Chapter 5

Chapter 5

CHAPTER 5

1 Thessalonians 5:1-5

1. But of the times and the seasons, brethren, ye have no need that I write unto you.

1. Porro de temporibus et articulis temporum non opus habetis, ut vobis scribatur.

2. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.

2. Ipsi enim optime scitis, quod dies Domini tanquam fur in nocte sic veniet.

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.

3. Quando enim dixerint, Pax et securitas, tunc repentinus ipsis superveniet interitus, quasi dolor partus mulieri praegnanti, nec effugient.

4. But ye, brethren, are not in darkness, that that day should overtake you as a thief.

4. Vos autem, fratres, non estis in tenebris, ut dies ille vos quasi fur opprimat.

5. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.

5. Omnes vos filii lucis estis, et filii diei: non sumus noctis, neque tenebrarum.

1 But as to times. He now, in the third place, calls them back from a curious and unprofitable inquiry as to times, but in the mean time admonishes them to be constantly in a state of preparation for receiving Christ. He speaks, however, by way of anticipation, saying, that they have no need that he should write as to those things which the curious desire to know. For it is an evidence of excessive incredulity not to believe what the Lord foretells, unless he marks out the day by certain circumstances, and as it were points it out with the finger. As, therefore, those waver between doubtful opinions who require that moments of time should be marked out for them, as if they would draw a conjecture from some plausible demonstration, he accordingly says that discussions of this nature are not necessary for the pious. There is also another reason — that believers do not desire to know more than they are permitted to learn in God’s school. Now Christ designed that the day of his coming should be hid from us, that, being in suspense, we might be as it were upon watch.

Note 589. “Quand il viendra en iugement;” — “When he will come to judgment.”

Note 590. “De ce qu’ils en doyuent croire;” — “Of what they must believe.”

2 Ye know perfectly. He places exact knowledge in contrast with an anxious desire of investigation. But what is it that he says the Thessalonians know accurately? It is, that the day of Christ will come suddenly and unexpectedly, so as to take unbelievers by surprise, as a thief does those that are asleep. This, however, is opposed to evident tokens, which might portend afar off his coming to the world. Hence it were foolish to wish to determine the time precisely from presages or prodigies.

Note 591. “Plenement et certainement;” — “Fully and certainly.”

3 For when they shall say. Here we have an explanation of the similitude, the day of the Lord will be like a thief in the night. Why so? because it will come suddenly to unbelievers, when not looked for, so that it will take them by surprise, as though they were asleep. But whence comes that sleep? Assuredly from deep contempt of God. The prophets frequently reprove the wicked on account of this supine negligence, and assuredly they await in a spirit of carelessness not merely that last judgment, but also such as are of daily occurrence. Though the Lord threatens destruction, they do not hesitate to promise themselves peace and every kind of prosperity. And the reason why they fall into this destructive indolence is, because they do not see those things immediately accomplished, which the Lord declares will take place, for they reckon that to be fabulous that does not immediately present itself before their eyes. For this reason the Lord, in order that he may avenge this carelessness, which is full of obstinacy, comes all on a sudden, and contrary to the expectation of all, precipitates the wicked from the summit of felicity. He sometimes furnishes tokens of this nature of a sudden advent, but that will be the principal one, when Christ will come down to judge the world, as he himself testifies, (Matthew 24:37) comparing that time to the age of Noe, inasmuch as all will give way to excess, as if in the profoundest repose.

Note 592. “Leur denonce ruine et confusion;” — “Threatens them with ruin and confusion.”

Note 593. “Ceste paresse tant dangereuse et mortelle;” — “This indolence so dangerous and deadly.”

As the pains of child-bearing. Here we have a most apt similitude, inasmuch as there is no evil that seizes more suddenly, and that presses more keenly and more violently on the very first attack; besides this, a woman that is with child carries in her womb occasion of grief without feeling it, until she is seized amidst feasting and laughter, or in the midst of sleep.

