1 Thess. 5 1 Thess. 5:1–11 The apostle proceedeth to show that Christ’s coming will be sudden, exhorting Christians to watch and be sober, so as not to be taken by surprise. 1 Thess. 5:12–13 He beseecheth them to respect their spiritual guides, 1 Thess.

But when shall these things be? Might some say, as the disciples asked Christ, Matt. 24:3, Matt. 24:36, Acts 1:6. He tells them: It is not for you to know the times or the seasons; not that they knew them in particular already, but there was no need they should know them.

By times and seasons then, before mentioned, he meant the time: of the Lord’s coming, or he applies what he spoke in general to this particular, which he here calls the day of the Lord.

For when they shall say, Peace and safety: by these words the apostle proves that the day of the Lord will come unexpected, by the security that will be then found in the world. They say it in their hearts and practice, if not with their tongues.

Lest these believing Thessalonians should be terrified in their minds by this discourse, he adds this by way of comfort to them, that they shall not be surprised as others; though they did not know the particular time of Christ’s coming, yet it would not find them unprepared for it as the world…

And because the night is the time of darkness, and the day of light, he therefore hereby describes their present state: 1. Positively: Ye are all the children of light, and the children of the day; which is a Hebraism: Ye are partakers of a spiritual light, and this light is not the darker light of…

The apostle draws this inference from the foregoing verses in a twofold duty: 1. Negative; Let us not sleep, as do others; sleep is not proper for the children of the day, but of the night. And as the night and darkness are to be taken metaphorically, so the sleep.

The apostle enforceth the former duties of watchfulness and sobriety from the consideration of their present state. They that sleep choose the night to sleep in, and they that would be drunk choose the night for it: drunkenness being so shameful a vice, especially in the apostles’ time, that men…

The apostle here commands two spiritual duties, and the former is sobriety; which he mentioned before, 1 Thess. 5:6, as a preparation for Christ’s coming; but here, as that which was suitable to their present state, and as standing opposite to that drunkenness in the foregoing verse.

For God hath not appointed us to wrath, but to obtain salvation: some expositors make these words an argument to all the duties of holiness mentioned both in this and the foregoing chapters; and it is true, that the knowledge of our being elected, or appointed to salvation, doth not in the elect…

Some refer these words to the latter end of the foregoing chapter, where the apostle had spoken of the saints’ death and resurrection, which is their sleeping and waking, as they are here called. And their being for ever with the Lord, is here called their living together with him.

These words are an exhortation to the whole church of Thessalonica, to comfort and edify one another. Though the ministry is appointed to this by especial office, yet private Christians are to practise it to one another; the former doth it in way of authority, the latter in a way of charity.

The apostle spake before of their private duties as Christians to one another, now of their duties to their pastors and teachers, lest by what he had said they might think the ministry needless. It seems this church was settled under officers, which is called an organical church.

Now we exhort you, brethren: some think the apostle now turns his speech to their teachers, whom he here calls brethren in a more peculiar sense, and because the duties here enjoined do more properly belong to the ministry.

These words seem directed to the guides of the church, who are called overseers, Acts 20:28, and therefore the apostle requires them to see that none render evil, &c. Or if to the whole church, as before, then it is a solemn charge which they ought to be all circumspect in observing.

Here the apostle adds more Christian duties, briefly expressed, and set close one to another; and they seem to have a mutual connection, but not so relative to others as those before mentioned, but personal to themselves. He begins with the duty of rejoicing.

This is a means to maintain our rejoicing, and therefore next mentioned. Prayer is a making known our requests to God, Phil. 4:6. And it is either mental, in the heart only, as Hannah’s was; or vocal, expressed with the voice; or, as some add, vital: so good works have a voice to bring down…

In every thing give thanks: when we have obtained mercy by prayer, then we are to give thanks, and whatever we may pray for, that we ought to give thanks for. And so by that understand and limit the general expression in the text.

That ye may be enabled to pray and give thanks, as before: Quench not the Spirit. And, by the figure meiosis, he means, cherish the Spirit. The Spirit is compared to fire, Matt.

Thereby we may quench the Spirit, which usually works upon men’s minds and hearts by it. By prophecy is sometimes meant foretelling of things to come, and speaking by extraordinary revelation, 1 Cor. 14:29–30; sometimes the Scriptures are so called, especially the Old Testament, 2 Pet.

Prove all things; this duty relates to the former; as they were to attend upon prophesyings, so to exercise a discerning judgment about what was prophesied; for all things is not to be taken here universally, but for doctrines and opinions in religion which were delivered by the prophets.

To make this verse have its connection with the former, some expositors understand it of doctrines and opinions only; to take heed of opinions that seem erroneous, and not rashly to receive them without due examination.

The apostle here concludes all with prayer, as knowing all his exhortations and admonitions before given would not be effectual without God; and he prays for their sanctification and preservation.

We had in the former verse the apostle’s prayer, here his faith; and he speaks it by way of consolation to them, that what he had prayed for God would effect.

The apostle a little before had prayed for them, now he begs prayers of them, as he doth of other churches, Rom. 15:30, Col. 4:3. Ministers and people need each others’ prayers, and it is a mutual duty they owe to one another.

The apostle concludes several of his Epistles with greeting, or salutations, as men usually do at this day; sometimes with salutations from himself alone, sometimes from others, either particular persons, or churches which he sometimes names, as Rom. 16:6;c. 1 Cor.

The apostle having now finished the Epistle, lays a solemn charge upon them all, especially their elders and teachers, to have this Epistle published. He now being himself hindered from preaching to them, he sends this Epistle to them to be read to all.

Having exhorted them to salute one another, he now sends them his own salutation; not in a lip compliment, as the mode now is, but in a serious expression of the desire of his soul: and this, or words to the same purpose, are his salutation in every Epistle, which he makes to be his token, 2 Thess.