Annotations on the New Testament

Annotations on Chap. II.

[ a] V. 1. In vain ] The word 〈 in non-Latin alphabet 〉 empty, idle, vain, is known to be proportionable to the Hebrew 〈 in non-Latin alphabet 〉 , which (in the third Commandment and many other places) being rendered vain doth yet signify false, viz. empty or void of truth. And so here being applied to S. Paul's 〈 in non-Latin alphabet 〉 entrance unto them, that is, his first preaching the Gospel to them, it doth not signify the uneffectualness of it, or want of success among them, for that he had spoken of c. 1. 9. but, as the consequents here manifest, the fallaciousness or treacherousness of his aim in coming, which that it was not imputable to him He here proves v. 2. by remembering them of the entertainment which he found at Philippi, very far from such as would encourage a worldly designer from going any farther, nothing but persecution and tribulations: and then ver. 3. he expressly adds to this matter, 〈 in non-Latin alphabet 〉 , Our exhortation was not out of deceit, or that I might deceive.

[ b] V. 2. Contention ] The word 〈 in non-Latin alphabet 〉 , strife or contention, may be taken in an Active or in a Passive sense, that is, either for labor, or sufferance, both in an high degree. In the former sense it is, when Christ commands us 〈 in non-Latin alphabet 〉 , to strive to enter in at the straight gate, that is, to be very diligent and industrious. In the latter it is Heb. 12. 1. being joined with 〈 in non-Latin alphabet 〉 sufferance, and persevering, and afflictions, mentioned before c. 11. and after v. 2, &c. so Phil. 1. 30. and Cor. 1. 29. where 〈 in non-Latin alphabet 〉 striving, is bearing, suffering afflictions, and so more fit to be joined with 〈 in non-Latin alphabet 〉 toiling, or suffering hardship, there; for so 〈 in non-Latin alphabet 〉 & signify, the 〈◊〉 or pains, in bearing, as 〈 in non-Latin alphabet 〉 in doing ver. 9. So 1 Tim. 4. 10. where we ordinarily read 〈 in non-Latin alphabet 〉 suffer reproaches, the Kings MS reads 〈 in non-Latin alphabet 〉 we combat, that is, suffer persecutions, (which is joined with 〈 in non-Latin alphabet 〉 also) which they that do; do it in hope, and trust in the living God, which can and will reward all their sufferings. And this is agreeable to the na • ure of the agones, combats, or games, among the Grecians, whereof the Poet saith,

[ c] V. 3. Deceit ] That 〈 in non-Latin alphabet 〉 , which signifies deceit, error, is used not only Passively for being deceived by others, but especially Actively for deceiving and seducing others, will appear at large, Note on Jude f. And so also that in the Epistles it refers especially to these grand seducers that were then a-foot, so rife in the Churches, the Gnostics, whose heresy being accompanied with so much uncleanness and carnality, wheresoever the 〈 in non-Latin alphabet 〉 or seduction is joined with words that express or intimate that, there is great reason thus to interpret it. Thus Theophylacts gloss intimates, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , I teach not any impurity, such as are the doctrines or practices of the Magi and Sorcerers. And accordingly here 〈 in non-Latin alphabet 〉 uncleanness (and that word signifies all manner of unnatural lusts) being subjoined to 〈 in non-Latin alphabet 〉 deceit, or seduction, it must be thought to refer to these practices of those seducing heretics, to whom S. Paul desireth to oppose his own dealing among them, at once vindicating his own simplicity and uprightness, and accusing them for the contrary. He came merely to convert them from all the villainies that they, while they were Idolaters, had lived in, and doing so, suffered great hardship of persecutions; but they (which took sure care not to be persecuted) infused into them all false heretical doctrines and corrupt practices, uncleanness and villainy. They shly stole in 〈 in non-Latin alphabet 〉 , but he 〈 in non-Latin alphabet 〉 v. 2. took all boldness and confidence to preach publicly the Gospel unto them.

[ d] V. 5. Used we flattering —] 〈 in non-Latin alphabet 〉 signifies talk, discourse of men, and so 〈 in non-Latin alphabet 〉 to be on the tongues of men, and 〈 in non-Latin alphabet 〉 , to be talked of for flattery, to be accused by men for this fault.

