Text.

9. For God hath not appointed us unto wrath, but unto the purchasing of salvation by our Lord JESUS CHRIST,

10. Who died for us; that, whether we watch or sleep, we may live together with him.

11. For which cause comfort one another: and edify one another, as you also do.

12. And we beseech you, brethren, to know them who labour among you, and are over you in the Lord, and admonish you:

13. That you esteem them more abundantly in charity for their work's sake. Have peace with them.

14. And we beseech you, brethren, rebuke the unquiet, comfort the feeble-minded, support the weak, be patient towards all men.

15. See that none render evil for evil to any man: but ever follow that which is good towards each other, and towards all men.

16. Always rejoice.

17. Pray without ceasing.

18. In all things give thanks: for this is the will of God in Christ JESUS concerning you all.

Paraphrase.

9. I say we should put on the helmet of hope. For, God has not destined us for damnation, but for eternal salvation, to be acquired through the merits of our Lord Jesus Christ.

10. Who died for us, in order that, whether living or dead, we may live with him here a life of grace, and hereafter a life of eternal glory.

11. In consequence, then, of these cheering motives of your hope-viz., the death of Christ to bestow on us eternal life, continue to console one another, to edify one another, by word and deed, as indeed, you are already doing.

12. But we implore of you to reverence and respect those who are labouring amongst you in preaching the gospel, and who preside over you in a spiritual ca¡ acity, and admonish you of your duties.

13. And treat them with more abundant honour by administering to their support in consequence of their labours amongst you, and this from a feeling of charity. Be at peace with them.

14. But, we entreat you, brethren, who preside, to correct the disorderly, who are causing disturbances, to console the faint-hearted under afflictions, to prop up the weak who may be easily scandalized, accommodating yourselves to their weakness, and to be patient towards all.

15. Take care that no one, in a spirit of vengeance, render evil for evil to any man, but always endeavour to do good to all men whomsoever, whether brethren or unbelievers.

16, 17. Under all circumstances spiritually rejoice. Pray without ceasing.

18. Give thanks to God in all things (whether in prosperity or adversity), for, this is the will of God, that you should all do so, through Jesus Christ.

Commentary.

-10. " Watch," in this verse, means to be in this life, and " sleep," to be dead; hence, they have a signification different from that which they have in the preceding

verses.

11. "Edify one another;" for the meaning of this word, see 1st Epistle to Cor. viii. 1. "As you also do," he adds these words of well-timed praise with a view of rendering his exhortation more agreeable.

12. He here addresses the people, and inculcates reverence and respect for their prelates and the ministers of the gospel.

13. "Have peace with them," i.e., have no differences with your pastors. In the Greek it is, have peace among yourselves; a reading which is preferred by some, Estius among the rest.

14. He now addresses those who preside: "Be patient towards all men," whether they be" unquiet," ," "feeble-minded," or "weak."

15. "But ever follow towards all men." This is perfectly conformable to the precept of our Lord in the gospel, commanding us to love all men, not excepting our very enemies.

17. "Pray without ceasing." This, of course, is to be understood in this sense, that we should frequently and at certain times pray, and that the intervals of labour should be consecrated to God by prayer, and that our actions should be of such a nature as to be referrible to his glory.

18. "This is the will of God;" is referred by some to the three preceding precepts

Text.

19. Extinguish not the spirit.

20. Despise not prophecies.

21. But prove all things: hold fast that which is good.

22. From all appearance of evil refrain yourselves.

23. And may the God of peace himself sanctify you in all things: that your whole spirit, and soul, and body, may be preserved blameless in the coming of our Lord JESUS CHRIST.

24. He is faithful, who hath called you, who also will do it.

25. Brethren, pray for us. 26. Salute all the brethren in a holy kiss.

27. I charge you by the Lord that this epistle be read to all the holy brethren.

28. The grace of our Lord JESUS CHRIST be with you. Amen.

Paraphrase.

19. Do not extinguish the Holy Ghost in his gifts, by altogether prohibiting the exercise of spiritual gifts.

20. But especially do not despise the useful gifts of prophecy.

21. But examine all matters proposed to you by those who have the gift of prophecy, and retain what is good.

22. Fly everything that has even the appearance of evil.

23. May God, the author of peace, perfectly sanctify you, so that your entire being, your soul, considered both as to its sensitive and rational part, and your body, may be preserved without reproach at the coming of our Lord Jesus Christ, when he shall render to every one according to his works.

