F
I R S T T H E S S A L O N I A N S
CHAP. IV.
In
this chapter the apostle gives earnest exhortations to abound in holiness,
with a caution against uncleanness, enforced with several arguments, ver. 1-8.
He then mentions the great duties of brotherly love, and quietness with
industry in our callings, ver. 9-12. And concludes with comforting those who
mourned for their relations and friends that died in the Lord, ver. 13-18.
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Exhortations
to Holiness; Caution against Impurity.
A. D. 51.
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1 Furthermore then we beseech you, brethren,
and exhort you by the Lord Jesus, that as ye have received of us how ye
ought to walk and to please God, so ye would abound more and
more. 2 For ye know what commandments we gave you by the Lord
Jesus. 3 For this is the will of God, even your
sanctification, that ye should abstain from fornication: 4 That
every one of you should know how to possess his vessel in sanctification and
honour; 5 Not in the lust of concupiscence, even as the Gentiles
which know not God: 6 That no man go beyond and defraud his
brother in any matter: because that the Lord is the avenger of
all such, as we also have forewarned you and testified. 7 For God
hath not called us unto uncleanness, but unto holiness. 8 He
therefore that despiseth, despiseth not man, but God, who hath also given unto
us his holy Spirit.
Here we have,
I. An exhortation to abound in holiness, to abound more and more in
that which is good, v. 1, 2. We may observe,
1. The manner in which the exhortation is given--very affectionately. The
apostle entreats them as brethren; he calls them so, and loved them as such.
Because his love to them was very great, he exhorts them very earnestly: We
beseech and exhort you. The apostle was unwilling to take any denial, and
therefore repeats his exhortation again and again.
2. The matter of his exhortation--that they would abound more and more in holy
walking, or excel in those things that are good, in good works. Their faith
was justly famed abroad, and they were already examples to other churches: yet
the apostle would have them yet further to excel others, and to make further
progress in holiness. Note, (1.) Those who most excel others fall short of
perfection. The very best of us should forget those things which are
behind, and reach forth unto those things which are before. (2.) It is not
enough that we abide in the faith of the gospel, but we must abound in the
work of faith. We must not only persevere to the end, but we should grow
better, and walk more evenly and closely with God.
3. The arguments with which the apostle enforces his exhortation. (1.) They
had been informed of their duty. They knew their Master's will, and could not
plead ignorance as an excuse. Now as faith, so knowledge, is dead without
practice. They had received of those who had converted them to Christianity,
or been taught of them, how they ought to walk. Observe, The design of
the gospel is to teach men not only what they should believe, but also how
they ought to live; not so much to fill men's minds with notions as to
regulate their temper and behaviour. The apostle taught them how to walk, not
how to talk. To talk well without living well will never bring us to heaven:
for the character of those who are in Christ Jesus is this: They walk not
after the flesh, but after the Spirit. (2.) Another argument is that the
apostle taught and exhorted them in the name, or by the authority, of the Lord
Jesus Christ. He was Christ's minister and ambassador, declaring to them what
was the will and command of the Lord Jesus. (3.) Another argument is this.
Herein they would please God. Holy walking is most pleasing to the holy God, who
is glorious in holiness. This ought to be the aim and ambition of every
Christian, to please God and to be accepted of him. We should not be
men-pleasers, nor flesh-pleasers, but should walk so as to please God. (4.)
The rule according to which they ought to walk and act--the commandments
they had given them by the Lord Jesus Christ, which were the commandments
of the Lord Jesus Christ himself, because given by authority and direction
from him and such as were agreeable to his will. The apostles of our Lord
Jesus Christ were only commissioned by him to teach men to observe all things whatsoever
he had commanded them, Matt. xxviii. 20. Though they had great authority
from Christ, yet that was to teach men what Christ had commanded, not to give
forth commandments of their own. They did not act as lords over God's heritage
(1 Pet. v. 3), nor should any do so that pretend to be their successors. The
apostle could appeal to the Thessalonians, who knew what commandments he gave
them, that they were no other than what he had received from the Lord Jesus.
