ANNOTATIONS ON THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE THESSALONIANS.

THE ARGUMENT AND ANALYSIS.

The Thessalonians, though they gladly embraced the doctrine of the Christian faith, and continued constant in the profession thereof, yet were much discouraged and dismayed at the persecutions raised against the godly for the truth's sake, by the Jews, and for the loss of some eminent professors, and their dear friends, whom God had taken out of the world. Whereof the Apostle having notice, writes this Epistle unto them, to build them in their most holy faith, and to comfort them against the scandal of the cross; which is the common lot of the godly, and the fear of death itself, which he shows to be nothing else, but a pass to immortal bliss; whereof they shall not be partakers only, who shall be alive at Christ's coming, but all other that die in the Lord. In the meanwhile, they ought so to carry themselves in all holiness of conversation, that they may be thought worthy the glory that shall be then revealed.

The special contents of the Epistle are

1. Commendations of their sincerity and constancy, Chap. 1.

2. Declarations of his faithful and powerful ministry, and love to them, Chap. 2, 3.

3. Consolations in time of persecution for the Gospel, and against the terror of death, to which, he opposes the glory of the resurrection and Christ's second coming to judgment, chapter 2. from verse 13. to verse 17. and chap. 4. from verse 13. to the 10. verse of the 5. chapter.

4. Exhortation to duties of

   1. Christian charity, chap. 4. verse 1. to the 12.

   2. Piety, chap. 5. verse 11. to the 25.

CHAPTER 1

Vers. 1. {Silvanus} Saint Jerome is of opinion that Silvanus (through the error of some that transcribed this Epistle of S. Paul) was put for Silas; and by comparing this chapter with divers passages in the Acts of the Apostles, it should seem, that he who is called here Silvanus, was no other than Silas; and he might be sometimes called by the name of Silas, and sometimes of Silvanus, as S. Paul himself was sometimes called Paul, sometimes Saul.

{and Timotheus} There are three reasons alleged by Salvianus and others, why the Apostle adds Silvanus and Timotheus in the inscription of this Epistle: the first, that the Thessalonians might know, that they were all three together, who are joined in this inscription when the Apostle dictated this letter. Secondly, to show their consent in doctrine, and that what they had taught before severally, they now deliver jointly. And thirdly, that the Epistle might carry the more authority, being sent from three such eminent pastors. See Gal. 1.1.

V. 2. {We give thanks to God} See Phil. 4.

V. 3. {your work of faith} Your faith which is not a dead, but a living faith, working through love; although faith be opposed to the works of the Law, by this Apostle (Rom. 3.28.) who concludes, that we are justified by faith, and not by the works of the Law; yet is faith a work of grace, and of the Gospel, and so is called by Christ himself, John 6.29.

{and labour of love} The duties of true love, exercised and practiced by you, without sparing yourselves in hard and dangerous times and occasions.

{patience of hope} Your voluntary and constant patience under the cross, for the Gospel, which is upheld by the assured hope of a far exceeding and eternal weight of glory; 2 Cor. 4.17.

{in our Lord} Gr. of our Lord.

{in the sight of God} Either the meaning is, what time soever we present ourselves before God, to pray unto him, we remember you: or this may be added to signify the truth and sincerity of these virtues in the Thessalonians.

V. 4. {Knowing} By God’s blessing upon our labors, in your true conversion, and the fruits of true faith, brought forth by you, that you are elected of God.

{beloved, your election of God} Or, beloved of God, your election.

V. 5. {but also in power} Either powerfully testified by miracles, or a most powerful working upon your hearts.

{and in the holy Ghost} Either he means the extraordinary gifts of the Holy Ghost, or the testimony of the Spirit, assuring them of their effectual calling.

V. 6. {joy of the holy Ghost} A spiritual joy wrought in you by the Holy Ghost.

V. 8. {word of the Lord} The Gospel is so termed, either because the Lord is the author, or the object of it; for it is both à Domino, and de Domino.

