But of the times and seasons, brethren, ye have no need that I write unto you 1 Thessalonians 5:1-11 The attitude of the Church towards the Second Advent of Christ G. Barlow. As when we ascend a winding river some well-known landmark appears to alter its position seeming now distant, now near, so at different points on the circuitous stream of life the coming of Christ reveals itself as a near or remote event. "It is plain," says Archer Butler, "that that period which is distant in one scheme of things may be near in another, where events are on a vaster scale, and move in a mightier orbit. That which is a whole life to the ephemera, is but a day to a man; that which in the brief succession of human history is counted as remote, is but a single page in the volume of the heavenly records. The coming of Christ may be distant as measured on the scale of human life, but may be near when the interval of the two advents is compared, not merely with the four thousand years which were but its preparation, but with the line of infinite ages which it is itself preparing." The uncertainty of the time of the Second Advent and its stupendous issues define the attitude of the Church. I. IT IS AN ATTITUDE OF EXPECTANCY. 1. The time of the Second Coming is uncertain (ver. 1) — a gentle hint that all questions on that subject were unnecessary, as there was nothing more to be revealed. The curiosity and daring of man tempt him to pry into secrets with which he has nothing to do, and to dogmatize on subjects of which he knows the least. Many have been fanatical enough to fix the day of the Lord's coming ( Mark 13:32 ). This uncertainty is a perpetual stimulant to the people of God to exercise the ennobling virtues of hope, watchfulness, fidelity, humility, inquiry, and reverence. 2. The Second Coming will be sudden (vers. 2, 3). The thief not only gives no notice of his approach, but takes every possible care to conceal his designs: the discovery of the mischief takes place when it is too late. The prudent will take every precaution to avoid surprise, and to baffle the marauder. 3. The Second Coming will be terrible to the wicked. "They shall not escape" (ver. 3). Wicked men are never more secure than when destruction is nearest. The swearer may be seized with the oath on his tongue: the drunkard while the cup is trembling on his lips. The destruction of the wicked and all they prized most in life will be sudden, painful, inevitable. Now there is place for mercy, but not then ( Romans 2:8, 9 ). II. IT IS AN ATTITUDE OF VIGILANCE. 1. This vigilance is enforced on the ground of a moral transformation (vers. 4, 5). Believers are translated out of the kingdom of darkness into the kingdom of light. They are "children of the day," when the sun shines the brightest when privileges are more abundant, when opportunities multiply and responsibility is therefore increased. 2. This vigilance must be constant (vers. 6, 7). Let us not, like the drunkard steeped in sottish slumber, be immersed in the sleep of sin and unconcern, neglecting duty, and never thinking of judgment; but let us watch, and, to do so effectually, be sober. We are day people, not night people; therefore our work ought to be day work; our conduct such as will bear the eye of day, the veil of night. A strict sobriety is essential to a sleepless vigilance. III. IT IS ATTITUDE OF MILITANT COURAGE (ver. 8). The Christian has to fight the enemy, as well as to watch against him. He is a soldier on sentry. The Christian life is not one of luxurious ease. The graces of faith, love, and hope constitute the most complete armour of the soul. The breastplate and helmet protect the two most vital parts — the head and the heart. Let us keep the head from error, and the heart from sin, and we are safe. The best guards against both are — faith, hope, and charity; these are the virtues that inspire the most enterprising bravery. IV. IT IS AN ATTITUDE OF CONFIDENCE AS TO THE FUTURE BLESSEDNESS OF THE CHURCH. 1. This blessedness is divinely provided. 2. This blessedness consists in a constant fellowship with Christ. "That whether we wake or sleep, we should live together with Him" (ver. 10). The happiest moments on earth are those spent in the company of the good; so will it be in heaven. 3. The confidence of inheriting this blessedness encourages edification (ver. 11).Lessons: 1. The great event of the future will be the Second Coming of Christ. 2. That event should be looked for in a spirit of sobriety and vigilance. 3. That event will bring unspeakable felicity to the good, and dismay and misery to the wicked. ( G. Barlow. )

Benson Commentary 1 Thessalonians 5:1 But of the times and the seasons, brethren, ye have no need that I write unto you. 1 Thessalonians 5:1 . The apostle having described the coming of Christ to raise the dead, judge the world, and carry the righteous with him to heaven, does not quit the awful subject, but proceeds in this chapter to foretel the terror which his appearance will occasion to the unrighteous, and the punishment which he will then inflict on them: a circumstance this which merits the reader’s attention, because it proves that, in describing Christ’s second coming, the apostle had some further end in view besides that of comforting the Thessalonians under the death of their relations. But of the times — As if he had said, I have been warning you that the solemn day of universal judgment will certainly come, and have been endeavouring to lead your minds to those views of it which must be consolatory to every true believer; but concerning the precise period of time when this grand event, which will close the economy of providence, shall take place; or of the seasons — Which God hath appointed for the accomplishment of his promises and predictions, preparatory thereto; you have no need that I write unto you — No occasion to know these things particularly, since the general knowledge thereof is sufficient to render you watchful, and to excite you to make preparation for them. It is probable that, when he was with them, he had repeated to them Christ’s injunction to watch, because at such an hour as men think not, the Son of man cometh, Matthew 24:44 . By making this observation, the apostle represses that vain curiosity which is natural to mankind, who, not content with the knowledge of things useful, indulge an immoderate desire of searching into things which, because the discovery of them would be hurtful, God hath determined to conceal. 1 Thessalonians 5:2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. 1 Thessalonians 5:2-3 . For yourselves know perfectly — It being a matter plainly revealed both by Christ and his apostles; that the day of the Lord — That great decisive day, to which our eyes and hearts are so much directed; so cometh as a thief in the night — Cometh suddenly and unexpectedly; and will occasion the greatest consternation to the ungodly. This comparison is used by our Lord himself to illustrate the unexpectedness of his coming, Matthew 24:43 . It is used by St. Peter also, 2 Peter 3:10 ; see likewise Revelation 3:3 . The ancients, from this comparison, and from the parable of the virgins, fancying that Christ’s coming to judgment would be in the night, instituted their vigils, in order that at his coming he might find them watching. But the true meaning of the comparison is, that, like the coming of a thief in the night, on those who are asleep and unarmed, the coming of Christ will be unexpected, and full of terror to the wicked; without determining whether it will be in the daytime or in the night. For when they — The men of the world; shall say — Shall promise to one another; peace and safety — And shall fear no evil of any kind; then sudden destruction cometh upon them — And a destruction of the most terrible kind; as travail upon a woman with child — “Nothing can be conceived more forcible to represent the anguish and torment of the wicked, occasioned by the stinging of their own consciences, and by the horrid fears which shall be excited in them, when they find themselves over-taken by the judgment, than to compare it to the pains of child- bearing.” And they shall not escape — Condemnation and punishment at that terrible day. See 2 Thessalonians 1:8-9 . 1 Thessalonians 5:3 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. 1 Thessalonians 5:4 But ye, brethren, are not in darkness, that that day should overtake you as a thief. 