II. A caution against uncleanness, this being a sin directly contrary to
sanctification, or that holy walking to which he so earnestly exhorts them.
This caution is expressed, and also enforced by many arguments,
1. It is expressed in these words: That you should abstain from fornication
(v. 3), by which we are to understand all uncleanness whatsoever,
either in a married or unmarried state. Adultery is of course included, though
fornication is particularly mentioned. And other sorts of uncleanness are also
forbidden, of which it is a shame even to speak, though they are done by too
many in secret. All that is contrary to chastity in heart, speech, and
behaviour, is contrary to the command of God in the decalogue, and contrary to
that holiness which the gospel requires.
2. There are several arguments to enforce this caution. As, (1.) This branch
of sanctification in particular is the will of God, v. 3. It is the
will of God in general that we should be holy, because he that called us is
holy, and because we are chosen unto salvation through the
sanctification of the Spirit; and not only does God require holiness in
the heart, but also purity in our bodies, and that we should cleanse ourselves
from all filthiness both of flesh and spirit, 2 Cor. vii. 1. Whenever
the body is, as it ought to be, devoted to God, and dedicated and set apart
for him, it should be kept clean and pure for his service; and, as chastity is
one branch of our sanctification, so this is one thing which God commands in
his law, and what his grace effects in all true believers. (2.) This will be
greatly for our honour: so much is plainly implied, v. 4. Whereas the
contrary will be a great dishonour. And his reproach shall not be wiped
away, Prov. vi. 33. The body is here called the vessel of the soul, which
dwells therein (so 1 Sam. xxi. 5), and it must be kept pure from defiling
lusts. Every one should be careful in this matter, as he values his own honour
and will not be contemptible on this account, that his inferior appetites and
passions gain not the ascendant, tyrannizing over his reason and conscience,
and enslaving the superior faculties of his soul. What can be more
dishonourable than for a rational soul to be enslaved by bodily affections and
brutal appetites? (3.) To indulge the lust of concupiscence is to live and act
like heathens? Even as the Gentiles who know not God, v. 5. The
Gentiles, and especially the Grecians, were commonly guilty of some sins of
uncleanness which were not so evidently forbidden by the light of nature. But
they did not know God, nor his mind and will, so well as Christians know, and
should know, this his will, namely our sanctification in this branch of
it. It is not so much to be wondered at, therefore, if the Gentiles indulge
their fleshly appetites and lusts; but Christians should not walk as
unconverted Gentiles, in lasciviousness, lusts, excess of wine, revellings,
banquetings, &c. (1 Pet. iv. 3), because those who are in Christ have
crucified the flesh with its affections and lusts. (4.) The sin of
uncleanness, especially adultery, is a great piece of injustice that God will
be the avenger of; so we may understand those words, That no man go beyond
or defraud his brother (v. 6), in any matter--en
tw pragmati, in this matter of which the
apostle is speaking in the preceding and following verses, namely, the sin of
uncleanness. Some understand these words as a further warning and caution
against injustice and oppression, all fraud and deceit in our dealings with
men, which are certainly criminal, and contrary to the gospel. And Christians
should not impose upon the ignorance and necessity of those they deal with,
and so go beyond them, nor should they by equivocations or lying arts defraud
them; and although this may be practised by some and lie long undiscovered,
and so go unpunished among men, yet the righteous God will render a recompence.
But the meaning may rather be to show the injustice and wrong that in many
cases are done by the sin of uncleanness. Not only are fornication and other
acts of uncleanness sins against his own body who commits them (1 Cor. vi.
18), not only are they very injurious to the sinner himself both in soul and
body, but sometimes they are very injurious, and no less than defrauding, acts
of injustice to others, particularly to those who are joined together in the
marriage covenant and to their posterity. And, as this sin is of such a
heinous nature, so it follows that God will be the avenger of it. Whoremongers
and adulterers God will judge, Heb. xiii. 4. This the apostle had
forewarned and testified by his gospel, which, as it contained exceedingly
great and precious promises, so also it revealed from heaven the wrath of
God against all ungodliness and unrighteousness among men, Rom. i. 18.
