1. The reason is that sleep and drunkenness are works of darkness done in the night. "They that sleep, sleep in the night; and they that be drunken are drunken in the night." Those spiritually asleep "sleep through all life's agitations, beneath the thunders of Sinai, and the pleadings of mercy from the cross." Like drunken men, they are intoxicated with life's delights, "minding earthly things," occupied supremely with "the unfruitful works of darkness." Believers are not so, into whose heart "God has commanded the light to shine out of darkness, to give the light of the knowledge of the glory of God in the face of Christ Jesus" (2 Corinthians 4:6).
2. Another reason for watchful sobriety is that our life is a spiritual warfare. The believer is to be a sentinel always on guard, or a soldier on the battle-field—"having on the breastplate of faith and love; and for an helmet, the hope of salvation." As a good soldier, bound to endure hardness, he goes forth into the conflict of life, equipped in Divine armor, not for aggression but for defense. The pieces of armor here enumerated are for the protection of vital parts, the heart and the head.
1 Thessalonians 5:9-11 - The source, channel, and end of the salvation hoped for.
The apostle is now led to illustrate the hope of salvation.
I. ITS SOURCE. "For God did not appoint us to wrath, but to the obtaining of salvation."
1. The calling is according to the purpose. "Whom he predestinates, them he also calls." The security of the believer depends, not upon himself, but upon God's unchangeable and loving purpose.
2. The purpose is not to wrath, but to salvation. Though believers were once '"children of wrath," they are now reconciled to God, and saved from wrath to come.
3. God's purpose of mercy toward us does not free us from the necessity of being watchful concerning the means of salvation.
II. THE CHANNEL OF SALVATION. "By our Lord Jesus Christ."
1. The covenant was "ordained in the hand of a mediator." (Galatians 3:19.)
2. His death, not his doctrine or example merely, was necessary to our salvation. "Who died for us."
3. His death was substitutionary. It was "for us."
III. THE END OF THIS SALVATION. "Who died for us, that, whether we wake or sleep, we should live with him together." This was "the joy set before him" for which "he endured the cross" (Hebrews 12:2) that we might live to him in order to our living with him.
1. It is life with Christ. Not merely life in him, but life with him in glory. "I desire to depart and be with Christ, which is far better" (Philippians 1:23). It is the greatest joy and glory of heaven (Romans 14:8, Romans 14:9; 1 Corinthians 5:9).
2. It is life with all believers. They are to live with him, unsevered from one another; for whether they "are alive and remain," or whether they are of those who "have fallen asleep," they will be together, in Christ's society. Thus the great salvation is the "common salvation."
IV. THE CONSOLATORY ASPECT OF THESE TRUTHS. "Wherefore comfort yourselves together, and edify one another, even as also ye do." These truths afforded a grand basis for mutual comfort and edification. The Thessalonians ought, therefore, to dismiss their despondency and alarm, and encourage each other with the blessed hopes of the gospel.—T.C.
1 Thessalonians 5:12, 1 Thessalonians 5:13 - The due recognition of Christian pastors.
The apostle next touches upon the relation of the Church to its teachers.
I. THE APPOINTMENT OF PASTORS IN THE CHURCH.
1. This was by Divine appointment. "He gave pastors and teachers" (Ephesians 4:11). There is no hint given in Scripture of a time when pastors would cease to be necessary, and when the Church would be served by an "any-man ministry."
2. It was the custom of the apostles to "appoint elders in every city," for they understood the advantages of a full ecclesiastical organization.
II. THE OFFICIAL POSITION AND DUTIES OF PASTORS.
1. They are laborers in the Church. "We beseech you, brethren, to know them which labor among you."
(a) It is labor in preaching. For they "labor in the Word and doctrine" (1 Timothy 1:5), "rightly dividing the Word of truth" (2 Timothy 2:15), giving each of the household of faith "a portion of meat in due season" (Luke 12:42).
(b) It is labor in earnestly contending for the faith as well as in dispensing the ordinances of religion.
2. They are presidents in the Churches. "Those which are over you in the Lord." This refers to the elders or presbyters, who are also called pastors, or shepherds, or bishops (Acts 20:17, Acts 20:28).
3. They are spiritual guides. "And admonish you." They have "to watch for your souls as they that must give account" (Hebrews 13:17). Therefore they must "reprove, rebuke, exhort with all long-suffering and doctrine" (2 Timothy 4:2). They have to "warn every man, and teach every man in all wisdom, that they may present every man perfect in Christ Jesus" (Colossians 1:28). They have to warn against sins committed, and urge to duties neglected.