1 Thessalonians 5:4-6 . But ye, brethren, are not — As formerly; in darkness — In a state of gross ignorance respecting these and all other divine things; that that awful day — Or the day of death, introductory thereto; should overtake you as a thief — Should surprise you in an unprepared state. Ye are all children of the light and of the day — Ye are blest with the bright day of the gospel, which gives you full information respecting these and all other matters that concern your salvation; and he that commanded light to shine out of darkness hath shined into your hearts; enduing you with divine knowledge, and the light of living, saving faith. We are not of the night — Of heathenism or of Judaism, destitute of gospel light, and of the information which the gospel gives, particularly respecting a future and eternal state; and neither are we, though surrounded with the light of a gospel-day, in darkness — Through unbelief and blindness of mind, God having inspired us with the faith of his operation, and opened the eyes of our understanding. Therefore let us not sleep, as do others — Who are not favoured with our advantages: let us not continue in a state of insensibility and carnal security respecting these things, as if we neither looked for death, the resurrection of the dead, nor a future judgment: having all our spiritual senses closed, and carelessly resting in lukewarmness, sloth, and indolence: but let us watch and be sober — Or, let us awake and be watchful, as some render ?????????? ??? ??????? . Let us awake to a deep sense of the absolute certainty and infinite importance of these awful discoveries, and by continual sobriety, and a temperate use of God’s creatures, of all earthly things, and especially by walking continually in the light of truth and grace, and therefore in universal holiness and righteousness, let us stand constantly prepared for the awful scenes which await us, and which we must assuredly pass through. 1 Thessalonians 5:5 Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:6 Therefore let us not sleep, as do others; but let us watch and be sober. 1 Thessalonians 5:7 For they that sleep sleep in the night; and they that be drunken are drunken in the night. 1 Thessalonians 5:7-11 . For they that sleep, sleep in the night, &c. — Night is the time for sleep, and they that are guilty of drunkenness, gluttony, and other vices of intemperance, generally choose to hide them under the cover of darkness; and if we were still in the night of heathenish ignorance, and in a state of spiritual blindness and unbelief, our insensibility of divine things, our unwatchfulness, sloth, and indolence would have some excuse: but being of the day — And brought out of darkness into Christian and marvellous light, we have none: let us, therefore, be sober — That is, temperate, chaste, holy, and wakeful, as ??????? signifies; putting on the breast-plate of faith and love — As a defence of the heart, the seat of the passions; and for a helmet — Which will defend the head, the seat of reason; the hope of final, eternal salvation. The breast and head being particularly exposed in battle, and wounds in these parts being extremely dangerous, the ancients carefully defended them by armour, to which the apostle here compares the Christian virtues of faith, love, and hope. In the parallel passage, Ephesians 6:14 , the expression, instead of the breast- plate of faith and love, is the breast-plate of righteousness; to show that the righteousness of a Christian consists in faith and love: a breast-plate which, being of a truly heavenly fabric, will, if put on, and not afterward put off, render the heart, the seat of the affections, invulnerable. The apostle’s meaning, stripped of the metaphor, is this: That, to defend our affections against the impressions of outward and sensible objects, nothing is so effectual as faith in Christ, and in the declarations and promises of his gospel, and love to God and man. The head being the seat of those thoughts and imaginations, on which the affections and passions in a great measure depend, it must be of great importance to defend it against the entrance of such thoughts and imaginations as have any tendency to excite bad affections or carnal desires. But for that purpose, nothing is better than to have the head so filled with the glorious hope of the salvation offered to us in the gospel, as to exclude all vain thoughts, imaginations, and expectations whatever. This hope therefore is most properly and elegantly termed the Christian’s helmet. This exhortation to the Thessalonian believers teaches us that the sons of light must not only watch but fight. See note on Ephesians 6:11-18 . For God hath not appointed us to wrath — As he hath the finally impenitent, unbelieving, and disobedient: for the design of God in sending his Son was not to condemn but to save the world; and therefore they who are appointed to wrath, are only such as through impenitence, unbelief, and disobedience, reject him and his gospel; but to obtain salvation — Present and eternal; by faith in our Lord Jesus Christ — Who hath procured it for all true persevering believers, whose faith worketh by love; and will assuredly at length bestow it upon them; of which he hath given us full proof, in that he not only became incarnate, and subjected himself to the infirmities of our flesh, and to the many burdens and sufferings of this mortal life, for our sakes, but even died in ignominy and torture on the cross for us; that whether we wake or sleep, live or die, we should live together with him — In other words, That while we live, and when we die, the life and happiness of our immortal souls should be secure in a union with him, which death itself shall not be able to dissolve. Some interpret the expression, whether we wake or sleep, as signifying, “whether Christ come in the night, when we are sleeping on our beds, or in the day, when we are awake and busy in the pursuit of our common affairs.” But, as Doddridge has properly observed, since sleeping had just before been put for death, it seems more natural to interpret this clause as speaking of the state of believers, whether alive or dead: and then it must be considered as containing a direct proof of the life of the soul while the body is sleeping in the grave. “God forbid,” adds that pious divine, “that any should understand these words as intimating that Christ’s death is intended to secure our salvation, whether we take a watchful care of it or not. Yet, alas! the generality of Christians (so called) live as if that were the genuine and only interpretation.” Wherefore comfort yourselves together — ??????????? ???????? comfort, or exhort one another, under the various afflictions of life, and edify — ??? ??? ??? , each the other; in Christian knowledge and holiness, or endeavour to promote the work of grace in one another; even as also I know ye do — How well would it be, if professing Christians in general would emulate the character which the apostle gives to these believers at Thessalonica, if, “entering into each other’s true interests, as Chandler observes, they would banish from their conversation that calumny, slander, folly, and flattery which engross so much of this short transitory life, and by discoursing of things of substantial worth, endeavour to fortify each other against the snares of life, and those innumerable temptations which lie in wait to ruin us. With what comfort should we meet each other at the great day, were we, on that occasion, able to recollect that in general we had managed our conversation to our mutual advantage? For we should then be sensible that in some measure we owe our glory to our concern for, and fidelity to, each other. Besides, the remembrance of this would enlarge the love of the saints to each other in the future state.” 1 Thessalonians 5:8 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. 