[ e] Ib. Cloke of covetousness ] 〈 in non-Latin alphabet 〉 signifies not only an occasion and pretence, but also an accusation, or charge, against any. So saith Phavorinus, 〈 in non-Latin alphabet 〉 , 'tis a charge, an occaesion, against any; and again, 〈 in non-Latin alphabet 〉 , a long specious oration in accusation of any man: & therefore the rendering 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , may be a false print for 〈 in non-Latin alphabet 〉 accuso; for that will best agree with 〈 in non-Latin alphabet 〉 , words that note accusing and suspecting, that went before, And so again, 〈 in non-Latin alphabet 〉 , it is either a true or false accusation. So 〈 in non-Latin alphabet 〉 are clancular depravings of men's reputations, raising suspicions of them: so Dan. 6. 4. 〈 in non-Latin alphabet 〉 , they sought some occasion, that is, accusation, against Daniel. As for the 〈 in non-Latin alphabet 〉 that is joined with it, that signifies sometimes unnatural lusts and filthiness, as hath been formerly shown, Note on Rom. 1. h. and so it seems to signify here and to answer 〈 in non-Latin alphabet 〉 uncleanness, v. 3. so notorious among the Gnostics, which were the pest of Christianity at that time.

[ f] V. 6. Burthensome ] 〈 in non-Latin alphabet 〉 weight is here taken for the censures of the Church, the exercise of that Apostolical authority and severity; so 2 Cor. 10. 10 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 letters that had a great deal of weight, that is, severity, threatening of censures, &c. and so 〈 in non-Latin alphabet 〉 to light heavy upon them, to use severity toward them (which some desired to seem to do out of vanity and ambition:) and is here set opposite to the 〈 in non-Latin alphabet 〉 , we became gentle, the tender usage of a nurse v. 7. and the spirit of meekness, 1 Cor. 4. 21.

[ g] V. 8. Affectionately desirous ] Theophylact is so peremptory for another reading in this place, 〈 in non-Latin alphabet 〉 , in stead of 〈 in non-Latin alphabet 〉 , that I cannot but set it down, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , The phrase 〈 in non-Latin alphabet 〉 , signifies bound, or close, or near, to you, from the word 〈 in non-Latin alphabet 〉 together and 〈 in non-Latin alphabet 〉 which signifies to bind together; adding that some have read it 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 desiring, 〈 in non-Latin alphabet 〉 but that it is not so. If his meaning be that 〈 in non-Latin alphabet 〉 doth not so signify, I suppose his authority will not prevail against the known use of the word, and the express Glossarie of Hesychius, 〈 in non-Latin alphabet 〉 , it signifies to love, to desire. But if his meaning be that 〈 in non-Latin alphabet 〉 is not the right reading, then unless we know what copies he had to authorize that confidence, there will be no reason to consent to it, and yet as little cause to make a controversy of it, the sense being either way the same, the word 〈 in non-Latin alphabet 〉 rendered by Hesychius just as 〈 in non-Latin alphabet 〉 is: for so in him all that we find of that word is, 〈 in non-Latin alphabet 〉 , it signifies to desire, as the other before had done.

[ h] V. 13. Effectually worketh ] That 〈 in non-Latin alphabet 〉 is to be rendered in a Passive not Active sense, and that it signifies 〈 in non-Latin alphabet 〉 to be perfected, or accomplished, hath been largely shewn, Note on Gal. 5. b. But to what the accomplishment of the word, or Gospel, here refers particularly, must be concluded from v. 14. There the proof is set down of that which is here affirmed, and that with the particle For, 〈 in non-Latin alphabet 〉 For you, &c. and therefore in all reason that must interpret this. Now that which is there mentioned is the Thessalonians suffering persecution after the manner that other Christians had done before them, which as it is an evidence of their constancy in the faith, so is that of their proficiency to the highest degree of perfection which this life is capable of. And besides, it being foretold by Christ, that they which will receive the saith, and live according to his prescriptions, shall suffer persecutions, their sufferings are a completion of that word of his.

