1 Thessalonians 5

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But concerning that notable time or season of Christ’s coming in judgment on the Jews and others, to destroy the obdurate and rescue the believers, I shall not need to say much to you;

[a] times and the seasons] What χρόνοι and καιροί, times and seasons, here signify, appears sufficiently by ver. 2, where in another phrase the same thing is expressed by ἡμίρα Χριστοῦ ἔρχεται, the day of Christ cometh; which is without question the same which is so oft called the coming of Christ, for the destroying the enemies of Christianity, (which he should do καιροῖς ἰδίοις, in the proper seasons, 1 Tim. vi. 15, and the day approaching, and day in all languages signifies judgment; (so 1 Cor. iii. 13, the day shall declare, that is, the judgment that shall sit upon them; and so diem dicere is, “to call a man into any court of judicature,” and a day’s-man among us is a judge;) and so the word καιρός, season, is used Rom. xiii. 11, εἰδότες τὸν καιρὸν, knowing the season, and that season expressed in the end of the verse, as here, by ἡμίρα ἤγγικεν, the approaching of the day. So Matt. xvi. 3. σημεῖα καιρῶν, the signs of the times, were the signs of that approaching destruction; and accordingly Luke xii. 56, it is called καιρός οἶτος, this time or season. And to this matter (plainly set down before, ch. ii. 16, the full vials of God’s wrath falling on the persecuting Jews,) the rest of this discourse to ver. 12, doth evidently belong, and the suddenness and unexpectedness of it (and the surprise of all carnal men, which joined with the persecutor, or went on in unchristian sins) described, as it is frequently in the Gospel, Matt. xxiv, Luke xix, and in the Epistles, Rom. xiii. 2 Pet. iii, and elsewhere. And that it cannot belong to the last coming of Christ to judgment or final doom, appears both from hence, that that was the subject of the former discourse, chap. iv. 13, &c., and this as a distinct matter is entered upon with a περὶ δί, &c. But concerning the times and seasons; and, 2dly, by the end to which this discourse is here designed by the apostle, viz. to comfort the Christians that were under persecution, and give them patience and constancy, for which this was a fit consideration, that this judgment of God would come suddenly, and when it was least expected, and so would surprise them if they were not watchful: and this but a transcript of Christ’s words on this matter, Mark xiii. 32, (and the very word καιρός, season, there made use of, ver. 33,) and more punctually under the phrase of the thief in the night, Matt. xxiv. 43. All which belonged peculiarly to this doom upon the Jews, and not to the general judgment, which it is to us certain that those that then lived were not concerned in, but only in this other. And if it be here questioned how this destruction of the Jews should concern the Christians in Macedonia, and so be matter of such particular advertisement to the Thessalonians, I answer, that the Jews being at this time dispersed into several parts much further from Judæa than Macedonia, did likewise, wheresoever they were, oppose the apostles’ preaching to the Gentiles, and not only so, but persecuted those that received the faith with all bitterness: and how peculiarly this was observable at Thessalonica, see note [i] on ch. ii. “The

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For this hath been oft told you, that as it is not now far off, so when it comes it shall come on a sudden, Matt. xxiv. 27. and 42, Luke xvii. 27. (see 2 Pet. iii. 10); and this not only in Judæa, but in other places where the obdurate Jews and Gnostics shall be (see Matt. xxiv. 28.) and continue to persecute the Christians.

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For as in the still and quiet part of the night, when men are fast asleep, the thief comes, ver. 4, and Joel ii. 9, and by the windows enters into and rifles the house; so when they are most secure, persecuting the Christians in the bitterest manner, without all fear, then shall this ruin come upon them on the sudden, as pangs and throes of childbirth do on a woman, (for suddenness and for sharpness much like them;) and there shall be no more possibility for them to escape than there is for a woman in that condition to escape those pains.

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But ye, my brethren, are not so ill instructed, nor are your actions and lives such as that this danger should thus surprise you unawares.

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Your profession engages you to such practices, wherein if you live constant none of these evils can befall you.

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And this is an obligation on you, that ye be not by company and enticement of others drawn to any of their evil ways.

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For it is negligence and voluptuousness that is likely to betray men to this destruction that comes as a thief in the night, these being those deeds of darkness which are to be thus punished.

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But we Christians, let us keep out of all these; and to secure us from the temptations that may invite

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For of this be sure, that this great judgment which is now a coming is not designed by God against the pure constant Christians, but upon their enemies and persecutors, nor for such as we are to be destroyed, but to be delivered by that means.

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For he that died on purpose to bring us to good life, to redeem us from all iniquity, will certainly preserve and secure those that are thus redeemed, that live those lives which he requires, and adhere constant to his commandments; and therefore for us, without the help of our worldly providences, he will certainly secure us, preserve these lives of ours so long as he sees that best for us, and that most remarkably at this time in destroying the persecutors and rescuing the persecuted, and in another world preserving us to eternal life.