V. 9. {entering in we had} That is, what loving entertainment, and kind acceptance we had from you, and how cheerfully you embraced the Gospel. Act. 17.

{serve the living and true God} God is said to be the true God in opposition to all false gods, John 17.3. but, the living God, partly in opposition to idols, which were images of dead men, and themselves lifeless being senseless stocks; or to teach us, that God has life in himself, and is the author of all life, both of nature, grace and glory.

V. 10. {wrath to come} Christ delivers us from the wrath of God, both present, and to come; yet the Apostle names only wrath to come, as Saint John Baptist likewise does, Matth. 3.7. because that is the most dreadful wrath, and the deliverance from that, the greatest and most illustrious deliverance of all. Apoc. 6.16, 17.

CHAPTER 2

Vers. 1. {In vain} The meaning is, either that he preached not vain things unto them, as poetical fictions, or curious speculations, but true and necessary doctrines: or that his preaching among them was not without fruit, but through the operation of the Spirit, fruitful and effectual: in which sense the sacred symbols or elements are truly affirmed by Protestants not to be κένα, the word here used, that is, bare, vain, or empty signs, because the Spirit works by them, and they really exhibit to the soul that which is signified by them.

V. 2. {shamefully entreated} Cruelly beaten with rods, and after cast into prison, and his feet set fast in the stocks, Acts 16.23, 24. as if he had been a vagabond, a rogue: but the more disgrace the enemies of the Gospel put upon him, the more God honored him by miraculously shaking the foundation of the prison, and loosening his and all his fellow-prisoners’ bands, and converting the jailer himself to the Christian faith.

{at} Gr. in.

{Philippi} See Acts 18.22.

{bold in our God} That is, trusting in God’s help, who powerfully assisted us, and as it were owned us. The possessive our here, as my elsewhere, Psal. 18.2. Esa. 25.1. Dan. 9.18, 19. Luk. 1.47. Phil. 3.8. Rev. 3.12. show the special affiance, which the faithful have in God, which because the Romanists disclaim, they show they understand not the nature of true justifying faith.

{with much contention} Gr. in much strife. With much fervency of zeal, and strong contestation with all gainsayers of the truth. For it is not sufficient to hold the right faith, or preach it; but we must strive and earnestly contend for it, Jude 3.

V. 3. {not of deceit} The heretics and false Apostles, proposed to themselves chiefly three ends, applause, gain, and voluptuousness; the first they sought to attain by soothing their hearers, and colloguing with them; the second by crafty fetches, and cloaks of covetousness; the third by sowing pillows under men’s elbows, and preaching doctrines tending to carnal liberty; from all which the Apostle calls God himself to be his compurgator, from the first vers. 6. from the second vers. 5. from the third vers. 3.

V. 4. {allowed of God} As God has thought us fit to be trusted with the preaching of the Gospel, and given his approbation to our ministry: so we seek to approve ourselves to him in all things, and not to men, as the false Apostles do, who are time-servers and men-pleasers.

{trieth} Or, proveth.

{our hearts} Jer. 17.10. Acts 1.24. Rom. 8.27.

V. 5. {nor a cloak of covetousness} For the sincerity of his teaching and actions he calls them, but for the sincerity of his intentions, he calls God to witness. The word in the original πρόφασις, signifies a fair and specious pretext, which they commonly use to beguile their hearers with, who go about underhand to make a gain and a prey of them.

V. 6. {been burdensome} Or, used authority. When we might have taken upon us, and exercised our Apostolical authority, and required of you such maintenance and chargeable entertainment, as might befit the ambassadors of Christ, yet we took a contrary course, we put you to no cost at all, nor came unto you with a rod, but with the spirit of meekness, 1 Cor. 4.21.

V. 7. {gentle among you} Tenderly affected, as a nurse which bears with a froward child, and patiently takes all pains with it, as if she were the mother.