[ i] V. 14. Country-men ] 〈 in non-Latin alphabet 〉 men of the same tribe, or race, or country, with the Thessalonian Christians, to whom he writes, may not be resolved to be the heathen inhabitants of that city or country, but the unconverted Jews which were dispersed there. For at the Apostles coming to that city, Act. 17. the first thing we read of there, is a synagogue of the Jews, v. 1. thither Paul went unto them, that is, to the Jews, and preached Christ unto them, and some of them received the faith, and of devout Greeks, or Gentile Proselytes, a great multitude, &c. v. 4. And immediately the unbelieving Jews, making use of the officers of the courts of the city, raised a tumult against them, v. 5. and the Apostle and Silas escaping, they seised upon Jason and other brethren, that is, Christians, that had received the faith, and hailed them to the magistrates of the city, and accused them for doing contrary to Caesar's orders, v. 7. And so the persecution thus early begun at Thessalonica, was evidently by the Jews which received not the faith, against the Jews and Proselytes which received it: and these Jews of Thessalonica were so zealous in the matter, that as soon as they heard of the receiving the faith at Beroea, they went thither, and solicited the multitude there against them, v. 13. And so there is no question but the 〈 in non-Latin alphabet 〉 their countrymen, that are here spoken of, are the Jewish inhabitants of Macedonia, and particularly of Thessalonica; and accordingly that they may not think it strange, that they should thus be used by those of their own nation, he gives them the example of the unbelieving Jews in Judea that had persecuted the Christians there, as before they had crucified Christ himself, &c. v. 15. And their special quarrel to the Apostles was, that they preached to the Gentiles, v. 16. for which and all other their obstinacy he foretells the wrath of God upon them, and their utter destruction approaching v. 16. That in this persecution at Thessalonica some were dead, and others so evil handled that there was need of this Epistle to comfort them for those that were fallen, and confirm them, by foretelling them the approach of Christ's coming to relieve the constant sufferers, and to destroy the persecutors, and those that cowardly fell off to them, will appear, c. 4. 13. and 5. 1. &c.

[ k] V. 19. Crown ] A crown was an attire or dressing for the head, and so is mentioned Ezech. 16. 12. together with jewels on the forehead, and ear-rings in the ear, and so Ezech. 23. 42. bracelets upon their hands, and crowns upon their heads: not that this was an Ensign of Majesty-peculiar to Kings, but the name of an ornament worn by others, both men, as the Sabaeans, Ezech, 23. 42. and women, as in that description of the Jewish nation by a woman c. 16. So the Misna makes mention of Crowns that Bridegroom's and Brides were wont to wear. The Bridegroom's was of Gold, or gilt, or painted, or of Roles or Myrtle, or Olives, and so the Brides also, Gemara Hierosol. ad tit. Sota c. 9. But these interdicted by the Jews about the time of Vespasian, saith the Misna tit. Sota. c. 9. Of these there is also frequent mention among the heathens, 〈 in non-Latin alphabet 〉 , in Bions Epitaph of Adonis, & in Libanius Declam. 8. speaking of nuptial rites 〈 in non-Latin alphabet 〉 ; was I not crowned? But as of all other ornaments so of this it must be observed that they were either of every days use (unless day of fasting and mourning) or for extraordinary or festival days (in like manner as there was an every days anointing unless upon days of humiliation) Mat. 6. and the oil of gladness or festival oil, Psal. 45. 7) and the latter of these is in those places of Ezekiel called a beautiful crown, and here 〈 in non-Latin alphabet 〉 a crown of boasting, that is, either of rejoicing or festivity, as rejoicing and boasting is all one, (such we know, was the nuptial crown, wherewith his mother is said to have crowned Solomon in the day of the gladness of his heart, Cant. 3. 11.) or of boasting, as that sounds literally, such as are the special kinds of ornament, wherein one is set out most pompo • sly and magnificently, so as vain glorious persons adorn themselves.

CHAP. III.

1. WHerefore when we could no longer forbear, we thought it good to be left at Athens alone;]

[Paraphrase] 1. And therefore being no longer able to bear the want and desire of seeing or hearing of you, I resolved to deprive myself of Timothies company, and to stay alone at Athens a City in Greece,

2. And sent Timothy our brother and minister of God, and our fellow-laborer in the Gospel of Christ, [to establish you, and to comfort you concerning your faith;]

[Paraphrase] 2. To settle you in the doctrine of the Gospel, which we had planted among you, and to comfort you against all the tribulations which were befallen you for the profession of the faith of Christ;

3. That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto.]

[Paraphrase] 3. To keep you from being discouraged or falling off by reason of these afflictions, by putting you in mind of what I am sure you know already, that this is to be looked for by all true believers, the Gospel being the covenant of the Cross, and so nothing in it strange, that God should determine to permit, and not to restrain the malice of wicked men, but leave Christians to be exercised by them.