III. THE OBLIGATIONS OF CHRISTIAN PEOPLE TO THEIR PASTORS.
1. They must give them due recognition as pastors. They must "know them." They must make themselves acquainted with them, that pastors may be the better able to know the state of their souls, and they must acknowledge their position as "stewards of the mysteries of God," and submit to their ministry.
2. They must "esteem them very highly in love for their work's sake."
3. The ground of this claim is "for their work's sake." Not for the mere office, which may be often filled unworthily, though it is still entitled to consideration, but for the sake of the "labors of love" involved in its faithful discharge. Ministers who "make full proof of their ministry" challenge the abiding respect of their flocks.—T.C.
1 Thessalonians 5:13 - Inculcation of mutual peace.
"And be at peace among yourselves." This is connected with the previous verse, for a faithful pastorate tends to unity and peace.
I. THIS PEACE DEPENDS UPON OUR DIVINE CALLING. For it is the "peace unto which we are called" (Colossians 3:15).
II. IT IS ESSENTIAL TO GROWTH AND BLESSING. (Ephesians 4:3; Psalms 133:1; James 3:18.)
III. IT IS ONE OF THE BLESSINGS ALWAYS TO BE PRAYED FOR. (Psalms 122:6-8.)
IV. IT IS ONE OF THE BEATITUDES WITH A PROMISE. (Matthew 5:9.)
V. IT IS ONE OF THE FAIREST GROWTH OF THE SPIRIT. (Galatians 5:22.)—T.C.
1 Thessalonians 5:14 - Mutual duties of Church members.
The Church must act as well as its pastors.
I. ADMONITION TO THE DISORDERLY. "Warn them that are unruly."
1. The unruly are, literally, those who break rank, taking exceptional courses, to the injury of the peace or unity of the Church. Probably the apostle refers to the unhinging effect of the error concerning the near approach of the advent, leading individuals to abandon work and loiter about in a sort of meddlesome idleness.
2. Such persons need to be warned, even with sharpness of reproof, yet in love; for "God is not the author of confusion, but of peace, in all the Churches of the saints" (1 Corinthians 14:33). Warn them to "do their own business, and work with their own hands."
II. COMFORT THE FEEBLE-MINDED. "Comfort the feeble-minded."
1. These persons were overburdened with sorrow on account of the dead, under the influence of error respecting their safety. They were not intellectually feeble, but had become dispirited and desponding through their failure to realize the hope of the resurrection at the advent.
2. They were to be comforted; not rebuked or admonished for their sins, but exhorted lovingly in the truth. It is the Lord's way "to raise them that are bowed down," and "to comfort them which be in any trouble" (2 Corinthians 1:4). There is "consolation in Christ."
III. SUPPORT FOR THE WEAK. "Support the weak."
1. The weak in faith, or other Christian graces, who may still feel the lingering influence of Jewish prejudice and pagan delusions. We are to "bear the infirmities of the weak."
2. They must be sustained, not despised for their weakness. "Be eyes to the blind; be feet to the lame." Thus "we fulfill the Law of Christ." We must "lift up the hands which hang down, and the feeble knees" (Hebrews 12:12, Hebrews 12:13).
IV. PATIENCE TOWARD ALL MEN. "Be patient toward all men."
1. Patience or long-suffering, in view of the perverseness, or defects, or follies, or sins of men. It points to a temper not easily moved or offended, to a disposition to bear and forbear after the example of that Father who "is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance" (2 Peter 3:9). This disposition greatly promotes the comfort and usefulness of life.
2. It is to be exercised toward all men. Even to those outside the household of faith who may gainsay or persecute the truth.—T.C.
1 Thessalonians 5:15 - Abstinence from revenge, and the steadfast pursuit of good.
To a people fleshly emerged out of paganism this counsel was still most appropriate, for the Greeks were remarkable for their undying feuds.
I. WARNING AGAINST RETALIATION. "See that none render evil for evil to any man."
1. Retaliation is condemned both by the Old and the New Testaments. (Le 19:18; Romans 12:19.)
2. It is condemned by Christ's beautiful example of forbearance. (1 Peter 2:23.) "Who, when he was reviled, reviled not again; when he suffered, threatened not."
