Bible Commentaries

The Biblical Illustrator

1 Thessalonians 5

Verses 1-11

1 Thessalonians 5:1-11

But of the times and seasons, brethren, ye have no need that I write unto you--Perhaps because the apostle had told them, or because the sudden coming of Christ was a universal belief.
So in modern times a preacher might say, “There is no need for me to speak to you of the uncertainty of life.” (Prof. Jowett.)

The attitude of the Church towards the Second Advent of Christ

As when we ascend a winding river some well-known landmark appears to alter its position seeming now distant, now near, so at different points on the circuitous stream of life the coming of Christ reveals itself as a near or remote event. “It is plain,” says Archer Butler, “that that period which is distant in one scheme of things may be near in another, where events are on a vaster scale, and move in a mightier orbit. That which is a whole life to the ephemera, is but a day to a man; that which in the brief succession of human history is counted as remote, is but a single page in the volume of the heavenly records. The coming of Christ may be distant as measured on the scale of human life, but may be near when the interval of the two advents is compared, not merely with the four thousand years which were but its preparation, but with the line of infinite ages which it is itself preparing.” The uncertainty of the time of the Second Advent and its stupendous issues define the attitude of the Church.

I. It is an attitude of expectancy.

1. The time of the Second Coming is uncertain (1 Thessalonians 5:1)--a gentle hint that all questions on that subject were unnecessary, as there was nothing more to be revealed. The curiosity and daring of man tempt him to pry into secrets with which he has nothing to do, and to dogmatize on subjects of which he knows the least. Many have been fanatical enough to fix the day of the Lord’s coming (Mark 13:32). This uncertainty is a perpetual stimulant to the people of God to exercise the ennobling virtues of hope, watchfulness, fidelity, humility, inquiry, and reverence.

2. The Second Coming will be sudden (1 Thessalonians 5:2-3). The thief not only gives no notice of his approach, but takes every possible care to conceal his designs: the discovery of the mischief takes place when it is too late. The prudent will take every precaution to avoid surprise, and to baffle the marauder.

3. The Second Coming will be terrible to the wicked. “They shall not escape” (1 Thessalonians 5:3). Wicked men are never more secure than when destruction is nearest. The swearer may be seized with the oath on his tongue: the drunkard while the cup is trembling on his lips. The destruction of the wicked and all they prized most in life will be sudden, painful, inevitable. Now there is place for mercy, but not then (Romans 2:8-9).

II. It is an attitude of vigilance.

1. This vigilance is enforced on the ground of a moral transformation (1 Thessalonians 5:4-5). Believers are translated out of the kingdom of darkness into the kingdom of light. They are “children of the day,” when the sun shines the brightest when privileges are more abundant, when opportunities multiply and responsibility is therefore increased.

2. This vigilance must be constant (1 Thessalonians 5:6-7). Let us not, like the drunkard steeped in sottish slumber, be immersed in the sleep of sin and unconcern, neglecting duty, and never thinking of judgment; but let us watch, and, to do so effectually, be sober. We are day people, not night people; therefore our work ought to be day work; our conduct such as will bear the eye of day, the veil of night. A strict sobriety is essential to a sleepless vigilance.

III. It is attitude of militant courage (1 Thessalonians 5:8). The Christian has to fight the enemy, as well as to watch against him. He is a soldier on sentry. The Christian life is not one of luxurious ease. The graces of faith, love, and hope constitute the most complete armour of the soul. The breastplate and helmet protect the two most vital parts--the head and the heart. Let us keep the head from error, and the heart from sin, and we are safe. The best guards against both are--faith, hope, and charity; these are the virtues that inspire the most enterprising bravery.

IV. It is an attitude of confidence as to the future blessedness of the Church.

1. This blessedness is divinely provided.

2. This blessedness consists in a constant fellowship with Christ. “That whether we wake or sleep, we should live together with Him” (1 Thessalonians 5:10). The happiest moments on earth are those spent in the company of the good; so will it be in heaven.

3. The confidence of inheriting this blessedness encourages edification (1 Thessalonians 5:11).

Lessons:

1. The great event of the future will be the Second Coming of Christ.

2. That event should be looked for in a spirit of sobriety and vigilance.

3. That event will bring unspeakable felicity to the good, and dismay and misery to the wicked. (G. Barlow.)

Times and seasons

are often found together, but always in the plural in the New Testament (Acts 1:7), and not unfrequently in the LXX, and the Apocrypha (Wisdom of Solomon 7:18; Wisdom of Solomon 8:8), both instructive passages, and Daniel 2:21): and in the singular (Ecclesiastes 3:1; Daniel 7:12). Grotius conceives the difference between them to consist merely in the greater length of the former. But this is insufficient, and fails to reach the heart of the matter. Chronos is time simply as such; the succession of moments (Matthew 25:19; Revelation 10:6; Hebrews 4:7). Keiros is time as it brings forth its several births; thus “time of harvest” (Matthew 13:30); “time of figs” (Mark 11:13); “due time” (Romans 5:6); and, above all, compare, as constituting a miniature essay on the word (Ecclesiastes 3:1-8). Time, it will thus appear, embraces all possible seasons, and being the larger, more inclusive word, may be often used where season would have been equally suitable, though not the converse; thus “full time” (Luke 1:57), “fulness of time” (Galatians 4:4), where we should rather have expected “season,” which phrase does actually occur in Ephesians 1:10. So we may confidently say that the “times of restitution” (Acts 3:21) are identical with the “seasons of refreshing” (Acts 3:19). Here, then, and in Acts 1:6-7, “times” are spaces of time, and these contemplated under the aspect of their duration, over which the Church’s history should extend; but the “seasons” are the joints and articulations in this time, the critical epoch-making periods foreordained of God (Acts 17:26); when all that has been slowly and without observation ripening through long ages is mature and comes to birth in grand decisive events, which constitute at once the close of one period and the commencement of another. Such, e.g., was the passing away with a great noise of the old Jewish dispensation; such again the recognition of Christianity as the religion of the Roman Empire; such the conversion of the Germanic tribes settled within the limits of the Empire; such the great revival which went along with the first institution of the mendicant orders; such, by better right, the Reformation; such, above all others, the Second Coming of the Lord in glory (Daniel 7:22). (Abp. Trench.)

The uncertainty of the time of the Second Advent

Of this true advent season of eternity, though much is known, much too is hidden. There are secrets the Divine Bridegroom whispers not; that the “Spirit and the Bride” may still “say, Come.” Between the Church and the Church’s Head there still subsists, even in this intimate union, a mysterious separation; and on the period of that separation a holy reserve. It has already lasted for ages, and we cannot dare to predict at what epoch it is to close. The veil that hangs before the celestial sanctuary is still undrawn; and it is vain for us to “marvel” as of old the expectants of Zacharias, that the High Priest of our profession “tarrieth so long in the temple.” He has willed it that, certain of His eventual arrival, we should remain in uncertainty as to its destined moment. This mingling of ignorance and knowledge on the part of Christ’s people is best suited to keep alive in their breasts the hope whose breathed utterance is “Even so, come, Lord Jesus.” The Thessalonians knew that the time could not be known, hence there was no need for Paul to write about it. (J. Hutchison, D. D.)

The Second Advent and its issues

I. The apostle tells the Thessalonians it was useless to inquire about the particular time of Christ’s coming (1 Thessalonians 5:1). The event is certain--Christ will come, and there is a certain time divinely appointed for Christ’s coming; but there was no need that St. Paul should write about that specially, and he had no revelation from heaven concerning it. Nor should we inquire into this secret “which the Father hath reserved in His own power.” Christ Himself did not reveal “that day and hour” while on earth; for it was not included in His commission as the great Prophet of the Church; nor is it in that of His apostles. A vain curiosity desireth to know many things which there is no need soever of our knowing, and which if we knew them thoroughly would do us no good, but perhaps harm.

II. The apostle tells them the coming of Christ would be a great surprise to most men (1 Thessalonians 5:2). And this is what they knew perfectly, or might know, because the Lord Himself had so said (Matthew 24:44). As the thief usually cometh in the dead time of the night, when he is least expected, such a surprise will the day of the Lord be--so sudden and surprising His appearance. And the knowledge of this fact will prove more useful than to know the exact time, because this will lead us to watch, that we may be ready whenever He cometh.

III. The apostle tells them how terrible will be the coming of Christ to the ungodly (1 Thessalonians 5:3). It will be to their destruction. It will overtake and fall upon them in the midst of their carnal security and jollity; when they dream of felicity, and please themselves with vain amusements of their fancies or their senses, and think not of it. And it will be unavoidable destruction, too. “They shall not escape:” there will be no means possible for them to avoid the terror or the punishment of that day; no shelter from the storm, nor shadow from the burning heat that shall consume the wicked.

IV. The apostle tells them how comfortable the coming of Christ will be to the godly (1 Thessalonians 5:4-5). And here he sketches their character and privilege. They are “children of light.” They were “sometime darkness, but were made light in the Lord.” They were “the children of the day,” for “the Sun of Righteousness had risen upon them with healing in His beams.” They were not under the dark shadows of the law, but under the bright sunshine of the gospel, which brings life and immortality to light. But this, great as it is, is not all: the day of Christ will not overtake them as a thief, but will be “a time of refreshing from the presence of the Lord.” They “look for Him, and His appearance to them will be their full salvation.” (R. Fergusson.)

The profanity of attempting to determine the time

Mark what Paul saith, “Ye have no need that I write unto you of times and seasons”; and that our Saviour saith, “It is not for you to know the times or the seasons.” What may we think then of them that write books and almanacks, and say, “Such a year, and at such a time, Christ shall come”; and with these speeches frighten and mock the world? Paul was the apostle of Christ, an elect vessel of the Holy Ghost: he said, I have no need to write of it; you cannot know it. What need is there now that such books and pamphlets should be written? Why should the world be troubled with such vanities? Spare me your patience, and give me leave a little to deal with these wizards. Tell me, thou that dost measure and behold the compass of heaven, and markest the conjunctions, and oppositions, and aspects of the stars; and by that wisdom canst foretell the things that shall be done hereafter: where learnest thou this skill? how comest thou by this deep knowledge? Paul was taken up into the third heaven, and heard words which cannot be spoken, which are not lawful for man to utter: yet he knew not this secret, nor might not know it. What art thou then? art thou greater than the apostle of Christ? hast thou been taken up into some place higher than the third heaven? has thou heard such words, as are not lawful to utter? If this be so, why dost thou utter them? Wilt thou take that upon thee, which the holy apostle dareth not? Art thou of God’s privy council? The angels and archangels know not hereof: and shall we think that thou knowest it? art thou wiser than an angel? Consider thyself: thou art a miserable man; thy breath fadeth as the smoke; thou art nothing but dust and ashes: thou canst not attain to the knowledge hereof. (Bp. Jewell.)

Under sealed orders

A Government vessel was about to leave the dock, to sail away for some port. No one knew her destination, whether it was to be near by or far away. Those who had loved ones on board felt sad and anxious; were they to be within reach of cheering words, of letters full of love and encouragement, or were they to be sent afar to some foreign port from which no word could come in weary weeks and months? They could ask the question many and many a time, but there was no echo to the words, no answer to be had. The ship was to sail under sealed orders; orders from the Navy Department that were sealed by Government zeal, which could not be opened until the ship was far out at sea, and away from all possible communication with land. The Captain of our salvation sends us away on sealed instructions. Whither? You do not need to know. You might not like your destination; you might object to the buffeting waves, the billows of trouble might threaten to wreck your soul; the harbour might be hard to reach and the rocks of danger might lie between you and it. Do you caret Does it matter to you if the passage is a stormy one when you know that safety is at the end? that there is a harbour that leads to the Eternal City? and (most comforting thought) when the Father is at the helm, and that He neither slumbers nor sleeps? Let go your moorings, spread the canvas, and in storm or sunshine, by day or by night, go forth with “sealed orders.”

Verses 1-11

1 Thessalonians 5:1-11

The attitude of the Church towards the Second Advent of Christ

I. It is an attitude of expectancy.

II. It is an attitude of vigilance.

IV. It is an attitude of confidence as to the future blessedness of the Church.

1. This blessedness is divinely provided.

3. The confidence of inheriting this blessedness encourages edification (1 Thessalonians 5:11).

Lessons:

1. The great event of the future will be the Second Coming of Christ.

2. That event should be looked for in a spirit of sobriety and vigilance.

3. That event will bring unspeakable felicity to the good, and dismay and misery to the wicked. (G. Barlow.)

Times and seasons

The uncertainty of the time of the Second Advent

The Second Advent and its issues

The profanity of attempting to determine the time

Under sealed orders

Verse 2

1 Thessalonians 5:2

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

Christ coming as a thief in the night

Here we have a striking comparison--one which, to all appearance, had passed into a recognized formula, yet one which no Christian would have dared to use had it not been hallowed by our Lord’s own lips.
And so we find it first of all in His own parable (Matthew 24:43; Luke 12:39-40). Next we find it caught up by His disciple Peter (2 Peter 3:10). Then we find it adopted by Paul; and last of all we hear it again from our Lord (Revelation 3:3; Revelation 16:15). The formula means--

I. That as the thief comes unexpectedly, So His coming will be stealthy, under cover, as it were, of darkness; when the children of night and darkness, the dreamers (Jude 1:8), do not in the slumber of carnal security, even momentarily think of His approach. But if this were all, the idea would lack much of aptness and dignity. Therefore--

II. As the thief comes to steal, So the day of the Lord comes to take away by force the so-called goods--the possessions of the worldling. The children of the night have their most valued substance snatched from them. They are robbed of their soul (see Revelation 16:15). Vigilance is needed that the garment may be kept--not torn from him--that he may not be found robbed of the robe of the Redeemer’s righteousness, but clothed therewith, and accepted at last. (J. Hutchison, D. D.)

The suddenness of the Second Advent

This present state of things is ever close upon the next world, and resolves itself into it. As when a man is given over, he may die any moment, yet lingers; as an instrument of war may any moment explode, and must at some time; as we listen for a clock to strike, and at length it surprises us; as a crumbling arch hangs, we know not how, and is not safe to pass under, so creeps on this feeble, weary world, and one day, before we know where we are, it will end. (J. H. Newman, D. D.)

A reminder of mortality

One of Gotthold’s friends had a little scent box, made in the shape of a death’s head, with a screw at the skull for opening and taking it asunder. It then showed various cells filled with fragrant balm. Being asked why he had made the box in this particular shape, he replied, “In order to have something continually reminding me of my mortality.” On this, Gotthold rejoined, “You have done well if such was indeed your object, and not, rather, to possess a curiosity for people to gaze and wonder at. The thought of the mortality to which, like all your race, you are subjected, may be infinitely more profitable to you than all kinds of balm. If seized with the delirium of pride, reflect that death will one day reduce you to dust and ashes, and wither your pomp like a flower. If overcome by angry passion, take to heart that death stands behind you with his axe, and only waits the signal from God to reduce you in an instant to the impotency of a dead gnat. If your heart ache, and your head be distracted with cares, recollect that all your trouble and anxiety will one day come to a blessed end.”

Preparedness

When war was declared between France and Prussia, Von Molkte was fully prepared. The news was brought to him late one night: he had already gone to bed. “Very well,” he said to the messenger, “the third portfolio on the left,” and went to sleep again until morning. (H. D. Mackay.)

The day of the Lord

The day of the Lord, yet future, is the day on which, most assuredly, all thoughts will turn to Him, whether willingly or by constraint, whether in terror or in joy; the day in which His truth will silence into nothingness all human errors and guesses at truth, in which His justice will take the place of all that is named justice, rightly or wrongly, among the sons of men; the day in which everything else but He will be lost sight of, and will be as though it were not, in which the eternal reality of His relation to the world and to man will also be the acknowledged reality. As surely as we have seen this morning’s sunlight, we shall hereafter behold the eternal Judge upon His throne, the countless multitudes before Him, the division between His creatures deep and irreversible, the disciplined activities of His angels, the issues on this side and on that, as all gradually settles down into the last unchangeable award. (Canon Liddon.)

Verse 3

1 Thessalonians 5:3

When they shall say, Peace and Safety

The day of days

If Scripture did not warrant the figure in which the future coming of the Lord is compared to the act of a felon breaking into a house at night to plunder, we should not have ventured on it.
The comparison is suggested by the Lord Himself: “Watch, therefore, for ye know not what hour your Lord doth come. If the good man of the house had known in what hour the thief would come, he would have watched.”

I. The day stated. By the expression, “the day of the Lord,” must be meant a day in some unique sense His day; for all days are really days of the Lord of time.

1. By the day of the Lord is signified that day on which He will take the first place in the thoughts of His responsible creatures.

2. It is the day on which He will bring the vast moral account between Himself and His responsible creatures to an end.

II. The figure employed. What are the ideas suggested by the words, “As a thief in the night”?

1. They are suggestive of fear. The old prophets spoke of the coming day of universal doom as “the great and terrible day of the Lord”; and we cannot but echo their language. But if we will, the Judge may be our Friend and Saviour. It is during the years of time that men decide how they will meet Him.

2. They are suggestive of suddenness. There is the contrast which it will present to many of God’s judgments in the present life. They approach with measured steps. Neither war, nor famine, nor pestilence, come generally like a thief in the night. But not so will be the Second Advent of Christ. A Christian’s first practical anxiety should be expressed in his Master’s words, “Lest coming suddenly He find me sleeping.”

3. They are suggestive of that which cannot be prevented by our own efforts. We cannot prevent the coming of Christ in the clouds of heaven: all that we can do is to prepare to meet Him by judging ourselves in self-examination. We may erect in our own heart a tribunal, and bid all our life pass before it; and then we may hear, if we will, the echoes of the voice of Christ, in mercy or condemnation, as that voice will sound to us hereafter from the judgment throne. Thus we may make a business like preparation for death; for death, like judgment, comes as a thief. Death is the ante-chamber of the judgment hall of Christ. To prepare, therefore, for death, is a man’s true and most serious business during his life. “Ye are not in darkness that that day should overtake you as a thief.” (Canon Liddon.)

The sinner’s doom

I. In thy midst of imagined security. When enjoying riches, and contemplating, as the rich fool, their further augmentation; and when, perhaps, trusting in the infinitude of the Divine mercy, and thinking “the day” afar off.

II. Sudden. Without notice: nothing in the course of nature, or the affairs of men, to indicate the catastrophe.

III. Unavoidable: reputation, good works, etc., will be as cobwebs.

IV. Terrible. “Destruction.” (Sir E. Bayley, D. D.)

Delusions

Manton says well, “As the madman at Athens challenged all the ships that came into the harbour for his own, so carnal men claim an interest in heavenly things which are none of theirs. Deceived hearts believe they are running to heaven when they are posting to hell; like rowers in a boat, they look one way, and go contrary.” Religious delusions may be very comfortable while they last, but what will be the misery of their breaking up! To have all your fancied godliness vanish like the mists before the sun will be grievous indeed. In proportion to the confidence inspired will be the despair involved. The poor madman in Bedlam in the olden time placed a straw crown upon his head, and issued orders like a Caesar; it was his madness which made such a farce a comfort to him. In the next world the sinner’s madness will be over, he will be sobered by his despair: what then will he think of his former fancies and fond self-flatteries? What an awaking, from the dreams of bliss to the realities of hell! O my soul, see thou to it that all thy hopes are well grounded! Call not Christ thine, and heaven thine, if they are not so. Do not play the fool with eternal things, but get a sure title to everlasting blessedness. (C. H. Spurgeon.)

False overconfidence

You may have a strong faith in everything else but Christ, and yet perish. There was an architect who had a plan for building a lighthouse on the Eddystone Rock. It quite satisfied his mind, and as he sat by the fire looking at the plan, he was quite sure that no storm that ever came could shake the building. He applied for the contract to build the lighthouse, and he did build it, and a very singular looking place it was. There were a great many flags about it and ornaments, and it looked very promising. Some shook their heads a little, but he was very, very firm, and said he should like to be in it himself in the worst wind that ever blew. He was in it at the time he wanted to be, and he was never heard of again, nor was anything more ever seen of his lighthouse. The whole thing was swept away. He was a man of great faith, only it happened to be founded on mistaken principles. (J. L. Nye.)

False peace

Your peace, sinner, is that terribly prophetic calm which the traveller occasionally perceives upon the higher Alps. Everything is still. The birds suspend their notes, fly low, and cower down with fear. The hum of bees among the flowers is hushed. A horrible stillness rules the hour, as if death had silenced all things by stretching over them his awful sceptre. Perceive ye not what is surely at hand? The tempest is preparing; the lightning will soon cast abroad its flames of fire. Earth will rock with thunder blasts; granite peaks will be dissolved; all nature will tremble beneath the fury of the storm. Yours is that solemn calm today, sinner. Rejoice not in it, for the hurricane of wrath is coming, the whirlwind and the tribulation which shall sweep you away and utterly destroy you. (C. H. Spurgeon.)