24. God, who called you to sanctity, is faithful, and he will perfect what he has begun, by giving you the grace of perseverance.

of spiritual joy, prayer, and thanksgiving; by others, it is confined to the precept of thanksgiving.

19. It appears that many pretended to the gifts of the Holy Ghost, prophecy, miracles, &c., who had them not, and that to prevent altogether any such practices of imposition, the heads of the Church wished to prohibit the exercise of these gifts in every instance. Of this the Apostle disapproves. Others interpret the verse, do not expel from you the Holy Ghost; thus, as far as you are concerned, destroying him. The word "extinguish" has reference to the form in which the Holy Ghost is frequently exhibited in SS. Scripture-viz., that of fire.

20. For the meaning of "prophecies," see chapter xix., 1st Epistle to Corinthians. 21. There is question here of private prophecies, and of doubtful matters, which had not been defined by competent authority, and the Apostle is addressing the rulers, whom he authorizes to judge of such matters, and reject or retain them, as they may think fit. Hence, this passage contains no argument against the Dogmatic Decrees of Councils; for, in them, there is question of quite a different matter altogether, a matter defined by a competent authority.

23. "Your whole spirit and soul." He considers the human soul under two different respects, and as exercising different faculties. Spirit," is the rational soul guided in its judgment by reason, and exercising the higher faculties of intellect and will. "Soul," the sensitive, concupiscible part, guided by sensation, common to us with the beasts. So that your mind, your will, and all your senses, external and internal, be preserved from the stain of sin.

The Greek subscriptions add: "The First to the Thessalonians was written from Athens."

SECOND EPISTLE

OF

ST. PAUL TO THE THESSALONIANS.

Entroduction.'

THIS Epistle is nothing more than a supplement to the preceding, from which it appears that the Apostle had anxiously desired to visit Thessalonica, " to accomplish the things that were wanting to their faith."-(Chap. iii. 10). This was to be effected by a fuller exposition of the several points of Christian doctrine. Having been prevented from the accomplishment of this anxious desire on his part, he writes this Epistle to answer all the ends which he had proposed to himself by a personal visit. Before writing, however, a second time, he wishes to ascertain what effect the former Epistle had produced on them, and finding that some portions of it, particularly the part relating to the resurrection, had been misunderstood, and that his exhortation to the poor, to shun a life of idleness, and to refrain from undue curiosity, had been attended with no effect, he now writes to instruct them more fully on those points. Certain false and erroneous notions respecting the near approach of the day of General Judgment, to which his own words (iv. 14-16 of the preceding Epistle) had given some colour of truth, had been industriously circulated among the people by the false teachers, who, in support of their own views, produced counterfeit Epistles of the Apostle to the same effect. The consequence was, that many among the Thessalonians became quite unconcerned regarding their temporal interests, and the duties which they owed society.

The Apostle employs the first chapter in pointing out the glory which was one day securely treasured up for the faithful, and in denouncing the heavy vengeance of God against their persecutors. The second chapter he employs in removing the false notions that were afloat respecting the near approach of the great day of judgment; and for this end he minutely describes the character of Antichrist, whose coming must precede the day of judgment. The third chapter is chiefly employed in pointing out the necessity, on the part of the disorderly, of shunning idleness, and of devoting themselves to a life of labour.

TIME AND PLACE OF.-This is generally supposed to have been written a few months after the date of the preceding Epistle, and from Corinth, where the Apostle remained for eighteen months after leaving Athens.-(Acts, xviii.)

SECOND EPISTLE

OF

ST. PAUL TO THE THESSALONIANS.

CHAPTER I.

Analysis.

In this chapter, the Apostle, after the usual Apostolical salutation, returns thanks to God for the exalted virtues of faith and charity which his grace enabled the Thessalonians to display in the midst of sufferings and persecution (1-5). He consoles them, in the next place, by pointing to the rich rewards in store for them—to attain which, however, suffering is necessary—and to the heavy anger reserved, as is meet, for their persecutors, on the day of judgment, when Christ will come in majesty to judge the world (5-8). He describes the coming of the Judge for the twofold purpose of punishing his enemies, and rewarding his faithful servants, in whose exaltation, after suffering persecution and humiliations, he shall be glorified, and his power and goodness rendered conspicuous-(8-10). Lastly, he prays God to grant the Thessalonians perseverance, and the grace to perform good works worthy of their vocation.