3. It is expressly rebuked by Christ in the case of the disciples James and John. (Luke 9:54, Luke 9:55.)
4. It springs from a spiteful heart. (Ezekiel 25:15.)
5. It indicates a want of trust in God. (Proverbs 20:22.)
II. INCULCATION OF THE PURSUIT OF GOOD. "But ever follow that which is good, both among yourselves and to all men." Believers are not to resist evil, but to return good for evil—to overcome evil with good.
1. The good to be done is after the example of Christ, who "went about every day doing good."
2. It is done in virtue of union with Christ. (John 15:4, John 15:5; Philippians 1:11.)
3. It is the preordained pathway of God's children. (Ephesians 2:10.)
4. Christians ought to provoke each other to good. (Hebrews 10:24.)
5. It is a grand argument for the gospel. (Matthew 5:16.)
6. It is to be catholic in its spirit; for it is to he done, not to believers only, but "to all men." The believer is to have "brotherly kindness" as well as "love" (2 Peter 1:7).
7. It is to be earnestly pursued. "Follow after that which is good."
1 Thessalonians 5:16 - The duty and the privilege of constant joy.
"Rejoice evermore." (See homiletical hints on Philippians 3:1; Philippians 4:4.)—T.C.
1 Thessalonians 5:17 - The duty of constant prayer.
"Pray without ceasing." There is a mutual affinity between joy, prayer, and thanksgiving, as we see by other passages of Scripture (Philippians 3:4-6; Colossians 4:2).
I. PRAYER THE DUTY, THE PRIVILEGE, THE INTEREST, OF ALL BELIEVERS.
1. It is a commanded duty. (Matthew 7:7.)
2. It is a sign of conversion. (Acts 9:11.)
3. Saints delight in it. (Psalms 42:4; Psalms 122:1.)
4. It is recommended:
II. THE NECESSITY OF CONSTANT SUPPLICATION. ¢¢ Pray without ceasing."
1. There is nothing in the words to justify the neglect of other duties. The apostle traveled and preached and labored with his hands as well as prayed; but he cultivated a constant spirit of supplication. It is not true, therefore, that it can be fulfilled only in idea.
2. It is a command not to be fulfilled by set hours of prayer, much less by adherence to a monastic ragout of devotion. Yet it is not inconsistent with set hours. The psalmist prayed at evening, morning, and noon (Psalms 55:17). Yea, "seven times a day do I praise thee" (Psalms 119:164). Daniel prayed three times a day (Daniel 6:10).
3. The apostle enjoins a constant spirit of prayer in view of our constant dependence on the Lord. Prayer should interspace all our works. The heart may rise to a throne of grace in inward prayer when the hands are busy with the duties of life.—T.C.
1 Thessalonians 5:18 - The duty of thanksgiving.
It is the natural fruit of joy as it is the natural accompaniment of prayer. "In everything give thanks; for this is the will of God in Christ Jesus concerning you."
I. THANKSGIVING IS THE EXERCISE OF A JOYFUL AND PRAYING HEART.
1. It is a mark of the wicked that they have no thankfulness. They who glorified not God "neither were thankful" (Romans 1:21). It is a sign of the antichristian apostasy that men "shall he unthankful" (2 Timothy 3:2). Since "every good gift and every perfect gift" comes from the Father of Lights, the guilt of such ingratitude is great.
2. It is the mark of the saints in heaven that they are full of thanksgivings. (Revelation 19:6, Revelation 19:7; Revelation 7:12.)
3. It is likewise a mark of the saints on earth. "Blessed are they which dwell in thy house: they will be still praising thee" (Psalms 84:4). They abound in faith with thanksgiving (Colossians 2:7). They offer sacrifices of thanksgiving (Psalms 116:17). They habitually offer thanksgiving (Daniel 6:10).
II. THANKSGIVING MUST BE UNIVERSAL IN ITS SPHERE. "In everything give thanks."
1. For the supply of our bodily wants. (1 Timothy 4:3, 1 Timothy 4:4.)
2. For the gift of Christ. (2 Corinthians 9:15.)
3. For the goodness and mercy of the Lord. (Psalms 106:1.)
4. In all circumstances of prosperity and adversity, joy and sorrow, health and sickness. Job could say in the depth of his affliction, "Blessed be the Name of the Lord" (Job 1:8, Job 1:20, Job 1:21).