Secure in sin

“A Swiss traveller,” says the Edinburgh Review, “describes a village situated on the slope of a great mountain, of which the strata shelve in the direction of the place. Huge crags directly overhanging the village, and massy enough to sweep the whole of it into the torrent below, have become separated from the main body of the mountain in the course of ages by great fissures, and now scarce adhere to it. When they give way, the village must perish; it is only a question of time, and the catastrophe may happen any day. For years past engineers have been sent to measure the fissures, and report them constantly increasing. The villagers, for more than one generation, have been aware of their danger; subscriptions have been once or twice opened to enable them to remove; yet they live on in their doomed dwellings, from year to year, fortified against the ultimate certainty and daily probability of destruction by the common sentiment ‘Things may last their time and longer.’” Like the dwellers in this doomed village, the world’s inhabitants have grown careless and secure in sin. The scoffers of the last days are around us, saying, “Where is the promise of His coming? For since the fathers have fallen asleep, all things continue as they were from the beginning of the creation.” But in saying this, they are too confident. Nothing is permanent that has sin about it, nothing secure that has wrath above it, and flames of fire beneath it. Sin has once deluged the world with water, it shall deluge it again with waves of fire. Sodom and Gomorrah are the types that foreshadow the doom of those that live ungodly in these latter times, and he who can walk this reeling world unmoved by all the tokens of its fiery doom, must either have a rock of refuge where his soul may rest secure, or else must have fallen into a strange carelessness, and a sad forgetfulness of God. (C. H. Spurgeon.)

Procrastination leads to sudden destruction

Do any of you remember the loss of the vessel called the Central America? She was in a bad state, had sprung a leak and was going down, and she therefore hoisted a signal of distress. A ship came close to her, the captain of which asked, through the trumpet, “What is amiss?” “We are in bad repair, and are going down: lie by till morning,” was the answer. But the captain on board the rescue ship said, “Let me take your passengers on board now.” “Lie by till morning,” was the message which came back. Once again the captian cried, “You had better let me take your passengers on board now.” “Lie by till morning,” was the reply which sounded through the trumpet. About an hour and a half after, the lights were missing, and though no sound was heard, she and all on board had gone down to the fathomless abyss. Oh, unconverted friends, for God’s sake, do not say, “Lie by till morning.” Today, even today, hear ye the voice of God. (C. H. Spurgeon.)

A deadly peace

The old fable described the vampire bat, in tropical countries, as hovering above its victims, and drinking their life blood, while it soothes them to sleep on by fanning them with its wings all the while. So the devil soothes souls into deadly sleep. (J. W. Hardman.)

Danger near and man unconscious of it

Many years ago there was a terrible murder in one of our rural counties. A desperate man determined to kill the squire of the village. No danger was thought of, no such peril was dreaded. With unclosed shutters the doomed man sat in his house, his family moving in and out, his books, his papers around him in perfect security, as he thought. But meanwhile, creeping behind the shrubs of the lawn, in the gathering twilight, with his loaded gun, crept the armed assailant, till the bringing in of the evening lamp cast its glow through the comfortable chamber within, and enabled a sure and deadly aim to be taken by the murderer outside. Even so does the devil plot our ruin. (J. W. Hardman.)

Unconsciousness of the approach of death

Even when death is not absolutely sudden, how often have I seen persons, who were ill, wholly refuse to believe or realize that their sickness was unto death. Almost till the day of their departure they have talked quite confidently of what they intended to do when they rose from the bed of sickness; have perhaps even seemed to themselves to be much better just before they sank into the long swoon which can only end in the last fluttering sigh. “O God, they have deceived me then; and this is death!” was the startling exclamation of a sinful English king, and with those words he sank back and died. And very commonly for hours, and even days, before death, men and women lie quite unconscious; the pulse still beats, the breath still labours, possibly the tongue still murmurs, as the imagination floats amid the confused reminiscences of the past, and babbles of green fields far away. But no voice of exhortation can reach them then; they can gather no thought into consecutive meaning; they can breathe no prayer unto Him into whose awful presence they are about to enter. (Canon Farrar.)

Men lured to destruction

The other day I was going down the street and I saw a drove of pigs following a man. This excited my curiosity, so that I determined to follow. I did so, and to my great surprise I saw them follow him to the slaughterhouse. I was very anxious to know how this was, and I said to the man, “My friend, how did you manage to induce those pigs to follow you here?” “Oh, did you not see?” said the man; “I had a basket of beans under my arms, and I dropped a few as I came along, and so they followed me.” Yes, and I thought, so it is; the devil has a basket of beans under his arm, and he drops them as he goes along, and what multitudes he induces to follow him to an everlasting slaughter house! Yes, friends, and all your broad and crowded thoroughfares are strewn with the beans of the devil. (Rowland Hill.)

Verse 4

1 Thessalonians 5:4

But ye, brethren, are not in darkness

Responsibility for religious privileges

It is universally admitted that the extent of our responsibility is to be measured by the amount of our privilege.
Hence our Lord said, “To whom men have committed much, of him will they ask more.” It is in harmony with this that the apostle makes the appeal in our text.

I. Our privileges as a Christian Church. “Not in darkness,” but in light as regards--

1. A knowledge of the true God. This lies at the foundation of religion. It is only by knowing God that we come to know ourselves. Had we no perfect standard of what is pure and lovely, were we allowed to frame some model of perfection, each would select that character for imitation, which reflected least discredit on his own. But tell us what God is, and you tell us what God loves; and what He loves man should love also. But the Thessalonians not only enjoyed through the gospel light a correct doctrine of God: they, as are all true Christians, were brought into an experimental knowledge through peace with Him.

2. The Word and ordinances of God (1 Thessalonians 2:13; 1 Thessalonians 5:12).

3. We can understand now the propriety of this appeal. “Once ye had no knowledge of God and Divine flyings. This darkness has passed. Yours must be the fault, therefore, if the day should overtake you as a thief.”

II. The motives which should urge us to the right improvement of Christian privileges.

1. Their tendency to promote personal religion.

2. The danger that we may suddenly lose them. The “day” here is the day of judgment, but practically for us that is the day of death. When that will come we know not; but lest it should find as slumbering, let us be on our guard always, and not flatter ourselves with a false peace. (D. Moore, M. A.)

Two views of death

“I am taking a fearful leap in the dark,” said the dying infidel, Hobbes. “This is heaven begun, I have done with darkness forever, nothing remains but light and joy,” said the dying believer, Thomas Scott. (Sunday at Home.)

Ready to die

When Gordon Pasha was taken prisoner by the Abyssinians he completely checkmated King John. The King received his prisoner sitting on his throne, or whatever piece of furniture did duty for that exalted seat, a chair being placed for the prisoner considerably lower than the seat on which the King sat. The first thing the Pasha did was to seize this chair, place it alongside of his Majesty, and sit down on it: the next to inform him that he met him as an equal and would only treat him as such. This somewhat disconcerted his sable majesty, but on recovering himself he said, “Do you know, Gordon Pasha, that I could kill you on the spot if I liked?” “I am perfectly well aware of it, your Majesty,” said the Pasha. “Do so at once if it is your Royal pleasure. I am ready.” This disconcerted the King still mores and he exclaimed, “What I ready to be killed?” “Certainly,” replied the Pasha, “I am always ready to die, and so far from fearing your putting me to death, you would confer a favour on me by so doing, for you would be doing for me that which I am precluded by my religious scruples from doing for myself--you would relieve me from all the troubles and misfortunes which the future may have in store for me.” This completely staggered King John, who gasped out in despair, “Then my power has no terrors for you?” “None whatever,” was the Pasha’s laconic reply. His Majesty, it is needless to add, instantly collapsed.

Verse 5

1 Thessalonians 5:5

Ye are all children of the light

I.
What it is to be of the night and darkness. This is a fitting symbol of a soul away from God, blind in understanding and heart and will. There is implied in it--

1. Ignorance of God.

2. Wickedness. “Men love darkness rather than light,” etc.

3. Misery. Days of sorrow are days of darkness.

II. What it is to be children of light and of the day. Theirs is a state of--

1. Knowledge. They are “enlightened,” having turned the eye of their heart to Him who is the Light of the world.

2. Holiness. As God is clothed with light as with a garment, so are His people clothed even now with the white robe.

3. Happiness. “Joy cometh in the morning.”

4. Future glory. In God’s light they shall see light. Conclusion: This being the state of Christ’s people, it cannot be that the day should overtake them as a thief; that day loved and longed for can never come upon them as something unwelcome. (J. Hutchison, D. D.)

Children of the night and darkness

A colonial governor who was about to return to England offered to use his influence with the home government and procure any favour the colonists might desire. The unanimous reply was as startling as the demand for the head of John the Baptist. “Tell them to tear down the lighthouses, they are ruining the colony.” The people were wreckers. (W. C. Church.)

The children of the day

I. It is evident that all those on whom the true night shines are, in a very important sense, the “children of the day.” Christendom is the domain of light as contrasted with the early world or the regions beyond. Its very dimmest parts are luminous in comparison with any portion of the world to which the rays of the gospel have not penetrated. None can dwell where the gospel is known without deriving from it great accessions of knowledge on most important and essential questions. What elsewhere is conjecture, surmise, hope, there is certainty. What heathen sages, by the reflection and research of a life, laboured to make probable, the Christian child learns at its mother’s knee, and grows up to know and believe with an implicit and unwavering confidence, yea, and many things besides, which the efforts of natural reason were never able so much as to excogitate even into the rudest sketch or outline.

II. But there is a higher sense in which we are the children of the day, as we are baptized into the body of Christ, and made to partake of the privileges of the church. And this also is happily true of most of us; sad to think, that in a land that calls itself Christian, it should be untrue of any. The ancient fathers often called baptism “illumination”; because it introduced and pledged to its recipients the enlightening influences of the Holy Spirit.

III. There is still another form and grade of illumination, by virtue of which the partakers of it are made in a still higher and more glorious sense the children of the light and of the day. This is that illumination which reaches the heart and the life, and brings them under the practical control of the truth which it communicates. This is the end and design of all inferior illumination. A spiritual illumination, one that takes hold upon the moral and active powers of our nature, quickens the conscience, controls the will, hallows the affections, gives truth supremacy and dominion, and stamps the visible impress of every revelation it makes upon the character and practice, is the illumination that makes us children of the day in the only sufficient sense, and thereupon heirs of salvation. (R. A. Hallam, D. D.)

Children of life and light

I looked from my window this morning across the fields. I noticed a dwelling house whose roof was exposed to the early and cheerful sun. There had been a storm in the night, and snow covered the roof. In an hour the warmth of the sun had melted it, save where the shadow of the chimney fell. That long, dark shade kept firm grasp of the iciness. It gave me a morning lesson, like a text from Scripture. The ice of our lives lingers only where the shadow is. If we have no Christly warmth, it is because we live in the dark. If our love is chilled and our nature sluggish, there is something between us and the light. What then? We must go forth from shadows. The sun shines and its beams are full of life. If we walk in this life the ice will melt, and instead of deathly conditions, we shall become rivers of living water. An army officer was called to the French and Indian war a century and a half ago. He left a wife and five children at home. A fearful throat ailment carried every child in a few weeks to the grave. The wife sat alone and desolate at home. What did she say? “I must not stay indoors and weep; I will go into the sunshine.” And her neighbours daily said, “Madame Binge is in the sunlight again.” And this legend of her is told till this day. Christ is the Sun. Shadows do not belong to us. They savour of death. The one aim of God is to make us children of life and light; then follows holy fellowship and hallowed communion. (A. Caldwell.)

Judged by the light we give

In Connecticut recently, the parents of a young lady in a school at Bridgeport sent to her a collection of beetles from Cuba. Among them were two or three specimens known as Elater Noctilucus, or fire beetle of the West Indies. They measure about an inch in length. On each side of the thorax is a large, oval, velvety black spot, like an eye, and some of them have in place of the oval spot two translucent, opal-like spots on the sides of the thorax, and from these at night the insect throws at will a strong light, resembling two tiny electric lamps in full glow. The light from one insect is sufficiently strong to enable one to read fine print with ease. When agitated the insect also gives out a similar light from the tissue between the segments on the under side of the body. The beetles were taken to a photographic artist in the city, who found that the light emitted from them, though of a greenish hue, contained abundant actinic rays by which, with a sensitive plate, he could obtain negatives. After a few experiments he succeeded in taking a picture of one of the beetles by no light but that emitted by the beetle itself. It is too often forgotten that pictures of human character are taken in the same way; every man is judged by the light he gives.

Children of light

We may learn a lesson on this subject from an article in common use--our coals. Long, long ages ago our earth was filled with immense forests of fern trees. It was sunlight that made them grow. Sunlight was bottled up in those ferns. After a while those ferns became our coal beds, and coals are really bottled up sunlight. We put the coals inside the grate, we apply a match, we release the bottled up sunlight, and the light and heat previously latent in the coals warm and cheer us during the dark, cold days of winter. These coals may be described as “children of light.” The light so played upon them thousand of ages ago that it got into their very nature, so that they only require a little stimulus to pour forth floods of radiance and warmth. And if we believe and walk in God’s light when it visits us, we shall become “children of light;” the light will get into our inmost natures, so “that we shall become fountains of light.” (Free Methodist Magazine.)

Light and liberty

Going to Helena I saw piles of boxes and goods on the landing, and I said to the superintendent, “Do the slaves buy as much as their masters used to do for them?” “A great deal more.” “And what things do they buy?” “Looking glasses and candles.” “Looking glasses, of course; candles, however!” said

I. “What do they want with candles?” “In the old slave times, a slave was never allowed a light in his cabin unless it were a fire, and the candles became in their sight the signal of liberty, and the moment they were free they said, ‘Give us light.’” (H. W. Beecher.)

Light within diffuses radiance without

1. In reducing chaos to the order of a well-constituted world the first work of God was the creation of light. “And God saw the light that it was good,” etc.

(a) As revealing the figure, position, and qualities of things light is an emblem of truth, which assigns to everything its real attributes.

(b) Of knowledge, which apprehends and forms a just estimate of things.

(d) Of true piety, as conveying life and health.

(e) Of the happiness attendant on true goodness, as imparting gladness.

(f) Of God Him self, who is “the Father of lights,” in whom is “no darkness at all.”

2. Darkness is the absence of light, and in an ordinary sense its opposite. Here it had precedence of light, and still retains a periodical influence, contributing to the well-being of the universe. But though useful in the physical world, morally darkness is emblematical of all that is evil.

I. By the knowledge of the truth.

1. As in the material world darkness preceded light and was only banished by Divine command, so ignorance precedes the light of saving knowledge. This was exemplified in the case of the Thessalonians and other Gentiles “Having their understanding darkened” as to God, duty, destiny. The Jews were better off; but their’s was only “a light shining in a dark place.” But when the Sun of Righteousness arose it scattered the gross darkness of heathenism and the shadowy emblems of Judaism.

2. But in order to enjoy the light we must have an eye to see, since if that organ be covered with a scale or be injured light will fail of its purpose. Pride and prejudice are a film to quench the intellectual eye in reference to Divine things. For the things of this world man retains the light of intelligence, but “the natural man receiveth not the things of the Spirit of God.”

3. The eyes of the children of light have been opened. That which was formerly rejected as fantastical or unimportant has become the “one thing needful.” Instructed by the Word and Spirit of God light shines within and around; they see the glory of God in the person and work of Christ. The path of life lies open, and perceiving both its difficulties and encouragements they walk on in safety. The love of the truth characterizes them as children of the light. “He that doeth the truth cometh to the light,” etc.

II. By holiness, in opposition to what is offensive to God.

1. Sins of the life are called works of darkness, and sins of the affection are similarly characterized (1 John 2:9-11). The darkness of ignorance is naturally associated with vice, and the blindness of the understanding with that of the heart. “If the eye be single,” etc. If the guide be blind the other faculties placed under his direction will stumble continually; and the guide himself partaker in pravity is led astray by the perverseness of those whom it is his duty to govern. If the mind through prejudice, passion, the allurements of the world, embraces error for truth, good for evil, what can be expected but that, betrayed by its counsellors, it should advance on the road to ruin. And men manifestly walk in darkness. How else can they barter immortality for the shadows of time.

2. The children of the light, however, have the eyes of their understanding enlightened. God’s Word is a “light to their feet,” etc. The planets, irradiated by the sun, maybe called “children of light”; so should the believer, irradiated by Christ, let his light shine.

III. By usefulness in opposition to the influence of the workers of iniquity.

1. Error serves only to deceive--sin only to beguile and destroy; and every one who promotes the one or the other injures his fellows. Their influence is as the lengthened night of the Polar regions spreading sterility over the earth, and destroying life.

2. But the children of light diffuse a salutary influence. Not only are they “blameless and harmless,” they “shine as lights in the world, holding forth the Word of life.” Such come to be esteemed sure guides. They are as a pilot skilled in the perilous passes of his own rocky course, whose vessel breaks the way, leaving a luminous track, by which the fleet may steer its course in safety.

IV. By a blessedness peculiar to themselves. We all appreciate the advantages of light, and pity those who are deprived of them. But if to one born blind it were an inexpressible happiness to obtain sight should not a purer joy pervade him who is made to behold the imperishable beauties of the spiritual world. (H. Grey, D. D.)

Vigilance and sobriety

The text is for the Lord’s people; and as they have great privileges to enjoy, so they have great duties to perform, and that, too, distinct from others.

I. Two classes are spoken of in contrast.

1. The children of the night and of darkness. Of ignorance, unbelief, and wrath. They are in the regions of moral rebellion and imminent danger.

2. The children of day and of light. Illumed by the Word and the Spirit of God. Transformed; brought out of spiritual Egypt, and translated into the Divine kingdom. They are now of God’s family--sons and heirs. Hence they have heavenly light within them--knowledge, love, and holiness. Their path is light itself, and it leads to “the inheritance of the saints in light.” So that while they are on earth, they are “the lights of the world.”

II. The course of the children of the day. “Therefore, let us not sleep as do others.”

1. That which they are to avoid. Moral sleep, soul lethargy, conscience slumbering, spiritual drowsiness. This is a state of helplessness, vague and illusory dreams, wasted opportunities, real perils.

2. That which they are to attend to. Watchfulness against the snares of the world, the stratagems of Satan, and the deceitfulness of the heart. As the sentinel at his post; as the mariner on stormy ocean looking for day; as the wise virgins waiting with their lamps burning, so all Christians are exhorted to do.

3. That which they are to be, “sober.” Physical sobriety--avoiding revelling, banquetting, intemperance, and all tendencies to them, avoiding the very appearance of evil. Mental sobriety--walking in humility and self-abasement, not intoxicated with vanity, nor the praises of men. Social sobriety--avoiding foolish excitements and a vapid and silly conversation. Moral sobriety--seeking even lawful things with moderation, such as the increase of riches and innocent pleasures. Such sobriety includes a well-balanced mind, a serious spirit, and a becoming walk before God and men, and is real, entire, and constant.

III. The motives by which this course is urged.

1. The enemies and perils which surround us. An evil world; a malignant devil; a weak nature, liable to err, and leaning to sin.

2. The sad results which may ensue. Spiritual declension; open apostacy; personal degradation; unutterable misery. Application: The text to be prayerfully considered and solemnly pondered--

The relation of Christianity to intellectual culture

The text is a declaration of the relation of Christianity to all enlightening agencies. Christians are born of light and day. They walk in the light and are in kinship with all illuminating agencies.

I. The nature and methods of religion necessitate mental culture. It does not and cannot rely upon force or fashion or gain or favour for its propagation in the world. The instances where a Church, secularized by an alliance with temporal power, has endeavoured to use these agencies, illustrate the apostacy of that Church rather than the character of Christianity.

1. Christianity is a spiritual light and force. It is a revelation. Like a newly discovered truth in science or a new invention, it must be tested. And so it appeals to the thought of the world. It is the light of the world. It ignores blind force. Jesus says, “My kingdom is not of this world,” etc.

2. It does battle in the domain of thought, conscience and the affections. In no other way can it secure the conquest of the human will. It recognizes the integrity and dignity of each individual.

3. It believes in one God, the author both of nature and revelation. To its faith every truth of science, every fact of nature is a revelation. If they seem to disagree with the Bible it is stimulated to further research. It is, therefore, the friend of all science and all scientific investigation. Most great scientists have been Christians.

II. The presence of the Gospel a stimulus to mental activity. It is no accident, but in the nature of things that progress, discovery, civilization, wealth and power go hand in hand with a pure Christianity.

1. The great ideas of religion stimulate mental activity. The law of mental development is this: thrust a fact or great idea before a mind, and as the mind contemplates it, in many lights, new ideas are born and the mind expands, enlarges, strengthens. So you teach children in the schools. You give them a fact of physics or history, and as their minds contemplate it they grow. Given the thought, “steam possesses an expansive force,” and engines are constructed. Show Columbus a carved stick that drifted in from the Western ocean, and a new continent is discovered. A falling apple observed, leads to the discovery of gravitation. Now, by the same law, project upon the mind thought of God, immortality, sin, redemption, judgment, etc., and that mind will wake up to an activity of thought that will make it wiser. It will study conscience, law, evidences, life, responsibility, till it becomes educated.

2. Christianity lifts man into a position that justifies him in trying to become a thinker. If a man lives on the borders of a desert thought to be worthless, he will never explore it. But let him know its mineral wealth and he will soon know it. So with the future. Let the soul have no knowledge of God and righteousness, and it will not awake; but let it contemplate itself as an heir of glory, and how it will wake up. Ask a slave to study kingcraft, and he tells you he has no use for it; but you ask an heir apparent with different result. So the Christian studies God’s ways and Word.