1 Thessalonians 5:9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, 1 Thessalonians 5:10 Who died for us, that, whether we wake or sleep, we should live together with him. 1 Thessalonians 5:11 Wherefore comfort yourselves together, and edify one another, even as also ye do. 1 Thessalonians 5:12 And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; 1 Thessalonians 5:12-13 . We beseech you, brethren, to know — See, mark, take knowledge of them that, 1st, Labour among you — Namely, in the work of the ministry, by preaching, teaching, catechising, visiting the sick, administering the ordinances: 2d, Are over you — Greek, ????????????? , who preside over you; preventing all irregularities, and keeping order in your assemblies, and taking care that every one exercises his office, and fulfils his duty properly in the station in which he is placed: and, 3d, Admonish you — Who observe the behaviour of individuals, and give to such as are found faulty the admonitions and reproofs necessary in order to their amendment, and that by particular application to each. Sometimes the same person may perform all these offices; may labour, preside, and admonish the whole flock, as need may be. Sometimes two or more different persons may be employed in these duties, according as God variously dispenses his gifts. “But, O, what a misery is it,” as Wesley observes, “when a man undertakes this whole work without either gifts or grace for any part of it! Why then will he undertake it? For pay? What! will he sell both his own soul and all the souls of the flock? What words can describe such a wretch as this? And yet even this may be an honourable man!” And esteem them very highly — ???? ?????????? , literally, more than abundantly; in love — The inexpressible sympathy there is between true pastors and their flock is intimated not only here, but also in divers other places of this epistle. See 1 Thessalonians 2:7-8 . For their work’s sake — Their diligence and faithfulness in preaching the word, in teaching, catechising, admonishing, exhorting, and watching over the souls committed to their care, as those that must give an account: the principal ground this of the respect due from Christians to their ministers, and especially of that great regard and strong affection which true believers bear toward those who have begotten them again through the gospel. But how are Christians to esteem those pastors who do none of those things? who take the wages, but do no part of the work? 1 Thessalonians 5:13 And to esteem them very highly in love for their work's sake. And be at peace among yourselves. 1 Thessalonians 5:14 Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men . 1 Thessalonians 5:14-15 . We exhort you, brethren — Not only you who are pastors and rulers, but you that are private members of the church; warn them that are unruly — Greek, ???????? , disorderly; them that stand, as it were, out of their ranks in the spiritual warfare: for it is a military term, expressing the character of soldiers who break their ranks, desert their posts, or will not know their colours, and therefore cannot perform their duty as soldiers, especially in battle. It is fitly used to denote those who neglect the proper duty of their office or station. Comfort the feeble- minded — Whose courage and resolution are ready to fail them under the difficulties they meet with. The original expression, ??????????? , properly means those of little soul, or such as are peculiarly wanting in fortitude and vigour of mind; support the weak — The infirm, whether in soul or body; be patient — ???????????? , be long-suffering; toward all men — Bearing with the weaknesses of the children of God, and exercising meekness and gentleness even toward the perverse, obstinate, and ungrateful. The beauty of this whole passage is thus illustrated by Mr. Blackwall: ( Sac. Class., vol. 1. p. 257:) “It is as admirable for the purity of its moral, and the diffusiveness of its charitable meaning, as for the elegance and force of its words, and the delicate turn of its structure. The union of the words within each comma or stop, and their mutual relation and assistance, is exquisitely proper and natural. The noble period runs on with strength and smoothness, and ends close and full. Both the ear and judgment are satisfied.” See that none, &c. — Watch over both yourselves and each other, and whatever injury any of you may have received, whether from professed friends or from avowed enemies, let no one render evil for evil, but ever follow that which is good — Endeavouring to the utmost to promote the happiness of all about you; and that resolutely and perseveringly; both among yourselves — That is, toward all your fellow- Christians; and to all men — Not exempting your enemies and persecutors. 1 Thessalonians 5:15 See that none render evil for evil unto any man ; but ever follow that which is good, both among yourselves, and to all men . 1 Thessalonians 5:16 Rejoice evermore. 1 Thessalonians 5:16-18 . Rejoice evermore — In your present privileges and future hopes. See note on Romans 14:17 ; Php 4:4 ; 1 Peter 1:6 . Pray without ceasing — In order to maintain and improve this holy joy, be always in a spirit of prayer, that is, retain a continual sense of your spiritual wants, and of your dependance on God, through Christ, for the supply of those wants, and let your desires for that supply be frequently offered up to God in faith: let your heart aspire after him, and long for a further acquaintance with him, conformity to him, and enjoyment of him; and be constant in the use of private and fervent prayer at all proper seasons, joining also at all opportunities with your family, Christian friends, and the congregations of God’s people, in social and public addresses to the throne of grace. In every thing give thanks — Remembering, not only your dependance on God, but your obligation to him for all things, temporal and spiritual, and being persuaded that you never can be in such circumstances of affliction, but that you have much greater cause for thankfulness than complaint. This is Christian perfection: further than this we cannot go, and we need not stop short of it. Our Lord has purchased joy as well as righteousness for us. It is the very design of the gospel, that, being saved from guilt, we should be happy in the love of Christ. Prayer may be said to be the breath of our spiritual life. He that lives cannot possibly cease breathing. So much as we really enjoy of the presence of God, so much prayer and praise do we offer up without ceasing; else our rejoicing is but delusion. Thanksgiving is inseparable from true prayer. It is almost essentially connected with it. He that always prays, is ever giving praise; whether in ease or pain, both for prosperity and the greatest adversity. He blesses God for all things, looks on them as coming from him, and receives them only for his sake; not choosing nor refusing, liking nor disliking any thing, but only as it is agreeable or disagreeable to his perfect will. For this — That you should thus rejoice, pray, give thanks; is the will of God in Christ Jesus — Always holy, just, and good, and always pointing at our salvation. 1 Thessalonians 5:17 Pray without ceasing. 1 Thessalonians 5:18 In every thing give thanks: for this is the will of God in Christ Jesus concerning you. 1 Thessalonians 5:19 Quench not the Spirit. 1 Thessalonians 5:19 . Quench not the Spirit — Which, wherever it is, burns more or less, yea, flames in holy love, in joy, prayer, thanksgiving: O quench it not, damp it not, in yourself or others, by giving way to any lust or passion, any affection or disposition, contrary to holiness, either by neglecting to do good, or by doing evil. See note on Ephesians 4:30 . It is easy to observe that the qualities and effects of the Spirit’s influences are here compared to those of fire. See note on Matthew 3:11 . And as fire may be quenched, not only by pouring water upon it, or heaping upon it earth and ashes, but by withholding fuel from it, or even by neglecting to stir it up; so the enlightening, quickening, renewing, purifying, and comforting operations of the Spirit may be quenched, not only by the commission of known and wilful sin, and by immersing our minds too deeply in worldly business, and burdening them with worldly cares, but by omitting to use the private or public means of grace, the fuel provided to nourish this sacred fire, and by neglecting to stir up the gifts and graces which are in us. 1 Thessalonians 5:20 Despise not prophesyings. 