4. For verily when we were with you we told you before, that we should suffer tribulation, even as it came to pass, and ye know.]

[Paraphrase] 4. For of this at our first preaching the Gospel to you we advertised you, that afflictions are the Christians portion: And it hath accordingly come to pass, and so you have the experimental knowledge of it.

5. For this cause when I could no longer forbear, I sent to know your faith, lest by some means the tempter have [note a] tempted you, and our labor be in vain.]

[Paraphrase] 5. And therefore the occasion of our late sending of Timothy was to see whether you continued constant, or whether the devil and the world bringing persecutions upon you for the faith, had wrought upon you by those temptations, and so all our labor in planting the faith were cast away and lost upon you.

6. But now when Timothy came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us as we also to see you:]

[Paraphrase] 6. And now he at his return telling us that joyful news of your constancy in the faith, and of your love to God casting out all fear of persecution, and that your kindness to me continues, and that you are as desirous to see me, as I to visit you:

7. Therefore brethren we were comforted over you in all our affliction and distress by your faith.]

[Paraphrase] 7. This was matter of extrem joy to us in the midst of our afflictions, or in the midst of yours, that though the Gospel had brought persecution and distress upon you, yet you continue faithful and constant in despite of all.

8. For now we [note b] live, if ye stand fast in the Lord.]

[Paraphrase] 8. For whatsoever befall us, we have matter of exceeding joy, Joh. 14. 19. such as if a man should return to life again, see Psal. 22. v. 26.

9. For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before God,

10. Night and day praying exceedingly, that we might [see your face, & might perfect that which is lacking in your faith?]

[Paraphrase] 10. once more be able to visit you, and complete or fill up those things which are necessary to your faith (see Mar. 12. 6.) and perseverance in it.

11. Now God himself and our father, and our Lord Jesus Christ [ direct our way] unto you.

[Paraphrase] 11. give us a speedy journey

12. And the Lord make you to increase and abound in love one towards another, and towards all men, even, as we do towards you:

13. To the end he may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his Saints.]

[Paraphrase] 13. Which is the sure means of obtaining that grace from God which may preserve you pure and holy, so as may be acceptable before him, who is both our God and our father, at that great day now approaching to the destruction of the obdurate unbelievers, and rescue of the faithful, which is one coming of Christ with his Angels (see Jud. 4.) and so in like manner at the dreadful day of doom.

Annotations on Chap. III.

[ a] V. 5. Tempted ] It is ordinary in the Scripture-dialect for Verbs to signify, beside the action or passion noted by them, the effect which is consequent thereto. Of Passives it hath been noted at large, Note on Mat. 11. b. And of Actives there want not examples, especially in this one word 〈 in non-Latin alphabet 〉 which now we speak of. For to tempt doth ordinarily signify no more then to offer temptations, to propose, or suggest, those objects, which if the man resist and reject, are matter of virtue in him: but having tempted here, signifies evidently, having brought them unto sin, that is, wrought upon them, corrupted them by temptations; for otherwise his labor in preaching the Gospel to them would not become vain by that means. So when God is said to give men to Christ, Joh. 6. 37. the meaning is, that by God's preventing and preparing grace, they do effectually come to Christ, receive and embrace the Gospel.

[ b] V. 8. Live] To live, beside the literal notation of it, signifies also to be cheerful, or merry, to rejoice. So Psal. 22. 26. your heart shall live forever, which is a consequent of eating and being satisfied, & praising God. So Joh. 14. 19. Because I live, ye shall live also, In the first place it is literally taken for Christ's resurrection, but in the second for their rejoicing, such as was caused by the recovery of a friend from death to life, (& these joined by the figure 〈 in non-Latin alphabet 〉 observed on Mat. 8. Note k) And this is ordinary in all languages, Hebrew, Greek and Latin. And so here it is evidently used, we live, if, &c. that is, it is matter of infinite joy to us; and accordingly it follows, as an expression of exultancy, For what thanksgiving can we return for all the joy, &c.

CHAP. IV.

1. FUrthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk, and to please God, so ye would abound more and more.]

[Paraphrase] 1. Now, my brethren, by all the kindness which you bear to us, we entreat you, and by all the obligations that the Christian faith lays upon you, and the care of your own eternal welfare, we advise you, in the presence of God, that ye walk exactly by the rule that is set you, and daily improve and grow in that piety which is already in you,

2. For ye know what commandments we gave you, by the Lord Jesus.]

[Paraphrase] 2. According to the strict commands to this purpose which we gave you in our first preaching to you.

3. For this is the will of God, even your sanctification, that ye should abstain from fornication:]

[Paraphrase] 3. For this is punctually required of you by Christ under the Gospel, that ye should preserve yourselves in chastity or perfect purity from the sins of the flesh, of what kind soever:

4. That everyone of you should know how to possess [note a] his vessel in sanctification and honor;]

[Paraphrase] 4. Everyone by study, and by exercise or practice, to learn and enable himself most strictly to preserve himself in perfect chastity, in a married or single life;

5. Not in the lust of concupiscence, even as the Gentiles which know not God:]

[Paraphrase] 5. Not in any vile, unnatural practices, as for want of knowledge of the true God the Gentiles do.

6. That no man [note b] go beyond and defraud his brother • in any matter, because that the Lord is the avenger of all such, as we also have forewarned you and testified.]

[Paraphrase] 6. Not to yield to irregular inordinate lust, to commit filthiness with his fellow Christian in those things that are not to be mentioned plainly; for as these are the sins that on Sodom, on the nations, and in all times on those Gentiles God hath punished severely with utter excision, so is the like still to be expected on all that are guilty of such villainies, as I have formerly assured and warned you.

7. For God hath not called us unto uncleanness, but unto holiness.]

[Paraphrase] 7. And accordingly you must resolve that Christianity is far from giving liberty for unnatural uncleanness, it is on the contrary an obligation to all the purity imaginable.

8. He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.]

[Paraphrase] 8. And he that despiseth these commands of ours in this matter, given by me from Christ, ver. 2. as special parts of the Christian faith, and indulgeth to those contrary sins, he despiseth the commands, and provoketh the displeasure and wrath of God, and sinneth against that sanctifying Spirit which God giveth to believers.

9. But as touching brotherly love, ye need not that I write unto you: for ye yourselves are [note c] taught of God to love one another.]

[Paraphrase] 9. And as to that of purity from all the impure infusions of the Gnostic heretic, so for charity and peaceableness (out of which they are as likely to seduce you, and infuse malice and bitterness against all orthodox Christians) this I need not enlarge on by Epistle, there being nothing to which the Christian faith more engages you then this, and your having received the faith makes it superfluous for me to exhort you to it; this is an inseparable effect of that, and that which hath been actually impressed on you.

10. And indeed ye do it towards all the brethren, which are in all Macedonia: but we beseech you, brethren, that ye increase more and more;]

[Paraphrase] 10. And accordingly your practice hath been toward all your fellow Christians in Macedonia, there hath been unity and peace in all those Churches: Only • exhort you to increase every day more and more in this grace,

11. And that ye study to be quiet, and to do your own business, and to work with your own hands (as we commanded you,)]

[Paraphrase] 11. And to be as earnest to exceed all others in quietness and peaceableness, as the most ambitious are to get the greatest honors, or the most factious to contend and make debate, and not to meddle with other men's matters, but every man to follow diligently the business of his calling, as when I was with you I commanded you,

12. That ye may walk honestly toward them that are without, and that ye may have lack of nothing.]

[Paraphrase] 12. That by spending your time in honest labor, you may both preserve your reputation entire among the Gentiles, (who will have an ill opinion of Christianity, if it make men idle) and that you may earn so much by your labor, as may supply all your wants and necessities.

13. But I would not have you to be ignorant, brethren, concerning them that [note d] are asleep, that ye sorrow not even as others which have no hope.]

[Paraphrase] 13. As for the state of the dead (those especially that have fallen under the persecutions brought upon you by the unbelieving Jews (see note on c. 2. i.) for your receiving and maintaining the Faith) wherein by your excess of sorrow it seems you want advice, I must exhort you to moderate that passion, and not to behave yourselves as they that believe not any resurrection or reward for their sufferings in another lite.

14. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.

15. For this we say unto you by the word of the Lord, that we which are alive, and remain unto the coming of the Lord, shall not prevent them which are asleep.]