V. 8. {our own souls} Either to have imparted and communicated unto you all our secretest intentions, and the very bottom of our hearts: or we would have been contented even to have laid down our lives for you, so far were we from going about to make any gain or advantage of you.

V. 9. {labouring night and day} See Act. 20.34. 2 Thes. 3.8.

{be chargeable} See 1 Cor. 9.12.

V. 10. {how holily} Holily in respect of God, justly in respect of men; unblamably in respect of ourselves: or holily in our ministerial function, justly in our civil affairs and commerce, and unblamably in respect of our private carriage with our familiar and most intimate friends. This text seems to be parallel to Titus 2.12. for holy answers to godly there, justly to righteously, and unblamably to soberly.

V. 11. {charged} Gr. testifying.

{as a father doth his children} Before he compared himself to a nurse which tenderly affects, and carefully attends and cherishes the infant committed to her: but because a nurse cannot be of the like natural affection as the parent, nor has the like power to do it good, nor authority over it, he improves the former metaphor, and withal amplifies his love unto them, by resembling his care over them, and affection towards them to that of a father: and truly pastors are as ghostly fathers, both in respect of their fatherly affection, and fatherly power, and especially, because in Christ Jesus they beget us through the Gospel, 1 Cor. 4.15.

V. 12. {That ye would walk worthy of God} See Ephes. 4.1. Phil. 1.27. Colos. 1.10.

V. 13. {word of men} Who are subject to error, and as themselves, so their words are impotent and weak, but as the word of God, which is mighty in operation, and sharper than a two-edged sword, Heb. 4.12. Or you received it as the word of God with reverence, and religious attention, and full assurance of the truth thereof, yielding both your assent and obedience thereunto.

V. 14. {as they have of the Jews} What in particular the believers among the Jews suffered of their countrymen is set down, Heb. 11.32, 33, 34. not only reproaches, but also spoiling of their goods with other grievous persecutions.

V. 15. {killed the Lord Jesus} He prevents an offense which might be taken, for that the Jews especially, above all others, persecuted the Gospel, that is no new thing, says he, seeing they slew Christ himself, and stoned his Prophets, and have banished me also.

{persecuted us} Or, chased us out.

{contrary to all men} Who are of a froward and perverse disposition, opposing themselves against all men, in resisting the course and success of the Gospel among the Gentiles, and as much as in them lies, hindering the salvation of all men: just of the temper of those lawyers, against whom our Savior pronounced a dreadful woe, Luk. 11.52. who neither entered themselves into the Kingdom of God, nor suffered any others to enter.

V. 16. {fill up their sins} The Jews intended not by persecuting the Church of Christ; to fill up the measure of their sins, and so to draw vengeance from heaven upon themselves: but the Apostle’s meaning is, that God in his just judgment permitted them thus to make up the full measure of their own, and their forefathers’ sins, because he intended to sweep them away with the besom of destruction, in the hand of the Romans. In the phrase and manner of expression he alludes to Gen. 15.16. and Matth. 23.32.

{come upon them to the uttermost} Or, suddenly fallen upon.

V. 18. {Satan hindered us} By his agents and instruments, raising up new stirs and troubles in other Churches, where our presence was required to compose them, and thereby we were hindered from coming to you. Or by laying blocks in our way through manifold persecutions stirred up against us, stopping up all passage to you.

V. 19. {our hope} In these words he passionately expresses his love to them, saying, you are my hope, that is, they from whose growth in the knowledge of Christ through my ministry, I hope I shall receive praise of God; and you are my joy, that is, they who bring me much joy and comfort; and my crown, that is, you are they for whom by my faithfulness in the exercise of my ministry among you, I shall receive a crown at the last day, 2 Tim. 4.8. 1 Pet. 5.4. Or, you are the crown of my rejoicing or glorying, that is, I more rejoice and glory in you than in a crown.