III. Facts confirm these propositions. Christianity has ever been the friend of liberal thought and learning. It originated our educational institutions, and maintains a good many of them. What phenomena are presented in Sunday schools, the Christian press and pulpit! (C. N. Sims, D. D.)

Verse 6

1 Thessalonians 5:6

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

Sleep

I.
The sleep of sin--Scripture teaches us, with the utmost explicitness, that a state of sin is a state of slumber. Sleep is a figure which is commonly employed to illustrate man’s natural and unrenewed state. Sin is the sleep of the soul--the spirit.

1. Both natural and spiritual sleep are characterized by forgetfulness. We speak, and not without reason, of the oblivion of sleep. A man falls into a sound sleep, and immediately he forgets the past, “forgets himself,” to use a very common and not inappropriate expression. Look at men in a state of sin, in an unrenewed, unawakened state--are they not the subjects, the victims of forgetfulness, to an almost incredible extent? Do they not forget what manner of men they are? Do they not forget all the great lessons of God’s Word and God’s providence, which have been so repeatedly addressed to them? Do they not forget what they owe unto their Lord? Are they not oblivious to those immense accumulations of guilt which are invoking the long delayed vengeance of Heaven?

2. Both spiritual and natural sleep are characterized by insensibility to the present. In bodily slumber a man is insensible to all that transpires around him: he is shut off from all surrounding influences; a mysterious, and, for the time, impenetrable veil separates him from the external and material world. Is not this, again, illustrative of the moral, the spiritual condition of the unrenewed, the unawakened sinner? He is in the midst of a spiritual world, full of realities the most stupendous, the most amazing. He has no spiritual discernment. There are the truths of Scripture, there is this wide-spreading spiritual universe, with all that it contains of beauty and terror, with its sweet whispers of invitation and its thunder tones of warning, all of which things are not the less real because he is asleep: but to him they are as though they were not, while he is asleep; for him they have practically no existence; on him they exert no appreciable influence.

3. In both spiritual and natural sleep we see not only forgetfulness as to the past and insensibility as to the present, we see, also, the entire absence of apprehension as to the future. In the case of natural slumber, though some great peril be actually threatening the sleeper, there is no uneasiness, no dread, no desire or effort either to avert the danger or to escape from it. That I am not overstating the case will appear, if you will take the trouble to compare your feelings in reference to some object of earthly interest, with your feelings in reference to some object of spiritual interest. But with spiritual danger it is otherwise. You see it not--it is intangible--it is mysterious--it is future.

4. Both natural and spiritual sleep are often disturbed by dreams. But there is the widest difference between the dreams which disturb the natural and spiritual sleeper. In natural sleep the objects of our dreams are unrealities, fantastic and improbable assemblages of familiar things, grouped upon we know not what principle of association. The man wrapped in spiritual slumber dreams, but of what is actual and real.

5. In the case both of natural and spiritual slumber we see that persons who are soundly asleep are very unwilling to be awakened. And in all deep sleep, if the awakening be not a very thorough and complete one, there is an almost irresistible tendency to fall asleep again. God often, in His providence, disturbs the sleep of men. But, whatever may be the cause, there is in such cases only a partial awakening, and we see plainly enough that the sleeper does not like to be thus disturbed.

II. Let us now notice this sleep of death which is so often referred to in God’s Word. The same natural state is, as you know, employed to symbolize two things, sin and death; and if we are but truly emancipated from the Slumber of sin, we shall be able to look forward without foreboding to the sleep of death. As we compare sleep and death, we distinguish several points of correspondence, which are not only very obvious, but which are also very interesting.

1. We see sleep exercising its dominion over the entire world. In all ages, and in all countries, we see men yielding to its influence. And just so the power of death is universally exercised and submitted to. “Death has passed upon all men, inasmuch as all have sinned.”

2. Though men have been sleeping and dying for six thousand years, there is an infinite mystery still attaching both to sleep and death. There is no one wise enough to say precisely what the one or the other is.

3. Sleep and death agree in this also, that their dominion extends no further than the body. While the body lies fettered in sleep, the soul enjoys an unbounded and unwonted liberty, which it scarcely knows how to use.

4. In sleep and in death there is the apparent enjoyment of rest and quiet. In reference to the grave we say, “There the wicked cease from troubling; there the weary are at rest.”

5. In sleep and in death men lie down with the hope and the expectation of rising again.

6. You know, in the case of natural slumber, that they who would sleep well at night must not sleep much in the day. And I would remind you, that if you spend the day of your life sleeping the sleep of sin, the sleep of death will be a troubled sleep, and your awakening, on the resurrection day, one full of terror. If you will sleep when yon ought to be awake, you will not be able to sleep when the time for sleep cometh. (T. M. Morris.)

Let us not sleep

Many thoughtless and irreligious men think that they live in a manner that is the furthest off from sleep. And, indeed, they may be in a perpetual fever; and yet spiritually they are like men who sleep.

I. When a man is asleep he is in a state of inactivity. You no more expect activity from the sleeping than you do from the dead. Whatever may be the fervid life of a godless man, yet with respect to God, prayer, preparation for eternity, religious duties, he does nothing; and Scripture says that he is not only asleep, but dead--and this, notwithstanding his pursuit of knowledge and pleasure.

II. A man asleep is unconscious of all around him. He may be asleep in the sunshine, on a bank of beauty and fragrance, surrounded by the most gorgeous scenery on earth, but he is insensible to it all. Such is the condition, spiritually, of the sinner. A man that has religious faith in him sees that God has surrounded him by another creation; but this is forever shut from the sight of the godless. What is the scenery of earth to that of the universe of truth, to which the worldly have their whole soul closed?

III. They that sleep dream, and are therefore liable to be affected by the unsubstantial and the untrue. A sluggard perhaps dreams that he is rich and prosperous; a hungry beggar, that he is a king. The most absurd and grotesque visions may flit over the dreamer and be to him as affecting as the realities of life, or he may be disturbed by dreams of terror equally unsubstantial. And worldly men will often be agitated by superstitious fears; their very ignorance of religion will be a positive and operating evil. But principally they dream that they are “rich and increased in goods,” etc.; while they are in reality “poor and miserable,” etc. The worldly man goes on fearing nothing because unconscious of the actual condition of his nature, and there is nothing so absurd as the dreams of irreligious dreamers; aye, and of religious dreamers too, thinking that they have enough of religion, and resting satisfied with repeating their creeds.

IV. Sleep is sometimes produced by indulgences that make sleep heavy (1 Thessalonians 5:7). When men sleep through grossness and sensuality it is very difficult to awake them. Loud voices and violent shaking will scarcely do it; and if you should succeed, they are irritated and want to sleep again. So when men’s souls are drugged. Startling providences, such as a death next door, or an arousing sermon, which makes the deepest impression on others, have none on them. If some kind friend takes them by the arm, and will make them hear, they are vexed and feel insulted. Their conscience may be probed for the moment, but it is soon over, and they go to sleep again. So men go on crying “Peace and safety,” and by the constant neglect of their spiritual nature closing the heart against the gospel, they get into a state of complete hardihood, and then “sudden destruction cometh.” “Let us not sleep like” these, “but watch and be sober.” (T. Binney.)

Spiritual sleep

I. Sleep is a time when the reason has no control over a man. This is the state of the sinner. Boast as he may, his reason cannot exercise its full powers till God gives light to the understanding. How manifest it is that men are in a state in which they are not acting with a proper view to their well-being. Though hastening to eternity, they are making no provision for it.

II. Sleep is the time when the powers of body and mind are withdrawn from active and useful labour. True a sinner’s mind is active, but not about the chief good, the glory and honour of God. The body is active, but what are its powers wasted upon? Are they not frequently “instruments of righteousness unto sin.” And though men may not have sunk into licentiousness, yet, unless consecrated to God, their highest powers are thrown away.

III. Sleep is a time when danger may be very near without being perceived. The sinner is like a man whose house is in flames, or into which robbers have gained entrance. He may have upbraidings of conscience, and make resolutions, and see that a course of sin is a course of misery. But all pass away unless there be the quickening power of heaven upon them. Take heed then, sinner, and awake. (J. Morison, D. D.)

The soul asleep

I. The evil. There are three kinds of sleep in Scripture. The sleep of the body; of the grave; of the soul. It is of the last that Paul speaks. There is--

1. The sleep of indolence, indifference, thoughtlessness. We use a like term in the affairs of life. Of a man who lets all his opportunities pass, and makes no provision against evil, obvious to all but himself, we say, “He must be asleep.” Such a sleep, spiritually, is described in Isaiah 29:1-24. The Bible is a sealed book, and eternal things a matter of little consequence. The Bible is not opposed; but all we can extort is a vacant assent, and then sleep.

2. The sleep of security and false peace. Attention has been awakened; “things belonging to peace” have been apprehended; but after having been thus enlightened there has ensued a delusive tranquillity of soul, trading in past conversion, little thinking of the use their sleepless adversary is making of their guilty slumber.

3. The sleep of sloth and inactivity. All the emblems of the Christian life support the necessity of earnestness and diligence--the racer, etc. Hence the idea of an unadvancing Christian is a practical contradiction. Imagine the case of a babe remaining always a babe, a warrior without victory. All stationary conditions in religion are slumbering conditions.

II. The dancer. Spiritual sleep, like natural, is a thing of degrees. There is a deep sleep from which a man can with difficulty be aroused, and yet there is a lighter sleep in which though every noise be sufficient to disturb, yet it may not be sufficient to arouse. These two states are types of the unawakened sinner, and the unwatchful Christian.

1. With regard to a man in the confirmed slumber.

2. In the sleep of a lighter character, unwatchfulness and supineness of soul, the danger is lest it should deepen into the heaviest. Men thus asleep are like those under the influence of an opiate; their only safety lies in keeping their eyes open; once close them, they die. But at best such can expect to have no evidence of their acceptance in a dying hour: they have none now. (D. Moore, M. A.)

Sleep not

We do not usually sleep towards the things of this world. In this age of competition most men are wide awake enough for their temporal interests; but we are all very apt to sleep concerning the interests of our souls. The text applies--

I. To the people of god.

1. Let us not sleep as did the disciples who went with their Lord to the garden, and fell a slumbering while he was agonizing. Think of what Christ has done, is doing, and wants you to do. Where is our zeal for God, and compassion for men in view of all this?

2. Let us not sleep as Samson, who, while he slept, lost his locks, strength, liberty, eyes, and at last his life. Carnal security is a Delilah always. It gives us many a dainty kiss, and lulls us into tranquil slumber, which we imagine to be God’s own peace, whereas the peace of Satanic enchantment is upon us. Here there are perils of the deadliest sort. The Philistines do not sleep. Our Samsonian lock, the secret of our strength, is faith. Take away that and we are weak as other men.

3. Sleep not as those did when the enemy came and sowed tares. When false doctrines and unholy practices creep into a Church, it is when the watchers are asleep. An unwatchful Church will soon become an unholy Church.

4. Sleep not as the ten virgins whom the coming of the Bridegroom surprised. Suppose the Lord were to come to night; are you ready, with your loins girt and your lamps trimmed?

II. To the unconverted.

1. Do not sleep as did Jonah. When all the rest were praying in the tempest he was insensible to it all. Every man called upon his God, except the man who had caused the storm. He was most in danger, but he was the most careless. Do not some of you live in houses where they all pray but you? Yours is the only soul unblest, and yet yours is the only one unanxious.

2. Do not sleep like Solomon’s sluggard. He slept; hour after hour. He only meant to slumber a few minutes; but minutes fly rapidly to men who dream. Had he known he would have been shocked at his own laziness. Now there are men who say that they will attend to religion soon, but must first enjoy a little pleasure. They will not risk their soul another twelve months, they will but stay till next Sunday. But so it has been year after year.

3. Do not sleep like Eutychus. It is true that he was restored to life; but many a Eutychus has fallen dead under the Word and has never revived. If preaching does not wake you it rocks your cradle and makes you more and more insensible.

4. Do not sleep like Saul and his guards. Abishai said “Let me strike him: it shall be but this once.” That is what Satan says and what he will some day do.

5. Do not sleep as Sisera. Those who profess to be your friends will prove your assassins. (C. H. Spurgeon.)

Why Christians should not sleep

I. God has done more for them than for others.

II. They have made promises to Him which others have not made.

III. God has made to them exceeding great and precious promises which He has not made to others.

IV. So much is expected of them, and such a great work is laid upon them, if “they sleep as do others,” it will not be done.

V. While Christians sleep the enemy is busy--sinners perish--the world rushes madly to ruin! (Preacher’s Monthly.)

On guard

“Let us watch.”

I. The importance of watchfulness. It is the mainstay of the soul, which, if once called off, we lie open to the shot of every enemy. This, like one of the Nethinims, must stand constantly porter at the door of our hearts--God’s temple, to keep out whatever is unclean. Watchfulness is a diligent observation of ourselves in all things, and at all times, that we may please God always. He that watcheth hath his eyes in his head, according to the wise man’s phrase, and seeth, as the Chinese say of themselves, with both eyes. David expresseth it fitly: “I said, I will take heed to my ways;” that is, I will ponder my paths, and consider where I set my feet, lest I should tread awry. Without this wariness there is no safe walking. Like Laish was, the secure soul is made a prey to its enemies. Soul lethargies are most dangerous, most deadly. He who watcheth not is led about like one in his natural sleep, by any temptation, he knoweth not how nor whither When the wolves in the fable once prevailed with the sheep to part with the dogs they soon devoured them. If Satan can but get Christians to forego this means of their safety, he will soon make them his prey. It is reported of the dragon that, while he sleepeth, a jewel is taken out of his head. Noah lost the jewel of temperance, David the jewel of chastity, during their sleep. If the eye of watchfulness be once shut, the soul is open to all wickedness.

II. The objects of watchfulness.

1. Watch against sin, against all sin. The gardener doth not only watch over his flowers to water and cherish them, but over all weeds to pluck and root them up.

2. Watch against thine own sin. A wise governor will have a special eye upon that particular person in his garrison whom he knoweth to be a traitor.

3. Watch for the doing of good. The countryman watcheth for the bell ringing on the market day, when he will open his sacks, that he may sell corn to the needy.

4. Watch in duties. The child must be watched at school, or he will play and toy, instead of learning his lesson thoroughly.

5. Watch after duties. When the garden is dressed and the seed sown in it, it must be watched, lest hogs get into it, and root all up. It was a wise speech of Marcus Aurelius after he had won a great battle, “I tell thee of a truth that I stand in greater fear of fortune at this moment than I did before the battle, for she careth not so much to overtake the conquered as to overcome the conqueror.” Satan is like Fortune.

6. Watch thy senses. These are the Cinque Ports, as one calls them, of the Isle of Man, which, if not well garrisoned, will let in strangers and disturbers of the peace. Shut up the five windows--guard the five senses, that the whole house may be full of light, according to the Arabian proverb. “Blessed is that servant whom his Lord when He cometh shall find watching.” Surely blessedness is worth our waking; bliss is worth keeping our eyes open. Apollonius, coming early in the morning to Vespasian’s gate, and finding him, then a prisoner, up and at study, said to his companion, “This man is worthy to reign and command an empire;” which afterward came to pass. He that watcheth for the Advent of Christ the short hour of his life, shall be counted worthy to reign with Christ in His kingdom forever. (G. Swinnock, M. A.)

Watch

Temptation comes--

I. As a whipped foe, and begins to say, “Oh, I am worsted; there is no danger in me.” Watch it! Firemen watch the smouldering coals that the wind may again inflame. Men watch closely that place in an embankment which has once given way.

II. With a new face, and says, “I am not your weakness.” Take heed! Faithful Abraham lost his faith, meek Moses was impatient, David became sensual, and lion-hearted Peter trembled.

III. As a child, and says, “Oh, I am so little, I cannot do anything.” Watch it! Little temptations are seeds of the upas tree, eggs of the serpent, sleeping dynamite. The devil puts the little Oliver Twist through the window to open the door for him, the big robber. Hell is first lit with shavings.

IV. As a smiling friend, and says, “You know me and love me; fear not.” Watch it! The beloved Delilah betrayed the strong Samson to death. Watch and pray. The sentinel’s power lies in his communication with the power that supports him, and then watchfulness. If he watch only, he can do nothing when the enemy comes He is one, the enemy is an army. But if he too can summon an army, then is his watching effective. So is prayer the Christian watchman’s communication with the powers above him. If he watch only, he can do nothing, for he contends with principalities and powers and spiritual wickedness in high places. But if he watch and pray, he, too, can summon powers omnipotent to his rescue. And prayer is communication with the power. (R. S. Barrett.)

The danger of spiritual slumber

There was, a paragraph in a local newspaper tells us, a foreign sailor at Cork, who, having been late for his train, lay down to sleep during the short summer night on the first broad fiat wall he came to. After a time, in his sleep, he rolled over the edge, for it was--though he had not noticed the fact--the boundary wall which separated the road from a precipice fifty feet in depth. He would have been instantly killed, had he not, as he fell, instinctively grasped at the ivy which clothed the wall. Here for three-quarters of an hour he hung, clinging with all his strength, and shouting as loud as he could for aid. At last he was rescued, but so soon as he was in safety the strong man fainted, so terrible had been his position. Thus is it with many a soul. Men sleep thoughtlessly on the brink of eternity. They dream of earthly joys; but suddenly, by some unexpected crisis, by some dangerous illness, they are awakened, and made to feel their danger. They perceive that they must expect to meet that God whom they have forgotten. The great fault of modern preaching is its soothing and sugary character. There is a tendency always to be putting forward the mercy and pardoning character of God, whilst His justice and His needful severity as a moral Ruler is kept out of sight. The difficulties of repentance, the awful doom of sin when persisted in, are matters unnoticed. Away with this twaddle and prattle about the simplicity of faith; the easiness of “being saved”; the empiric remedies of the “only believe” school; the supply of comfortable pillows to induce spiritual slumber. Away with the sweet but fatal syrup which suggests that men may at any time with the greatest facility become eminent Christians! How much more vigorous and robust was the piety of olden days. For instance, St. Hugh of Lincoln, refusing to hurry over a poor man’s funeral, though he received a message that the king was waiting dinner for his arrival. “In God’s Name,” said the enthusiastic prelate, “let the king go to dinner. Better that he dine without my company, than that I leave my Master’s work undone.” (J. W. Hardman, LL. D.)

Awake thou that sleepest

I. The nature of this sleep.

1. If a Christian man is said to sleep it must be in reference to inactivity. In sleep the whole body is at rest, but the mind is not. Never have we more graphic pictures of scenes and persons, nor more curious uprisings of buried pleasures and pains. But while the worker sleeps the loom is still. Now, while Christians sleep all aggressive energy is suspended; the minister sleeps in the pulpit, and the hearer in the pew, neither do nor get good.

2. While men ‘arc asleep they have no interest in their work-a-day life. So to a sleepy Christian, souls may perish at his threshold, but he cares as little for them as they for him. Besides, he is immovable to all appeals. What is the use of spending argument or wasting speech on a sleeping man? This slumbering spirit spreads itself over everything else. If he comes to a prayer meeting he goes away without wrestling with the angel of mercy.

3. There is such an experience as walking in the sleep, aye, and in dangerous places where men awake would hardly go. By some strange influence somnambulists can go safely past the dangers. So, professors have a carnal security, and go terribly near the fire of sin.

4. When a man is asleep he is unprotected. Were we not unconscious of danger we could not sleep: but it is very real. Samson slept till Delilah cut his hair, and Sisera till Jael drove the nail into his temples. When a Christian is asleep he lays himself open to the devil, “who as a roaring lion,” etc. He lies down in the enchanted ground till Giant Despair hauls him away to Doubting Castle.

5. In sleep there is no waste and decay. It is by sleep we are refreshed, but we do not eat or drink when we are asleep. So, when professors are asleep they raise no cry for the living Bread, and have no sense of hunger; feel no need of a Bible or a Saviour; conscious of no want they offer no prayer, and if they sleep long enough, they will sleep on to death.

6. Mark the insidious character of this sleep.

II. The causes of this sleep.

1. It is the evil of our nature. While we are asleep about Divine things we are wide awake about worldly things.

2. It is easy to send a man to sleep with the chloroform of bad doctrine. If he believes that God is too merciful to punish he goes to sleep and cares nothing for his soul. Or if holding true doctrine he perverts them that will send him asleep.

3. Another cause is absorption in the things of the world, even when lawful. Every one knows that there is something he likes exceedingly, and that if he were to give full swing to it it would become an everlasting passion.

4. The sultry sun of prosperity. Those are generally the most spiritually minded who have drunk deep of the cup of suffering.

5. Spiritual pride.

III. The apostle’s admonition.

1. The first thing to do is to open the eyes and let in the light. Open them to God in His Word, works and conscience. Just as the sun in the heavens shining in the eyes of a sleeper drives away sleep, so let the beams of the Sun of Righteousness shine into your hearts and wake you from your slumber.

2. Sleep not, for it is love that would have you awake. A mother’s love will lull a child to sleep; but if there is a house on fire that love will take another turn. The wisdom of Christ would have you awake. The thief pilfers, and tares are sown while you are asleep, and therefore it is the highest wisdom to respond. You are commanded to awake, and by One who redeems you with His blood.

IV. Inducements to this awakening.

1. Christ will give thee light--the light of truth and joy and glory.

2. It is high time to awake for the old, the middle aged, the young. (Prof. Croskerry.)

Awake! Awake!