1. "In God our Father." This shows the dignity of our vocation, which renders us the adopted sons of God, and brethren of Christ, his Son by nature.

2. The usual form of Apostolical salutation. The opening of this is the same as that of the first Epistle, except in the words, "our Father" (verse 1), which in the first Epistle is, "the Father."

3. "As it is fitting," i.e., due and owing as an obligation of justice, "your faith groweth," both in fervour and intensity, as was proved by their constancy in enduring persecution on account of it. And "their charity abounded," as their kindness to one another had shown. In the first Epistle, the Apostle recommended the Thessalonians for their faith and charity. In this he commends them for the increase of both, "of every one of you." In Greek, of every one of you all.

Text.

4. So that we ourselves also glory in you in the churches of God, for your patience, and faith, and in all your persecutions, and tribulations, which you endure.

5. For an example of the just judgment of God, that you may be counted worthy of the kingdom of God, for which also you suffer.

6. Seeing it is a just thing with God, to repay tribulation to them that trouble you :

7. And to you who are troubled, rest with us when the Lord JESUS shall be revealed from heaven with the angels of his power:

Paraphrase.

4. So that we ourselves make you the subject of our boasting with the other churches of God, on account of your faith, and of your patience, under persecutions and tribulations.

5. Which you endure, and which God permits to befall you, to serve as a demonstrative proof beforehand, that he will one day exercise just judgment upon your enemies; and that you may be rendered worthy of the kingdom of God, for which you suffer (and which no man shall ever enter, according to the decrees of God, without suffering).

6. I said, as a proof that he will one day exercise just judgment on your enemies), since it is just before God, that those who unjustly afflict you should, in turn, be visited with affliction themselves.

7. And it is also just that rest and respite should be given to you who are thus unjustly troubled, with us, Apostles, when the Lord Jesus Christ shall appear glorious, on his coming to judgment, and shall descend from heaven, accompanied by the angels, the ministers of his power:

Commentary.

4. Instead of regretting and bewailing the tribulations of the Thessalonians, he thanks God for them, and makes these tribulations the subject of his boasting with the other Churches, to whom he proposes the Thessalonians as models for imitation in this respect. He joins "faith" to "patience," because nothing so strongly animates us to endure the evils of this life with patience, as the faith of Christ, and the hope of future goods. "And in all your persecutions," &c. "And" is wanting in the Greek.

5. "For an example of the just judgment of God." "For" is wanting in the Greek, which runs thus: an example of the just, &c. There is a diversity of opinion regarding the meaning of the word "example." If we look to the meaning of the Greek word, Evdeypa, it means a demonstration or proof beforehand, as if the Apostle meant to convey that the sufferings referred to were permitted by God for a twofold end first, that these sufferings, or the men themselves thus afflicted, might serve as a convincing demonstration or proof even beforehand, that God would, one day, exercise a just judgment on their persecutors. For, "if such things are done in the green wood, what shall be done in the dry?" And if judgment has been thus severely dealt out on the house of God-1 Peter, iv.-what shall be the rigours of the punishment which awaits the impious ?-and secondly, that by their suffering, they might render themselves worthy of the kingdom of God, since, according to the decrees of Providence in the present order of things, no one can enter glory but as Christ did, i.e., by suffering. This is the interpretation which best accords with the following verses "worthy of the kingdom of God." The Vulgate is, "worthy in the kingdom

of God."

6. He shows how far the first object of God would be secured by permitting their suffering and persecutions; because if natural equity and justice demands, even with men, that those who persecute and afflict others unjustly, should themselves be punished, and that those who are punished unjustly should obtain rest and peace, how much more so is it required with a just God?

7. He shows how the second end is accomplished, since it is just that those who are unjustly persecuted should obtain rest. Hence, eternal life is given as a reward, due as a matter of justice-a justice, however, ultimately founded on God's liberal and gratuitous promise. Who, therefore, would not patiently receive all injuries and sufferings from the hand of God, knowing that he permits them in order to give us a title to eternal life?