III. THE GROUND AND REASON OF THIS DUTY. "For this is the will of God in Christ Jesus concerning you." The Scripture as well as the light of nature directs to it, as it sets forth that "good and perfect and acceptable will of God," "Whoso offereth praise glorifieth me." In Jesus Christ is this will revealed and made effectual; for all God's mercies reach us through the channel of his mediation. Therefore we "are to give thanks unto God and the Father by him" (Colossians 3:17); therefore "by him let us offer the sacrifice of praise to God continually" (Hebrews 13:15).—T.C.
1 Thessalonians 5:19-21 - Exhortations regarding spiritual gifts.
These three verses refer to one subject, the extraordinary manifestations of the Spirit so frequent in the Church at this period, but apply likewise to his ordinary influence in believers.
I. THE SIN AND DANGER OF QUENCHING THE SPIRIT. "Quench not the Spirit." Perhaps there was a tendency to repress spiritual utterances, either because they had become fanatical, or from an undue love of order. It is possible to resist the Spirit. God strives with man, who may yet resist all his importunities (Acts 7:51.), "insulting the Spirit of grace" (Hebrews 10:29). Even in the case of believers, "the flesh lusteth against the Spirit, and the Spirit against the flesh" (Galatians 5:17). It is both sinful and dangerous for believers to "grieve the Holy Spirit of God, whereby they are scaled to the day of redemption" (Ephesians 4:30). The text suggests the idea of quenching a fire.
1. The Spirit acts upon the believer's nature like a fire, warming, purifying, refining.
2. The fire may be quenched by neglecting it quite as much as by casting water upon it. This is the tendency of neglect.
3. Sin has a tendency to quench the Spirit, as water quenches fire. We ought to stir up our gifts and graces that they may shine the brighter, and give both light and heat around us. Yet provision is made in the covenant of grace that the fire once kindled will never be quenched.
II. THERE MUST BE NO UNDERVALUATION OF PROPHESYINGS. "Despise not prophesying."
1. These were spiritual utterances, sometimes in psalms and hymns, "for the edification and exhortation and comfort" of believers, though they had the effect sometimes of laying bare the hearts of unbelievers (1 Corinthians 14:25). They were more important than other gifts of the Spirit, and therefore more to be coveted (1 Corinthians 12:31).
2. They were, therefore, not to be despised.
III. THE NECESSITY OF TESTING SPIRITUAL GIFTS. "Prove all things; hold fast that which is good." Instead of rejecting prophesyings, they were to test them by a due spiritual discernment.
1. They were to be tested:
2. Believers have the capacity as well as the right to test all things. They are "to try the spirits whether they are of God" (1 John 4:1).
1 Thessalonians 5:22 - Warning against every form of evil.
"Abstain from every form of evil," whether practical or doctrinal.
I. WE NEED TO BE WARNED AGAINST EVIL.
1. Because we naturally tend to do evil.
2. Because evil is so injurious to our spirits, in repressing joy, prayer, and thanksgiving.
3. Because it gives offence to others. Therefore we ought to abhor that which is evil, to cleave to that which is good.
II. THE FORMS OF EVIL ARE VERY VARIOUS, AND THEREFORE NOT EASILY DETECTED. Truth is one; error is manifold. Satan can disguise error under forms difficult of detection. It is sometimes difficult to decide what is evil. But "a sound heart is the best casuist."—T.C.
1 Thessalonians 5:23, 1 Thessalonians 5:24 - Prayer for the sanctification and preservation of Thessalonian believers.
I. IT IS A PRAYER FOR PERFECT SANCTIFICATION. "And the very God of peace sanctify you wholly."
1. It is the design of the God of peace to do this. Our Lord came to "save his people from their sins," to "redeem them from all iniquity."
2. This sanctification is to extend to body, soul, and spirit.
3. It is not perfect in the present life. The very prayer that God might sanctify them wholly implies that it was an attainment yet to be reached.
II. IT IS A PRAYER FOR THE PRESERVATION OF SAINTS TILL THE COMING OF CHRIST. "May your spirit and soul and body be preserved blameless."
1. It is God only who can keep us. He "keeps us from falling," that "he may present us faultless before the presence of his glory with exceeding joy" (Jude 1:24). He "keeps us from evil" (John 17:15). Saints are "kept by his power" through faith unto salvation (1 Peter 1:5).
2. The preservation is to extend till the second advent. Not till death, but till his coming, implying that body and soul are alike to share in the final redemption. "He that hath begun a good work in you will perform it till the day of Jesus Christ" (Philippians 1:6).