4 But ye, brethren. He now admonishes them as to what is the duty of believers, that they look forward in hope to that day, though it be remote. And this is what is intended in the metaphor of day and light. The coming of Christ will take by surprise those that are carelessly giving way to indulgence, because, being enveloped in darkness, they see nothing, for no darkness is more dense than ignorance of God. We, on the other hand, on whom Christ has shone by the faith of his gospel, differ much from them, for that saying of Isaiah is truly accomplished in us, that

while darkness covers the earth, the Lord arises upon us, and his glory is seen in us. (Isaiah 60:2)

He admonishes us, therefore, that it were an unseemly thing that we should be caught by Christ asleep, as it were, or seeing nothing, while the full blaze of light is shining forth upon us. He calls them children of light, in accordance with the Hebrew idiom, as meaning — furnished with light; as also children of the day, meaning — those who enjoy the light of day. And this he again confirms, when he says that we are not of the night nor of darkness, because the Lord has rescued us from it. For it is as though he had said, that we have not been enlightened by the Lord with a view to our walking in darkness.

Note 594. “It is ‘day’ with them. It is not only ‘day’ round about them, (so it is wherever the gospel is afforded to men,) but God hath made it ‘day’ within.” —Howe’s Works, (Lond. 1822,) vol. 6, p. 294. — Ed.

1 Thessalonians 5:6-10

6. Therefore let us not sleep, as do others; but let us watch and be sober.

6. Ergo ne dormiamus ut reliqui, sed vigilemus, et sobrii simus.

7. For they that sleep sleep in the night; and they that be drunken are drunken in the night.

7. Qui enim dormiunt, nocte dormiunt: et qui ebrii sunt, nocte ebrii sunt.

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.

8. Nos autem qui sumus diei, sobrii simus, induti thorace fidei et caritatis, et galea, spe salutis:

9. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,

9. Quia non constituit nos Deus in iram, sed in acquisitionem salutis, per Dominum nostrum Iesum Christum:

10. Who died for us, that, whether we wake or sleep, we should live together with him.

10. Qui mortuus est pro nobis. ut sive vigilemus, sive dormiamus, simul cum ipso vivamus.

6 Therefore let us not sleep. He adds other metaphors closely allied to the preceding one. For as he lately shewed that it were by no means seemly that they should be blind in the midst of light, so he now admonishes that it were dishonorable and disgraceful to sleep or be drunk in the middle of the day. Now, as he gives the name of day to the doctrine of the gospel, by which the Christ, the Sun of righteousness (Malachi 4:2) is manifested to us, so when he speaks of sleep and drunkenness, he does not mean natural sleep, or drunkenness from wine, but stupor of mind, when, forgetting God and ourselves, we regardlessly indulge our vices. Let us not sleep, says he; that is, let us not, sunk in indolence, become senseless in the world. As others, that is, unbelievers, from whom ignorance of God, like a dark night, takes away understanding and reason. But let us watch, that is, let us look to the Lord with an attentive mind. And be sober, that is, casting away the cares of the world, which weigh us down by their pressure, and throwing off base lusts, mount to heaven with freedom and alacrity. For this is spiritual sobriety, when we use this world so sparingly and temperately that we are not entangled with its allurements.

Note 595. “The refuse, as the word λοιποὶ emphatically signifies, or the reprobate and worst of men.... The word καθεύδωμεν, signifies a deeper or a more intense sleep. It is the word that is used in the Septuagint to signify the sleep of death.” (Daniel 12:2)—Howe’s Works, (Lond. 1822,) vol. 6, p. 290. — Ed