I. An evil to be avoided. “Others” may be translated “refuse,” the common herd who have no mind above earth. The refuse of mankind are in a state of--

1. Deplorable ignorance. The sleeper knows nothing. So, talk to the sinner of Divine doctrines and they are a riddle; of sublime experiences, and they seem to be enthusiastic fancies. They know nothing of joys and are oblivious of evils to come.

2. Insensibility. Rob or destroy his property, and yet he sleeps as though guarded by the angel of the Lord. How few there are that feel spiritually; although they feel acutely any injury to their person or estate.

3. Defencelessness. How helpless was sleeping Sisera. So the refuse of mankind have no power to resist temptation.

4. Inactivity. The sleeping farmer cannot plough, the sailor direct his ship, the tradesman attend to his shop. And how many there are who rise up early to toil for themselves do nothing for the glory of God or the good of men. Some say they have no time, others frankly that they have no will.

5. Unwatchfulness.

II. Reasons for avoiding this sleep.

1. We are the children of the light and of the day, therefore let us not sleep. It is no marvel that men sleep at night; but were a whole city to be wrapped in slumber at noon-day, what room there would be for astonishment or alarm. Sleep in the daytime is incongruous. So, for a Christian to slumber in ease now that the Sun of Righteousness has arisen is untimely and unseemly.

2. It is war time (1 Thessalonians 5:8). What have warriors to do with sleep when the citadel is attacked or when the foe is in the field? So spiritual sleep is madness.

3. It is service time. Shall men sleep at the plough, and God’s servant sleep over his work. (C. H. Spurgeon.)

A slumbering church

You have all read the fairy tale: A great Eastern city, beleaguered by fierce foemen, was arming in resistless strength to issue from her gates and sweep away the invader. But from the camp of the foe came forth a mighty magician, and with a breath of his sorcery changed the whole city into stone. Everything where life had been became a cold, dead statue. There stood the pawing war horse, with nostril distended, caparisoned for the battle. There stood the mailed champion, ready to spring to his seat and lay lance in rest for the onset. But, alas! the strong arm was cold stone on the neck of the petrified charger. There stood the serried infantry, with armour and plumes, and upfloating banners, but each man cold, breathless, lifeless. The eye had a stony glare. Hand, brow, lips, were frozen to marble. All still, silent, deathstruck! Alas! picture sadly truthful of Christ’s slumbering Church today. (C. Wadsworth, D. D.)

The deadening effects of the gospel when it does not arouse

You know the great boiler factories over here in Southwark. I am told that when a man goes inside the boiler to hold the hammer, when they are fixing rivets, the sound of the copper deafens him so that he cannot bear it, it is so horrible; but, after he has been a certain number of months in that employment, he hardly notices the hammering: he does not care about it. It is just so under the Word. People go to sleep under that which once was like a thunderbolt to them. As the blacksmith’s dog will lie under the anvil, where the sparks fly into his face, and yet go to sleep, so will many sinners sleep while the sparks of damnation fly into their faces. If I must be lost, let it be as a Zulu Kaffir, or as a Red Indian, who has never listened to the truth; but it is dreadful to go down to the pit with this as an aggravation: “You knew your duty, but you did it not!” may this never be said of any of us! May we never sleep under the Word as others lest we die in our sins. (C. H. Spurgeon.)

The insensibility of the sinner

When a man is asleep he is insensible. The world goes on, and he knows nought about it. The watchman calls beneath his window, and he sleeps on still. A fire is in a neighbouring street, his neighbour’s house is burned to ashes, but he is asleep and knows it not. Persons are sick in the house, but he is not awakened; they may die, and he weeps not for them. A revolution may be raging in the streets of his city; a king may be losing his crown; but he that is asleep shares not in the turmoil of politics. A volcano may burst somewhere near him, and he may be in imminent peril; but he escapeth not; he is sound asleep, he is insensible. The winds are howling, the thunders are rolling across the sky, and the lightnings flash at his window; but he that can sleep on careth not for these, and is insensible to them all. The sweetest music is passing through the street; but he sleeps, and only in dreams doth he hear the sweetness. The most terrific wailings may assail his ears; but sleep has sealed them with the wax of slumber, and he hears not. Let the world break in sunder, and the elements go to ruin, keep him asleep, and he will not perceive it. Christian, behold your condition. Have you not sometimes been brought into a condition of insensibility? You wished you could feel; but all you felt was pain because you could not feel. You wished you could pray. It was not that you felt prayerless, but it was because you did not feel at all. You sighed once; you would give a world if you could sigh now. You used to groan once; a groan now would be worth a golden star if you could buy it. As for songs, you can sing them, but then your heart does not go with them. You go to the house of God; but when “the multitude that keep holy day” in the full tide of song send their music up to heaven, you hear it, but your heart does not leap at the sound. Prayer goeth solemnly like the evening sacrifice up to God’s throne; once you could pray too; but now, while your body is in the house of God, your heart is not there. You feel you have brought the chrysalis of your being; but the fly is gone away from it: it is a dead, lifeless case. You have become like a formalist. (C. H. Spurgeon.)

The enchanted ground

There is a portion of the road which leads from the city of Destruction to the Celestial City which is more dangerous than any other. It does not abound in lions, dark woods, deep pitfalls, yet more pilgrims have been destroyed here than anywhere. The great geographer, John Bunyan, well pictured it when he said “I then saw in my dream, that they went on till they came into a certain country, whose air naturally tended to make one drowsy, if he came a stranger into it. And here Hopeful began to be very dull and heavy of sleep wherefore he said unto Christian, ‘I do now begin to grow so drowsy, that I can scarcely hold up mine eyes; let us lie down here and take one nap.’ Christian: ‘By no means, lest sleeping we never wake more.’ Hopeful: ‘Why my brother? sleep is sweet to the lab(raring man; we may be refreshed if we take a nap.’ Christian: ‘Do you not remember that one of the shepherds bid us beware of the Enchanted Ground? He meant by that, that we should beware of sleeping; wherefore let us not sleep as do others, but let us watch and be sober.’” There are no doubt many of us who are passing over this plain.

I. What is that state of sleep with which Christians sometimes fall? It is not death but--

1. A state of insensibility.

2. A state in which they are subject to divers delusions.

3. A state of inaction.

4. A state of insecurity.

II. Some considerations to wake up sleepy Christians.

1. The Lord is coming (1 Thessalonians 5:2). Would you wish to be sleeping when the Lord comes? Would you like Him to find you at a ball?

2. Souls are perishing. Sailor, wilt thou sleep when the wreck is out at sea, and the lifeboat is waiting for hands to man it?

III. When is the Christian most liable to sleep?

1. When his temporal circumstances are all right. See the parable of the rich fool.

2. When all goes well in spiritual matters. The disciples went to sleep after they had seen Christ transfigured.

3. When we get near our journey’s end. The enchanted ground is nigh to Beulah, and Bunyan gives the reason why.

IV. Good advice to sleeping Christians.

1. One of the best plans is to keep good company and talk about the ways of the Lord.

2. If you look at interesting things you will not sleep. A Christian never slept at the foot of the Cross.

3. Let the wind blow on thee. Seek to live daily under the influence of the Holy Spirit.

4. Impress thyself with a deep sense of the value of the place to which thou art going. (C. H. Spurgeon.)

The pilgrims on the enchanted ground

Pursuing their journey, they come to the enchanted ground.

I. Hopeful kept awake by goodly counsel and discourse.

1. He gives an account of his life before conversion.

2. He gives four reasons why he resisted the light.

3. Eight circumstances that revived his conviction.

4. He vainly tried to ease himself by a moral reformation.

5. The way of salvation.

6. He persisted in prayer until the answer came, and Christ was revealed to him.

7. Believing and coming to Christ explained.

II. Ignorance comes up again.

1. Ignorance explains the ground of his hope.

2. Christian explains what good thoughts are.

3. Christian gives answer to Ignorance’s confession of faith.

4. Ignorance speaks reproachfully about things he knows not.

5. He again falls behind.

III. Christian and hopeful renew their conversation.

1. Reflections over the conduct of Ignorance.

2. The proper use of fear.

3. Why ignorant persons stifle conviction.

4. Talk about one called Temporary.

5. Four reasons why some backslide.

6. How they backslide.

IV. Some lessons on this stage.

1. In times of danger it is wise to recall former experiences.

2. Human philosophy may seem very wise, but the Bible is an unfailing touchstone. (L. O. Thompson.)

Life the time for work

The apostle sounds a note of warning. Men should attend.

I. There is a Divine purpose in every man’s life. We do not come into this world by accident, necessity, nor our own choice. We are sent, and, therefore, we have some distinct mission to fulfil. It is the duty of every man to love God, to watch the interests and good of His universe. This is what He sent us for.

II. There is a Divine limit to every man’s life. It is but “a day.” Sleep is the time for dreams. It is the season of darkness. He who sleeps knows nothing as it really is, and is, for the most part, insensible to pleasure or pain. Our time is unsuitable for sleep. It is too short. It is too full of duties. It is the only time wherein they can be discharged. Spiritual sleep is sin, death--and God calls us to awake. There is a business to be done in our mortal life which cannot be done hereafter. (Preacher’s Monthly.)

Watch--

I. What are we to watch against?

1. Sin.

2. The temptations of the enemy.

3. Ourselves.

4. The lust of the flesh and of the eye and the pride of life.

II. What are we to watch for?

1. Opportunities--

2. The promises.

3. Answers to prayer.

4. The Second Coming of Christ. (C. H. Spurgeon.)

Taking observations

They who in a crazy vessel navigate a sea wherein are shoals and currents innumerable, if they would keep their course, or reach their port in safety, must carefully repair the smallest injuries, and often throw out their line, and take their observations. In the voyage of life, also, he who would not make shipwreck of his faith, while he is habitually watchful and provident, must make it his express business to look into his state and ascertain his progress. (W. Wilberforce.)

Salutary watchfulness

A king had an unwise and reckless son, so reckless that when all entreaty and rebuke proved in vain, he condemned him to death. Still he was allowed three months’ respite, in which he was to prepare himself for death. After this had flown, the father called him again into his presence. But what a change in the appearance of the son! His figure was abject, and his countenance bore the traces of an entire inward transformation. “How comes it now,” says the king to him, “that thou, my son, appearest before me in so different a character?” “Ah, my father and king,” replied he, “how should I not be changed, having death for three months constantly before my eyes?” “Well,” responded the father, “since thou hast so earnestly considered the matter and become of a different mind, thy punishment is remitted; yet see that thou keep within thee forever this new feeling!” “That is too hard for me; how could I, amid the manifold enticements of my newly granted life, possibly be able to stand?” Then the king ordered a shell to be handed to his son, which was filled up to the brim with oil, and said to him, “Take this and carry it through all the streets of the city. But two men with drawn swords are to follow immediately behind thee on foot. If thou spillest only one drop of the oil, in the same moment thy head is to roll off into the street.” The son obeyed. With slow, but sure, steps he traversed the streets of the great capital, ever holding the full shell in his hands, followed by the two armed servants, who were ready at any moment to decapitate him. But, happily, without having spilled even a drop of the oil, the young man returned to his father’s palace. “Tell me, my son,” said he, “what hast thou seen in thy wandering through the city?” “Nothing, my father, nothing at all have I seen.” “And why not, since, too, this is our yearly market day? Tell me what kind of shops, wares, people, animals, etc., fell under thy notice?” “Indeed, sire, I have seen nothing whatever on the entire route, for my eyes were ceaselessly directed toward the oil in the shell that it might remain in the right position and not run over. And how should I not have been thus watchful, when the executioners were close behind, and my life hung upon the point of their swords.” Then said the king, “Now keep well in mind what thou hast been forced to learn in this hour. As the shell of oil, so bear thy soul always in thy hands; direct thy thoughts away from the distractions of sense and the things of earth in which they are so easily lost, towards the eternal which alone has worth, and ever reflect that death’s executioners follow at thy heels, and so thou wilt not so easily forget what is needful to thy soul, and so needful to keep thee from the old disorderly life that must necessarily lead to perdition.” And the son hearkened, and lived happily. (A Tamil Parable.)

Duty of watchfulness

A believer’s watchfulness is like that of the soldier. A sentinel posted on the walls, when he discovers a hostile party advancing, does not attempt to make head against them himself, but informs his commanding officer of the enemies’ approach, and leaves him to take the proper measures against the foe. So the Christian does not attempt to fight temptation in his own strength; his duty is to observe its approach and tell God of it by prayer. (W. Mason.)

Watchfulness must be constant

When the station of Moriah was planted among the Basutos, the missionaries (Mr. Casalie and two companions) were greatly disturbed by hyenas. Each missionary had to mount guard in his turn for one-third of the night. The hyenas’ plan was evidently to wear out the dogs, which they seemed to fear more than the man with the gun, by incessant prowling and howling round the enclosure. For hours together the dogs maintained a corresponding watchfulness and activity, hurrying from one point of apparent attack to another, until even canine nature was on the point of exhaustion. Relief seemed to come shortly before dawn, for the howling became rarer and more distant, until it ceased altogether. Of course the dogs were soon asleep, but their slumber was almost immediately broken by a tremendous uproar. The hyenas had broken in silently, had seized their prey, and were off with it before the missionary had time to fire a shot. Like a greater enemy of man, the hyenas, failing to intimidate, had trusted to a surprise, and by a pre tended peace had worn out the watchfulness of the defenders of the flock. (J. F. B. Tinling, B. A.)

Watchfulness overcome

Argus is fabled to have had a hundred eyes in his head, only two of which ever slept at once. Jupiter sent Mercury to slay him. Mercury put on his winged slippers, took his sleep-producing wand, and hastened to the side of Argus. He presented himself in the guise of a shepherd with his flock. Argus listened, delighted with the new kind of music, and invited the young shepherd to sit beside him. Mercury sat down, told stories, and played the most soothing strains upon his pipes, till it grew late, hoping to lock in sleep the watchful eyes of Argus. At length, as Mercury played and told a long story of the discovery of his wonderful instrument, he saw the hundred eyes all closed. The head of Argus leaned upon his breast, and Mercury cut it off with a stroke, and tumbled it down the rocks. The hundred eyes availed not while the watcher slept. Juno took them, and set them in the feathers of the tail of her peacock, where they remain to this day. (J. L. Nye.)

Be sober--

I. Physically. Abstain altogether from intoxicating liquors, or, at least, from their excessive use.

II. Mentally. By avoiding vanity, ambition, and other extravagant and unreasonable passions.

III. Spiritually. By keeping free from wild and unregulated enthusiasm in religion.

IV. Circumstantially. Don’t make haste to be rich; and “when riches increase set not thy heart upon them.”

V. Socially. Don’t make too many friends, and don’t impose on the kindness of those whose friendship you make. (A. S. Patterson, D. D.)

Verse 7

1 Thessalonians 5:7

They that sleep sleep in the night, and they that be drunken are drunken in the night

A manifold drunkenness

The drunkenness here spoken of is not that from wine only, but that also which comes of all vices.
For riches and the desire of wealth is a drunkenness of the soul, and so carnal lust; and every sin you can name is a drunkenness of the soul. On what account, then, has he called vice sleep? Because, in the first place, the vicious man is inactive with respect to virtue; again, because he sees every thing as a vision; he views nothing in its true light, but is full of dreams and oftentimes of unreasonable actions; and if he sees anything good he has no firmness. Such is the present life. It is full of dreams and fantasy. Riches are a dream, and glory, and everything of that sort. He who sleeps sees not things that are and have a real subsistence, but things that are not he fancies as things that are. Such is vice and the life that is passed in vice. It sees not things that are, but things that are fleeting and fly away, and that soon. (Chrysostom.)

The Christian view of drunkenness

In Thessalonica Paul had his first experience of an European rabble. The Jews employed the tactics by which every sinking cause has fought for life. “Lewd fellows of the baser sort” who were not unaccustomed to the sight of “the world turned upside down,” loungers confused oftener than not with drink, and could be bought for any shameful purpose, children of the darkness and the night, “set the city in an uproar.” There is no need to further describe these birds of evil omen; the scum and the froth are the same everywhere and all time through. But these miserable creatures were not always so. The wildest of that mob was once a happy, innocent child. Some of them eventually came to be children of the light. And such may every drunkard become through Christ.

I. The assertion which Paul makes. “Drunken in the night.”

1. The words were probably meant to be taken literally. “Man goeth forth to his work and to his labour until the evening.” There is little drunkenness till then. Between this and midnight the work is done (Romans 13:13).

2. But they were also meant to bear a figurative application. “The night” was the whole life of the world, of the nation, of the man, until Christ rose like a glorious sun (1 Peter 4:3).

II. The appeal which Paul urges. “Let us who are of the day be sober.”

1. Paul was addressing Christians. A line was then drawn, clear cut, between the believer and the unbeliever. Now things have got somewhat mixed. The sad truth that we have to face is that it is an easier thing for thousands around us to grow up in drunken than in sober habits. Your free library may not be open on Sunday, but by command of government your public houses must. Whatever weight your legislation has ever the first day of the week is in favour of drunkenness rather than intelligence. Moreover, you cannot choose your neighbours or keep your children from contamination. Count and contrast the public houses and sanctuaries; which has the need of bell, ritual, sensational element to attract to its services “lewd fellows of the baser sort”? In one large town in England 10 percent go to a place of worship once a week, and 25 percent go every day to the public house.

2. Under the deep conviction that this vice must be grappled with, barriers are built behind which the young and tempted may find shelter. The pledge, guild, league, and society are all to be honoured. But they are nothing to the Christian for his own sake. He has higher ground to occupy. He dreads not so much breaking his bond as sinning against God. Christ outweighs every other consideration.

3. High ground this. Yes, and we dare not lower it. Prove that drunkenness is profitable to the National Exchequer, that it is a characteristic of the best workman, that it is the fashion, which are all dead against the evidence; but I am not careful to answer in this matter. The end of life is not an overflowing exchequer, a ready hand, an entrance into society. “What shall it profit a man?” etc. The drunkard is degraded, unsafe; therefore bind him with pledges and securities. But I look beyond the present, beyond the beggared home, the loathsome death, to something worse--damnation. In that city where there is no night there is no drunkard. Conclusion: Here is a message for all mankind (1 Thessalonians 5:9-10). (T. H. Pattison.)

Prayer against drunkenness

Dr. M’Cosh tells the story of a negro who prayed earnestly that he and his coloured brethren might be preserved from what he called their “upsettin’ sins.” “Brudder,” said one of his friends at the close of the meeting, “you ain’t got de hang of dat ar word. It’s ‘besetting,’ not ‘upsetting.’” “Brudder,” replied the other, “if dat’s so, it’s so. But I was prayin’ de Lord to save us from the sin of intoxification, and if dat ain’t a upsettin’ sin, I dunno what am.”

Verse 8

1 Thessalonians 5:8

But let us, who are of the day, be sober

Good counsel

I.
The condition to be shunned. Christians must keep their natural desires and appetites after the things of this world within due bounds. “Let your moderation be known to all men” is a Divine injunction. St. Paul enjoins sobriety. Now, sobriety is usually opposed to excess in meats and drinks, and here he particularly opposes it to drunkenness. But it also extends to other temporal things. Hence the Great Teacher warned His disciples to “take heed lest their hearts were overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon them unawares.” It was a most reproachful state for men to sleep away the daytime, which is specially for work, but, after all, it was not so strange that those who had the benefit of Divine revelation suffered themselves to be lulled by Satan into carnal security, and laid the reins on the neck of their appetites, and indulged themselves in all manner of riot and excess. It was night with them. They were not sensible of their danger, therefore they slept; they were not sensible of their duty, therefore they were drank. But it ill becomes Christians to do thus. What! shall Christians, who have the light of the glorious gospel shining in their faces, be careless about their deathless souls, and mindless of the world to come? They that have so many eyes upon them should carry themselves not only decently, but holily.

II. The equipment to be worn. The whole armour of God. And this is indispensable to be put on and worn, in order to such sobriety as becomes us, and will be a preparation for the day of the Lord, because our spiritual enemies are many, and mighty, and malicious. They draw hosts to their interest, and keeping them in it, by making them careless, and secure, and presumptuous; by making them intoxicated with pride, intoxicated with passion, intoxicated with self-conceit, intoxicated with sinful gratifications; so that we have every need to arm ourselves against their attempts, by putting on the spiritual breastplate to keep the heart, and the spiritual helmet to protect the head. We must live by faith, and that will keep us watchful and sober, and be our best defence against all the assaults of our enemies. We must get a heart inflamed with love; and this also will be our defence. We must make salvation our hope; and this will hinder our being intoxicated with “the pleasures of sin, which are but for a season.” Having “the hope of salvation,” we must do nothing to shake our hope or render ourselves unfit for the great salvation we hope for. (D. Mayo.)

Aspects of Christian life

I. The Christian idea of the present life and of the best preparation for getting through it.

1. Life is a battle. There is peril of some sort. Men do not want a breastplate and helmet sitting under their own vine and fig tree in unbroken repose.

2. Life is a great and noble thing, but a wise man, observing the spiritual faculty in man, gets the idea that it is not an ultimate state. It is full of beginnings. Things do not seem completed. Wonderful as the universe is, it does not fill the soul, but leaves a continual yearning for something more. Man is capable of forming an idea of what mind might become, and then he looks abroad and sees himself a little man among little men, being pulled down by the worser part of his nature, and tempted to rest satisfied with the present condition of things.

