18 ('N5€,331.) Wherefore, comfort one another (E) with these words. '

18 Wherefore, making these grand events the fubject of your frequent meditation, comfort one another, by repeating these divinely inspired words, in which I have delivered them to you by the commandment of Chrift, ver. 15.

Ver. 18. With these words. Some MSS. add here 78 μar, these words of the Spirit.

the apostle's prophefy, and Christ's own prediction, that he will return as judge. I therefore reply, that although, in ordinary cafes, a prophefy proves nothing tili it be accomplished, yet we have complete evidence in Chriit's refurrection from the dead, that the prophefies concerning his return to judge the world, will in due time be accomplished. For, feeing the chief priests and elders of the Jews put him to death as a deceiver, becaufe he called himself the Chrift, the Son of the bleffed God, and because he affirmed, that they should fee him fitting on the right hand of power, and coming in the clouds of heaven, namely, to raife the dead and judge the world, his refurrection from the dead is certainly a demonftration from God, that he is his Son; that he is now on the right hand of power, and that he will come in the clouds of heaven to judge mankind. Hence, the first preachers of the gospel always appealed to Chrift's refurrection, as the proof of his return to judgment. For example, Paul, in his oration to the learned Athenians, Acts xvii. 31. He will judge the world in righteoufnefs, by the man whom he hath appointed; whereof he hath given affurance unto all men, in that he hath raised him from the dead.-2 Cor. iv. 14. Knowing, that he who raised up Jefus from the dead, will raise us up alfo by Jefus, and will prefent us with you. And in this epiftle, 1 Theff. i. 10. And to wait for his Son from heaven, whom he raised from the dead, even Jefus, who delivers us from the wrath which is to come. alfo, in the proof of the divine original of the gospel under our confideration, the apoftle very properly connects Chrift's return to judgment, with his refurrection from the dead; and produces the two events thus connected, as his fourth argument. 1 Theff. iv. 14. For if we believe that Jefus died, for calling himfelf the Son of God and judge of the world, and rofe again, to

Hence

CHAP. V. prove that these characters really belong to him, even fo must we alfo believe, that them who fleep in Jefus will God bring with him from the dead into heaven. The truth is, we cannot believe the refurrection of Jefus, without believing that he is the Son of God, and the judge of the world; and if we believe that he is the Son of God and the judge of the world, we must believe that his gospel is a revelation from God.

Farther, the argument taken from Chrift's power and dignity as judge, is introduced in this proof of the divine original of the gofpel, with peculiar propriety; because it effectually removed thofe prejudices, which were entertained from the very beginning, against Chrift and his gospel, on account of his having been publicly put to death, as a deceiver, by the chief priests. For his crucifixion, though a ftumbling-block to the Jews, was neceffary to his refurrection, whereby his dignity as the Son of God, and his power as judge of the world, have been established beyond contradiction. Since then the return of Chrift to judgment is indubitable, the righteous may rejoice in the profpect, firmly perfuaded, that they fhall obtain the refurrection to eternal life, promised them in the gospel. On the other hand, the wicked may tremble, when they think of the circumftances of Chrift's advent foretold by his apoftle, and of that terrible punishment which he will then inflict upon them, and from which none of them fhall escape. Nay, infidels themselves, although they may believe nothing at all of the matter, fhould not make light of the warning which the gofpel revelation hath given them, of Ch:ift's return; because the bare poffibility of its happening, ought to fill them with terror.

His defcription of the punishment of the wicked the apoftle introduces with obferving, that there was no need for his writing any thing to the Theffalonians, concerning the time of Chrift's coming to judge the world, ver. 1.-Becaufe, from what he had formerly told them, they knew perfectly, that the time of it is uncertain, not having been revealed to any perfon; and that it will be fudden and unexpected, ver. 2.-and will occafion great terror and aftonishment to the wicked, when he comes to punish them. And their terror will be exceedingly increased by this, that about the time of Chrift's coming, they will promife to themfelves peace and fafety, for a great length of years. But while in this ftate of fecurity, fudden deftruction fhall come upon them, and none of them fhall efcape, ver. 3.-This is all the apoftle thought fit to write at prefent concerning the punishment of the wicked. Nevertheless, as he hath declared, chap. iv. 17. that the righ teous are to be caught up from the earth, in clouds, to join the Lord in the air, that they may be for ever with him, it follows, that the wicked being left on the earth fhall be burnt in the conflagration,

conflagration, which the apoftle Peter affures us will confume the earth after the judgment is ended, 2 Pet. iii. 10.-12. This being the unavoidable lot of the wicked, had not St. Paul good reafon to call their punishment deftruction, and to declare that none of them shall efcape?

Having fet forth the punishment to be inflicted on the wicked at the coming of Chrift, under the idea of destruction, the apostle told the Theffalonians, that being fully inftructed concerning the defign of Christ's coming, that event will not be terrible to them, ver. 4, 5,-Yet, they were not to live flothfully and securely like the wicked, but they were to watch continually, ver. 6, 7.—and as perfons living in the midst of enemies, they were always to have on the Christian armour, ver. 8.-because God had not appointed them to wrath, or destruction with the wicked in the general conflagration, but to falvation through Jesus Christ, ver. 9.-who died for this end, that whether they were of the number of the dead, or of the living at his coming, they may live in endless happiness with him, ver. 10.-Laftly, he defired them a fecond time to edify each other, by making the great difcoveries contained in this epiftle, the fubjects of their daily conversations, ver. 11.