III. THE GROUND OF HIS CONFIDENCE IN GOD'S PURPOSE OF SANCTIFICATION AND PRESERVATION. "Faithful is he that calleth you, who also will do it."
1. God's faithfulness is the guarantee. He "also will do it." He will be faithful to his oath, to his promises, to his covenant; for he has promised to cleanse his people from all their sins, and preserve them to his kingdom and glory. God is faithful "by whom ye were called into the fellowship of his Son" (2 Corinthians 1:8, 2 Corinthians 1:9).
2. Effectual calling is another guarantee. For whom he calls he justifies and glorifies. If he gives grace, he gives glory. The calling implies perfection, as it is the first step to it.—T.C.
1 Thessalonians 5:25-27 - Three closing injunctions.
I. THE APOSTLE ASKS AN INTEREST IN THE PRAYERS OF THE THESSALONIANS. "Brethren, pray for us."
1. He did not feel himself independent, in spite of all his high graces and gifts, of the intercessions of the humblest disciples. His request is a proof of his deep humility.
2. His position, with the care of all the Churches upon his heart, entitled him to their prayers. He said to the Roman Christians, "Strive together with me in your prayers to God for me."
II. EXHORTATION FOR CHRISTIANS TO SALUTE EACH OTHER. "Greet all the brethren with a holy kiss." Eastern customs differ from Western; but the salutation ought still to prevail in all our Churches, not in the letter, but in the spirit. It ought to express the feeling of oneness, of affection, of equality among the disciples of the same Lord. Christianity purifies and elevates worldly courtesy.
III. SOLEMN ADJURATION TO HAVE THE EPISTLE READ TO ALL THE BRETHREN. "I charge you by the Lord that this Epistle be read unto all the holy brethren." Conjectures have been freely expressed that the elders at Thessalonica may have been disinclined to read the letter to the Church. There is not much ground for the opinion.
1. This Epistle was the first ever written by the apostle to any Church; and as the disciples may not have known how to use it, he gives specific directions on the subject.
2. He recognizes the right of all the brethren to read it. Rome denies to the laity this right.—T.C.
HOMILIES BY B.C. CAFFIN
1 Thessalonians 5:1-11 - "The day of the Lord."
I. THE TIME OF ITS COMING.
1. There was no real need to write to them about this. St. Paul had spoken of it; it had been a principal subject of his teaching. They knew all that could be known, all that they needed to know for their souls' health. But there was a restless curiosity, an eager longing "to know the times or the seasons which the Father hath put in his own power." Such knowledge was not for the apostles; it is not for the Church. "Of that day and that hour knoweth no man." But, in spite of these words of Christ, human thought has ever busied itself, it busies itself still, to pry into this awful secret. St. Paul had told the Thessalonians all he knew; there was no need to write it again. But he deals gently with them. He tries to quiet their restless anxiety.
2. They knew that it could not be known. It cometh suddenly, when men are least expecting it; when they say, "Peace and safety." It cometh as a thief in the night. They knew the Lord's illustration. St. Paul had told them. It was enough for them to know. Suddenly, as the lightning that cometh out of the east and shineth even to the west, the Son of man shall come. That we know; nothing more can be known. It is a thought full of awfulness, full of deep lessons and solemn warnings.
II. READINESS FOR ITS COMING.
1. Christians are not in the darkness. Darkness is the element, the sphere of the unconverted life. Darkness is ignorance of God, ignorance of the atoning work of Christ, ignorance of the blessed influences of God the Holy Ghost. Such darkness is either intellectual, darkness of the understanding; or spiritual, darkness of the heart and will. The two act and react upon one another. Darkness of the understanding produces in some cases and in some measure darkness of the heart. Darkness of the heart often results in darkness of the understanding. There are cases of darkness which seem to us the most perplexing of problems; men and women who have from the very beginning of life been enveloped in an atmosphere of ignorance, brutality, and sin, from which there seems to be no escape—who seem to us, as people say, to "have no chance," no possibility, humanly speaking, of attaining to enlightenment and the knowledge of God. What can be done in such cases? We must, each one of us, do all that lies in our power to help the helpless and to teach the ignorant; and then, when we have "done what we could," we can only leave them, in the trustfulness of faith, to his mercy who, we know, will require little of those to whom little has been given. But the darkness which we have to face in our daily walk is, more commonly, not like this, but willful darkness. "He that hateth his brother" (St. John says) "is in darkness even until now." Any willful sin deliberately indulged darkens the heart. "If thine eye be evil, thy whole body shall be full of darkness." The soul that cherishes a secret sin cannot believe, cannot see God, cannot be in readiness for the coming of the Lord. If such are not awakened to a sense of guilt and danger, the great day must overtake them as a thief, coming upon them in all its sudden awfulness.