{rejoicing} Or, glorying.

CHAPTER 3

Vers. 1. {Could no longer forbear} Before he compared himself to a father, Chap. 2. vers. 11. and here he shows how his bowels yearned towards the Thessalonians, as his children; and because he would not leave them comfortless, he left himself helpless, sending his fellow-laborer Timotheus unto them, and staying himself alone at Athens.

V. 2. {to establish you} The troubles and afflictions which befell the Apostle their teacher, were likely to unsettle the faith of the weak, and discourage them in their holy course he had set them in; therefore out of wisdom and love he sends Timotheus seasonably unto them, both to strengthen them in their faith, and comfort them in their fears, and arm them against the temptations of Satan.

V. 3. {for yourselves know} From my mouth, for at one and the same time that I preached unto you Christ crucified, I forewarned you that you were to bear his cross.

{appointed thereunto} The word in the original κείμεθα, is the same with that which Simeon used when he blessed our Savior, saying, Behold, this child is set for the fall and rising of many. (Luk. 2.34.) The godly are set as a mark, at which the arrows of persecution are shot: for in the decree of their predestination to life, God has so ordered, that they be conformable to the image of his Son, first in their sufferings, and after in glory, Rom. 8.17, 29.

{tempter have tempted you} Or, had. By tempter he means the devil. See Matth. 4.1.

{be in vain} Or, had been.

V. 8. {For now we live} Notwithstanding all our crosses and afflictions, and that death does hunt us continually; yet are we glad, and rejoice, and our spirit is revived when we hear of your constancy in the truth.

V. 9. {our God} See 1 Thess. 2.2.

V. 10. {perfect that which is lacking in your faith} The word in the original, καταρτίσαι, signifies to make even, and consequently to perfect: for an even number is a perfect number, and an odd number imperfect. The Apostle before commended them for their steadfastness in the faith, they wanted not constancy therefore; what they knew they steadfastly believed, and constantly professed: but it seems they were not fully instructed in all points, but needed either a further information in some doctrines of faith, which they had not yet learned; or a resolution of some doubts which might trouble and perplex their conscience: these lackings in their faith were partly supplied by Timothy his sending unto them; and partly by the Apostle in this Epistle: and it is very probable, that what he prayed for so earnestly day and night, God granted unto him, a prosperous journey to the Thessalonians, that he might water where before he had planted; and finish the building where he had so happily laid the foundation.

V. 11. {direct} Or, guide.

V. 13. {stablish your hearts} See 1 Cor. 1.8. chap. 5.23.

{unblameable} See 1 Cor. 1.8.

{holiness} Gr. Tec. righteousness.

CHAPTER 4

V. 1. {Beseech you} Or, request.

{exhort you} Or, beseech.

{by the Lord Jesus} Gr. in. That is, by the command of the Lord Jesus: or, in the Lord Jesus, that is, in the name of the Lord Jesus.

V. 3. {the will of God} He means the object of God’s will; or his commandment, which is, that we endeavor to keep ourselves holy, both in body and soul; and carefully shun all pollution both of flesh and spirit, 2 Cor. 7.1.

{your sanctification} Or, holiness. The word in the original ἁγίασμὸς, signifies sometimes sanctification, as Matth. 6.9. 2 Thess. 2.13. Sometimes sanctimony, or holiness, as Rom. 6.19. It may be taken here in either sense: for if we refer it to the former words, the meaning is, This is God’s revealed will, or word which sanctifies you, as Joh. 17.17. if it be referred to the latter words, it may be well rendered your holiness: for abstaining from all filthiness, is a great part of our holiness.

{from fornication} He takes here fornication generally for all uncleanness committed alone, or with others, men, or women, single or married: as also all incestuous marriages within the degrees prohibited, 1 Cor. 5.1.