8 Having put on the breastplate. He adds this, that he may the more effectually shake us out of our stupidity, for he calls us as it were to arms, that he may shew that it is not a time to sleep. It is true that he does not make use of the term war; but when he arms us with a breastplate and a helmet, he admonishes us that we must maintain a warfare. Whoever, therefore, is afraid of being surprised by the enemy, must keep awake, that he may be constantly on watch. As, therefore, he has exhorted to vigilance, on the ground that the doctrine of the gospel is like the light of day, so he now stirs us up by another argument — that we must wage war with our enemy. From this it follows, that idleness is too hazardous a thing. For we see that soldiers, though in other situations they may be intemperate, do nevertheless, when the enemy is near, from fear of destruction, refrain from gluttony and all bodily delights, and are diligently on watch so as to be upon their guard. As, therefore, Satan is on the alert against us, and tries a thousand schemes, we ought at least to be not less diligent and watchful.

Note 596. “Et yurognerie;” — “And drunkenness.”

Note 597. “Pour le moins ne deuons—nous pas estre aussi vigilans que les gendarmes?” — “Should we not at least be as vigilant as soldiers are?”

It is, however, in vain, that some seek a more refined exposition of the names of the kinds of armor, for Paul speaks here in a different way from what he does in Ephesians 6:14 for there he makes righteousness the breastplate. This, therefore, will suffice for understanding his meaning, that he designs to teach, that the life of Christians is like a perpetual warfare, inasmuch as Satan does not cease to trouble and molest them. He would have us, therefore, be diligently prepared and on the alert for resistance: farther, he admonishes us that we have need of arms, because unless we be well armed we cannot withstand so powerful an enemy. He does not, however, enumerate all the parts of armor, (πανοπλίαν,) but simply makes mention of two, the breastplate and the helmet. In the mean time, he omits nothing of what belongs to spiritual armor, for the man that is provided with faith, love, and hope, will be found in no department unarmed.

Note 598. “Si puissant et si fort;” — “So powerful and so strong.”

9 For God hath not appointed us. As he has spoken of the hope of salvation, he follows out that department, and says that God has appointed us to this — that we may obtain salvation through Christ. The passage, however, might be explained in a simple way in this manner — that we must put on the helmet of salvation, because God wills not that we should perish, but rather that we should be saved. And this, indeed, Paul means, but, in my opinion, he has in view something farther. For as the day of Christ is for the most part regarded with alarm, having it in view to close with the mention of it, he says that we are appointed to salvation

Note 599. “D’autant que volontiers nous auons en horreur et craignons le iour du Seigneur;” — “Inasmuch as we naturally regard with horror, and view with dread the day of the Lord.”

The Greek term περιποίησις means enjoyment, (as they speak,) as well as acquisition. Paul, undoubtedly, does not mean that God has called us, that we may procure salvation for ourselves, but that we may obtain it, as it has been acquired for us by Christ. Paul, however, encourages believers to fight strenuously, setting before them the certainty of victory; for the man who fights timidly and hesitatingly is half-conquered. In these words, therefore, he had it in view to take away the dread which arises from distrust. There cannot, however, be a better assurance of salvation gathered, than from the decree of God. The term wrath, in this passage, as in other instances, is taken to mean the judgment or vengeance of God against the reprobate.

Note 600. “Du decret et ordonnance de Dieu;” — “From the decree and appointment of God.”

10 Who died. From the design of Christ’s death he confirms what he has said, for if he died with this view — that he might make us partakers of his life, there is no reason why we should be in doubt as to our salvation. It is doubtful, however, what he means now by sleeping and waking, for it might seem as if he meant life and death, and this meaning would be more complete. At the same time, we might not unsuitably interpret it as meaning ordinary sleep. The sum is this — that Christ died with this view, that he might bestow upon us his life, which is perpetual and has no end. It is not to be wondered, however, that he affirms that we now live with Christ, inasmuch as we have, by entering through faith into the kingdom of Christ, passed from death into life. (John 5:24) Christ himself, into whose body we are ingrafted, quickens us by his power, and the Spirit that dwelleth in us is life, because of justification

Note 601. “Comme il est dit en l’Epistre aux Romans 8. b. 10;” — “As is stated in the Epistle to the Romans Romans 8:10.”