1 Thessalonians 5:20-22 . Despise not prophesyings — That is, the preaching of God’s word; for the apostle is not here speaking of extraordinary gifts, but of such as are ordinary. It seems one means of grace is put for all; and whoever despises or makes light of any of these, much more that sets them at naught, as the original expression, ??????????? , properly signifies, under whatever pretence, will surely, though perhaps gradually and insensibly, quench the Spirit. Some neglect attending the ministry of God’s word, on pretence that they are so well instructed that they can receive little or no benefit from it. But let such consider that the spiritual life is maintained and increased in the soul, not so much by receiving new discoveries in divine knowledge, “as by the recollection of matters formerly known, and by serious meditation thereon.” Persuaded, therefore, that a regular attendance on the ministry of the word will greatly tend to cherish the influences of the Spirit, and a neglect thereof will proportionably obstruct them; listen with attention and reverence to the ministers of Christ, while they interpret and apply to men’s consciences the Holy Scriptures, or speak to them by way of instruction, warning, reproof, exhortation, or comfort: and own the authority of God as speaking in and by his appointed messengers. Meantime prove all things — Which any preacher teaches, enjoins, or recommends; try every doctrine, precept, advice, or exhortation, by the touchstone of Scripture; and hold fast that which is good — Zealously, resolutely, and diligently practise it, in spite of all opposition. “What a glorious freedom of thought,” says an eminent divine, “do the apostles recommend! And how contemptible, in their account, is a blind and implicit faith! May all Christians use this liberty of judging for themselves in matters of religion, and allow it to one another, and to all mankind!” It must be observed, however, that those who heap up for themselves teachers, having itching ears, under pretence of proving all things, have no countenance or excuse from this text. And be equally zealous and careful to abstain from all appearance of evil — From every disposition, word, and action, which you judge or suspect to be sinful; or which you have reason to fear might prove to you an occasion of sin. Nay, in some, yea, in many cases, abstain from those things which appear to others to be evil, or the lawfulness of which they question, though you do not. For it is better to avoid such things, than by an uncharitable use of your Christian liberty to cause your weak brother to stumble, or to prejudice others against the truth. 1 Thessalonians 5:21 Prove all things; hold fast that which is good. 1 Thessalonians 5:22 Abstain from all appearance of evil. 1 Thessalonians 5:23 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. 1 Thessalonians 5:23-26 . And the very God of peace — ????? ?? ? ???? ??? ??????? , literally, May the God of peace himself; that is, he who is ready to give you peace with himself after all you have done; who is in Christ reconciling you to himself, not imputing your trespasses unto you, if in repentance and faith you turn to him, but on these terms preaching peace to you by Jesus Christ: sanctify you wholly — That is, may he carry on and complete the work of purification and renovation begun in your regeneration, redeeming you from all iniquity, Titus 2:14 ; cleansing you from all filthiness of flesh and spirit, 2 Corinthians 7:1 ; stamping you with his whole image, and rendering you a glorious church, not having spot or wrinkle, or any such thing, but made holy toward God, dedicated to and employed in his service, and without blame in the whole of your conduct toward men. The word ????????? , here rendered wholly, signifies every part of you, and every part perfectly; implying that every faculty of their souls, and every sense and member of their bodies, should be completely purified, and devoted to the service of God. And I pray God — These words are not in the original, which is literally, and may the whole of you, ????????? ???? , your whole constitution, the whole frame of your nature, all belonging to you, all of and about you, be made and preserved blameless. And what the apostle means by this whole constitution, or frame, of their nature, he immediately specifies, mentioning the spirit, the soul, and the body. Here, says Whitby, “the apostle justifies the ancient and true philosophy, that man is, as Nemesius styles him, ???????? ????????? , a compound of three differing parts. This was the doctrine of the Pythagoreans, and also that of the Platonists, who held that there is in man a soul irrational, which includes the affections of the body; and a mind, which uses the body as its instrument, and fights against it. This also was the doctrine of the Stoics, whence Antoninus saith, The three constituent parts of man are ???? , ???? , ???? , the body, soul, and mind. Irenæus, and Clemens of Alexandria, and Origen, say the same.” He adds, “those two excellent philosophers, Gassendus and Dr. Willis, have established this philosophy beyond all reasonable contradiction.” It appears also, as the learned Vitringa has very accurately shown, a notion prevailed among the rabbis, as well as the philosophers, that the person of a man was constituted of three distinct substances; 1st, the rational spirit, which survives the death of the body, and is immortal; 2d, the animal soul, which man has in common with the beasts, and which dies with the body; and, 3d, the visible body. Many other learned divines, however, are of opinion, that as the apostle’s design was to teach mankind religion, and not philosophy, he might use the popular language to which the Thessalonians were accustomed, without adopting the philosophy on which that language was founded: consequently that it is not necessary to consider him as intending more by his prayer than that the Thessalonian believers might be thoroughly sanctified, of how many constituent parts soever their nature consisted. “To comprehend,” says Macknight, “the distinction between soul and spirit,” which the sacred writers seem to have intimated in some passages, “the soul must be considered as connected both with the body and with the spirit. By its connection with the body, the soul receives impressions from the senses; and by its connection with the spirit, it conveys these impressions, by means of the imagination and memory, to the spirit, as materials for its operations. The powers last mentioned, through their connection with the body, are liable indeed to be so disturbed by injuries befalling it, as to convey false perceptions to the spirit. But the powers of the spirit not being affected by bodily injuries, it judges of the impressions conveyed to it as accurately as if they were true representations, so that the conclusions which it forms are generally right.” It may not be improper to add here, that the spirit, as distinguished from the two other parts included in the human constitution, seems to be supposed by the apostle ( Hebrews 4:12 ) to be capable of being separated from the soul, his expression being, The word of God is quick, &c ., piercing even to the dividing asunder of soul and spirit; and some have thought that he intimates, ( 1 Corinthians 14:14-15 ,) that the one may know what the other does not. Be this, however, as it may, the apostle’s words were certainly not intended to teach us philosophy, or to imply more than a prayer that all our powers of mind and body, the rational, including the understanding, the judgment, conscience, and will; the animal, comprehending the affections, passions, and sensations; and corporal, namely, the members and senses of our bodies, should be wholly sanctified; that is, purified from pollution, dedicated to God, and employed in glorifying him. Unto the coming of our Lord Jesus Christ — To call you hence by death, or to summon you to appear at his bar. Faithful is he — To his word and promises; that calleth you — By his gospel; who also will do it — Will preserve you blameless to his coming, unless you quench the Spirit. He “will not,” says Whitby, “be wanting in what is requisite on his part toward it; I say his part, for if the faithfulness of God required that he should sanctify and preserve us blameless to the end without our care, or should work in us absolutely and certainly that care, and the apostle believed this, how could he fear lest the Thessalonians should be so overcome by Satan’s temptations, as that his labour with them might be in vain, 1 Thessalonians 3:5 ; this being, in effect, to fear that God might be unfaithful to his promise.” 1 Thessalonians 5:24 Faithful is he that calleth you, who also will do it . 1 Thessalonians 5:25 Brethren, pray for us. 1 Thessalonians 5:26 Greet all the brethren with an holy kiss. 1 Thessalonians 5:27 I charge you by the Lord that this epistle be read unto all the holy brethren. 