3. See, says the apostle, that you are not engrossed by the lesser to the neglect of the greater. Guard those sublimer parts of your nature, that head and heart, those thoughts and affections that wander through eternity.

II. Whence man is to get this equipment for the battle of life. By the actual revelation and interposition of God. In this dislocated world I want a Divine hand to put it right. If I am to have faith to realize the infinite, love to bring me in harmony with the good, and hope to secure a personal interest in eternity, then I want God to speak, to help. Christianity comes and delivers such a message as we want: “God hath not appointed us unto wrath,” etc. (1 Thessalonians 5:9).

1. I could take that the world over, and call to guilty men, “Forsake your sins, for God hath not,” etc. God hath spoken to you and acted for you. While you belong to the natural system it goes on, and you with it. The law takes its course, and there is nothing but destruction for you, for you have broken it. But God has interfered and enforced a remedy by which you may be saved. If you accept that, then you may escape the result which must otherwise ensue; for God’s design is your salvation.

2. But this is true in a more emphatic sense of those who have received the gospel. In a higher and profounder sense “God hath not appointed you,” etc.

the very object for which it was offered and by you believed. You have come in contact with this Divine element, and by it you are preparing, while here, for the everlasting blessedness which is the future adornment of saved humanity. Christianity, then, is not merely a system; Christ is more than a perfect Teacher and Example: He has died for us and wrought out for us a redemption. Men may take their stand on the abstract improbability of the thing; but let them reject the Bible also, for if there is one thing clearer in that than another it is that Christ has made an atonement for sin. Christ’s death is the point upon which the salvation of humanity turns; we may not be able to say how, but the thing is uncontestable.

III. The sort of world to which we are passing and the kind of thing our life is to be (1 Thessalonians 5:10).

1. “Awake or sleep” means alive or dead. The great object of the gospel is that as long as you live you should live with Christ, have a Divine life from Him, and walk in harmony with Him, and that when you are dead you shall be with Him also.

2. But Paul meant more than this. He had in his mind 1 Thessalonians 4:15-17, and his object was to show how the great end of the gospel was to be answered, and that the death of the disciples would not frustrate its accomplishment. When Christ is manifested, whether they are alive or dead the result will be the same: they will all be alive together with Christ.

3. Here, then, is--

IV. Christian men having this faith, love, and prospect, should--

1. Edify one another, which implies that there is a foundation laid, upon which the edifice is to be built. Christians should help each other to become temples for the Holy Ghost. Now, a glorious thing like that could never have sprung up in a world like this: it must have come from God.

2. Comfort one another with the testimony we have received--under trial, under loss of friends, in the family, and in Christian intercourse. Conclusion:

1. The perfect beauty and harmony of the Christian system as a theory. If one could not believe it true, it would be relinquished with regret. What a glorious thing, then, to feel no such pity, but to be certain of its truth.

2. The strong feelings of gratitude, hope, and determination which ought to inspire us with respect to life. (T. Binney.)

Christian sobriety, or seriousness

The two great elements indispensable for the existence of a really grand character are elasticity and steadfastness--elasticity, without which a man gets crushed by every slight failure; and steadfastness, without which he will be turned aside from his purposes by unworthy motives, and be tempted to forget the end of his efforts in the contemplation of the means whereby they are to be attained. For keeping alive this elasticity, a man must know how to be wisely gay; for keeping up this steadfastness, he must know how to be sober. And so Christian sobriety must be based upon a reasonable estimate of the importance of life and the seriousness of all things here below. The trifler who has no higher ambition than to amuse himself, mistakes the meaning of all things on earth. He sees no further than the outside of things, and treats them as a savage does a toy, which, when it does not frighten him, affords him endless mirth. The man or the boy who has got to feel that God’s eye is on him morning, noon, and night, and who is learning to realize that the smallest incident of every hour has and must have an influence upon all his future prospects for good or evil--the man or the boy who is impressed with the momentous truth that every day as it passes carries with it an imperishable record of his deeds and words and thoughts, and that the time must come when he will stand before the judgment seat of Christ and give an account of the deeds done in the body--he cannot fail to be serious, and will become more and more so in proportion as he realizes these things, and in proportion as he lives in remembrance of them every hour. But as he lays hold of the fact that God loves him and all men, and that, with all his weakness and inconstancy, he is yet not left unsupported by the Spirit’s grace--though he may be serious, he will not be sad. (A. Jessop, D. D.)

The sober minded children of the day

I. The persons.

1. Their character.

2. Their privilege. “Of the day.”

II. The duty: “Be sober.”

1. towards God.

2. In respect of our enemies.

3. As regards ourselves. (A. Triggs.)

The work and armour of the children of the day

I. The central injunction, into which all the moral teaching drawn from the Second Coming is gathered: “Be sober.”

1. The context shows that we are not to omit a literal reference (1 Thessalonians 4:7). Temperance is moderation in regard to the swinish sins of drunkenness and gluttony. None need the precept more than we. Any doctor will tell you that the average Englishman eats and drinks a great deal more than is good for him. It is melancholy to think how many professors have the intellectual and spiritual life blunted by senseless table indulgence.

2. The higher meaning.

(a) It is clear from the make of a man’s soul that without self-control he will go all to pieces. Human nature was made not for democracy, but for monarchy. Here are within us many passions, tastes, desires, which ask nothing but “Give me my appropriate gratification, though all the laws of God and man be broken to get it.” So there has to be an eye given to these blind beasts and a hand laid on these instinctive impulses. The true temple of the spirit has the broad base laid on these instincts; above them and controlling them the will; above it understanding which enlightens it and them; and supreme over all conscience, with nothing between it and heaven. Where that is not the order you will get wild work. The man who lets passion and inclination guide is like a steamboat with all the furnaces banked up, the engines going at full speed, and nobody at the wheel.

(b) That self-control is to be exercised mainly in regard of our use and estimate of the pleasures of life. It is not only man’s make that makes it necessary. All about us are hands reaching out drugged cups; and whoever takes Circe’s cup turns into a swine, and sits there imprisoned at the feet of the sorceress forever. Only one thing can deliver us: “Be sober” in regard to the world and all it offers. Ye cannot serve God and mammon.

II. A motive which buttresses this exhortation. “Let us, since we are of the day, be sober.”

1. What day? Not exactly the Day of Judgment, although there may be some allusion to that; but the apostle has passed from that to day in general. Christians are the children of that which expresses knowledge, joy, and activity; they should, therefore, be brave, not afraid of light, cheerful, buoyant, hopeful, transparent, and walk in this darkened world, bearing their radiance with them, and making things, else unseen, visible.

2. But while these emblems are gathered into that name there is one direction in which the consideration ought to tell--that of self-restraint. “Noblesse oblige”; the aristocracy are bound to do nothing dishonourable. Children of the light are not to stain themselves with anything foul. Indulgence may be fitting for the night, but incongruous with the day.

III. The method by which this great precept may be fulfilled.

1. Faith, love, hope, form the defensive armour of the soul, and make self-control possible. Like a diver in his dress, who is let down into the ocean, a man whose heart is girt with faith and charity, and whose head is covered with hope, may be dropped down into the wildest sea of temptation and worldliness, and yet will walk dry and unharmed.

2. The cultivation of these three is the best means for securing self-control. It is an easy thing to say, “Govern yourself.” The powers that should control are largely gone over to the enemy. Who shall keep the keepers? You can no more “erect yourself above yourself” than you can lift yourself by your coat collar. But you can cultivate faith, hope, and charity, and these will do the governing. Faith will bring you into communication with all the power of God. Love will lead you into a region where temptations will show their own foulness. Hope will turn away your eyes from looking at the tempting splendour around, and fix them on the glories above. (A. Maclaren, D. D.)

The breastplate of faith and love.

I. Faith guards against intellectual temptations.

1. We are surrounded by an all pervasive, subtle, penetrating atmosphere of scepticism. We meet with it in our educational agencies, and drink it in with our learning; in society, and imbibe it with our interchange of thought and conversation; in our ephemeral literature, and take it in in our recreation; in our pulpits, alas I and receive it along with our religious instruction. In these and other ways doubts are insinuated into the heart on the all-important subjects of God, Christ, salvation, duty, destiny. Escape it we cannot. To fight it seems only like combatting the air, so agile is the adversary. Our only safety lies in wearing an insulator. A mariner wrapped in oilskin can defy the elements though he cannot allay them. Such an insulator is faith; not firmly held theological opinions, but practical and realizing trust in God and truth. Faith knows whom and what it has believed, and passes unscathed through the trial.

2. We are surrounded by circumstances which tend to agitate the mind and excite our fears. Our duties, responsibilities, dangers, in business, home, travel, Churches, are calculated to engender anxiety, and when once anxiety gets into the heart it is difficult to dislodge, and, if allowed sway, the citadel is gone and despair enthroned. The only course is to keep anxiety out by the breastplate of faith. Trust in God and in His promise is the sure antidote. “No weapon that is formed against them shall prosper,” etc. “All things work together for good,” etc.

II. Love guards against moral temptations. These, too, abound, and to escape them we must needs go out of the world. Some, of course, we must fight, but against each and all we need protection.

1. Love to God is the supreme motive for resistance. No other is sufficiently strong and durable. Prudence, self-respect, consideration for friends, etc., are well as subordinate motives, engravings on the breastplate, but are unavailing by themselves. The true, abiding, invincible motive is “How can I do this wickedness and sin against God?” What God has done for and to me, and what He is to me and I to Him, are sufficient inspirations when strongly held to resist the most powerful advance.

2. Love to God creates moral habits and tastes which render temptations innocuous. “What fellowship has light with darkness?” While this Sun rules the children of the day, the night of sin can have no place. (J. W. Burn.)

For an helmet, the hope of salvation.

I. Hope.

1. Subjectively considered hope is the expectation and desire of future good. Christian hope con templates--

2. Its foundation is--

II. Hope as a helmet.

1. Protects the believer’s most vital part. In the old hand to hand conflicts the head was the worst exposed, and its protection of the first importance. Hence the helmet was as necessary as the shield. With the Christians the hope of salvation gives security, and, therefore, confidence, courage, and endurance.

2. Adorns the believer. The helmet is the most attractive part of the warrior’s equipment. So is hope to the Christian. It enables him to hold his head erect. (C. Hodge, D. D.)

The helmet

I. Its mention serves to remind the Christian that he is a soldier.

1. If you were not soldiers you would not need armour. This idea should govern the whole of life. Too many Christians try to be friends with God and with His enemies. Never take off your armour, or in some unguarded moment you may meet with serious wounds.

2. You are soldiers in the enemies’ country. The sick are in the trenches, and the active are engaging the enemy. More or less all are exposed and always.

3. You are in the country of an enemy who never gives quarter. If you fall it is death. The world never forgives. What might be done without observation by any one else is noted and misrepresented in you.

4. You fight with an enemy who never made a truce. You may come to terms and parley; forces of evil never do. “Dread the Greeks, even when they bring you gifts”; and let the Christian dread the world most when it puts on its softest speeches.

5. You have to do with an enemy who cannot make peace with you nor you with him. If you become at peace with sin, it has conquered you.

II. Being a soldier look to your head.

1. A wound in the head is a serious matter. Being a vital part it needs to be well protected. A good many Christians never think of defending the head at all. If they get their hearts warmed by religion, they think that quite enough. But it is not: a hot head and a hot heart may do a good deal of mischief, but a hot heart and cool head will do a world of service for Christ. Have right doctrine in the head, and then set the soul on fire.

2. A helmet is of no use to any part but the head.

III. Consider the helmet with which God would have your head protected.

1. Its Giver. The soldier gets his regimentals from Her Majesty, and from the Monarch Himself we must get our helmets. Those of your own construction are of no use in the battle, and the hope of salvation is not purchasable.

2. Its Maker. Weapons are valued according to the maker; the name of the Holy Ghost is on our helmets. The hope of salvation is His work in the soul. Rest satisfied with none that are made in the workshop of nature.

3. The metal of which it is made. Beware of getting a base hope, a helmet of paltry metal, through which the sword will cleave to your skull.

4. Its strength. It renders its wearer invulnerable in all assaults. Recollect David, when pressed with troubles on every side. “Why art thou cast down?…Hope thou in God.”

5. It will not come off. It is of main importance to have a headgear that cannot be knocked off in the first scrimmage. So ours must not be a commonplace hope that will fail us in extremity.

6. The old helmets were oiled to make them shine. When God anoints His peoples’ hope, and gives them the oil of joy, it shines bright in the light of the Saviour’s countenance.

7. The helmet was the place of honour. The plume was placed in it. The Christian’s hope is his honour and glory: he must not be ashamed of it.

IV. There are some who have not this helmet. Christ only provides for His own soldiers, but Satan also provides for his. His helmets are also potent ones. Nothing but the sword of the Spirit can cleave them. He has given some a thick headpiece of indifference. “What do I care!”--that is your helmet. (C. H. Spurgeon.)

Hope of salvation

Salvation is hoped for because it is already begun. This hope of salvation is a defence--

1. Because that which we hope for is to be free from sin.

2. Because by this hope the heart is set on higher and nobler things.

3. Because, from the experience of salvation which provides our hope, we know the blessed rewards of salvation from sin.

4. Because heavenly life begun gives power to resist and overcome sin.

5. Because the blessings hoped for out dazzle the allurements of sin, and the delights it promises.

6. Because we know that all we hope for is lost if we yield to sin. (Christian Age.)

Verse 9-10

1 Thessalonians 5:9-10

For God hath not appointed us unto wrath

God’s everlasting purpose

I.
God’s purpose is--

1. That we should not be lost. We all deserve wrath. All have sinned, and every sin the Divine indignation will avenge. The longer we live in sin, therefore, the greater the amount of wrath our iniquities are treasuring up. And yet, although we are daily provoking the Divine anger, God has not appointed us to wrath. He willeth not the death of a sinner.

2. That we should be saved. The kingdom He has prepared from the foundation of the world.

II. Its accomplishment.

1. There is only one way in which God’s purpose can be effected: “By our Lord Jesus Christ.” “Neither is there salvation in any other.” The grand subject of Christianity is Christ; and those who do not make Christ all in all are like those Jewish builders who refused “the headstone of the corner,” or like the foolish man who built on the sand.

2. In what respect salvation is through Jesus Christ is plainly told us: “Who died for us.” Christ’s death rescues us from wrath. That which our sins provoked was borne by Christ.

3. How sad the mistake of those who think little or nothing of Christ’s atonement, on which hinges our salvation. “He that believeth,” and he only, “shall be saved.”

III. Its effects.

1. Life with Christ on earth. “Whether we wake.” “To me to live is Christ.” To this end Christ was called Emmanuel. This life is in union with Christ. Wherever you go, Christ goes. He never leaves or forsakes you.

2. Life with Christ in heaven. Our bodies sleep, but not our souls. “Absent from the body,” etc. “This day shalt thou be with Me in paradise.” This association will be--

Conclusion: We hence perceive--

1. The nature of our present existence. If we are Christians, this life is only the porch to a better; if not, a porch to a worse.

2. The readiness of God to save. “He willeth not the death of a sinner.” (C. Clayton, M. A.)

Called to salvation

God is pleased to day to put up before your eyes the white flag of mercy, calling you to come to Jesus and live. But recollect, if you do not yield to it, He will put up the red flag of threatening, and then the black flag of execution will not be far off. Perhaps some of you have been suffering under bodily disease--take that as a warning. When our vessels of war would stop a suspicious vessel, they fire a shot athwart her bows as a warning. If she does not haul to, perhaps they give another; and if no notice is taken of this, the gunners go to their business in real earnest, and woe to the offender. Your affliction is the gospel’s warning gun. Pause awhile, I beseech you; ask the Lord in mercy to look upon you, that you may be saved! As I think upon some of you here who are not saved, I feel some thing like the boy I read of yesterday in the newspapers: Last week there were two lads on the great rocks of Lundy Island, in the Bristol Channel, looking for seagulls’ eggs; one of them went far down the cliff, and lost his footing, and when his brother, hearing a faint voice, looked down, he saw him clinging to a jutting crag, and striving in vain to find a place for his feet. There stood the anxious brother, alarmed and paralyzed with dread, quite unable to help the younger one in so much peril below, who soon relaxed his hold and was dashed to pieces far beneath. I feel somewhat like that alarmed brother, only there is this happy difference: I can hope for you, and bid you hope for yourselves. You are clinging now, perhaps, to some false hope, and striving to find a rest where rest is not to be found; but the strong-winged Angel of the everlasting gospel is just underneath you this morning, crying, “Drop now; simply, drop into My arms; I will take you and bear you aloft in safety.” That Angel as the Angel of the Covenant, the Lord Jesus Christ. You must be dashed to pieces forever unless you rest in Him; but cast yourself upon Him, I pray you, and then, as you are carried in safety far off from every fear, you will magnify the grace of God and extol the glorious gospel. (C. H. Spurgeon.)

Who died for us that whether we wake or sleep. More exactly watch. So popular a motto of early Christian life--caught as it was from the lips of Christ (Mark 13:34-37)--that it took the form of a name--Gregory. It has been said that there are three sleeps for man--those of nature, sin, and death; and three corresponding awakenings--those of nature, righteousness, and life eternal. It is of the second that Paul speaks here. Salvation is through our Lord Jesus Christ, who died for us for this purpose, in order that, whether we keep life’s long toilful watch, or fall asleep in what is called death, we should have our true life together with Him. (Bp. Alexander.)

Salvation

I. It is life We shall live. This is the common Scripture designation of all we include in Spiritual and eternal life. All that is opposed to death; the holy, happy, and immortal existence of the whole man, soul and body.

II. Life with Christ. Association or communion. Companionship with Christ.

2. Participation of His life, its power, holiness, blessedness, glory.

III. The life of all. We shall all--all the redeemed, all those dear to us who belong to Christ, all in every age and nation who love Him, are to be made the subjects of this life. (C. Hodge, D. D.)

Assured salvation through Christ

The Thessalonians had groundless fears for their departed friends (1 Thessalonians 4:13).

I. God’s purpose.

1. We are not appointed to wrath.

2. We are appointed to salvation.

3. We are appointed to salvation obtainable by our Lord Jesus Christ.

II. Nothing can frustrate this purpose.

1. Because Christ has died for us. A continent of truth is spread out in this one fact.

III. Our salvation is assured to us.

1. In this present existence--“whether we wake.”

2. In death--“or sleep.” Salvation has two parts--that which is present, or the state of grace; and that which is future, or the state of glory.

IV. We are united to Christ, and our life is joined to His life; and thus, whether we live or die, we are the Lord’s. It should be noticed, however, that the glory and chief hope of the Church are not to be realized at death (of the individual), but at the Lord’s coming: one is not to anticipate the other, but all are to be glorified together at Christ’s coming (1 Thessalonians 4:14-17; Colossians 3:4; Hebrews 11:40). Death affects the mere individual, but the coming of Christ, the whole Church. At death our souls are invisibly and individually with the Lord; at Christ’s coming, the whole church, with all its members, in body and soul, shall be visibly and collectively with Him.”

V. Here is an enduring basis for hope and comfort.

1. Salvation is sure--as sure as Omnipotence can make it in view of Christ’s death.

2. Salvation will be complete. The body shall be raised in im mortal strength and beauty, and the soul shall be sinless and happy in the service of God.

3. Grief over the dead is natural (John 11:31-35; Philippians 2:27); but, with the hope of resurrection and recognition hereafter, it should be moderated.

4. In all this we perceive the immense benefits revelation and grace have conferred upon us.

Christ’s desire for His people’s company

How all-inclusive the passage is! The whole of that grand purpose for which the Bible was written is contained in these few lines. What have you not in this verse? You have Christ, His death, His substitutionary work, His resurrection, the fact of His present life, the assurance of His return, the saints’ salvation, the saints’ eternal glory. This text is also a window through which we look into the heart of Christ, and behold the Saviour’s great desire that all His people should live together with Him.

I. Love’s desire. That we should live together with Him.

1. Viewed from one stand point, this is only natural. Grant love, and you are necessarily compelled to grant something else--desire for the presence of the object beloved. I cannot imagine it possible for the two ever to be separated. Love is always restless until the object of affection is close by. In proportion as the love is pure and intense, so will the delight in the nearness of the object become intensified; and Christ finds His greatest happiness in having His people near Him. Have you joy in communion? He joys more. As you look up to Him, do you feel constrained to sing? He, too, when He looks down on you, feels that He must sing; for “the Lord thy God in the midst of thee is mighty: He will joy over thee with singing.”

2. And yet it is very marvellous.

3. How all-inclusive the desire is. It is that we should not only live with Him, but together with Him. What is that?

II. Love’s method to obtain its desire. Christ’s was most costly. “Greater love hath no man than this,” etc. If you would measure Christ’s love, you can only do so by the Cross. Here is the explanation of Calvary. If you say that Christ died in order to satisfy Divine justice, to make an atonement for sin, to deliver from hell--all that is true. But now put it in a more beautiful way: that I might live together with Him “who died” not on a soft bed, but hanging on hard timber; not with loving friends around, but a hooting crowd; not with death lit up by His Father’s smile, but crying, “Eloi,” etc., out on a felon’s hill. And He died in my place. If He had not, I must. Now there is no room for doubt. If, when you were a sinner, Jesus loved you enough to die for you, do you not think that now you are one of His friends, He will love you enough to bring you home?