His principal defign being finished, the apoftle cautioned the Theffalonian brethren against thofe errors and irregularities, which Timothy had informed him ftill prevailed among them. In particular, because many were not as fubmiflive to their fpiritual guides as it became them to be, he befought them to be obedient to those who laboured among them in the ministry, and whose duty it was to admonish and rebuke them for their faults, ver. 12.-and to esteem them very highly for their work's fake, ver. 13.-On the other hand, the Theffalonian minifters, who perhaps had been negligent in admonishing and rebuking the faulty among them, he exhorted to be very plain, in warning and reproving fuch as walked diforderly; and affectionately to support the weak, by adminiftering proper confolations to them; and to be patient towards all, ver. 14.-and to take care, that none of their flock rendered evil for evil to any one, ver. 15.-Then addreffing the paftors and people jointly, he gave them a variety of practical advices, ver. 16.-22.-After which, he prayed fervently for the fanctification of the Theffalonians, ver. 23, 24.-and begged them to pray for him, and his affiftants, ver. 25.-and laid the rulers of the church under an oath, to cause this his epistle to be read to all the holy brethren; namely, in their own city, and in the neighbouring churches, ver. 27.-Then gave them his apoftolical benediction, ver. 28.

The

The Fourth Argument continued.

OLD TRANSLATION. CHAP. V. 1 But of the times and the feafons, brethren, ye have no need that I write unto you.

2 For yourfelves know

2 Αυτοί γαρ ακριβώς οι

perfectly, that the day of δατε ότι ἡ ήμερα Κύριε ὡς

the Lord fo cometh as a thief in the night.

3 For when they fhall fay, Peace and fafety, then fudden deftruction cometh

upon them, as travail

upon

a woman with child, and they fhall not efcape.

κλεπτης
χετα

εν νυκτί, έτως ερω

3 Όταν γαρ λεγωσιν Ειρηνη και ασφάλεια, τοτε αιφνιδια

αυτοίς εφίςαται

ολεθρος, ώσπερ ἡ ωδιν τη εν γαςρι εχούση και ου μη εκφύγωσιν.

Ver. 1.-1. However, concerning the times and the feafons. Xgora, Times are longer periods, but xaigo, feafons, are the particular parts of thefe periods, in which events take place. Thus, Dan. ii. 21. God changeth the times, the periods of the duration of kingdoms, and the feafons, the particular parts of these periods, in which revolutions are to take place. Acts i. 7. It does not belong to you to know the times or the feafons, which the Father hath put in his own power you are not to know how long Jerufalem fhall be trodden down of the Gentiles; nor at what feafon the times of the Gentiles fhall be fulfilled.-Rom. v. 6. Κατα καιρον, In due time Chrift died. In the paflage under confi deration, the plural number is uled for the fingular. See Eff. iv. 22.

2. Te have no need that I write to you. This he fays, becaufe, when he was with them he had taught them, that it was not for them to know the times or the feafons which the Father hath put in his own power; and had repeated to them Chrift's injunction to watch, becaufe in fuch an hour as they thought not, the Son of man cometh, Matth. xxiv. 43. By making this obfervation, the apoftle repreffes that vain curiofity which is natural to mankind, who, not content with the knowledge of things useful, indulge an immoderate defire of fearching into things which, because the difcovery of them would be hurtful, God hath concealed. In the prefent inftance, the knowledge of the time of Chrift's coming, would be prejudicial to the affairs of the world. Ver. 2. So cometh, as a thief in the night. This is the comparifon by which our Lord himself illuftrated the unexpectedness of his coming,

10

Matth.

COMMENTARY.

CHAP. V. 1 However, concerning the time of the duration of the world, and the particular feafon at which Chrift will come to judgment, brethren, ye have no need that 1 write to you;

2 For, from the words of Chrift, which I formerly repeated in your hearing, yourselves know perfectly, that the day of the Lord fo cometh us a thief in the night; cometh fuddenly and unexpectedly; and will occafion the greatest confternation to the wicked.

3 For, at the very time when they shall promife to one another uninterrupted peace, and perfect fafety, even then, fudden deftruction, and irrefiftible, cometh upon them, as the pains of child-bearing on her who is with child; and they shall not escape the judgment and punishment of that terrible day.

Matth. xxiv. 43. It is ufed by Peter likewife, 2 Pet. iii. 10. See Rev. iii. 3. The ancients from this comparison, and from the parable of the virgins, fancying that Chrift's coming to judgment will be in the night, inftituted their vigils, that at his coming he might find them watching. But the true meaning of the comparison is, that like the coming of a thief in the night, on those who are asleep and unarmed, the coming of Chrift will be unexpected, and full of terror to the wicked; without determining whether it will be in the day time, or in the night.

Ver. 3.-1. As the pains of child-bearing on her who is with child. Nothing can be conceived more forcible, to represent the anguish and torment of the wicked, occafioned by the ftinging of their own confciences, and by the horrid fears which fhall be excited in them, when they find themselves overtaken by the judgment, than to compare it to the pains of child-bearing. This defcription is the more affecting, that the verbs are all in the prefent time: fo cometh; fudden deftruction cometh; reprefenting the certainty and inftantaneoufnefs of its coming. Luke xxi. 34.

2. And they fhall not efcape. The perfons who fhall not escape the terrible deftruction of that day, are they who know not God, and who obey not the gospel of our Lord Jefus Chrift. And the destruction