[b] live together with him] To live together with Christ, though it comprehend under it, yet must not necessarily be confined to, the future immortal life, but may belong first and literally to preservation and deliverance here; so as σώζεσθαι, which is ordinarily rendered, to be saved, doth (vv. 3. 8. 9. and oft elsewhere) denote deliverance out of calamities and destructions here, which is also attended constantly (and when the temporal is not had, supplied) with eternal life. Thus doth the matter here in hand incline to interpret it; being the description of that coming of Christ for the destroying of the enemies of Christianity, which is designed as a means of preserving the constant Christians, and giving them quiet halcyonian days after the storms wherein they had been tossed. And so to live is to live prosperously and cheerfully in the profession of Christianity here, together with an assurance of living and reigning with him eternally. And according to this must the phrase, whether we sleep or wake, be interpreted, not so as sleeping signifies death, and waking being not yet dead, but alive, (though that sense will have truth in it also applicable to the notion of life for eternal life,) but as may best agree with the contexture of this chapter. Here this calamity approaching the Jews and Gnostics is said to come as a thief in the night, ver. 2. Upon which he tells the pious Christians that they are in no danger of receiving hurt from this, ver. 4, they are not in darkness, that this day or judgment should thus surprise them; and so again, ver. 5, on which he builds his exhortation, ver. 6, wherefore let us not sleep, but watch and be sober, in the figurative notion of sleep for sin, and watching for carefulness and constancy; and ver. 7, the ground of that figurative notion of sleep is set down, because, as sleep is a night work, so drunkenness is a night work, and so every sin, and therefore that visitation that comes as a thief in the night is likely to surprise them, and none else. And on the contrary, the sober, pure, constant Christian, he is sure to escape; which he further proves, ver. 9, by Christ’s dying to that end, to bring us to that purity; and consequently being risen again, and coming to do vital acts, (such is executing vengeance on enemies,) he will be sure to preserve those which are thus qualified, and that whether they wake or sleep. That cannot

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And therefore continue, I pray, to encourage and confirm one another, as already ye do in this matter.

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One thing it is needful for me here to interpose, that ye pay all due respects to the bishops of your several churches that belong to this metropolis, and so all others through all Macedonia, and all others that are employed for your spiritual good,

[c] are over you; Προϊστάμενοι ὑμῶν, those that are set or rule over you, are sure the bishops of several churches, called in the first times προστῶντες, prefects, and presidents in the Latin church. As for that objection which may arise here from the plural number, which argues that they were more than one, the account is to be the same that was given for ἐπίσκοποι, more bishops than one, Phil. i. 1; because, 1st, as Philippi was a metropolis of Macedonia, and contained many churches, and consequently bishops under it, so was Thessalonica here also, and all the churches that were under it were written to also in this Epistle inscribed to the metropolitan church: 2dly, it hath been before observed (note [a] on Phil. i.) that Thessalonica and Philippi, being both churches of Macedonia, these epistles were written to both, and indeed to all the Christian churches of Macedonia, (as the Epistle to the Corinthians belonged also to the saints or Christians of all Achaia.) And there being many bishops constituted in that whole country, they are all here contained under these phrases, κοπῶντες ἐν ὑμῖν, they that labour among you, that is, labour in the word and doctrine. 1 Tim. v. 17, and προϊστάμενοι, those that are set over you, and νουθετοῦντες, they that exhort you, it being the bishops’ office to do all these.

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And to pay them as great a respect as is possible for the pains that they have taken among you. And then to that I must add this exhortation, that one with another ye live in perfect unity and peace.

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And for the preserving your churches from the inroads of schismatics and heretics, the Gnostics of whom you are in greatest danger, first, be careful when you see any man forsake his station, grow idle, forsake his work, to proceed with such a man according to Christ’s rule, Matt. xviii. 15: and so first to admonish him of his fault, and never leave till ye have reduced him, (for this idleness is an ill symp-

[d] unruly] Ἄτακτοι, irregular, is a military word, and signifies disbanded soldiers, that have left their employment, or service, or obedience to their commanders, and so may here be set to express those that live not in obedience to the apostle’s rules, or to the commands of their superiors the bishops in their churches, who are here first admonished according to Christ’s directions, Matt. xviii. 15; and so again a second time, 2 Thess. iii. 12; and if they reform not, are then to be censured and excommunicate, 2 Thess. iii. 6. But the context in that place seems to refer to one particular kind of irregularity, (contrary to the express orders of the apostle there, ver. 10,) viz. living idly, giving over the works and duties of their callings, ver. 11, which, beside the disobedience to his orders, was literally also a forsaking their colours, leaving that rank wherein they were placed by God; and so there, ver. 7, ἀτακτεῖν is set opposite to labouring, ver. 8.

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And be sure that they that are injured or persecuted do not think of avenging themselves, Rom. xii. 19, but do as much good both to your fellow-Christians and to your enemies, and all without exception, as is possible.

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Rejoice in time of persecution, in adversity as well as prosperity, Phil. iv. 5.

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Not omitting the frequent constant times of prayer as oft as they return, (as continual sorrow, Rom. ix. 2, is not that which is never discontinued in the act, but that which hath constant, frequent returns to him, though sometimes intermitted.)