III. The only conditions that can satisfy Christ’s desire. Christ is not going to be disappointed. Any way, whether we wake or sleep, He means that we shall be with Him. What is intended by these words?

1. Take them literally. Sleeping or waking, conscious or unconscious, the saint and the Saviour are never far apart.

2. “Awake or asleep” means living or dying. Christ will have our company living. Christ would not be satisfied merely to have our company in the glory. He wants it down here. His delight is to commune here with His ransomed ones. And suppose we fall asleep in death. Death is but the Lord’s black chariot that He sends to bring His darlings home. The billow of death never washed a soul from the Saviour’s arms. It washes the soul from a thousand other hands that try to retain it, but it only sweeps the spirit away to its eternal home.

3. The chief meaning is that, whether by resurrection or translation, we shall be with Him (1 Thessalonians 4:16). Then there are some who will fall asleep in death, and there are others who will be alive and awake at Christ’s coming. Will He be satisfied only to have one of the companies with Him.? No; He died for us that, whether we wake or sleep, we should live together with Him. We shall pass either through the portals of death, or over them as did Elijah; but, either way, the goal reached will be the same. (A. G. Brown.)

Oneness with Christ

A well built stone gets to be one with the foundation. In the old Roman walls the mortar seems to be as hard as the stones, and the whole is like one piece; you must blow it to atoms before you can get the wall away. So is it with the true believer; he rests upon his Lord till he grows up into Him, till he is one with Jesus by a living union, so that you scarce know where the foundation ends and where the upbuilding begins; for the believer becometh all in Christ, even as Christ is all in all to him. (C. H. Spurgeon.)

Verse 11

1 Thessalonians 5:11

Wherefore comfort and edify one another

Comfort and edification

I.
Comfort implies--

1. The presence of discomfort, and the duty of mutual support under trial. Men are troubled--

2. Owning our relationship with others. There is very deep comfort afforded to the solitary when we make them feel that they are not alone--e.g., in Christian testimony before an ungodly world; in work for the Master.

3. Reminding people of what they must expect from the world on the one hand, and of Christ’s helpfulness on the other (John 15:17).

4. Bringing before others the real grounds of comfort.

II. Edification.

1. Presupposes a foundation--Christ Jesus.

2. Consists in--

Conclusion: To fit yourselves for this work.

1. Search the Scriptures, which are full of words of comfort and edification.

2. Read Christian biographies.

3. Beware of Pharisaism. (Bp. Villiers.)

The power of comfort

So have I seen the sun kiss the frozen earth, which was bound up with the images of death and the colder breath of the north; and then the waters break forth from their enclosures, and melt with joy, and run in useful channels; and the flies do rise again from their little graves in walls, and dance awhile in the air, to tell that there is joy within, and that the great mother of creatures will open the stock of her new refreshment, become useful to mankind, and sing praises to her Redeemer. So is the heart of a sorrowful man under the discourses of a wise comforter. He breaks from the despairs of the grave, and the fetters of chains and sorrow; he blesses God, and he blesses thee, and he feels his life returning; for to be miserable is death, but nothing is life but to be comforted. And God is pleased with no music from below so much as in the thanksgiving song of relieved widows, of supported orphans, of rejoicing and comforted persons. (Jeremy Taylor.)

The power to comfort a test of religion

Shortly before his death, being visited by a clergyman whose features, as well as language, were more lugubrious than consoling, Hood looked up at him compassionately, and said, “‘My dear sir, I’m afraid that your religion doesn’t agree with you.” (W. Davenport Adams.)

Edification

is one of the metaphorical words which have passed into the language of Christianity from the lips of our Lord. The foundation and progress of the Christian life is likened by Him to the building of a house (Matthew 7:24; cf. Luke 6:1; Luke 6:8; Colossians 1:23; 1 Peter 5:10), and the parable of the improvident builder (Luke 14:28). Christ said, “I will edify My Church” (Matthew 14:18). Thus the Christian Church and the Christian soul are alike compared to a building or temple. The building will not be finished out until Christ comes. Those who by sympathy, word, or deed, assist the growth of Christian wisdom, feeling, or life, are conceived of as builders, helping others or themselves to supply some part for the construction of the spiritual edifice, and are said to edify (1 Corinthians 7:1; 1 Corinthians 14:3-4; Colossians 2:7). (Bp. Alexander.)

Edification the aim of Christian speech

When Handel’s oratorio of the Messiah had won the admiration of many of the great, Lord Kinnoul took occasion to pay him some compliments on the noble entertainment he had given the town. “My lord,” said the composer, “I should be sorry if I only entertained them: I wish to make them better.” It is to be feared that many speechmakers at public meetings could not say as much; and yet how dare any of us waste the time of our fellow immortals in mere amusing talk! If we have nothing to speak to edification, how much better to hold our tongue. (C. H. Spurgeon.)

The Communion of saints

This forms an article of the Christian faith; but the profession of a truth and the experience or practice of it are widely different things.

I. What this communion is.

1. Saints are those who have been convinced of sin and saved by Christ, and are now living under the sanctifying influence of the Holy Ghost.

2. Their communion is a union of heart with Christ and one another. This is confined to no Church, age, people, or place. If grace sanctify some poor heathen five thousand miles away, and any poor sinner amongst ourselves, let them meet, and there will be a communion of feeling and interests between them. This communion has its type in the walk to Emmaus. The topics are--

II. Its advantages.

1. Comfort. The followers of Christ, so far from being exempt from trial, are often most troubled; but by communion they comfort themselves together. When one member suffers, all suffer.

2. Edification. Sometimes it is humbling, sometimes encouraging or consoling; but it is always edifying to commune with believers. Such an interchange of thought, feeling, and affection, produces often a friendship as intimate and endearing as that which subsisted between Jonathan and David. In conclusion, I would recommend--

1. Religious intercourse.

2. Devout retirement. Without this the life and power of religion cannot be maintained, much less communion. (W. Mudge, B. A.)

Christian comfort

Luther, at Wittenberg, discerning a very melancholy man, whom formerly he well knew, said unto him, “Ah! human creature, what doest thou? Hast thou nothing else in hand but to think on thy sins, on death, and on damnation? Turn thine eyes quickly away, and look hither to this man Christ, of whom it is written, ‘He was conceived by the Holy Ghost, born of the Virgin Mary, suffered, died, buried, the third day arose from the dead, and ascended up into heaven.’ Wherefore dost thou think all this was done? Verily, it was that thou shouldst comfort thyself against death and sin; therefore, forbear, be not afraid, neither do thou faint, for truly thou hast no cause; for Christ suffered death for thee, and prevailed for thy comfort and defence, and for that cause He sitteth at the right hand of His Father to deliver thee. Therefore, whosoever thou art that art possessed with such heavy thoughts, know for certain that the same is a work and devising of the devil; for God hath sent His Son into the world, not to affright, but to comfort sinners. From hence these and the like sentences are often expressed in the Scriptures: ‘Rejoice; be joyful in the Lord.’ ‘Be not afraid.’ ‘Be not discouraged.’ ‘Be of good comfort: I have overcome the world.’” (Luther’s Table Talk.)

Verse 12-13

1 Thessalonians 5:12-13

We beseech you, brethren, to know them which labour among you

Faithful ministers worthy of respect

I.
The particulars upon which this claim for the ministers of Christ is founded.

1. The influence of the ministerial office. They are “over you in the Lord” by a Divine appointment, by your own choice; not as task masters, nor by mere human patronage. Their influence is full of care, exertion, watchfulness, responsibility.

2. The employment of the ministerial office. They “admonish you.” Ministers are builders, watchmen, teachers, soldiers. Their labours are--preparatory in studies, executive in duties, solitary in trials.

II. State the nature and press the duty of that respect which Christian Churches owe to their ministers.

1. The due proportion of that respect: esteem them in love.

2. The motive which should influence: “for their work’s sake.” A high valuation of the ministerial office.

3. The evidences which prove it is genuine. Attention to the comfortable support of a minister. A regular, devout, conscientious attendance on his ministry. A tender regard for his character.

4. The mode by which the text enforces the duty.” I beseech you, brethren.” (E. Payson.)

Ministers and people

I. Christian ministers as here described. Not by titles indicative of earthly honour or human power, not by any natural excellencies of temper or mind, nor by any acquired advantages of knowledge and skill, nor by any peculiar measure of spiritual gifts; but by their work and office.

1. “Them which labour among you.” The original signifies to “labour with unremitting diligence, even to much weariness.” This involves--

2. They that “are over you.”

(a) As examples.

(b) Guides.

3. Those who “admonish you.” This is needed by the ignorant, the negligent, the inconsistent.

II. The duties of Christian Churches towards their ministers.

1. To know them.

2. To “esteem them very highly in love.” The world may treat them with aversion; hence the Church should treat them with affection and regard. And the text warrants the very highest.

III. The reason for these duties.

1. The plain command of God.

2. The work’s sake. (A. Wickens.)

Pastoral claims

Your pastor claims from you--

I. Proper respect for the office he sustains. It is a most sacred office, and because some men have disgraced it, and others made it the engine of priestcraft, or for other reasons, the minister is not to be stripped of official superiority and reduced to the rank of a mere speaking brother. Regard your pastor, then, not with feelings of superstitious dread, or slavish veneration, or frivolous familiarity. Hold such in reputation as your friend, but also as an ambassador of God.

II. Due regard for his authority. Office without authority is a solecism. “Let the elders rule.” “Obey them that have the rule over you.” This is not independent, but derived from and resting on Christ. It is not legislatorial, but judicial and executive. “Thus saith the Lord.” Should the minister advance anything unscriptural, they must try the minister by the Bible, not the Bible by the minister. Not that this confers the indiscriminate right of criticism, as if the end of hearing were to find fault. In performance of his duty it belongs to your pastor--

1. To preside at the meetings of the Church. His opinion is to be treated with deference, even when it should not secure assent.

2. To be responsible to Christ for the peace and good order of the Church, which should secure for him freedom from obnoxious meddling.

III. Regular, punctual, and serious attendance upon his ministry.

1. Regular. There are persons upon whose attendance it is as impossible to depend as upon the blowing of the wind. How disheartening this is! What are the causes?

2. Punctual. Late attendance is a great annoyance to orderly worshippers, disrespectful to the minister, and an insult to God.

3. Serious. Come from the closet to the sanctuary. The fire of devotion should be kindled at home. Remember where you are, whose Presence is with you, and what is your business in the house of God.

IV. Sincere and fervent affection. This love should be--

1. Apparent; for however strong, if confined to the heart, it will be of little value. A minister should no more be in doubt of the attachment of his people than of his wife and children.

2. Candid: for charity covers a multitude of faults. Not that you are to be indifferent to character. This candour is not asked for the manifestly inconsistent. The minister, like Caesar’s wife, must be above suspicion. The charity asked for is not for an unholy, but for an imperfect man, for those infirmities which attach to the best, the candour which thinks no evil, etc. It is surprising what insignificant circumstances will sometimes, quite unintentionally, give offence to some hearers.

3. Practical. It should lead you to avoid anything that would give him even uneasiness. His work is difficult at its easiest. Therefore you should be--

4. Minute and delicate in its attentions.

5. Constant.

V. Respectful attention to his counsels, either public or private.

VI. Cooperation in his schemes of usefulness for--

1. The Church, whose interests should be his and your first concern. Sunday schools, sick visiting, etc.

2. The town. The Church should not be behindhand in great public movements.

3. The world at large--missions, etc.

VII. Your prayers. The apostles needed this much more than uninspired men. Pray for your pastor at home, etc. (J. A. James.)

Pastors and people

I. The pastor’s work. The Thessalonian elders--

1. “Laboured among” the people committed to their charge. And the labour of a faithful Christian minister may be regarded as comprehending--

2. They were “over” the people “in the Lord.” The original denotes superintendence, and from the view given throughout the New Testament of the functions of Christian office bearers, that it comprehends both pastoral vigilance and ecclesiastical rule.

3. They “admonished,” i.e., did not confine their instructions to general and abstract statements of Divine troth, but brought that truth closely to bear on particular circumstances and character.

II. The duties of people to minister.

1. They were to “know” them, i.e., own or acknowledge them “in the Lord,” i.e., in deference to the authority and according to the wise and salutary regulations of their Master. This acknowledgment, of course, was to be practical as well as verbal. The Thessalonians were to render it, not only by speaking of these office bearers of their Church as their spiritual guides and overseers, but by attending to their ministry, asking their advice, submitting to their discipline, and providing for their maintenance.

2. They were to “esteem” them “Very highly in love for their work’s sake”; that is, regard them with mingled emotions of respect and affection, because of the nature of their office and because of their fidelity in fulfilling it. This twofold mode of treating ministers was calculated to promote the religious improvement of the people and to encourage, pastors.

3. “And be at peace among yourselves.” Social peace among true Christmas is highly important, both for their own mutual improvement and personal comfort, and for the recommendation of religion to the world; and it is to be maintained by the cultivation both of unanimity of sentiment and of kindliness of feeling (Colossians 3:12-16; 1 Corinthians 1:10-13; 1 Corinthians 3:3-7). (A. S. Patterson, D. D.)

Appreciation of a clergyman’s work

The incumbent of Osborne had occasion to visit an aged parishioner. Upon his arrival at the house, as he entered the door where the invalid was, he found sitting by the bedside, a lady in deep mourning reading the Word of God. He was about to retire, when the lady remarked, “Pray remain. I should not wish the invalid to lose the comfort which a clergyman might afford.” The lady retired, and the clergyman found lying on the bed a book with texts of Scripture adapted to the sick; and he found that out of that book portions of Scripture had been read by the lady in black. That lady was the Queen of England. (W. Baxendale.)

Verses 12-15

Verse 14

1 Thessalonians 5:14

Now we exhort you, brethren, war them that are unruly--The verse contains four distinct, but coordinate and mutually connected exhortations.

I. “Warn them that are unruly.” In pursuing peace, fidelity was not to be sacrificed; and one of the methods in which Christian peace might be promoted was the faithful and tender rebuke of those whose quarrelsome temper or wayward conduct disturbed fraternal harmony. The “unruly” were such as, either from lax principles with respect to ecclesiastical government, or from pride, ambition, or recklessness, refused submission to legitimate authority; and such their fellow Christians were to “warn.” In warning this class of persons, much, of course, depends on the manner in which the work is done. But when it is performed by one true Christian to another with intelligence and tenderness, there is good reason to believe that it will prove successful; nor can it be supposed that the spirit of the Psalmist’s words (Psalms 141:5) is altogether alien from the followers of Christ.

II. “Comfort the feeble minded,” such as, from a natural want of energy and firmness, or from deficiency in Christian faith and confidence, were disquieted amidst the calamities of life. The worldling might despise them for their cowardice; the religious censor might blame them for their culpable distrust. But Christianity took them under her protection, and here commands their firmer hearted brethren to soothe and cheer them amidst the struggles of the faith and the adversities of time.

III. “support the weak.” Here, as in Romans 14:1-2 and 1 Corinthians 8:7-12, the word “weak” denotes a special deficiency in knowledge or faith, and liability to fall. Such weakness might arise from the prejudices produced by a Jewish or Pagan education, from the recency of conversion, or from causes more obviously culpable. But to whatever source the weakness might be traceable, one “whom Christ had received” was not to be despised by his older or stronger brethren. The word rendered “support” denotes the act of taking another by the hand or arm.

IV. “Be patient toward all men.” By this command the apostle calls on the Thessalonian Christians to guard against being led, whether by the intellectual obtuseness and moral imperfection of members of the Church, or by the calumnious reproaches and persecuting rage of the enemies of the truth, to resort to bitter and upbraiding words, or to cease from efforts to do the individual good. “Love suffereth long and is kind” (1 Corinthians 13:4). (A. S. Patterson, D. D.)

Precepts

I. Warn the unruly: those who, like disorderly soldiers, break the ranks, and become idle, dissolute and worthless. This was a besetting sin in the primitive Churches. Many entertaining false views about the nearness of Christ’s Advent became indifferent to work, and sank into apathy or even worse. The proverb says, “An idle mind is the devil’s workshop”; and when a man is not occupied he is apt to become an instrument of evil and a disturber of the Church. It is difficult to pin some people down to do a bit of fair honest work. They are full of schemes for other people, and are forever finding fault that other people do not carry them out. These are the restless gipsies, the pests of every Christian community, the mischief makers and busybodies in other people’s matters. Warn such. Admonish gently at first, putting them in mind of their duty. It is the fault of many to limit admonitions to gross and grievous sins, but in these cases warning often comes too late. If admonition is not effectual, then proceed to sharper reproof. If that is unavailing, separate yourselves from their society.

II. Comfort the feeble minded. More correctly--encourage the faint hearted. The reference is not to the intellectually weak, but to such as faint in the day of adversity or the prospect of it (1 Thessalonians 2:14), or who are disheartened in consequence of the loss of friends (1 Thessalonians 4:13). It may also include those who are perplexed with doubt as to their spiritual condition, and who through fear are subject to bondage. There are some people so weighed down with a sense of modesty as to incapacitate them from using their abilities. Others, again, are so oppressed with the inveteracy of sin that they despair of gaining the victory and give up all endeavours. These need encouraging with the promises of God, and with the lessons and examples furnished by experience. Heart courage is what the faint hearted require.

III. Support the weak. A man may be weak in judgment or in practice. There may be lack of information or lack of capacity to understand. Such was the condition of many who, not apprehending the abrogation of the Mosaic law, and thinking they were still bound to observe ordinances, were weak in faith. Some linger for years in the misty borderland between doubt and certainty, ever learning, but never coming to a knowledge of the truth. Defective faith implies defective practice. Support such with the moral influence of sympathy, prayer, counsel, example.

IV. Be patient towards all men, even the most wayward and persecuting. Consider the patience of God and imitate it. Lack of present success is no excuse. The triumphs of genius in art, science, and literature are triumphs of patience. (G. Barlow.)

The feeble minded

Littleness is implied. The word occurs here only in the New Testament (see Isaiah 35:4 LXX), and is almost unknown in classical Greek. The student of Aristotle will look upon it as implying the contradictory of the “great souled,” with his high estimate of himself, “just contempt” for others, and freedom from excessive elation or depression. The whole passage here might well lead us to suppose that, as the Thessalonian Christians had a tender and almost feminine susceptibility about those they had loved and lost, so they would be likely also to have some of the rest of the characteristics which accompany that beautiful weakness. We may perhaps refer to “the chief women not a few” (Acts 17:4). The morbid conscientious ness, the form of self-torment known to spiritual writers as scrupulousness, would be well expressed by the word “little-minded.” (Bp. Alexander.)

Precept and practice

St. Paul gives an admirable precept to the Thessalonians, but precept must blossom into practice, and practice will prove the best commentary on precept.

I. The precept illustrated by practice. All the persons in God’s great family are not of the same height and strength; though some are old men and fathers, and others are young and strong, yet many are little children, nay, babes in Christ: some can go alone, or with a little help, if you hold them but by their leading strings; but others must be carried in arms, and will require much love and patience to overcome their childish forwardness. Christ winks at their weaknesses, who hath most reason to be moved with them. Though His disciples were raw, and dull, and slow to understand and believe, yet He bears with them; nay, though when He was watching for them, and in His bloody sweat, and they lay sleeping and snoring, and could not watch with Him one hour, He doth not fall fiercely upon them, and afterward excuseth them for their lack of service. Their spirit was willing, but their flesh was weak. It is no wonder that their pace was slow, when, like the snail, they have such a house--such a hindrance--on their backs. Who can think of this infinite grace of the blessed Redeemer in making such an apology for them when He had such cause to be full of fury against them, and not be incited to imitate so admirable a pattern? God’s treatment of Jonah was very similar to Christ’s treatment of His disciples. Jonah runs from His business: God sends him to Nineveh; he will go to Tarshish. Here was plain rebellion against his Sovereign, which was repeated. But lo! He cannot permit Jonah to perish; He will rather whip him to his work than let him wander to his ruin. But how gentle is the rod! God cannot forget the love of a father though Jonah forget the duty of a child, and will rather work a miracle and make a devourer his saviour than Jonah shall miscarry. Oh, the tenderness of God toward His weak and erring children! Now Christians are to be “imitators of God.” If He, so glorious, holy, and infinite, beareth with His creatures thus, what cause have they to bear patiently with their fellows! “We that are strong ought to bear the infirmities of the weak.”

II. This practice is grounded upon principle. It was love on the part of Christ and on the part of God that led these Divine Persons to act so graciously as They did; and the same love must ever prompt Christians to imitate Them--love to Jesus Himself and love to them for whom He died, but who need practical sympathy and help. There must be no bitterness, no envyings, no heart burnings among the brethren, but they must love each other as each loves himself, and suffer together in all suffering. Oh, how sweet is the music when saints join saints in concert! but how harsh is the sound of jarring strings! A mutual yielding and forbearance is no small help to our own peace and safety. There is a story of two goats which may excellently illustrate this matter. They both met on a narrow bridge, under which a very deep and fierce stream did glide; there was no going blindly back, neither could they press forward for the narrowness of the bridge. Now, had they fought for their passage, they had both been certain to perish; this, therefore, they did--they agreed that one should lie down and the other go over him, and thus both their lives were preserved. While Christians are doing the reverse of this, they are like some small chickens, a prey to kites and other ravenous creatures. “In quietness shall be their strength.” (G. Swinnock, M. A.)

