weak, be patient toward ολιγοψυχους, αντέχεσθε των ασθενών, μακροθυμειτε προς all men. "elegance and force of its words, and the delicate turn of its structure. "The union of the words within each comma or stop, and their mutual rela"tion and assistance, is exquisitely proper and natural. The noble period "runs on with strength and smoothness, and ends close and full. Both the "ear and judgment are satisfied." Sac. Class. vol. i. p. 257. 2. Comfort the faint-hearted. Oxyfuxa, according to Grotius, are persons, who in adversity are dejected. But in Chandler's opinion, they are persons who entertain worse thoughts of themselves than they ought to do. Of this sort, there may have been some among the Thessalonian brethren, who, having been great sinners, were oppressed with sorrow for their former offences, and afraid, lest the continued persecution to which they were exposed, should make them renounce the gospel. 3. Support the weak. AvTixo da, is to bear a thing on the side opposite to a person who bears it at the same time. In this place, it signifies our assisting the weak in understanding, with our advice, when they are at a loss how to direct themselves. Ver. 16-1. Always rejoice. Here, and in what follows, the apostle turns his discourse to the people.-In advising us always to rejoice, he does not mean that we should be insensible of our afflictions; but that in affliction we should not lose the joy which the glorious discoveries of the love of God and of Christ, made to us in the gospel, are fitted to yield. The truth is, affliction is the time when God gives the most abundant measures of his Spirit to his children, and raises their faith in the promises of the gospel, and strengthens their trust in his providence; by all which they obtain such peace and joy as nothing can overcome.-See Philip. iv. 4. note. Ver. 17.-1. Pray without ceasing. This does not mean, that we should never intermit praying, but that we should observe the stated seasons of prayer. Thus Luke xxiv. 53. They were continually in the temple praising God, means, that they resorted to the temple at the time of the morning and evening sacrifice; and, according to the custom of the Jews, offered their prayers and praises while the incense was burning. See Rev. viii. 3. And comfort the faint-hearted, support the weak, be of a long-suffering disposition towards all. 15 Take care that no one return evil for evil to any one, but always pursue ye what Is good, both to wards one another, and towards all. 16 Always rejoice.1 Mat. v. 11, 12. Rom. v. 2. 17 Pray without ceasing.1 leaving off working, and of meddling with other people's affairs; encourage them who are faint-hearted, when persecution arises; support by your counsel, them who, being weak in understanding, know not how to direct themselves; and bear long with all who err through igno rance. 15 By your admonitions, and by the prudent use of the censures of the church, Take care that none of your flock return evil for evil to any one. But say to them, Always pursue ye what is good, both towards one another, and towards all: For to overcome evil with good, is a victory far more noble than any other. 16 Whether you are in prosperity, or in adversity, always maintain that rational joy, which the doctrines and promises of the gospel inspire. 17 Sensible of your own wants and weaknesses, and of the infinite power and goodness of God, pray to him morning and evening, and embrace every fit opportunity of prayer. as the morning and evening sacrifice is called the continual burnt offering, Exod. xxix. 42. they who regularly observed that season of prayer, were said to pray continually, and night and day. Acts xxvi. 7. Our twelve tribes instantly serving God night and day, &c.—But besides outward worship, there is due to God worship also in spirit, consisting in habitually cherishing just conceptions of his character and government; in placing our affections on him as their highest object; in submitting our will to his in all things; and in relying upon him for our happiness, both in prosperity and in adversity. Where these dispositions prevail, the person may be said to pray without ceasing and to make them habitual, care in performing the outward acts of worship is of great use. Farther, frequently and humbly to ask the assistance and protection of God, and to return him thanks for the blessings we derive from his providence, are duties so natural, and so necessary to our happiness, that one would think no person or family could live in the habitual neglect thereof. And yet how many are ere who do so! 20 Despise not prophesyings. 21 Prove all things; hold fast that whichisgood. 22 Abstain from all appearance of evil. 18 Εν παντί ευχαριςείτε τουτο γαρ θελημα Θεου εν Χριςῳ Ιησου εις μας. 19 Το πνεύμα μη σβεννυτε 20 Προφητειας μη εξου Πενειτε 21 Παντα δοκιμαζετε το καλον κατέχετε 22 Απο παντός είδους πονήρου απέχεσθε. Ver. 18.-1. In every thing. This clause may be translated, For every thing give thanks. See Ephes. v. 20. note 1. But the preposition there, is jig, not ev, as here. Ver. 19.-1. Quench not the Spirit. Here, the Spirit, denotes the miraculous gifts which were bestowed on the first Christians, called, Heb. ii. 4. Distributions of the Holy Spirit.-From this precept, as well as from that to Timothy, Stir up the gift of God which is in thee, 2 Tim. i. 6. it appears, that even the miraculous powers might be improved; and that the continuance of them with individuals, depended in a great measure upon the right temper of their minds, and upon the proper use which the spiritual men made of their gifts. The Greek words, in which the above-mentioned precepts are expressed, have a relation to those flames of fire, by which the presence of the Spirit was manifested, when he fell on the apostles and brethren, as mentioned Acts ii. 3. For in this passage, the banishing of the Holy Ghost is expressed by words, which signify the extinguishing of flame: To suμA pen bevvUTE, Quench not the Spirit. On the other hand, the strengthening the spiritual gifts, by exercising them properly, by banishing all vicious passions, and by cherishing inward purity, is expressed in words which denote the blowing up of fire into flame. 