1 Thessalonians 5:27-28 . I charge you — Greek, ?????? ???? , I adjure you, that is, I lay you under the obligation of an oath; that this epistle — The first he wrote; be read to all the holy brethren — Namely, of your church. The reader must observe, that in judicial oaths, the custom among the Jews was not for the person who came under the obligation of an oath to pronounce the words of swearing with his own mouth, but an oath was exacted from him by the magistrate or superior, and so he became bound to answer upon oath, by hearing the voice of swearing or adjuration rather, as the LXX. render it. Here, therefore, a solemn act of divine worship is paid to Christ, taking an oath in the name of God being a branch of his worship. This epistle was doubtless sent to the presidents and pastors of the Thessalonian church, and the command, that the epistle should be read, was delivered to them. “The same course, we may suppose, the apostle followed with respect to all his other inspired epistles. They were sent by him to the elders of the churches, for whose use they were principally designed, with a direction that they should be read publicly by some of their number to the brethren in their assemblies for worship; and that not once or twice, but frequently, that all might have the benefit of the instructions contained in them. If this method had not been followed, such as were unlearned would have derived no advantage from the apostolical writings; and to make these writings of use to the rest, they must have been circulated among them in private, which would have exposed the autographs (or the original copies) to the danger of being corrupted or lost.” But what Paul commands under a strong adjuration, Rome forbids under pain of excommunication, prohibiting the reading of the Scriptures to the common people in their religious assemblies, or enjoining them to be read, if at all, in an unknown tongue; a sufficient proof this, that whatever that church may be besides, it is not apostolical. It is justly observed by Dr. Paley, that “the existence of this clause is an evidence of the authenticity of this epistle: because to produce a letter purporting to have been publicly read in the church at Thessalonica, when no such letter had been read or heard of in that church, would be to produce an imposture destructive of itself. Either the epistle was publicly read in the church at Thessalonica during St. Paul’s lifetime, or it was not. If it was, no publication could be more authentic, no species of notoriety more unquestionable, no method of preserving the integrity of the copy more secure: if it was not, the clause would remain a standing condemnation of the forgery, and, one would suppose, an invincible impediment to its success.” 1 Thessalonians 5:28 The grace of our Lord Jesus Christ be with you. Amen. Be

Expositor's Bible Commentary 1 Thessalonians 5:1 But of the times and the seasons, brethren, ye have no need that I write unto you. Chapter 12 THE DAY OF THE LORD 1 Thessalonians 5:1-11 (R.V.) THE last verses of the fourth chapter perfect that which is lacking, on one side, in the faith of the Thessalonians. The Apostle addresses himself to the ignorance of his readers: he instructs them more fully on the circumstances of Christ’s second coming; and he bids them comfort one another with the sure hope that they and their departed friends shall meet, never to part, in the kingdom of the Saviour. In the passage before us he perfects what is lacking to their faith on another side. He addresses himself, not to their ignorance, but to their knowledge; and he instructs them how to improve, instead of abusing, both what they knew and what they were ignorant of, in regard to the last Advent. It had led, in some, to curious inquiries; in others, to a moral restlessness which could not bind itself patiently to duty; yet its true fruit, the Apostle tells them, ought to be hope, watchfulness, and sobriety. "The day of the Lord" is a famous expression in the Old Testament; it runs through all prophecy, and is one of its most characteristic ideas. It means a day which belongs in a peculiar sense to God: a day which He has chosen for the perfect manifestation of Himself, for the thorough working out of His work among men. It is impossible to combine in one picture all the traits which prophets of different ages, from Amos downward, embody in their representations of this great day. It is heralded, as a rule, by terrific phenomena in nature: the sun is turned into darkness and the moon into blood, and the stars withdraw their light; we read of earthquake and tempest, of blood and fire and pillars of smoke. The great day ushers in the deliverance of God’s people from all their enemies; and it is accompanied by a terrible sifting process, which separates the sinners and hypocrites among the holy people from those who are truly the Lord’s. Wherever it appears, the day of the Lord has the character of finality. It is a supreme manifestation of judgment, in which the wicked perish forever; it is a supreme manifestation of grace, in which a new and unchangeable life of blessedness is opened to the righteous. Sometimes it seemed near to the prophet, and sometimes far off; but near or far, it bounded his horizon; he saw nothing beyond. It was the end of one era, and the beginning of another which should have no end. This great conception is carried over by the Apostle from the Old Testament to the New. The day of the Lord is identified with the Return of Christ. All the contents of that old conception are carried over along with it. Christ’s return bounds the Apostle’s horizon; it is the final revelation of the mercy and judgment of God. There is sudden destruction in it for some, a darkness in which there is no light at all; and for others, eternal salvation, a light in which there is no darkness at all. It is the end of the present order of things, and the beginning of a new and eternal order. All this the Thessalonians knew; they had been carefully taught it by the Apostle. He did not need to write such elementary truths, nor did he need to say anything about the times and seasons which the Father had kept in His own power. They knew perfectly all that had been revealed on this matter, viz. , that the day of the Lord comes exactly as a thief in the night. Suddenly, unexpectedly, giving a shock of alarm and terror to those whom it finds unprepared, -in such wise it breaks upon the world. The telling image, so frequent with the Apostles, was derived from the Master Himself; we can imagine the solemnity with which Christ said, "Behold, I come as a thief. Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame." The New Testament tells us everywhere that men will be taken at unawares by the final revelation of Christ as Judge and Saviour; and in so doing, it enforces with all possible earnestness the duty of watching. False security is so easy, so natural, -looking to the general attitude, even of Christian men, to this truth, one is tempted to say, so inevitable, -that it may well seem. vain to urge the duty of watchfulness more. As it was in the days of Noah, as it was in the days of Lot, as it was-when Jerusalem fell, as it is at this moment, so shall it be at the day of the Lord. Men will say, Peace and safety, though every sign of the times says, Judgment. They will eat and drink, plant and build, marry and be given in marriage, with their whole heart concentrated and absorbed in these transient interests, till in a moment suddenly, like the lightning which flashes from east to west, the sign of the Son of Man is seen in heaven. Instead of peace and safety, sudden destruction surprises them; all that they have lived for passes away; they awake, as from deep sleep, to discover that their soul has no part with God. It is too late then to think of preparing for the end: the end has come; and it is with solemn emphasis the Apostle adds, "They shall in no wise escape." A doom so awful, a life so evil, cannot be the destiny or the duty of any Christian man. "Ye, brethren, are not in darkness, that that day should overtake you as a thief." Darkness, in that saying of the Apostle, has a double weight of meaning. The Christian is not in ignorance of what is impending, and forewarned is forearmed. Neither is he any longer in moral darkness, plunged in vice, living a life the first necessity of which is to keep out of God’s sight. Once the Thessalonians had been in such darkness; their souls had had their part in a world sunk in sin, on which the day spring from on high had not risen; but now that time was past. God had shined into their hearts; He who is Himself light had poured the radiance of His own love and truth into them till ignorance, vice, and wickedness had passed away, and they had become light in the Lord. How intimate is the relation between the Christian and God, how complete the regeneration, expressed in the words, "Ye are all sons of light, and sons of the day; we are not of the night, nor of darkness"! There are shady things in the world, and shady persons, but they are not in Christianity, or among Christians. The true Christian takes his nature, all that characterises and distinguishes him, from light. There is no darkness in him, nothing to hide, no guilty secret, no corner of his being into which the light of God has not