Warnings

Warnings are given in love (1 Corinthians 4:14). Warnings are given in mercy. Warnings are given in duty (Ezekiel 3:20).

I. The warning of example. Fallen angels (Jude 1:6). Ungodly men (Jude 1:7). Untrue professors (Jude 1:17-19).

II. The warnings of instruction. God has given us warning in His Holy Word that life is uncertain (James 4:13-14); that it is an evil thing to offend God (Romans 2:8-9); that it is a foolish thing to forsake Christ (Hebrews 2:8); that it must be foolish to run such risk (Acts 4:12); that it must therefore be foolish to turn away from this only hope.

III. The warnings of experience. The experiences of sin are bitter (Romans 7:24). The enjoyments of salvation are sweet (2 Thessalonians 2:16-17). If warnings are to do us good they must be heard (2 Timothy 4:3-4), believed (Genesis 19:14), obeyed (Matthew 21:28-31). This is our lesson-- Proverbs 29:1. (J. Richardson, M. A.)

Support the weak, be patient towards all men--Manton says: “Though we cannot love their weaknesses, yet we must love the weak, and bear with their infirmities, not breaking the bruised reed. Infants must not be turned out of the family because they cry, and are unquiet and troublesome; though they be peevish and froward, yet we must bear it with gentleness and patience, as we do the frowardness of the sick; if they revile we must not revile again, but must seek gently to restore them, notwithstanding all their censures.” This patience is far too rare. We do not make allowances enough for our fellows, but sweepingly condemn those whom we ought to cheer with our sympathy. If we are out of temper ourselves, we plead the weather, or a headache, or our natural temperament, or aggravating circumstances; we are never at a loss for an excuse for ourselves, why should not the same ingenuity be used by our charity in inventing apologies and extenuations for others? It is a pity to carry on the trade of apology making entirely for home consumption; let us supply others. True, they are very provoking, but if we suffered half as much as some of our irritable friends have to endure we should be even more aggravating. Think in many cases of their ignorance, their unfortunate bringing up, their poverty, their depression of spirit, and their home surroundings, and pity will come to the help of patience. We are tender to a man who has a gouty toe, cannot we extend the feeling to those who have an irritable soul? Our Lord will be angry with us if we are harsh to His little ones whom He loves; nor will He be pleased if we are unkind to His poor afflicted children with whom He would have us be doubly tender. We ourselves need from Him ten times more consideration than we show to our brethren. For His sake we ought to be vastly more forbearing than we are. Think how patient He has been to us, and let our hard heartedness be confessed as no light sin. (C. H. Spurgeon.)

The contrast between heathenism and Christianity in the treatment of the weak

Heathen philosophy, even Plato’s, was systematically hard on the weakly. It anticipated modern theories and practice in such matters as the struggle for existence, survival of the fittest, and happy dispatch. In the exercise of the art of medicine Plato held that it might serve to cure the occasional distempers of men whose constitutions are good; but as to those who have bad constitutions, let them die; and the sooner the better: such men are unfit for war, for magistracy, for domestic affairs, for severe study; and the best thing for such is to have done with life at once. In contrast with this Bacon vindicated the art of healing by appealing to the exampleor Christ, and reminded men that the great Physician of the soul did not disdain to be the Physician of the body. Hawthorne asserts that most men have a natural indifference, if not hostility, towards those whom disease, or weakness, or calamity of any kind causes to falter and faint amid the rude jostle of our selfish existence. The education of Christianity, he owned, the sympathy of a like experience, and the example of women, may soften and possibly subvert this ugly characteristic; but it is originally there, and has its analogy in the practice of our brute brethren, who hunt the sick or disabled member of the herd from among them as an enemy. Faithful to which code of action, says Balzac, the world at large is lavish of hard words and harsh conduct to the wretched who dare spoil the gaiety of its fetes and to cast a gloom over its pleasures: whoever is a sufferer in mind or body, or is destitute of money or power is a pariah. The weakly or deformed child of a Spartan was thrown, by order, into the cavern called apothetae, in the belief that its life could be no advantage either to itself or to the state. The worst of charity is, complains Emerson, that the lives you are asked to preserve are not worth preserving. (F. Jacox, B. A.)

The difficulty of the strong to sympathize with the weak

A disposition to despise weakness, observed Mr. Fonblanque, seems to be a law of nature which humanity prevails against with effort, by urging the sympathies and stimulating them by the imagination. Poor Boswell again and again makes piteous record of Johnson’s unimaginative contempt for the sufferings of frailer constitutions; and he philosophizes on the fact that in full health men can scarcely believe that their ailing neighbours suffer much, “so faint is the image of pain upon our imagination.” “At your age, sir, I had no headache,” snapped the doctor at Sir William Scott once when the future Lord Stowell ventured to complain of one. When Fanny Burney fell ill at court, she wrote, “Illness here, till of late, has been so unknown that it is commonly supposed that it must be wilful, and therefore meets little notice till accompanied by danger. This is by no means from hardness, but from prejudice and want of personal experience.” John Stuart Mill reckoned it as one of the disadvantages of Bentham that from his childhood he had never had a day’s illness; his unbroken health helped to incapacitate him for sympathy with his fellows, and weakened his power of insight into other minds. (F. Jacox, B. A.)

Helping the weak

A poor bee had fallen into the pond, and was struggling as well as her failing strength would allow. We seized a pole, and placed the end of it just under her. She took firm hold, and we lifted the pole and the bee. A little while was spent in drying herself and pluming her wings, and then our worker made a straight line for the hive, and doubtless was soon at her daily task rewarding us with honey. May not many a human worker be found in a sinking condition? A little sensible help might save him. Who will give it? He who does so shall receive the blessing of him that is ready to perish. Poor hearts are often in deep despondency, sinking for lack of a sympathetic word. Do not withhold it. Rescue the perishing. Be on the watch for despairing minds; if no other good comes of it, you will, at least, be more grateful for your own cheerful ness. But good will come of it in unexpected instances, and it will be heaven’s music in your ears to hear sighs turned into songs. (C. H. Spurgeon.)

Support the weak

In the town of Leeds I was waiting one wet wintry night outside the railway station, when a ragged, dirty boy, selling papers, came up to me and said: “Buy an evening paper, sir. Please do. Only seven left, and they’s all my profit.” The boy’s eagerness to sell arrested my attention, and on looking down I saw a bright, intelligent face with a look of honesty in it. So I questioned him, and found his parents were, he supposed, “drinking at a public house in Briggate.” “Had he no cap to wear that rainy night?” “Yes,” but he had lent it to his sister, who was waiting for him in an old doorway across the road till he “sold out.” The cap wasn’t on her head because she had “no boots and stockings, so I told her to put her feet inside my cap to keep ‘em warm and prevent her ketchin’ cold.” Surely this was “a self-sacrificing chivalry worthy of the knights of old, for a boy who thus cared for his sister exhibited the true spirit of bravery.” (Told in Dr. Bernardo’s “Night and Day. ”)

Patience

is a Divine attribute, and is repeatedly mentioned as a fruit of God’s Spirit in the soul. In the text this grace as made a universal duty. It is not to be a tribute paid to the virtuous, but to all. And the man who enjoined it exercised it.

I. The nature and sources of Christian patience.

1. In respect to personal trial patience is exercised in its lower form. Patience in labour, fatigue, pain, etc., is not easy, but it is the easiest kind of patience. When, however, we are called to have patience with others, we enter a higher and more difficult sphere of duty. Men may endure their own trials from pride, hope, native firmness, duty, etc.; but when we are required to be patient towards bad dispositions, evil conduct, etc., this is a nobler achievement and proceeds from nobler motives.

1. Patience does not imply approval of men’s conduct or character, nor indifference to them. On the contrary, we must see things as they are before God; and if we refrain from attacking it must not be, construed into approbation.

2. This patience implies such benevolence and pity as shall make us tolerant, and which can only spring from that regenerated love that God works in the soul.

II. The conditions of its exercise and its objects. It must be exercised towards all men. To be patient with those we love is natural; but we must not stop there; nor with our own set: nor with the good even when they stumble; nor with those who hold our opinions; but also with--

1. The dull and foolish, who are very trying, especially if you are nervous and they are not; if you are mercurial and they are phlegmatic. They are in your way, and make your tasks troublesome. Nevertheless, you must be patient with them.

2. The conceited; a very hard work indeed, to submit to haughty looks and arrogant conduct.

3. The selfish and cunning, patience with whom places you at a disadvantage.

4. The rude.

5. The passionate, etc. Wherever you find a man that has the brand of God’s creation upon him, and immortality for his destiny, there you find the object of this command. Do you find this hard, impossible? Then consider--

III. Its motives.

1. It is only by having patience with men that you can retain any hold upon them. The man who is outside your pity is outside your diocese. You cannot do anything for a man you dislike, and one of the worst things that can befall a benevolent nature is to be incapacitated to do good.

2. Only in this way can we imitate Christ. “I say unto you, love your enemies,” etc.

3. It is by this very patience on God’s part that we ourselves are saved. (H. W. Beecher.)

Patience and charity needed

“Lord, I can’t make these sticks perfectly straight; I have lost all my strength. Send me to another field.” But what is the answer of the Holy Spirit? “You were not sent to that field to take every crook out of those sticks; you can’t perfect human nature; that is My work.” Now there is something in every man--ministers included--that is a little gnarly. It is peculiar to the individual--a streak of the old Adam inwrought in his individuality. In one it is stubbornness, in another it is suspiciousness, in another reserve, in another a disposition to be critical, or fault finding, or censorious. By whatever name it may be known, it is, in fact, a little twist of depravity, and no human influence, no preacher, can untwist it and straighten it out. It is a peculiar twist of self, inborn, inbred, inwrought. So when I discover what a man’s peculiar twist is, I say, “The Lord only can take that out of him, and I won’t touch it if I can help it.” I tried my hand at this once on a good Scotch brother, and I will never try it again. He was a most uncompromising subject, and I am quite convinced that if I had had a little more charity for his peculiarities he would have been a very useful man. (Dr. Spinning.)

Verse 15

1 Thessalonians 5:15

See that none render evil for evil

Negative and positive precepts

I.
See that none render evil for evil unto any man. Retaliation betrays a weak and cruel disposition. Pagan morality went so far as to forbid the unprovoked injuring of others; and it is not without noble examples of the exercise of a spirit of forgiveness. The Jews prostituted to purposes of private revenge the laws which were intended to administer equitable retributions. It is Christianity alone that teaches man to bear personal injuries without retaliation. “Hath any wronged thee,” says Quarles,” be bravely revenged; slight it, and the work is begun; forgive it, and it is finished. He is below himself that is not above an injury.” Public wrongs the public law will avenge; and the final recompense for all wrong must be left to the Infallible Judge (Romans 12:19-20).

II. But ever follow that which is good, both among yourselves and to all men. The noblest retaliation is that of good for evil. In the worst character there is some element of goodness. Our beneficence should be as large as an enemy’s malice (Matthew 5:44-45). That which is good is not always that which is pleasing. Goodness should be sought for its own sake. It is the great aim and business of life. Goodness is essentially diffusive; it delights in multiplying itself in others. It is undeterred by provocation; it conquers the opposition. Lessons:

1. The perceptive morality of Christianity is a signal evidence of its transcendent glory.

2. Practice is more potent than precept.

3. The Christian spirit is the root of genuine goodness. (G. Barlow.)

It is not strictly true to say that Christianity alone at first forbade to return evil for evil. Plato knew that it was not the true definition of justice to do harm to one’s enemies. The Stoics, who taught the extirpation of the passions, were far enough from admitting of revenge to be the only one that should be allowed to remain. It is a higher as well as a truer claim to make for the gospel, that it kindled that spirit of kindness and goodwill in the breast of man (which could not be wholly extinguished even towards an enemy), until it became a practical principle; and that it preached as a rule of life for all, what had previously been the supreme virtue, or the mere theory of philosophers. (Prof. Jowett.)

Following the good

Ever follow that which is good among yourselves and to all--

1. In political effort men can unite, and so they ought in religious; for religion means the link which binds men for good work. Is it more important to put one’s political friends in Parliament than to win one’s neighbours for heaven?

2. Remember the unwearied diligence of political partizans. All, one cannot help regretting that Christians are less earnest.

3. In politics men will give up their dearly loved crotchets to promote the welfare of the general party. Why not, then, sink our individualism in following that which is good? We are to ever do so--

I. In building up our own character.

1. It is easier to do good than to be good. We are so apt to be discouraged by many failures. We have wished to grow in goodness like a tree, but we have more to contend with than a tree. We promise well in bud and leaf, and then the fruit does not ripen, and we get discouraged. Some of us have done worse. We have put forth the bud of innocence, but the blossom of virtue has been nipped by the frost of misfortune, or the blast of temptation, and we have given up. To all such let this exhortation come with power. Still set your face towards the good. Try again. Will you throw away your coat because it is soiled? Would you have your child despair of writing because he has upset the ink?

2. In following the good let us aim high. To copy from another may help us a little; but we shall make the surest progress if we follow only Christ. We teach children writing by setting the best copy before them. If we fall today, let us arise today and follow Him.

II. In the Church. Every Church should be a missionary society, and when a new member is received something should be found for him to do. It is true you cannot find a perfect Church; but this should not dishearten you. Go into an organ factory--what a horrible din! Yes; but what is the result? The Church is an organ factory. All our pipes have to be made and tuned. But if we are in earnest we shall not care for the discord; the instrument will one day play harmonious music. In battle, if a general see a brigade hardly pressed he orders out another to support it. So, if the Church’s battalion in the slums is weak, the battalion in the suburbs should hasten to its help. Let us by our example make the Church vigorous and good. If the prayer meeting is good, the Lord’s supper, etc., follow them. Be as regular and earnest in Church duty as though you were paid for it.

III. In the world. Lift up your voices against war. Working men uphold arbitration against strikes. Do not blame statesmen for making war, when master and man fight and ruin one another.

IV. In your own neighbourhood. There is much that you can do there. Conclusion:

1. Persevere in following the good.

2. Let your motive be the love of Christ.

3. If you keep following the good, your works will follow you. (W. Birch.)

Perseverance in following the good

When Columbus was sailing over the Atlantic, believing there was another continent in the west, his men were dispirited and almost in mutiny, he said, “Unless we have some sign of land within the next three days, we will turn back.” Fortunately, they had some signs of land, and the ships steered on until they came to the American coast. Now, what you are doing is good, and you should tolerate no “if” about it. You have been preaching, and teaching, and doing good for a long time, and perhaps you are ready to say, “Unless I have some signs of good fruit from my labour, I will give up.” Do not. If that which you are following be really for the benefit of mankind, be not weary in well-doing. The test of success is not in numbers. Remember that Jesus had no disciples with Him in His trial; at His crucifixion He had only one, and He ended His beautiful ministry by the cross. Therefore, do not despair. Keep on with your work and keep at it. Persevere. Follow that which is good continuously unto the end. (W. Birch.)

Good for evil

Bacon said, “He that studieth revenge keepeth his own wounds green.” Philip the Good, of Burgundy, had it in his power to punish one who had behaved ill to him; but he said, “It is a fine thing to have revenge in one’s power, but it is a finer thing not to use it.” Another king of France said of his foes, “I will weigh down the lead of their wickedness with the gold of my kindness.” A minister remarked, “Some persons would have had no particular interest in my prayers, but for the injuries they did me.” (H. R. Burton.)

Verses 16-18

1 Thessalonians 5:16-18

Rejoice evermore

A trinity of privileges

I.
Study these advices separately.

1. “Rejoice evermore.” Rejoice because of--

2. “Pray without ceasing.”

(a) danger, and our dangers surround us every moment.

(b) A sense of personal weakness and destitution, which are permanent.

(c) Is essential to dependence on God, which ought to be without intermission. All the reasons why we should pray at all urge us to pray unceasingly.

3. “In everything give thanks.”

II. View these advices in their connection with each other.

1. How does a state of constant joy in the Holy Ghost lead to prayer? One would think it might lead to praise rather than prayer. Now, prayer is something more than a selfish craving, it is communion with God. But such is impossible without joy. When we rejoice in God, we are at once impelled to tell Him all our wants, lovingly and confidently; and thus the highest exercise of prayer results more from a sense of God’s goodness than of our necessities. Supplies of blessing, then, provoke thanksgiving.

2. Why is not this our experience? We rejoice, etc., but not always. Our defectiveness is owing either--

A triple commandment

The apostle commendeth unto us three virtues, of greater price than the three presents the Magi brought unto Christ: the first is, “Rejoice evermore”; the second is, “Pray without ceasing”; the third, “In everything give thanks.” All three are of one last, and are the things which one saith all men do, yet scarce one doeth them as he should; therefore the apostle, to show us how we should do them, doth put “continually” unto them, as though continuance were the perfection of all virtues.

I. The command to rejoice. It is not an indifferent thing to rejoice, but we are commanded to rejoice, to show that we break a commandment if we rejoice not. Oh, what a comfort is this--when the Comforter Himself commands us to rejoice! God was wont to say, “Repent,” and not “rejoice,” because some men rejoice too much; but here God commandeth to rejoice, as though some men did not rejoice enough; therefore you must understand to whom He speaketh. In the Psalms it is said, “Let the saints be glad”; not, Let the wicked be glad: and in Isaiah God saith, “Comfort ye My people”; not, Comfort Mine enemies. He who would have us holy as He is holy, would have us joyful as He is joyful; He who would have us do His will on earth as angels do it in heaven, would have us rejoice on earth as angels rejoice in heaven; He who hath ordained us to the kingdom of saints, would have us rejoice that we have such a kingdom to receive; therefore Christ saith to His disciples, “Rejoice that your names are written in heaven.”

II. The command to pray. As Elisha would not prophesy until the musician came, and while the musician played he prophesied, so when the heart rejoiceth in God, then it is fittest to call upon God.

1. It is such a pleasant thing that Paul joineth, “pray without ceasing” with “rejoice evermore,” to show that no man hath such joy as he who is often talking with God by prayer; as if he should say, If thou have the skill to pray continually, it will make thee rejoice continually; for in God’s company is nothing but joy and gladness of heart.

2. It is such a sweet thing, above other things that we do for God, that in Revelation the prayers of the saints are called “incense,” because, when they ascend to heaven, God smelleth a sweet savour in them. Moreover, what a profitable thing unceasing prayer is! It doeth more good than alms; for with mine alms I help but three or four needy individuals, but with my prayers I aid thousands.

3. It is a powerful and victorious thing. As all Samson’s strength lay in his hair, so all our strength lieth in ceaseless prayer. Many have learned more by praying than they could by reading, and done that by prayer they could not do by Counsel; therefore one saith that he who can pray continually can do all things and always, because, like Jacob, he can overcome God, who helpeth him; and he who can overcome God can overcome Satan too, who trieth his uttermost to hinder all things.

III. The command to praise. What will we give to God if we will not afford Him thanks? What will we do for God if we will not praise Him? It is the least we can give and do, and it is all we can give and do. Shall the birds sing unto God, which is all they can do, and not they for whom God created birds? What a fool is he which will fight, and travel, and watch for himself, and will not speak for himself in psalms, and hymns, and spiritual songs, making melody in his heart unto God! God requires the sacrifice of praise from us as He did from the Jews. Therefore let us not say, God will not hear us. God Himself says, “Whoso offereth praise glorifieth Me; and to him that ordereth his conversation aright will I show the salvation of God.” (H. Smith.)

Rejoice evermore

Some men are joyful by disposition. We like the jovial, merry men, the Mark Tapleys of the world, who are jolly even under adverse circumstances. Yet such joy in an irreligious man has something sad about it. It is like building a warm and comfortable house upon the winter’s ice. There are also men who have learned cheerfulness because they know the wisdom and health of it. We admire this, too--the bravery of being joyful in this world. There is something almost tragic in the joyous shout of the crew that goes sailing to the polar sea. Of course they need all their hope and cheer. Soon the sunny air will chill, the cheerless ice will fleck the blue sea, the snow will hiss in the brine, and the black curtain of the Arctic night will fall over the scene. Wave your caps, boys, as your gallant ship slips out of the pier. Be merry if you can. But I do not understand how it is possible to be joyous if you look not beyond the grave into which all things that give you joy must so soon be swept. The joy, the merry laughter of sinful men--is it not reckless? It is like a lot of boys exhilarated by the motion of a maelstrom and shouting with delight as they are sucked into the fatal vortex. How different the Christian’s joy. With God on his side, with his books balanced, with his peace sealed, with confidence in the eternal future, with the mighty conviction that all things work together for good to them that love God--why, such a man may indulge all of the exuberance of his soul. (R. S. Barrett.)

Rejoice evermore

I. The position of the text.

1. It is set in the midst of many precepts. Note them. All these things are to be done as occasion requires, but rejoicing is to be done evermore; and rejoice in each duty because you rejoice evermore.

2. It comes just after a flavouring of trouble and bitterness (1 Thessalonians 5:15). The children of God are apt to have evil rendered to them; but still they are bidden to rejoice. “Blessed are ye, when men shall revile you.” Despondency is excluded, and yet among the curiosities of the Churches, I have known many deeply spiritual people who have been afraid to rejoice, regarding it as a sacred duty to be gloomy. But where is the command to be miserable? Then, is it not a sin not to rejoice, since it is so plainly commanded?