(5.) The sin of uncleanness is contrary to the nature and design of our
Christian calling: For God hath called us not unto uncleanness, but unto
holiness, v. 7. The law of God forbids all impurity, and the gospel
requires the greatest purity; it calls us from uncleanness unto holiness. (6.)
The contempt therefore of God's law and gospel is the contempt of God himself:
He that despises despises God, not man only. Some might possibly make
light of the precepts of purity and holiness, because they heard them from men
like themselves; but the apostle lets them know that they were God's commands,
and to violate them was no less than to despise God. He adds, God hath
given Christians his Spirit, intimating that all sorts of uncleanness do
in an especial manner grieve the Holy Spirit, and will provoke him to withdraw
from us; and also the Holy Spirit is given unto us to arm us against these
sins, and to help us to mortify these deeds of the body, that we may live,
Rom. viii. 13.
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Brotherly
Love.
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A. D. 51.
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9 But as touching brotherly love ye need not
that I write unto you: for ye yourselves are taught of God to love one
another. 10 And indeed ye do it toward all the brethren which are
in all Macedonia: but we beseech you, brethren, that ye increase more and
more; 11 And that ye study to be quiet, and to do your own
business, and to work with your own hands, as we commanded you; 12
That ye may walk honestly toward them that are without, and that ye may
have lack of nothing.
In these words the apostle mentions the great duties,
I. Of brotherly love. This he exhorts them to increase in yet more and more.
The exhortation is introduced, not with a compliment, but with a commendation,
because they were remarkable in the exercise of it, which made it less needful
that he should write to them about it, v. 9. Thus by his good opinion
of them he insinuated himself into their affections, and so made way for his
exhortation to them. Note, We should take notice of that in others which is
good, to their praise, that by so doing we may lay engagements upon them to
abound therein more and more. Observe,
1. What it is that the apostle commends in them. It was not so much their own
virtue as God's grace; yet he takes notice of the evidence they gave of the
grace of God in them. (1.) It was God's grace that he took special notice of:
that God had taught them this good lesson: You yourselves are taught of God
to love one another, v. 9. Whoever does that which is good is
taught of God to do it, and God must have the glory. All who are savingly
taught of God are taught this lesson, to love one another. This is the livery
of Christ's family. Note also, The teaching of the Spirit exceeds the teaching
of men; and, as no man should teach contrary to what God teaches, so none can
teach so effectually as he teaches; and men's teaching is fain and useless
unless God teach also. (2.) The Thessalonians gave good evidence of their
being taught of God by their love to the brethren in all Macedonia, v.
10. They not only loved those of their own city and society, or such as were
near them and just of their own sentiments, but their love was extensive. And
a true Christian's is so to all the saints, though distant from him in place,
and differing from him in some opinions or practices of less moment.
2. The exhortation itself is to increase more and more in this great grace and
duty of brotherly love, v. 10. Though these Thessalonians had in some
sense no need of an exhortation to brotherly love, as if it were wholly
wanting, yet they must be exhorted to pray for more, and labour for more.
There are none on this side heaven who love in perfection. Those who are
eminent in this or any other grace have need of increase therein as well as of
perseverance unto the end.
II. Of quietness and industry in their callings. Observe, 1. The apostle
exhorts to these duties: that they should study to be quiet, v.
