faggots in the wood, should not be beholden even to Hatem Taï." This is a noble saying, and has long been a rule of conduct to the writer of this note. Verse 13. I would not have you to be ignorant] Instead of exoμev, have, Oedoμev, wish, is the reading of ADEFG, many others, besides the Arabic, Ethiopic, Armenian, some of the Slavonian, the Vulgate, and Itala, with many of the Greek Fathers. This is undoubtedly the true reading: Brethren, I would not wish you to be ignorant; or, I would not that you should be ignorant. This was probably one of the points which were |