II. The quality of this rejoicing.

1. It is not a carnal rejoicing. If it were it would be impossible to keep it up evermore. There is a joy of harvest, but where shall we find it in winter? There is a joy of wealth, but where is it when riches are flown? So with health, friends, etc. If your joys spring from earthly fountains, those fountains may be dried up. You are forbidden to rejoice too much in these things, for they are as honey, of which a man may eat till he is sickened. But the joy which God commands is one in which it is impossible to go too far.

2. It is not presumptuous. Some ought not to rejoice: “Rejoice not, O Israel … for thou hast departed from thy God.” It would be well for the joy of many to be turned to sorrow. They have never fled to Christ for refuge. Many have a joy that has accumulated through many years of false profession. If your joy will not bear looking at have done with it.

3. It is not fanatical. Some people of a restless turn never feel good until they are half out of their minds. I do not condemn their delirium, but want to know what goes with it. If our rejoicing does not come out of a clear understanding of the things of God, and has no truth at the bottom of it, what can it profit us? Those who rejoice without knowing why are driven to despair without knowing why, and are likely to be found in a lunatic asylum ere long. Christ’s religion is sanctified common sense.

4. It is not even that Divine exhilaration which Christians feel on special occasions. There are moments when Peter is no fool for saying, “Let us build three tabernacles.” But you are not commanded always to be in that rapturous state, because you cannot be; the strain would be too great. When we cannot mount as on wings, we may run without weariness, and walk without faintness. The ordinary joy of Christians is not the joy of jubilee, but of every year; not of harvest but of all the months.

5. But it is the joy which is part of ourselves which God works in us by His Spirit, the cheerfulness of the new born disposition, a delight in God and Christ, a sweet agreement with Providence, a peace passing understanding.

III. Its object.

1. We can always rejoice in God. “God my exceeding joy.”

2. Every doctrine, promise, precept of the gospel will make us glad.

3. The graces of the Spirit: faith, hope, love, patience.

4. Holy exercises: prayer, singing, communion, Christian labour.

5. Bible study.

IV. Reasons for rejoicing.

1. It wards off temptation. The armour of light is our effectual preservative. What can worldly mirth give to the man who is happy in God.

2. It encourages one’s fellow Christians. It is a half holiday to look at the face of a rejoicing Christian. His words are ever cheering and strengthening.

3. It attracts sinners. (C. H. Spurgeon.)

Rejoice evermore

I. In your present state.

1. You are pardoned sinners.

2. Have the testimony of a good conscience.

3. Have one who is able to bear your burdens.

4. Are related to God as children; to Christ as brethren.

5. Have free access to God and constant communion with Him.

6. Have a plentiful supply of grace.

II. In your future prospects.

1. We are heirs of God and joint heirs with Christ.

2. Every day brings us nearer our inheritance.

Conclusion:

1. A sad Christian cheats himself all his journey.

2. We displease God if we are not joyful in His service.

3. By sadness we act like the spies who took an evil report of the good land. (W. M. Hawkins.)

Rejoice evermore

1. This is a rule to which one would think all men should be forward to conform. Who would not embrace a duty the observance whereof is pleasure itself? May it not be a plausible objection against it that it is superfluous since all men aim at nothing else but joy. Alas! When we consult experience we find the precept very ill obeyed. Who is not, at times, full of doleful complaints? It is quite true that men are very eager in the pursuit of joy, and beat every bush of nature for ii; but they find only transitory flashes of pleasure, which depend on contingent and mutable causes, residing in a frail temper, and consist in slight touches on the organs of sense, their short enjoyment being tempered with regret; so that men’s usual delights are such that we should not if we could, and could not if we would, constantly entertain them: such “rejoicing evermore” being unreasonable and impossible.

2. It is a calumny on religion to say that it bars delight; on the contrary, it alone is the never failing source of true, steady joy, and not only doth allow us, but obliges as to be joyful. Such is the goodness of God that He makes our delight to be our duty, our sorrow to be our sin, adapting His holy will to our principle instinct; that He would have us resemble Him, as in all perfections, so in a constant state of happiness; that as He hath provided heaven hereafter, He would have us enjoy paradise here. For what is the gospel but “good tidings,” etc.! and in what doth the kingdom consist but “righteousness, peace, and joy”? What is there belonging to a Christian whence grief can naturally spring? From God, “our exceeding joy”; from heaven, the region of bliss; from Divine truth, which rejoiceth the heart?” To exercise piety, and to rejoice are the same thing. We should evermore rejoice--

I. In the exercise of faith.

1. In God’s truth, there being no article of faith which doth not involve some great advantage, so that we cannot but “receive the word with joy.”

2. In the application of those verities wherein God opens His arms to embrace us. His invitations and soul remedies. Is it not, indeed, comfortable to believe that we have a physician at hand to cure our distempers, powerful succour to relieve, our infirmities, an abundant supply of grace?

3. In the real accomplishment of the “exceeding great and precious promises.” How can the firm persuasion of heaven’s glory be void of pleasure? or confidence in God’s fatherly care, on which we can cast our burdens, and from which we receive full supplies?

II. In the practice of Christian hope. “The hope of the righteous shall be gladness,” “rejoice in hope.” All hope, in proportion to the worth of its object and the solidity of its ground, is comfortable--much more when reposed in and on God. If it please men much to be heirs to a great inheritance, or to expect promotion or wealth, although death, and other accidents may interfere, how much more shall that “lively hope of our inheritance, incorruptible,” etc., which can never be defeated, breed a most cheerful disposition.

III. In performing the duty of charity. Love is the sweetest of all passions, and when conducted in a rational way towards a worthy object, it cannot bat fill the heart with delight.

1. Such an object is God. He infinitely, beyond all else, deserves our affections, and may most easily be attained; for whereas men are crossed in their affections, and their love is embittered, concerning God it is quite otherwise.

2. Who can enumerate or express the pleasures which wait on every kind and each act of charity towards men.

In these we gratify our best inclinations, oblige and endear ourselves to our brethren, most resemble the Divine goodness, and attract the Divine favour. (I. Barrow, D. D.)

Rejoice evermore

I. What is it to rejoice? There is--

1. A joy in outward things.

2. A spiritual joy in God (Philippians 3:1; Philippians 4:4).

II. What is it to rejoice always in the Lord? To make Him the object of all our joy.

1. For what He is in Himself (Matthew 19:17).

2. For what He is to us.

III. Why ought we to rejoice evermore?

1. God commands it (Psalms 32:11; Philippians 4:4).

2. Christ prays for it (John 17:13).

3. The Holy Ghost works it (John 14:26; John 17:7). 4 It is necessary and useful.

IV. How we may always rejoice?

1. Live above the world (2 Corinthians 4:18).

2. Live above the natural temper of your bodies.

3. Avoid such things as are wont to grieve and trouble you.

(a) about God’s decrees.

(b) The exact time of your conversion.

4. Whatsoever happens still put your trust in God (Isaiah 49:13-14; Isaiah 50:10; Isaiah 55:7; Hebrews 13:6).

5. Act your faith constantly in Christ (John 14:1; Romans 8:33-34).

6. Often meditate on the happiness of those who truly fear God.

7. Check thyself whensoever thou findest thy spirits begin to sink (Psalms 42:5; Psalms 42:11). (Bp. Beveridge.)

Rejoice evermore

Real Christians are rare; joyful ones more so.

I. The duty and privilege.

1. It must be carefully distinguished from levity or sinful mirth. “I said of laughter, it is mad,” etc. Gravity, mixed with cheerfulness, becomes the man and the Christian.

2. We are not to drown our sorrow in gratification of the senses (Proverbs 14:13), and thus obtain a temporary satisfaction.

3. This joy is not intended to render us insensible to affliction. There is a happy medium between impenitent indifference and overmuch sorrow.

II. The disposition to be cultivated in order to a high state of religious enjoyment.

1. We must guard against whatever might incapacitate us for holy satisfaction: sin especially. The wine of heavenly consolation is poured into none but clean vessels.

2. Divine interpositions in our favour should be carefully noticed. If God keeps a book of remembrance of us, so should we of Him. As He treasures up our tears, we should treasure up His mercies.

3. We must watch and pray against a spirit of murmuring and unbelief.

4. We must guard against unreasonable doubts and fears as to our spiritual state, or our tears will drown our triumphs, and our lamentations silence our songs (Psalms 46:1-2).

5. The assistance of the Holy Spirit must be implored, who is the efficient cause of joy.

III. The reasons which should render our joy permanent. Some duties are to be performed at particular times--this always. Godly sorrow, instead of being an impediment, is a preparative to joy. There are times which more especially call for joy--our conversion, the day of our espousals--the time of spiritual revival, etc. Yet there is no time in which it would be unsuitable.

1. Because its sources are unchangeable. The love, purpose, and promises of God are without variableness; the blood of Christ never loses its virtue; the efficacy of the Spirit is evermore the same.

2. Its benefits afford a powerful inducement for its continual preservation. “The joy of the Lord is our strength.” It invigorates every grace, gives a fresh impulse to every duty, lightens our troubles, sweetens our mercies, and gives glory to God.

3. It will be the work of heaven, and should, therefore, be our employment on the way to it. (B. Beddome, M. A.)

Rejoice evermore

I. A Christian privilege. The Christian may rejoice evermore because--

1. Nothing that befalls him can hurt him.

2. Everything must benefit him in proportion as it aims to injure him.

II. A Christian precept. The act of rejoicing has a power--

1. Remedial.

2. Acquiring.

3. Conquering.

III. A Christian promise.

1. As to the Christian’s future.

2. That the cause for joy should be inexhaustible.

3. That the duration of joy should be endless. (D. Thomas, D. D.)

Rejoice evermore

I. What is this rejoicing. There is a carnal rejoicing (Luke 12:19), and a spiritual rejoicing in God (Philippians 4:4).

1. God Himself, as God, is a lovely nature, and the object of our delight (Psalms 119:68; Psalms 145:2; Psalms 145:10; Psalms 130:3).

2. We are to rejoice in God as revealed in Christ (Luke 1:46-47).

3. We rejoice in God in the fruits of our redemption (Romans 5:11; Psalms 32:11).

4. We rejoice in God when we delight to do His will and are fitted for His use and service (Psalms 119:14; 2 Corinthians 1:12).

5. We rejoice in God when we rejoice in the blessings of His providence, as they come from Him and lead to Him (Joel 2:23; Psalms 5:11; Deuteronomy 28:47-48).

II. How this must be perpetual.

1. In all estates and conditions.

(a) God’s all sufficiency (Habakkuk 3:18).

(b) The unshaken hope of heaven (Matthew 5:12).

2. From first to last, because it is of use to us at all times.

(a) So as to pray without ceasing (Job 27:10).

(b) So as to give thanks in everything (Job 1:21).

(a) The joy of God is the comfort of our declining years.

(b) At death we enter into the joy of our Lord.

III. The reasons which enforce this duty.

1. God hath done so much to raise it.

2. All the graces tend to this.

3. All the ordinances and duties of religion are for the increase of joy.

IV. Arguments in favour of this duty.

1. Its necessity.

2. Its utility.

(a) More honourable to God (Micah 6:8).

(b) Most pleasing to Him, since He so often calls for it.

V. How to perform this duty.

1. Be prepared for it.

2. Act it continually.

3. Take heed you do not forfeit or damp it by sin (Psalms 51:8; Ephesians 4:30).

4. When lost renew your repentance and faith (1 John 2:1). (T. Manton, D. D.)

Rejoice evermore

How can man, constituted as He is, rejoice evermore? And if it be the duty of the believer sometimes to think with sorrow of his sins, how can it be his duty to be always glad? Let two considerations serve for a reply.

1. The penitence required of the believer is not the unmitigated anguish of remorse, but a feeling, painful, as from its very nature it must be, but soothed and sweetened by the exercise of Christian faith and hope--a dark cloud, but gilded by the glorious sunshine.

2. “Evermore” does not necessarily mean, without the slightest intermission, which is physically impossible, but without abandoning the practice--habitually and onwards to the end. Even the calamities of life, and the sense of his own unworthiness, must not make the believer permanently cease to be happy. In order to the habitual experience of joy on the part of the child of God, his mind must come into contact with what is fitted to make it glad; and it is obvious from the nature of the case, and from a multitude of texts (Isaiah 50:10; Luke 2:10-11; Acts 8:39; Romans 5:2; Romans 5:11; Romans 15:13; 2 Corinthians 1:12; 1 Thessalonians 3:9, etc.), that spiritual happiness may be derived from the following sources:--

Rejoicing according to individual capacity

Bless the Lord, I can sing, my heavenly Father likes to hear me sing. I can’t sing as sweetly as some; but my Father likes to hear the crow as well as the nightingale, for He made them both. (Billy Bray.)

Christian rejoicing

Rejoice with a rejoicing universe. Rejoice with the morning stars, and let your adoring spirit march to the music of the hymning spheres. Rejoice with the jocund spring, in its gush of hope and its dancing glory, with its swinging insect clouds and its suffusion of multitudinous song; and rejoice with golden autumn, as he rustles his grateful sheaves, and clasps his purple hands, as he breathes his story of fruition, his anthem of promises fulfilled; as he breathes it softly in the morning stillness of ripened fields, or flings it in AEolian sweeps from lavish orchards and from branches tossing bounty into mellow winds. Rejoice with infancy, as it guesses its wondering way into more and more existence, and laughs and carols as the field of pleasant life enlarges on it, and new secrets of delight flow in through fresh and open senses. Rejoice with the second birth of your heaven-born soul, as the revelation of a second birth pour in upon it, and the glories of a new world amaze it. Rejoice with the joyful believer when he sings, “O Lord, I will praise Thee,” etc. Rejoice with Him whose incredulous ecstasy has alighted on the great gospel secret; whose eye is beaming as none can beam save that which for the first time beholds the Lamb; whose awestruck coun tenance and uplifted hands are exclaiming, “This is my Beloved, and this is my Friend.” Rejoice with saints and angels as they rejoice in a sight like this. Rejoice with Immanuel whose soul now sees of its travail. Rejoice with the ever blessed Three, and with a heaven whose work is joy. (J. Hamilton, D. D.)

The duty and the means of cheerfulness

If it be a part of Christian charity to alleviate the miseries of mankind, then the cultivation of a cheerful spirit is a Christian duty. Why should you lighten the sorrows of the poor by your alms, and make your own house miserable by your habitual gloom? And if you have learnt any thing of human nature, you will know that among the pleasantest things that can find their way into a house where there is anxiety and want, are the music of a happy voice and the sunshine of a happy face. The best person to visit the aged and the poor--other things, of course, being equal--is the one whose step is the lightest, whose heart is the merriest, and who comes into a dull and solitary home like a fresh mountain breeze, or like a burst of sunlight on a cloudy day. No one can make a greater mistake than to suppose that he is too cheerful to be a good visitor of the sick and wretched. Cheerfulness is one of the most precious gifts for those who desire to lessen the sorrows of the world. It can do what wealth cannot do. Money may diminish external miseries; a merry heart will drive the interior grief away. It is possible to cherish and encourage this spirit of joyousness, even when it is not the result of natural temperament. Consider what it is that depresses you. If it is the consciousness of sin, often confessed, never heartily forsaken, appeal to Him who can pacify as well as pardon; master for a single week the temptation to which you habitually yield, and you will find yourself in a new world, breathing clearer air, and with a cloudless heaven above you. If it is incessant thought about your own personal affairs, escape from the contracted limits of your personal life by care for the wants of others. Determine, too, to think more of what is fair and generous and noble in human nature than of what is contemptible and selfish. Those who distrust the world and think meanly of it can never be happy. There is sin enough, no doubt; but there is more of goodness than some of us suppose. It makes my heart “merry” to think of the patience and courage with which many whom I know are bearing heavy troubles; the generosity with which some of the poor relieve the distresses of those more wretched than themselves; the firmness which some are showing in the presence of great temptations; the energetic devotion of others to the highest welfare of all whom their influence can reach. Christ has not come into the world for nothing. If sometimes it is necessary to dwell upon the moral evil which clings even to good men, and upon the terrible depravity of the outcasts from Christian society, I find in Him a refuge from the sore trouble which the vision of sin brings with it. He is ready to pardon the guiltiest, and to bring home to Himself those who have gone furthest astray. Why should those who have seen God’s face be sad? “In His presence” both on earth and in heaven “there is fulness of joy.” (R. W. Dale, D. D.)

Cheerfulness in God’s service

This want of laughing, this fear of being joyful is a melancholy method of praise. It is ungrateful to God. I would rather dance like David than sit still like some Christians. I remember being in a church once in America. They certainly had a warm church, and that was pleasant; but in one sense it was a fine ice house, for no one seemed to feel any joy. When we came out I was asked what I thought of the service. I said that if some negro had come in and howled out a “hallelujah,” it would have been a joy; but nobody had shown anything but conceit--it was all intellectualism. (G. Dawson, M. A.)

Happiness in all circumstances

When Richard Williams, of the Patagonian Mission, with his few companions were stranded on the beach by a high tide, and at the beginning of those terrible privations which terminated his life, he wrote in his diary: “I bless and praise God that this day has been, I think, the happiest of my life. The fire of Divine love has been burning on the mean altar of my breast, and the torchlight of faith has been in full trim, so that I have only had to wave it to the right or left in order to discern spiritual things in heavenly places.” Later, when severe illness was added to circumstantial distress, he could say: “Not a moment sits wearily upon me. Sweet is the presence of Jesus; and oh, I am happy in His love.” Again, though held fast by fatal disease, he wrote: “Ah, I am happy day and night, hour by hour. Asleep or awake, I am happy beyond the poor compass of language to tell. My joys are with Him whose delights have always been with the sons of men; and my heart and spirit are in heaven with the blessed.” (J. F. B. Tinling, B. A.)

Christian joy

If you have one joy now, and will become a Christian, you will have ten thousand joys then. The grace of God will not deplete you; it will not rob you of a single satisfaction. There is not one thing in all the round of enjoyments that will be denied you. God gives especial lease to the Christian for all sunlight, for all friendship, for all innocent beverages, for all exhilarations. I will tell you the difference. You go into a factory, and you see only three or four wheels turning, and you say to the manufacturer: “How is this? you have such a large factory, and yet three-fourths of the wheels are quiet.” He says the water is low. A few weeks afterwards, you go in and find all the spindles flying, and all the bands working--fifty, or a hundred, or five hundred. “Why,” you say: “there is a great change here.” “Oh, yes,” says the manufacturer, “the water has risen. We have more power now than before.” I come into this man’s soul, who has not surrendered himself to God, and I find there are faculties employed; but only a part of his nature is working. The water is low. After a while I come into that man’s nature, and I find that all his capacities, all his energies are in full play. I say there is a great difference. The floods of Divine grace have poured their strength upon that soul, and whereas only a few faculties were employed then, now all the energies and capacities of the soul are in full work. In other words, he who becomes Christian is a thousand times more of a man than he was before he became a Christian. (H. W. Beecher.)

The pleasantness of religion

Religion is often regarded as a morose and melancholy duty, a duty abridging delight rather than a delight irradiating duty. And much of the character both of the precept and conduct of the Christian Church has been well calculated to betray the world into this erroneous supposition. Extremes meet. And the extreme Puritan view of religion combines with the extreme Papal view in identifying religion with austerity. These opposite yet kindred asceticisms has done much to misinterpret to the world the true nature of religion. For surely it is obvious that God has not created His world to be a gloomy conventicle or intended the chambers of human life to be cheerless as a monastery. He has made the earth surpassingly beautiful and pleasant, rich in fragrance, song, and joy. And is it to be supposed that birds and trees and fields may laugh and sing, but that man, the top and crown of creation, is doomed to pass through life a sad and mirthless pilgrim? Does not the page of inspiration proclaim that (Proverbs 3:17). Angel voices all around us echo again the first Easter question, Christian, why weepest thou? Rejoice, they say, “in the Lord always!” And again their message is, “Rejoice.” No doubt the happiest religion has its yokes and crosses, its travails and its tears. Repentance and contrition are not things pleasant in themselves. The ascent up the hill of self-sacrifice is thorny, laborious, steep. But, like the brave mountaineer, the Christian enjoys the exhilaration of climbing, no less than he enjoys the serenity and largeness of the prospect from the summit. True pleasure is never the child of indolence. The intellectual giant, e.g., who now sports with gladsomeness among the deep questions of the mind, found the first steps of his training wearisome and painful. It is only after years of mental effort that he has attained the elevation of pure and full intellectual delight. Similarly the pleasures of religion are not sweetest at the commencement. Ideals of pleasure also differ. The clearer and nobler the soul becomes, the deeper will be its delights in the pleasantness of religion. And what nourishment for the mind is comparable to the studies of religion? What contemplation so matchless as the contemplation of God? What ideals so beautiful as those of Christ? What aspiration so glorious as to copy Him? What manliness so robust, yet so refined, as the manliness of the Son of God?…The joys of meditation upon God, the delights of adoring the Author of the mysteries and the majesty of existence, the happiness of touching the hem of Christ’s garment, and leaning on His breast, and shedding the tears of devotion at His feet, make the latest years of the religious life a continuous jubilee. (J. W. Diggle, M. A.)