11. It is the most desirable thing to have a calm and quiet temper, and to be
of a peaceable and quiet behaviour. This tends much to our own and others'
happiness; and Christians should study how to be quiet. We should be ambitious
and industrious how to be calm and quiet in our minds, in patience to possess
our own souls, and to be quiet towards others; or of a meek and mild, a gentle
and peaceable disposition, not given to strife, contention, or division. Satan
is very busy to disquiet us; and we have that in our own hearts that disposes
us to be disquiet; therefore let us study to be quiet. It follows, Do your
own business. When we go beyond this, we expose ourselves to a great deal
of inquietude. Those who are busy-bodies, meddling in other men's matters,
generally have but little quiet in their own minds and cause great
disturbances among their neighbours; at least they seldom mind the other
exhortation, to be diligent in their own calling, to work with their own
hands; and yet this was what the apostle commanded them, and what is
required of us also. Christianity does not discharge us from the work and duty
of our particular callings, but teaches us to be diligent therein. 2. The
exhortation is enforced with a double argument; namely, (1.) So we shall live
creditably. Thus we shall walk honestly, or decently and creditably, towards
those that are without, v. 12. This will be to act as becomes the
gospel, and will gain a good report from those that are strangers, yea,
enemies to it. Note, It is a great ornament to religion when the professors of
it are of meek and quiet spirits, diligent to do their own business, and not
busy-bodies in other men's matters. (2.) We shall live comfortably, and have
lack of nothing, v. 12. People often by their slothfulness bring
themselves into narrow circumstances, and reduce themselves to great straits,
and are liable to many wants, when such as are diligent in their own business
live comfortably and have lack of nothing. They are not burdensome to their
friends, nor scandalous to strangers. They earn their own bread, and have the
greatest pleasure in so doing.
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State
of Departed Saints.
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A. D. 51.
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13 But I would not have you to be ignorant,
brethren, concerning them which are asleep, that ye sorrow not, even as others
which have no hope. 14 For if we believe that Jesus died and rose
again, even so them also which sleep in Jesus will God bring with him.
15 For this we say unto you by the word of the Lord, that we which are alive and
remain unto the coming of the Lord shall not prevent them which are
asleep. 16 For the Lord himself shall descend from heaven with a
shout, with the voice of the archangel, and with the trump of God: and the
dead in Christ shall rise first: 17 Then we which are alive and
remain shall be caught up together with them in the clouds, to meet the Lord
in the air: and so shall we ever be with the Lord. 18 Wherefore
comfort one another with these words.
In these words the apostle comforts the Thessalonians who mourned for the
death of their relations and friends that died in the Lord. His design is to
dissuade them from excessive grief, or inordinate sorrow, on that account. All
grief for the death of friends is far from being unlawful; we may weep at
least for ourselves if we do not weep for them, weep for own loss, though it
may be their fain. Yet we must not be immoderate in our sorrows, because,
I. This looks as if we had no hope, v. 13. It is to act too much like
the Gentiles, who had no hope of a better life after this; whereas we
Christians, who have a most sure hope, the hope of eternal life after this, which
God who cannot lie hath promised us, should moderate all our joys and our
sorrows on account of any worldly thing. This hope is more than enough to
balance all our griefs upon account of any of the crosses of the present time.
II. This is an effect of ignorance concerning those who are dead, v.
13. There are some things which we cannot be ignorant of concerning those that
are asleep; for the land they are removed to is a land of darkness, which we
know but little of and have no correspondence with. To go among the dead is to
go among we know not whom, and to live we know not how. Death is an unknown
thing, and the state of the dead, or the state after death, we are much in the
dark about; yet there are some things concerning those especially who die in
the Lord that we need not, and ought not, to be ignorant of; and, if these
things be really understood and duly considered, they will be sufficient to
allay our sorrow concerning them.
1. They sleep in Jesus. They are asleep, v. 13. They have fallen
asleep in Christ, 1 Cor. xv. 18. Death does not annihilate them. It is but
a sleep to them. It is their rest, and undisturbed rest. They have retired out
of this troublesome world, to rest from all their labours and sorrows, and
they sleep in Jesus, v. 14. Being still in union with him, they sleep
in his arms and are under his special care and protection. Their souls are in
his presence, and their dust is under his care and power; so that they are not
lost, nor are they losers, but great gainers by death, and their removal out
of this world is into a better.
2. They shall be raised up from the dead, and awakened out of their sleep, for
God will bring them with him, v. 14. They then are with God, and
are better where they are than when they were here; and when God comes he will
bring them with him. The doctrine of the resurrection and the second coming of
Christ is a great antidote against the fear of death and inordinate sorrow for
the death of our Christian friends; and this doctrine we have a full assurance
of, because we believe that Jesus died and rose again, v. 14. It
is taken for granted that as Christians they knew and believed this. The death
and resurrection of Christ are fundamental articles of the Christian religion,
and give us hope of a joyful resurrection; for Christ, having risen from
the dead, has become the first fruits of those that slept; and therefore those
who have fallen asleep in him have not perished nor are lost, 1 Cor. xv.