V. 4. {possess his vessel} Or, keep. Some of the ancients, as S. Augustine l. de nupt. c. 8. understand our wife, or the body of our wife; applying this exhortation peculiarly to married folks, that they keep their bed undefiled, and that they wrong not one another in that kind. For though such defrauding and wrong be done never so secretly; yet God, to whose eyes all things are naked, takes notice thereof. But by the antecedents and consequents, and scope of the place, it should seem that the exhortation is general; and that by Vessel, here he understands the body of every man, or woman, which is σκεῦος, as a vessel, or utensil of the soul, which we ought not to prostitute to any manner of uncleanness, but use and govern it holily and chastely; keep it in honor, and in holiness, as the vessels were kept clean and sweet, which were dedicated to the service of the sanctuary.

V. 5. {lust of concupiscence} Gr. passion. In the original it is ἐν πάθει ἐπιθυμίας, which signifies a passion or disease of the mind, whereby a man is enslaved to beastly and inordinate desires; so the word is used, Rom. 1.26. πάθη ἀτιμίας.

V. 6. {and defraud} Or, over-pass, or, over-reach. Either by false weights or measures, or lying words, or fraudulent intentions, or overreaching policies and devices: for though these things come not, at least usually, within the walk of man’s justice, yet God will meet with such persons, and revenge all such wrongs done to our brethren.

{in any matter} Or, in the matter.

V. 7. {unto holiness} Gr. in.

V. 8. {that despiseth} Or, rejecteth. These wholesome and Apostolical counsels and commands; or he that makes light of such fraudulent dealing above mentioned, slights God himself, and rejects his holy commands.

V. 9. {taught of God} See Joh. 13.34. and 15.12.

V. 11. {do your own business} In these words he reproves two vices: idleness and curiosity; idleness, in neglecting their own business; and curiosity, in intermeddling with other men’s affairs, which vice he reproves also elsewhere, 1 Tim. 5.13.

V. 12. {walk honestly} Or, decently. See Col. 4.5.

{of nothing} Or, of no man.

V. 13. {which are asleep} Act. 7.60. 1 Cor. 15.20.

{sorrow not} He forbids not Christian sorrow for the dead, but heathenish; not moderate, but excessive, and immoderate; either in respect of time, or the measure of our grief: we may water our plants for our deceased friends, but not drown them.

{no hope} To wit, of the resurrection of the dead: supposing that their departed friends are utterly lost, and perished, and they shall never see them again.

V. 14. {them also which, &c.} See 1 Cor. 15.23.

{sleep in Jesus} The dead in Christ who continue in faith, whereby they are grafted into Christ even to the last gasp.

{God bring with him} He will raise their bodies, and join their souls unto them, and so bring them with him to heaven; or to see the face of God. And it is to be observed, that the Apostle here speaking of the resurrection, makes no mention at all of the resurrection of the wicked to condemnation; but only of the resurrection of the elect to life and glory: and the reason hereof is twofold: First, because his purpose was in this part of his Epistle to comfort the Thessalonians, vers. 18. whereas the doctrine of the raising of the wicked to their condemnation and everlasting punishment, is a doctrine of terror. Secondly, because he directs his speech here to them who lived and died in the faith of Christ, who as members of Christ shall be raised with him to everlasting glory, and never experimentally know any resurrection to condemnation.

V. 15. {by} Gr. in.

{word of the Lord} Some understand this word of the Lord to be the promise of Christ, Mat. 24.31. and Joh. 5.28, 29. Some take it for a peculiar revelation of Christ to S. Paul, when he was rapt up into the third heaven, 2 Cor. 12.4.

{alive and remain} In these words the Apostle does not imply that he and those to whom he wrote, should continue living in the flesh until the day of judgment; for the event showed the contrary: but dividing all the faithful into two ranks, those that were already dead, and the rest which were yet living; he reckons himself among the living, as then he was, and the secret he reveals unto them is this, That the dead which have long lain in their graves, and their bones resolved to dust, shall notwithstanding by the mighty power of God, be as soon brought before Christ, and glorified, as they that shall be alive at his second coming, 1 Cor. 15.51, 52. Or he speaks of these things as though he should be one of them, whom the Lord shall find alive at his coming, because that time is uncertain, and therefore every one of us ought to be in such a readiness as if the Lord were coming at every moment.