2. They are sons of light. "God hath shined in their hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." The true light now shineth. We are in the light, the light of the knowledge of God, the light of the presence of God. We belong to the light; it is all around us; it is in us. Indeed, the true light "lighteth every man." The Lord is loving unto every man. "The Lamb of God taketh away [beareth] the sin of the world." We must believe, in spite of sad and dark appearances, that there is no child of man on whom the heavenly Father hath not shined; none who are left to perish without a hope of salvation. The light shineth upon all; but they are sons of light whose souls within are lighted with that heavenly glow, who come to the light and rejoice in the light, and in the brightness of that light see what others cannot see because their eyes are holden—the fair beauty of the Lord, the exceeding loveliness of the blessed Savior's life, the aureole of golden light that bathes the cross of Christ in a glory of unearthly radiance.
3. Therefore they must walk in the light. They must live in the consciousness of that light, feeling its warmth and glory; as they move hither and thither in their daily life, they must walk in the sense of that light which is all around them. It shows things in their true colors. Sin is hateful, loathsome; you see its utter hideousness when the light shines upon it. Holiness is fair and bright; you see its attractive beauty when the heavenly light shines on it in its glory. The light shines into our hearts; it shows us our guilt, our misery, our danger. But, blessed be God, it does more than that. It hath a purifying power; it cleanses what was unclean; it brightens what was dark. "If we walk in the light... the blood of Jesus Christ cleanseth us from all sin."
4. They are sons of day, therefore they must watch. The light shows the danger of sloth; it rests upon those awful words, "Thou wicked and slothful servant," and brings them out into full distinctness. They must not sleep, as do others. Indifference and apathy are deadly enemies of the soul. The unbelieving multitude sleep; they are thoughtless about their souls, careless of the awful destinies which lie before us. The believer will watch; for he will remember the reiterated commandment of his Lord, "Watch, therefore.... What I say unto you, I say unto all, Watch." Watch. fullness is thoughtfulness; it is a vivid interest in everything that belongs to the spiritual life, an earnest desire to quicken it into ever new energies, a freshness of spirit, an active vigilance in guarding against all the dangers and temptations that surround us. "They that sleep, sleep in the night," but we are sons of day. We must watch as men that wait for their Lord. We know not when he cometh; we must be watchful always lest that day overtake us as a thief. It cometh as a thief. This warning of our Lord is not only recorded in the Gospels, but St. Paul, St. Peter, St. John, re-echo the solemn words, it made a deep impression on the minds of the early Christians; witness the name Gregory ("watchful") so common in the ancient Church. Would that that impression remained, that we too might be stirred to ever-deepening watchfulness. "The Lord is at hand."
5. They must be sober. "They that be drunken are drunken in the night." The Christian must he sober. Intoxication causes drowsiness; it is inconsistent with watchfulness. The intemperate cannot watch. The Christian must be temperate in all things; strictly temperate as regards food and drink, for temperance is the fruit of the Spirit, and drunkenness is one of those works of the flesh of which it is written that "they which do such things shall not inherit the kingdom of God." He must be temperate in all his enjoyments; for all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life,—all these things intoxicate their votaries, and make them slothful and drowsy in the concerns of the soul. But we must be sober, for we are of the day; we walk in the light of day and are looking for the coming of the day of the Lord.
6. They must be prepared for the assaults of temptation. They must be clothed with the armor of light.
7. God is their Strength. Without him they can do nothing, He did not appoint us to wrath, He is our Father; he is not willing that any should perish. He willeth that all men should be saved. Salvation, great and blessed word, is what God willeth for us all.