1 Thessalonians 5:11—14

11. Wherefore comfort yourselves together, and edify one another, even as also ye do.

11. Quare exhortamini (vel, consolamini) vos invicem, et aedificate singuli singulos, sicut et facitis.

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

12. Rogamus autem vos, fratres, ut agnoscatis eos, qui laborant in vobis, et praesunt vobis in Domino, et admonent vos:

13. And to esteem them very highly in love for their work’s sake. And be at peace among yourselves.

13. Ut eos habeatis in summo pretio cum caritate propter opus ipsorum: pacem habete cum ipsis, (vel, inter vos.)

14. Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men

14. Hortamur autem vos, fratres, monete inordinatos, consolamini pusillanimos, suscipite infirmos, patientes estote erga omnes.

11 Exhort. It is the same word that we had in the close of the preceding chapter, and which we rendered comfort, because the context required it, and the same would not suit ill with this passage also. For what he has treated of previously furnishes matter of both — of consolation as well as of exhortation. He bids them, therefore, communicate to one another what has been given them by the Lord. He adds, that they may edify one another — that is, may confirm each other in that doctrine. Lest, however, it might seem as if he reproved them for carelessness, he says at the same time that they of their own accord did what he enjoins. But, as we are slow to what is good, those that are the most favourably inclined of all, have always, nevertheless, need to be stimulated.

12 And we beseech you. Here we have an admonition that is very necessary. For as the kingdom of God is lightly esteemed, or at least is not esteemed suitably to its dignity, there follows also from this, contempt of pious teachers. Now, the most of them, offended with this ingratitude, not so much because they see themselves despised, as because they infer from this, that honor is not rendered to their Lord, are rendered thereby more indifferent, and God also, on just grounds, inflicts vengeance upon the world, inasmuch as he deprives it of good ministers, to whom it is ungrateful. Hence, it is not so much for the advantage of ministers as of the whole Church, that those who faithfully preside over it should be held in esteem. And it is for this reason that Paul is so careful to recommend them. To acknowledge means here to have regard or respect; but Paul intimates that the reason why less honor is shewn to teachers themselves than is befitting, is because their labor is not ordinarily taken into consideration.

Note 602. “Fideles ministres de la parolle;” — “Faithful ministers of the word.”

We must observe, however, with what titles of distinction he honors pastors. In the first place, he says that they labor. From this it follows, that all idle bellies are excluded from the number of pastors. Farther, he expresses the kind of labor when he adds, those that admonish, or instruct, you. It is to no purpose, therefore, that any, that do not discharge the office of an instructor, glory in the name of pastors. The Pope, it is true, readily admits such persons into his catalogue, but the Spirit of God expunges them from his. As, however, they are held in contempt in the world, as has been said, he honors them at the same time, with the distinction of presidency.

Paul would have such as devote themselves to teaching, and preside with no other end in view than that of serving the Church, be held in no ordinary esteem. For he says literally — let them be more than abundantly honored, and not without good ground, for we must observe the reason that he adds immediately afterwards — on account of their work. Now, this work is the edification of the Church, the everlasting salvation of souls, the restoration of the world, and, in fine, the kingdom of God and Christ. The excellence and dignity of this work are inestimable: hence those whom God makes ministers in connection with so great a matter, ought to be held by us in great esteem. We may, however, infer from Paul’s words, that judgment is committed to the Church, that it may distinguish true pastors. For to no purpose were these marks pointed out, if he did not mean that they should be taken notice of by believers. And while he commands that honor be given to those that labor, and to those that by teaching govern properly and faithfully, he assuredly does not bestow any honor upon those that are idle and wicked, nor does he mark them out as deserving of it.

Note 603. “Et les ministres fideles;” — “And faithful ministers.”

Note 604. “Et admonestant;” — “And admonishing.”