V. 16. {with a shout} Gr. in. ἐν κελεύσματι. The word does properly signify such voices and cries, as are used by mariners, or gatherers of the vintage, to encourage one another to join their strength together, and go on cheerfully with their work.

{with the voice} Gr. in.

{voice of the archangel} Or, an. See 1 Cor. 15.52.

{with} Gr. in.

{the trump of God} See 1 Cor. 15.52.

V. 17. {in the clouds} These clouds shall serve as chariots in which the Saints shall be carried up into the air, as it is said of Elias, 2 Kin. 2.11. and of Christ, Act. 1.9.

V. 18. {comfort} Or, exhort.

{with} Gr. in.

CHAPTER 5

V. 1. {Times and seasons} For the year, month, day, or hour, in which the Son of man shall come to judgment, as it is curiosity for you to inquire, so it is not given to any man or Angel to resolve you therein; or precisely determine the times and seasons which the Father has put in his own power, Mat. 24.36. Mar. 13.32. Act. 1.7.

V. 2. {the day of the Lord, &c.} See Mat. 24.43, 44. 2 Pet. 3.10. Rev. 3.3. and 6.15.

{thief in the night} It cannot be from hence gathered, that Christ’s coming shall be in the night, as some have imagined: but that his coming shall be sudden, and unexpected; it shall steal upon men when they dream not of it, Luke 12.39, 40.

V. 3. {Peace and safety} General security is a forerunner of the day of judgment, Luke 17.27. when the light of the truth is taken away; when the heart of the good man of the house is at rest, and his eyes are darkened that he cannot see, and all his senses are drowned in worldly pleasures: when the world like Laish, (Judg. 18.7.) is most secure and cares for nothing, or thinks of nothing, then will the Son of man come to judgment, then shall destruction suddenly fall upon them.

{a woman with child} Women that are with child, though they may have certain signs, that the time of their delivery is near, yet they cannot know the very day and hour: so likewise though Christ in the Gospel has given us many certain signs of the approach of his coming, yet not of the day or hour.

V. 5. {children of the day} See Rom. 13.12.

V. 6. {let us not sleep} Returning to exhortation, he warns us which are enlightened with the knowledge of God, that it is our duty not to live securely and deliciously, lest we be suddenly taken in a dead sleep in pleasures; but on the contrary, wisely to have an eye to the Lord, and to take care that our hearts be not oppressed with surfeiting and drunkenness, and the cares of this life, and that day come upon us at unawares, Luk. 21.34.

{others} Gr. the rest.

V. 8. {putting on, &c.} See Isa. 59.17. Ephe. 6.16, 17.

V. 9. {to obtain salvation} Gr. for purchasing salvation.

V. 11. {comfort} Or, exhort.

{and edify one another} See 1 Cor. 14.3. Col. 3.16.

V. 12. {to know them} Or, take notice of them. See Heb. 13.17.

{over you in the Lord} The Elders that rule well, and labour in the Word, 1 Tim. 5.17. In the Lord: that is, in the fear of the Lord: or as set over you in those things which pertain to God’s service, (Heb. 13.7, 17.) so is the Ecclesiastical function distinguished from civil authority.

{admonish you} Or, instruct.

V. 13. {very highly} Gr. over and above.

{for their work's sake} He calls the pastoral function here, as 1 Tim. 3.1. a work κατ’ ἐξοχὴν, partly to signify that it is a most laborious function; for faithful pastors like lamps spend the oil of their lives to give light to their flock: partly in respect of the excellency of their work, wherein they are fellow-laborers with God to bring men unto salvation, 1 Cor. 3.9.