18, 20. His resurrection is a full confirmation of all that is said in the
gospel, or by the word of the Lord, which has brought life and immortality
to light.
3. Their state and condition shall be glorious and happy at the second coming
of Christ. This the apostle informs the Thessalonians of by the word of the
Lord (v. 15), by divine revelation from the Lord Jesus; for though
the resurrection of the dead, and a future state of blessedness, were part of
the creed of the Old-Testament saints, yet they are much more clearly revealed
in and by the gospel. By this word of the Lord we know, (1.) That the Lord
Jesus will come down from heaven in all the pomp and power of the upper world
(v. 16): The Lord himself shall descend from heaven with a shout.
He ascended into heaven after his resurrection, and passed through these
material heavens into the third heaven, which must retain him till the
restitution of all things; and then he will come again, and appear in his
glory. He will descend from heaven into this our air, v. 17. The
appearance will be with pomp and power, with a shout--the shout of a
king, and the power and authority of a mighty king and conqueror, with the
voice of the archangel; an innumerable company of angels will attend him.
Perhaps one, as general of those hosts of the Lord, will give notice of
his approach, and the glorious appearance of this great Redeemer and Judge
will be proclaimed and ushered in by the trump of God. For the trumpet
shall sound, and this will awaken those that sleep in the dust of the
earth, and will summon all the world to appear. For, (2.) The dead shall be
raised: The dead in Christ shall rise first (v. 16), before
those who are found alive at Christ's coming shall be changed; and so
it appears that those who shall then be found alive shall not prevent those
that are asleep, v. 15. The first care of the Redeemer in that day
will be about his dead saints; he will raise them before the great change
passes on those that shall be found alive: so that those who did not sleep in
death will have no greater privilege or joy at that day than those who fell
asleep in Jesus. (3.) Those that shall be found alive will then be changed.
They shall be caught up together with them in the clouds, to meet the Lord
in the air, v. 17. At, or immediately before, this rapture into the
clouds, those who are alive will undergo a mighty change, which will be
equivalent to dying. This change is so mysterious that we cannot comprehend
it: we know little or nothing of it, 1 Cor. xv. 51. Only, in the general, this
mortal must put on immortality, and these bodies will be made fit to
inherit the kingdom of God, which flesh and blood in its present state are not
capable of. This change will be in a moment, in the twinkling of an eye
(1 Cor. xv. 52), in the very instant, or not long after the raising up of
those that sleep in Jesus. And those who are raised, and thus changed, shall
meet together in the clouds, and there meet with their Lord, to congratulate
him on his coming, to receive the crown of glory he will then bestow upon
them, and to be assessors with him in judgment, approving and applauding the
sentence he will then pass upon the prince of the power of the air, and all
the wicked, who shall be doomed to destruction with the devil and his angels.
(4.) Here is the bliss of the saints at that day: they shall be ever with
the Lord, v. 17. It will be some part of their felicity that all
the saints shall meet together, and remain together for ever; but the
principal happiness of heaven is this, to be with the Lord, to see him,
live with him, and enjoy him, for ever. This should comfort the saints upon
the death of their friends, that, although death has made a separation, yet
their souls and bodies will meet again; we and they shall meet together again:
we and they shall meet together again: we and they with all the saints shall
meet our Lord, and be with him for ever, no more to be separated wither from
him or from one another for ever. And the apostle would have us comfort one
another with these words, v. 18. We should endeavour to support one
another in times of sorrow, not deaden one another's spirits, nor weaken one
another's hands, but should comfort one another; and this may be done by
serious consideration and discourse on the many good lessons to be learned
from the doctrine of the resurrection of the dead, the second coming of
Christ, and the glory of the saints in that day.
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