2 Tim. i. 6. I put thee in mind, avaζωπυρείν το χαρισμα τε Θεό, to stir up the spiritual gift of God which is in thee, literally, to stir up as fire the spiritual gift. Some commentators suppose these precepts have a respect likewise to the ordinary influences of the Spirit, which, without doubt, equally with the extraordinary, are banished by resisting or abusing them, and by indulging sensual, malevolent, worldly dispositions; but are cherished by yielding to their influence, and by cultivating a virtuous temper of mind. Ver. 20.---1. Despise not prophesyings. Mn severa, literally, do not set at naught. This precept, in a more general sense, is designed for those who neglect attending the public worship of God, on pretence that they are so wise, or so well instructed, that they can receive little or no benefit from it. But such should consider, that the spiritual life is maintained in 18 In every condition, whether prosperous or adverse, give thanks to God, by whose providence all things come to pass; for this is the will of God, made known by Christ Jesus concerning you. 19 Quench not the gifts of the Spirit, by hindering others to exercise them, or by neglecting to exercise them yourselves, or by exercising them with strife and tumult. 20 Highly esteem the gift of prophesying; for it is the most useful of all the spiritual gifts, being that by which the church is edified, exhorted, and comforted. 21 Do not believe every teacher pretending to inspiration; but examine all things offered to you, comparing them with the doctrines of Christ, and of his apostles, and with the former revelations: And hold fast that which, upon examination, is found good. 22 Abstain from all such actions, as to yourselves, after examination, have an appearance of evil. the soul, not so much by new knowledge, as by the recollection of matters formerly known, and by serious meditation thereon. Ver. 21.-1. Prove all things. This precept may have been originally intended for those spiritual men, who had the gift of discerning spirits, and whose office it was to try those who pretended to prophesy, or to speak by inspiration; and to direct the church in their opinion concerning them. Nevertheless, it may well be understood in a more general sense, as requir ing Christians in all ages, before they receive any religious doctrine, to examine whether it be consonant to right reason and to the word of God. On this precept, Benson's remark is, "What a glorious freedom of thought do "the apostles recommend! And how contemptible in their account is a ❝ blind and implicit faith! May all Christians use this liberty of judging "for themselves in matters of religion, and allow it to one another, and to * all mankind!" 2. Kere. This word signifies to hold a thing firmly in one's hand. 23 And the very God of peace sanctify you wholly: and I firay God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ. 23 Αυτος δε ὁ Θεος της ειρηνης ἁγιασαι μας ὁλοτελεις και ολοκληρον ὑμων το πνευμα, αι ἡ ψυχη, και το σωμα αμέμπτως εν τη παρουσία του Κυρίου ημών Ιηἡμων σου Χριςου τηρηθείη. Applied to the mind, it denotes the sincere approbation of a thing, and the close adherence to it. Ver. 23.—1. Your whole person. So I have translated, dacxangov iμær, because the word signifies the whole of a thing given by lot; consequently the whole of any thing; and here the whole frame of our nature, our whole person. Accordingly, Chandler has shewed, that this word is applied to a city, whose buildings are all standing; and to an empire, which hath all its provinces; and to an army, whose troops are undiminished by any accident or calamity. 2. The spirit, the soul, and the body. The Pythagoreans, Platonists, and Stoics, divided the thinking part of a man into spirit and soul; a notion which they seem to have derived from the most ancient tradition, founded, perhaps, on the Mosaic account of the formation of man, Gen. ii. 7. and therefore it was adopted by the sacred writers. See Whitby's note here,' who says, Gassendus and Willis have established this philosophy beyond all reasonable contradiction. But others are of opinion, that as the apostle's design was to teach mankind religion, and not philosophy, he might use the popular language to which the Thessalonians were accustomed, without adopting the philosophy on which that language was founded: consequently, that his prayer means no more, but that they might be thoroughly sanctified, of how many constituent parts soever their nature consisted. The passage of Genesis above referred to, runs thus: The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul, that is, an animal. The same appellation is given to the beasts, Gen. i. 24. God said, let the earth bring forth the living creature, (Heb. the living soul) after his kind, cattle, &c. Wherefore, the formation of the animal part of our nature only is described, Gen. ii. 7. the formation of our spiritual part having been formerly declared, Gen. i. 27. So God created man in his own image. In the image of God created he him: Male and female created he them; both the male and the female of the human species, created he in the image of God. Moses's account, thus understood, implies, That we have both an animal and an intellectual nature: that in his animal nature, man is the same with the beast. For like the beast he hath a body united to his soul. And as the soul of the beast is the seat of its sensations, and is endowed with appetites and passions, such as anger, hatred, lust, &c. so the soul of man is the seat of his sensations, appetites, and passions. And though his body, in its form, differs from that of a beast, it resembles it in being made out of the ground; its members |