V. 14. {exhort} Or, beseech.

{warn them that are unruly} Or, disorderly. We must have consideration of every man’s condition, and affection; and as the disease is, so must the remedy be used of admonition to them that are disorderly; consolation to them whose hearts sinks under the burden of their crosses; of support to weak consciences, and of meek patience towards all who are diseased in mind, and troubled with any spiritual malady.

V. 15. {See that none, &c.} See Prov. 17.13. and 20.22. Matth. 5.44. Rom. 12.17. 1 Pet. 3.19.

V. 16. {Rejoice evermore} Carnal joys are but like a blaze of a fire nourished with stubble, which soon goes out: they who rejoice in their goods, in their children, in their peace, and worldly safety, in their honor and preferments, (Eccl. 7.6.) or their descent of their pedigree, their joy is transitory: but those who rejoice in the Holy Ghost, and the comforts of the Spirit, their joy is everlasting. Wherefore though you find many troubles in the world and causes of grief, (Phil. 4.4.) yet still rejoice in the Lord, and comfort yourselves with the hope of a better life: and even when you sorrow and mourn for your sins, rejoice in this, that you sorrow after a godly manner, and that the more abundantly you sow in tears, the more plentifully you shall reap in joy.

V. 17. {Pray without ceasing} See Luke 18.1. Col. 4.2. Be instant and constant in prayer, because we stand in continual need of God’s help, either to give us something that is good, or to deliver us from that which is evil. The Apostle bids us pray continually, Col. 4.2. not that we should spend all our time in prayer, and do nothing else, as the Euchites and the Messalians taught, but that we should be ready to pray upon all occasions; and whensoever we have opportunity to lift up our hearts to God, either in set and composed prayers, or sudden and heavenly ejaculations.

V. 18. {In every thing give thanks} Whatsoever God sends receive it thankfully; in prosperity give thanks unto him, because he crowns you with temporal mercies; in adversity, because he thereby tries your faith and patience, and gives you a sight and sense of your sins; in wealth, because he affords you thereby means of doing much good; in want, because he takes away from you many nourishments of vice, and teaches you to depend upon him and his promises for your supply and support, and not upon outward means and helps: in all the passages of your life, for his care and providence over you; and at your death, for his delivering you from the miseries of this life, and presently receiving you into his heavenly kingdom.

{for this is the will of God} A thing acceptable unto God, such as he likes well of, 1 Thes. 4.3. Rom. 12.2.

V. 19. {Quench not the Spirit} Stop not the motions of the Spirit in yourselves, nor restrain the gifts thereof in others. The speech is metaphorical, taken from the fire of the altar, which never was to go out. The Spirit is compared to a fire both in respect of the light that it gives to the understanding, and the heat and fervor to our affections. When we feel this fire within us, either in our private meditations, or at the hearing of the Word, we must endeavor to keep it still burning, and if it slack in us, we must ἀναζωπυρεῖν, stir it up in us, 2 Tim. 1.6. by such means as God has ordained for that end.

V. 20. {Despise not prophesyings} Contemn not the preaching of the Word, how mean soever the Preacher’s gifts seem unto you, set not light by the declarations and applications of the Scriptures, either by such as have the extraordinary gift of prophesying, 1 Cor. 14.1, 5. Or by the ordinary gift which the ministers of the Gospel receive by imposition of hands, 2 Tim. 1.6. In this prohibition the Apostle meets with those, who thought themselves wise enough of themselves, and that they had no need of any such help, Heb. 10.25. 2 Pet. 1.19.

V. 33. {whole spirit and soul} Either he takes the spirit for the understanding, and the soul for the will and affections: or the spirit for the rational part of the soul, containing in it both the understanding and the will; and by the soul the sensitive and locomotive faculty.

{unto} Gr. in.

V. 26. {with} Gr. in.

V. 27. {charge} Or, adjure.