Preside in the Lord. This seems to be added to denote spiritual government. For although kings and magistrates also preside by the appointment of God, yet as the Lord would have the government of the Church to be specially recognized as his, those that govern the Church in the name and by the commandment of Christ, are for this reason spoken of particularly as presiding in the Lord. We may, however, infer from this, how very remote those are from the rank of pastors and prelates who exercise a tyranny altogether opposed to Christ. Unquestionably, in order that any one may be ranked among lawful pastors, it is necessary that he should shew that he presides in the Lord, and has nothing apart from him. And what else is this, but that by pure doctrine he puts Christ in his own seat, that he may be the only Lord and Master?

13 With love. Others render it by love; for Paul says in love, which, according to the Hebrew idiom, is equivalent to by or with. I prefer, however, to explain it thus — as meaning that he exhorts them not merely to respect them, but also love them. For as the doctrine of the gospel is lovely, so it is befitting that the ministers of it should be loved. It were, however, rather stiff to speak of having in esteem by love, while the connecting together of love with honor suits well.

Note 605. “De porter honneur aux fideles ministres;” — “To do honor to faithful ministers.”

Be at peace. While this passage has various readings, even among the Greeks, I approve rather of the rendering which has been given by the old translator, and is followed by Erasmus — Pacem habete cum eis, vel colite — (Have or cultivate peace with them.) For Paul, in my opinion, had in view to oppose the artifices of Satan, who ceases not to use every endeavor to stir up either quarrels, or disagreements, or enmities, between people and pastor. Hence we see daily how pastors are hated by their Churches for some trivial reason, or for no reason whatever, because this desire for the cultivation of peace, which Paul recommends so strongly, is not exercised as it ought.

Note 606. Wiclif (1380) renders as follows: “Haue ye pees with hem.”

14 Admonish the unruly. It is a common doctrine — that the welfare of our brethren should be the object of our concern. This is done by teaching, admonishing, correcting, and arousing; but, as the dispositions of men are various, it is not without good reason that the Apostle commands that believers accommodate themselves to this variety. He commands, therefore, that the unruly be admonished, that is, those who live dissolutely. The term admonition, also, is employed to mean sharp reproof, such as may bring them back into the right way, for they are deserving of greater severity, and they cannot be brought to repentance by any other remedy.

Note 607. “The whole phraseology of this verse is military... ᾿Ατάκτους — those who are out of their ranks, and are neither in a disposition nor situation to perform the work and duty of a soldier: those who will not do the work prescribed, and who will meddle with what is not commanded.” —Dr. A. Clarke.—Ed

Towards the faint-hearted another system of conduct must be pursued, for they have need of consolation. The weak must also be assisted. By faint-hearted, however, he means those that are of a broken and afflicted spirit. He accordingly favors them, and the weak, in such a way as to desire that the unruly should be restrained with some degree of sternness. On the other hand, he commands that the unruly should be admonished sharply, in order that the weak may be treated with kindness and humanity, and that the faint-hearted may receive consolation. It is therefore to no purpose that those that are obstinate and intractable demand that they be soothingly caressed, inasmuch as remedies must be adapted to diseases.

He recommends, however, patience towards all, for severity must be tempered with some degree of lenity, even in dealing with the unruly. This patience, however, is, properly speaking, contrasted with a feeling of irksomeness, for nothing are we more prone to than to feel wearied out when we set ourselves to cure the diseases of our brethren. The man who has once and again comforted a person who is faint-hearted, if he is called to do the same thing a third time, will feel I know not what vexation, nay, even indignation, that will not permit him to persevere in discharging his duty. Thus, if by admonishing or reproving, we do not immediately do the good that is to be desired, we lose all hope of future success. Paul had in view to bridle impatience of this nature, by recommending to us moderation towards all.

Note 608. “A l’ennuy qu’on conçoit aiseement en tels affaires;” — “To the irksomeness which one readily feels in such matters.”