penetrated, nothing that makes him dread exposure. His whole nature is full of light, transparently luminous, so that it is impossible to surprise him or take him at a disadvantage. This, at least, is his ideal character; to this he is called, and this he makes his aim. There are those, the Apostle implies, who take their character from night and darkness, -men with souls that hide from God, that love secrecy, that have much to remember they dare not speak of, that turn with instinctive aversion from the light which the gospel brings, and the sincerity and openness which it claims; men, in short, who have come to love darkness rather than light, because their deeds are evil. The day of the Lord will certainly be a surprise to them; it will smite them with sudden terror, as the midnight thief, breaking unseen through door or window, terrifies the defenceless householder; it will overwhelm them with despair, because it will come as a great and searching light, -a day on which God will bring every hidden thing to view, and judge the secrets of men’s hearts by Christ Jesus. For those who have lived in darkness the surprise will be inevitable; but what surprise can there be for the children of the light? They are partakers of the Divine nature; there is nothing in their souls which they would not have God know; the light that shines from the great white throne will discover nothing in them to which its searching brightness is unwelcome; Christ’s coming is so far from. disconcerting them that it is really the crowning of their hopes. The Apostle demands of his disciples conduct answering to this ideal. Walk worthy, he says, of your privileges and of your calling. "Let us not sleep, as do the rest, but let us watch and be sober." "Sleep" is certainly a strange word to describe the life of the worldly man. He probably thinks himself very wide awake, and as far as a certain circle of interests is concerned, probably is so. The children of this world, Jesus tells us, are wonderfully wise for their generation. They are more shrewd and more enterprising than the children of light. But what a stupor falls upon them, what a lethargy, what a deep unconscious slumber, when the interests in view are spiritual. The claims of God, the future of the soul, the coming of Christ, our manifestation at His judgment seat, they are not awake to any concern in these. They live on as if these were not realities at all; if they pass through their minds on occasion, as they look at the Bible or listen to a sermon, it is as dreams pass through the mind of one asleep; they go out and shake themselves, and all is over; earth has recovered its solidity, and the airy unrealities have passed away. Philosophers have amused themselves with the difficulty of finding a scientific criterion between the experiences of the sleeping and the waking state, i.e., a means of distinguishing between the kind of reality which belongs to each; it is at least one element of sanity to be able to make the distinction. If we may enlarge the ideas of sleep and waking, as they are enlarged by the Apostle in this passage, it is a distinction which many fail to make. When they have the ideas which make up the staple of revelation presented to them, they feel as if they were in dreamland; there is no substance to them in a page of St. Paul; they cannot grasp the realities that underlie his words, any more than they can grasp the forms which swept before their minds in last night’s sleep. But when they go out to their work in the world, to deal in commodities, to handle money, then they are in the sphere of real things, and wide awake enough. Yet the sound mind will reverse their decisions. It is the visible things that are unreal and that ultimately pass away; the spiritual things-God, Christ, the human soul, faith, love, hope-that abide. Let us not face our life in that sleepy mood to which the spiritual is but a dream; on the contrary, as we are of the day, let us be wide awake and sober. The world is full of illusions, of shadows which impose themselves as substances upon the heedless, of gilded trifles which the man whose eyes are heavy with sleep accepts as gold; but the Christian ought not to be thus deceived. Look to the coming of the Lord, Paul says, and do not sleep through your days, like the heathen, making your life one long delusion; taking the transitory for the eternal, and regarding the eternal as a dream; that is the way to be surprised with sudden destruction at the last; watch and be sober; and you will not be ashamed before Him at His coming. It may not be out of place to insist on the fact that "sober" in this passage means sober as opposed to drunk. No one would wish to be overtaken drunk by any great occasion; yet the day of the Lord is associated in at least three passages of Scripture with a warning against this gross sin. "Take heed to yourselves," the Master says, "lest haply your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and that day come on you suddenly as a snare." "The night is far spent," says the Apostle, "the day is at hand Let us walk honestly as in the day; not in revelling and drunkenness." And in this passage: "Let us, since we are of the day, be sober; they that be drunken are drunken in the night." The conscience of men is awakening to the sin of excess, but it has much to do before it comes to the New Testament standard. Does it not help us to see it in its true light when it is thus confronted with the day of the Lord? What horror could be more awful than to be overtaken in this state? What death is more terrible to contemplate than one which is not so very rare-death in drink? Wakefulness and sobriety do not exhaust the demands made upon the Christian. He is also to be on his guard. "Put on the breastplate of faith and love; and for a helmet, the hope of salvation." While waiting for the Lord’s coming, the Christian waits in a hostile world. He is exposed to assault from spiritual enemies who aim at nothing less than his life, and he needs to be protected against them. In the very beginning of this letter we came upon the three Christian graces; the Thessalonians were commended for their work of faith, labour of love, and patience of hope in the Lord Jesus Christ. There they were represented as active powers in the Christian life, each manifesting its presence by some appropriate work, or some notable fruit of character; here they constitute a defensive armour by which the Christian is shielded against any mortal assault. We cannot press the figure further than this. If we keep our faith in Jesus Christ, if we love one another, if our hearts are set with confident hope on that salvation which is to be brought to us at Christ’s appearing, we need fear no evil; no foe can touch our life. It is remarkable, I think, that both here and in the famous passage in Ephesians, as well as in the original of both in Isaiah 59:17 , salvation, or, to be more precise, the hope of salvation, is made the helmet. The Apostle is very free in his comparisons; faith is now a shield, and now a breastplate; the breastplate in one passage is faith and love, and in another righteousness; but the helmet is always the same. Without hope, he would say to us, no man can hold up his head in the battle; and the Christian hope is always Christ’s second coming. If He is not to come again, the very word hope may be blotted out of the New Testament. This assured grasp on the coming salvation-a salvation ready to be revealed in the last times-is what gives the spirit of victory to the Christian even in the darkest hour. The mention of salvation brings the Apostle back to his principal subject. It is as if he wrote, "for a helmet the hope of salvation; salvation, I say; for God did not appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ." The day of the Lord is indeed a day of wrath, -a day when men will cry to the mountains and to the rocks, Fall on us, and hide us from the face of Him that sitteth upon the throne, and from the wrath of the Lamb; for the great day of their wrath is come. The Apostle cannot remember it for any purpose without getting a glimpse of those terrors; but it is not for these he recalls it at this time. God did not appoint Christians to the wrath of that day, but to its salvation, -a salvation the hope of which is to cover their heads in the day of battle. The next verse-the tenth-has the peculiar interest of containing the only hint to be found in this early Epistle of Paul’s teaching as to the mode of salvation. We obtain it through Jesus Christ, who died for us. It is not who died instead of us, nor even on our behalf ( ???? ), but, according