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This consideration is certainly sufficient to yield you matter of comfort and support in the death of any that is nearest to you, and to assure you, that Christ’s promise of delivering the persecuted is no whit less performed to them that die under the persecutions than to them that live to see their persecutors destroyed, which shall now ere long come to pass: (see ch. ii. 16.)

BUT of the [a] times and the seasons, brethren, ye have no need that I write unto you.

And in adversity as well as prosperity continue your acknowledgments of God’s goodness to you, Job i. 21. For this is the condition of the evangelical covenant, which is the covenant of sufferings, that we should rejoice in them, Matt. v. 12, and give God thanks for them, 1 Pet. iii. 15, and iv. 16.

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The gifts of tongues, healing, &c. which were given in form of fire, must be used accordingly, not quenched with neglect, vanity, wicked life, but preserved by prayer, thanksgiving, and holy life; and when ye see gifts in others, by which they appear to be true teachers, ye must not have the same aversion to them that ye would to false prophets.

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And for that faculty of interpreting scripture ye ought to set a special value upon it, 1 Cor. xiv. 5.

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Try all those who pretend to extraordinary gifts, and examine whether they have them or no, by that gift of discerning of spirits, and make use of those who approve themselves to have what they profess.

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There is no sin so small but ye ought carefully to abstain from it.

[e] appearance] The word εἶδος, which is ordinarily rendered appearance, is known to signify (as the Latin species among authors) kind or sort. Thus they that interpret it otherwise acknowledge the Syriac to render it. And so the meaning of the place will be, ἀπὸ παντὸς εἴδους πονηροῦ, from all sort, or the whole kind of evil, from all that is truly so, be it never so small, according to that of Ribbi in Pirche-avoth, c. 2. יהוה והיה במצוה קלה כבחמורה, be as careful in the keeping a light as an heavy commandment. Thus the place seems to be understood by St. Basil, who opposes πᾶν εἶδος πονηροῦ, every kind of evil, to τὸ δόκιμον, which will upon trial bear the touch, on the beginning of the prov.

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And that God which is the author of all good things, and particularly of that peaceableness recommended to you, ver. 13, and appointed to be secured by the following means, work all kind of purity in you, that of the flesh and spirit. And I heartily pray that all and every part of you may be kept immaculate, that whensoever Christ comes, either in his

³ toward, els. ⁴ every sort of evil. ⁵ the whole of you, the spirit.

[f] whole spirit and—] The ὁλόκληρον ὑμῶν, the all or whole of you, the entire or complete man is here divided into three parts, spirit, soul, and body. There seems to be a particular mention of each of these in the creation, Gen. ii. 7. First, עפר מן האדמה, the dust of the earth, that visible mass, the flesh or members, that is, the body: then, 2dly, נפש חיים, the living soul, the animal or sensitive faculty, common to man with beasts and other sensitive creatures, and that is ψυχή, the soul, which therefore in the New Testament ordinarily signifies the life, Luke xii. 20. τὴν ψυχὴν σου ἀπαιτοῦσι, they require thy soul, that is, thy life from thee. So Matt. x. 39, and xvi. 25, 26, and elsewhere. See ch. ii. 8. Thirdly, נשמת חיים, the breath of life, the rational faculty capable of divine illumination, and so called πνεῦμα, the spirit, or that which was at first breathed into man by God, and returns immortal into his hands again. And so this may be the full meaning of the words, your spirit, soul, and body, that is, your rational, immortal spirit, your sensitive, mortal soul, and your body, the place of residence of both, which three make up the whole man, the ὁλόκληρον ἡμῶν, the whole of us; and so Marcus Eremitaᵐ Πε. Μεταν. Τριμερής ὑπόστασις σώματος, πνεύματος καὶ ψυχῆς, “the three-parted hypostasis of body, spirit, and soul.” But there is another notion of the word soul, which may possibly make a change in this matter: for the Hebrew נפש, soul, Gen. xxiii. 8, is by the Chaldee Paraphrase rendered רעיא, the will, and so it must there signify; for there Abraham communed with them, saying, If it be your soul, (we render it mind,) that is, your pleasure, your election or choice, (that is, an act of the will,) that I should bury my dead out of my sight, hear me, &c. So psalm xxvii. 12, the soul of my enemies must signify the pleasure, and is rightly rendered the will of my enemies, so as they may deal with me as they please; and so the same phrase is again used psalm xli. 2. So Deut. xxi. 14. Thou shalt let her go לנפשה, according to her soul, that is, her will, whither she please or choose to go, that is, freely, the will being that free faculty which chooses what it pleases; and accordingly the Septuagint read there ἐλευθίραν, free to go whither she will. This Thalassius, Cent. 2. 27, calls ψυχὴν πρακτικὴν, the practical soul, viz. the beginning of action, for such the will is. And that this is the notion of the ψυχή, soul, here, is the opinion of the most ancient writers, Origen and Irenæus, as shall anon appear: and if it be so, then the word σῶμα, body, must be taken

¹ Bibl. Pat. Grac. t. 1. p. 503 E.

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