8. The work of the Lord Jesus. Our salvation is his work. He died for us, on our behalf and in our stead; his precious death is the high example of entire self-sacrifice for the sake of others; it is the atonement for our sins. "For us." Those great words stimulate us to love and serve him; they should be constantly in our thoughts; they should fill us with wonder, awe, and adoring love. "For us," though we were sinners; "for us," though he is God; "for us"—we can never reach the depths of mysterious, blessed meaning which He hid in those two simple words. He died that we, whether we watch or sleep, while we remain among the living, watching for his coming, and while we sleep with those who are laid to sleep through Jesus, should ever live together with him. His death is cur life; by his death he took away the power of sin, which is the death of the soul. He died that we might live in that holy life which is in fellowship with him. That life begins now. "Ye have eternal life," St. John says. Christ's saints live with him and in him, for he is their Life. They live with him during their earthly pilgrimage; they live with him in Paradise, where the holy departed are with Christ; they shall live with him in that glory which eye hath not seen, nor ear heard, neither hath it entered into the heart of man.
9. Practical conclusion.
LESSONS.
1. It is not for us to know the times and seasons; be not too curious; but:
2. Prepare in quiet faith: "the Lord is at hand."
3. Live as sons of light; pray for grace to realize the presence of God, to see the cross by faith, to watch in hope and love.
4. Each Christian, however humble, has his place in building up the Church of Christ; let each do his part.—B.C.C.
1 Thessalonians 5:12-22 - Closing exhortations.
I. THE MINISTERS OF THE CHURCH.
1. Their duties.
2. The respect due to their office. St. Paul beseeches the Thessalonians (mark his earnestness) to recognize the labors of their presbyters; perhaps there had been some neglect of them. It is good for Christians themselves to know the ministers who work among them, to take a lively interest in their work, their difficulties, their necessities: so they may share in that; holy work themselves. Such an interest will lead them to esteem them very highly in love for their work's sake, for its dignity and. importance, but also for the faithfulness with which it is performed. The indolent and. careless will not win this esteem. Reverence towards those set over us and due subordination, tend to promote the peace of the Church. That peace is of the utmost moment. Our unhappy divisions give occasion to the adversary to speak reproachfully, and draw Christians away from the quiet pursuit of holiness into the unhealthy atmosphere of controversy.
II. THE DUTIES OF THE BRETHREN GENERALLY.
1. Admonition and encouragement. All Christians must take their part in the great work of saving souls; all are responsible, in a greater or less degree, for the welfare of the souls that come within their influence. All true Christians must admonish when admonition is needed; all must comfort those who stand in need of comfort. All must support the weak, and all must practice patience towards all men, unbelievers as well as believers. For these duties are so many different phases of Christian love, and Christian love is the highest of all graces. The love of the brethren is the proof that we have passed from death unto life. Then the Christian who is living in that life which is hid with Christ in God must take a deep and holy interest in the souls around him. The nearer he lives to God the better he will be able to admonish, to comfort, to support; the more willing he will be to labor in the cause of Christ.
2. They must teach the unlawfulness of revenge. The heathen almost universally applauded it. To return evil for evil, they thought, was as commendable as to requite good with good. The Christian must learn of Christ, the blessed Master, to pray, "Father, forgive them." He must crush out of his heart all revengeful feelings; he must learn to love his enemies, to pray for those who use him despitefully. It is a hard lesson sometimes. We shall learn it if we are living by faith in the presence of the cross. He died for the Thessalonians when they were enemies; they must learn of him to be kind to all men, even to the unthankful and to the evil.
3. Christian joy. It is a duty, not merely a privilege. A sullen, joyless temper implies a wart of faith, the absence of hope and love. "The kingdom of God is righteousness, and peace, and joy in the Holy Ghost." Joy is one of the fruits of the Spirit. He dwelleth in the Christian heart, and his presence bringeth joy. There must be joy where God is; the joy of heaven lieth in this, "He that sitteth on the throne shall dwell among them." And the joy of the faithful on earth is joy in the Lord, joy in his presence, in his love. Not to rejoice is want of trustfulness in him whose love should gladden the Christian heart. Barrow begins his great sermon on this text with the words, "O good apostle, how acceptable rules dost thou prescribe! O gracious God, how gracious laws dost thou inspire!" but "resevera verum gaudium." Many rejoice at times, in seasons of excitement; but to rejoice evermore, in sickness, and pain, and disappointments, and bereavements—this is difficult indeed; this implies a high degree of self-mastery, a living faith in God. We must learn to regard joy as our bounden duty, a duty which flows out of the great debt of love which we owe to God. Joy is the expression of our gratitude; it ought to be the free-will offering of a thankful heart. "Rejoice evermore" is the commandment of the Lord. He who commands gives also power to obey. He giveth to all men largely. He gives his Holy Spirit to all who ask in faith, and with the Spirit comes the gift of joy.