to the true reading, who died a death in which we are concerned. It is the most vague expression that could have been used to signify that Christ’s death had something to do with our salvation. Of course it does not follow that Paul had said no more to the Thessalonians than he indicates here; judging from the account he gives in 1st Corinthians of his preaching immediately after he left Thessalonica, one would suppose he had been much more explicit; certainly no church ever existed that was not based on the Atonement and the Resurrection. In point of fact, however, what is here made prominent is not the mode of salvation, but one special result of salvation as accomplished by Christ’s death, a result contemplated by Christ, and pertinent to the purpose of this letter; He died for us, that, whether we wake or sleep, we should together live with Him. The same conception precisely is found in Romans 14:9 : "To this end Christ died, and lived again, that He might be Lord of both the dead and the living." This was His aim in redeeming us by passing through all modes of human existence, seen and unseen. It made Him Lord of all. He filled all things. He claims all modes of existence as His own. Nothing separates from Him. Whether we sleep or wake, whether we live or die, we shall alike live with Him. The strong consolation, to impart which was the Apostle’s original motive in approaching this subject, has thus come uppermost again; in the circumstances of the church, it is this which lies nearest to his heart. He ends, therefore, with the old exhortation: "Comfort one another, and build each other up, as also ye do." The knowledge of the truth is one thing; the Christian use of it is another: if we cannot help one another very much with the first, there is more in our power with regard to the last. We are not ignorant of Christ’s second coming; of its awful and consoling circumstances; of its final judgment and final mercy; of its final separations and final unions. Why have these things been revealed to us? What influence are they meant to have in our lives? They ought to be consoling and strengthening. They ought to banish hopeless sorrow. They ought to generate and sustain an earnest, sober, watchful spirit; strong patience; a complete independence of this world. It is left to us as Christian men to assist each other in the appropriation and application of these great truths. Let us fix our minds upon them. Our salvation is nearer than when we believed. Christ is coming. There will be a gathering together of all His people unto Him. The living and the dead shall be forever with the Lord. Of the times and the seasons we can say no more than could be said at the beginning; the Father has kept them in His own power; it remains with us to watch and be sober; to arm ourselves with faith, love, and hope; to set our mind on the things that are above, where our true country is, whence also we look for the Saviour, the Lord Jesus Christ. 1 Thessalonians 5:12 And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; Chapter 13 RULERS AND RULED 1 Thessalonians 5:12-15 (R.V.) AT the present moment, one great cause of division among Christian churches is the existence of different forms of Church government. Congregationalists, Presbyterians, and Episcopalians are separated from each other much more decidedly by difference of organisation than by difference of creed. By some of them, if not by all, a certain form of Church order is identified with the existence of the Church itself. Thus the English-speaking bishops of the world, who met some time ago in conference at Lambeth, adopted as a basis, on which they could treat for union with other Churches, the acceptance of Holy Scripture, of the Sacraments of Baptism. and the Lord’s Supper, of the Apostles’ and Nicene creeds, and of the Historic Episcopate. In other words, diocesan bishops are as essential to the constitution of the Church as the preaching of the Word of God and the administration of the Sacraments. That is an opinion which one may say, without offence, has neither history nor reason on its side. Part of the interest of this Epistle to the Thessalonians lies in the glimpses it gives of the early state of the Church, when such questions would simply have been unintelligible. The little community at Thessalonica was not quite without a constitution-no society could exist on that footing-but its constitution, as we see from this passage, was of the most elementary kind; and it certainly contained nothing like a modern bishop. "We beseech you," says the Apostle, "to know them that labour among you." "To labour" is the ordinary expression of Paul for such Christian work as he himself did. Perhaps it refers mainly to the work of catechising, to the giving of that regular and connected instruction in Christian truth which followed conversion and baptism. It covers everything that could be of service to the Church or any of its members. It would include even works of charity. There is a passage very like this in the First Epistle to the Corinthians, { 1 Corinthians 16:15 f.} where the two things are closely connected: "Now I beseech you, brethren (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have set themselves to minister unto the saints), that ye also be in subjection unto such, and to everyone that helpeth in the work and laboureth." In both passages there is a certain indefiniteness. Those who labour are not necessarily official persons, elders, or, as they are often called in the New Testament, bishops, and deacons; they may have given themselves to the work without any election or ordination at all. We know that this is often the case still. The best workers in a church are not always or necessarily found among those who have official functions to perform. Especially is it so in churches which provide no recognition for women, yet depend for their efficiency as religious agencies even more on women than on men. What would become of our Sunday Schools, of our Home Missions, of our charities, of our visitation of the sick, the aged, and the poor, but for the labour of Christian women? Now what the Apostle tells us here is, that it is labour which, in the first instance, is entitled to respect. "Know them that labour among you," means "Know them for what they are"; recognise with all due reverence their self-denial, their faithfulness, the services they render to you, their claim upon your regard. The Christian labourer does not labour for praise or flattery; but those who take the burden of the church upon them in any way, as pastors or teachers or visitors, as choir or collectors, as managers of the church property, or however else, are entitled to our acknowledgment, and ought not to be left without it. There is no doubt a great deal of unknown, unheeded, unrequited labour in every church. That is inevitable, and probably good; but it should make us the more anxious to acknowledge what we see, and to esteem, the workers very highly in love because of it. How unseemly it is, and how unworthy of the Christian name, when those who do not work busy themselves with criticising those who do, -inventing objections, deriding honest effort, anticipating failure, pouring cold water upon zeal. That is bad for all, but bad especially for those who practise it. The ungenerous soul, which grudges recognition to others, and though it never labours itself has always wisdom to spare for those who do, is in a hopeless state; there is no growth for it in anything noble and good. Let us open our eyes on those who labour among us, men or women, and recognise them as they deserve. There are two special forms of labour to which the Apostle gives prominence: he mentions as among those that labour "them that are over you in the Lord, and admonish you." The first of the words here employed, the one translated "them that are over" you, is the only hint the Epistle contains of Church government. Wherever there is a society there must be order. There must be those through whom the society acts, those who represent it officially by words or deeds. At Thessalonica there was not a single president, a minister in our sense, possessing to a certain extent an exclusive responsibility; the presidency was in the hands of a plurality of men, what Presbyterians would call a Kirk Session. This body, as far as we can make out from the few surviving indications of their duties, would direct, but not conduct, the public worship, and would manage the financial affairs, and especially the charity, of the church. They would as a rule be elderly men; and were called by the official name, borrowed from the Jews, of elders. They did not, in the earliest times, preach or teach; they were too old to learn that new profession; but what may be called the administration was in their hands; they were the governing committee of the new Christian community. The limits of their authority are indicated by the words "in the Lord." They are over the members of the church in their characters and relations as church members; but they have nothing to do with other departments of life, so far as these relations are unaffected by them. Side by side with those who preside over the church, Paul mentions those "who admonish you." Admonish is a somewhat severe word; it means to speak to one about his conduct, reminding him of what he seems to have forgotten, and of what is rightly expected from him. It gives us a glimpse of discipline in the early Church, that is, of the care which was taken that those who had named the Christian name should lead a truly Christian life. There is nothing expressly said in this passage about doctrines. Purity of doctrine is certainly essential to the health of the Church, but rightness of life comes before it. There is nothing expressly said about teaching the truth; that work belonged to apostles, prophets, and evangelists, who were ministers of the Church at large, and not fixed to a single congregation; the only exercise of Christian speech proper to the congregation is its use in admonition, i.e., for practical moral purposes. The moral ideal of the gospel must be clearly before the mind of the Church, and all who deviate from it must be admonished of their danger. "It is difficult for us in modern times," says Dr. Hatch, "with the widely different views which we have come to hold as to the relation of Church government to social life, to understand how large a part discipline filled in the communities of primitive times. These communities were what they were mainly by the strictness of their discipline In the midst of ‘a crooked and perverse nation’ they could only hold their own by the extreme of circumspection. Moral purity was not so much a virtue at which they were bound to aim as the very condition of their existence. If the salt of the earth should lose its savour, wherewith should it be salted? If the lights of the world were dimmed, who should rekindle their flame? And of this moral purity the officers of each community were the custodians. ‘They watched for souls as those that must give account."’ This vivid picture should provoke us to reflection. Our minds are not set sufficiently on the practical duty of keeping up the Christian standard. The moral originality of the gospel drops too easily out of sight. Is it not the case that we are much more expert at vindicating the approach of the Church to the standard of the non-Christian world, than at maintaining the necessary distinction between the two? We are certain to bring a good deal of the world into the Church without knowing it; we are certain to have instincts, habits, dispositions, associates perhaps, and likings, which are hostile to the Christian type of character; and it is this which makes admonition indispensable. Far worse than any aberration in thought is an irregularity in conduct which threatens the Christian ideal. When you are warned of such a thing in your conduct by your minister or elder, or by any Christian, do not resent the warning. Take it seriously and kindly; thank God that He has not allowed you to go on unadmonished; and esteem very highly in love the brother or sister who has been so true to you. Nothing is more unchristian than fault finding; nothing is more truly Christian than frank and affectionate admonishing of those who are going astray. This may be especially commended to the young. In youth we are apt to be proud and wilful; we are confident that we can keep ourselves safe in what the old and timid consider dangerous situations; we do not fear temptation, nor think that this or that little fall is more than an indiscretion; and, in any case, we have a determined dislike to being interfered with. All this is very natural; but we should remember that, as Christians, we are pledged to a course of life which is not in all ways natural; to a spirit and conduct which are incompatible with pride; to a seriousness of purpose, to a loftiness and purity of aim, which may all be lost through wilfulness; and we should love and honour those who put their experience at our service, and warn us when, in lightness of heart, we are on the way to make shipwreck of our life. They do not admonish us because they like it, but because they love us and would save us from harm; and love is the only recompense for such a service. How little there is of an official spirit in what the Apostle has been saying, we see clearly from what follows. In one way it is specially the duty of the elders or pastors in the Church to exercise rule and discipline; but it is not so exclusively their duty as to exempt the members of the Church at large from responsibility. The Apostle addresses the whole congregation when he goes on, "Be at peace among yourselves. And we exhort you, brethren, admonish the disorderly, encourage the fainthearted, support the weak, be long suffering toward all." Let us look more closely at these simple exhortations. "Admonish," he says, "the disorderly." Who are they? The word is a military one, and means properly those who leave their place in the ranks. In the Epistle to the Colossians { Colossians 2:5 } Paul rejoices over what he calls the solid front presented by their faith in Christ. The solid front is broken, and great advantage given to the enemy, when there are disorderly persons in a church, -men or women who fall short of the Christian standard, or who violate, by irregularities of any kind, the law of Christ. Such are to be admonished by their brethren. Any Christian who sees the disorder has a right to admonish them; nay, it is laid upon his conscience as a sacred duty tenderly and earnestly to do so. We are too much afraid of giving offence, and too little afraid of allowing sin to run its course. Which is better-to speak to the brother who has been disorderly, whether by neglecting work, neglecting worship, or openly falling into sin: which is better, to speak to such a one as a brother, privately, earnestly, lovingly; or to say nothing at all to him, but talk about what we find to censure in him to everybody else, dealing freely behind his back with things we dare not speak of to his face? Surely admonition is better than gossip; if it is more difficult, it is more Christlike too. It may be that our own conduct shuts our mouth, or at least exposes us to a rude retort; but unaffected humility can overcome even that. But it is not always admonition that is needed. Sometimes the very opposite is in place; and so Paul writes, "Encourage the fainthearted." Put heart into them. The word rendered "fainthearted" is only used in this single passage; yet everyone knows what it means. It includes those for whose benefit the Apostle wrote in chapter 4 the description of Christ’s second coming, -those whose hearts sunk within them as they thought they might never see their departed friends again. It includes those who shrink from persecution, from the smiles or the frowns of the unchristian, and who fear they may deny the Lord. It includes those who have fallen before temptation, and are sitting despondent and fearful, not able to lift up so much as their eyes to heaven and pray the publican’s prayer. All such timid souls need to be heartened; and those who have learned of Jesus, who would not break the bruised reed nor quench the smoking flax, will know how to speak a word in season to them. The whole life of the Lord is an encouragement to the fainthearted; He who welcomed the penitent, who comforted the mourners, who restored Peter after his triple denial, is able to lift up the most timid and to make them stand. Nor is there any work more Christlike than this. The fainthearted get no quarter from the world; bad men delight to trample on the timid; but Christ bids them hope in Him, and strengthen themselves for battle and for victory. Akin to this exhortation is the one which follows, "Support the weak." That does not mean, Provide for those who are unable to work; but, lay hold of those who are weak in the faith, and keep them up. There are people in every congregation whose connection with Christ and the gospel is very slight; and if some one does not take hold of them, they will drift away altogether. Sometimes such weakness is due to ignorance: the people in question know little about the gospel; it