[Paraphrase] 14, 15. For upon our belief of Christ's death and resurrection depends also the raising of their bodies that die for the testimony, or by occasion of the faith of Christ, and that so certainly and speedily, that they that do not die at all shall at the day of judgment have no advantage of them whose bodies have lain in the graves so many years, the rising of the one being in the same twinkling of an eye, 1 Cor. 15, 52. with the change of the other who are found alive.

16. For the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God: and the dead in Christ shall rise first:]

[Paraphrase] 16. For this shall be the method of it, Christ shall come from heaven, and the Archangel that hath other Angels under him shall call them, to be ready at the presence of the Judge, summon all the world to appear before him, assembling them as with a shout, or a voice, or a trumpet, every of them used to call assemblies together, and to summon them to appear before tribunals, (see Psal. 47. 5, 8. Jer. 4. 5. and 6. 1.) And then first all the bodies of all pious men that ever were in the world shall rise out of their graves;

17. Then we which are alive, and remain, shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.]

[Paraphrase] 17. And in the very moment that that is done, all that are alive on earth, as we now are, shall be carried by the Angels into the clouds, there to meet Christ, and appear before l • m, and being adjudged by him to eternal bliss, shall never part from Christ again, but enjoy his presence forever.

18. Wherefore comfort one another with these words.]

[Paraphrase] 18. This consideration is certainly sufficient to yield you matter of comfort and support in the death of any that is nearest to you, and to assure you, that Christ's promise of delivering the persecuted is no whit less performed to them that die under the persecutions, then to them that live to see their persecutors destroyed, which shall now ere long come to pass. See ch. 2. 16.

Annotations on Chap. IV.

[ a] V. 4. His vessel ] It is the conceit of a learned man that 〈 in non-Latin alphabet 〉 , his own vessel, here signifies his lawful or proper wife: But there is no example nor analogy for this interpretation, unless that the wife is elsewhere called the weaker vessel, 1 Pet. 3. 7. But that supposes the man to be a vessel too, and concludes no peculiarity of that title to the woman, but only that she is the weaker. The wives are indeed by some called 〈 in non-Latin alphabet 〉 your fields, in Demetrius Cydonius, by others 〈 in non-Latin alphabet 〉 your dwelling. in Euthymius Zygabenus; but nowhere 〈 in non-Latin alphabet 〉 vessel. And indeed the Context doth otherwise incline it to denote the man's own body. For that which is opposed, v. 5. to this possessing his own vessel with chastity and honor, is 〈 in non-Latin alphabet 〉 , the passion of lust, that is, inordinate lust, as the Gentiles, &c. Now those Gentile impious unnatural practices were not peculiarly opposed to conjugal chastity, but simply to chastity or purity, whether in marriage or out of marriage. And to that best agrees the notion of his own vessel, as it signifies his own flesh, his own body. Now the word 〈 in non-Latin alphabet 〉 signifying simply an utensil, or instrument of use, (see Mat. 21. Note b.) the body being the great utensil or instrument of the mind, is fitly so called. Thus Barnabas in his Epistle calls the body of Christ 〈 in non-Latin alphabet 〉 , the vessel, or utensil, of the Spirit; and so the Jews call the body 〈 in non-Latin alphabet 〉 an instrument, and the Greek 〈 in non-Latin alphabet 〉 is very near that, only the first 〈 in non-Latin alphabet 〉 abundant. This poss • ssing, or (as 〈 in non-Latin alphabet 〉 signifies sometimes in the idiom of these Writers) preserving or keeping (Luk. 21. 19.) the body in purity and honor, is the perfect chastity either in coelibacy or the conjugal state, in opposition to all those unnatural lusts which are called 〈 in non-Latin alphabet 〉 Rom. 1. 26. dishonorable affections, the basest, vilest submissions imaginable; and the same is here called 〈 in non-Latin alphabet 〉 , which makes it not improbable that that should be read 〈 in non-Latin alphabet 〉 also, but however it signifies the same thing, inordinate desires, or lusts. And to this also agrees that which follows v. 6. See Note b.

[ b] V 6. Go beyond ] 〈 in non-Latin alphabet 〉 is a general word to signify transgressing of the due limits in any thing; 〈 in non-Latin alphabet 〉 , to go beyond the bounds, 〈 in non-Latin alphabet 〉 transgressing of oaths and obligations, saith Hesychius; and when the close of Hesiods 〈 in non-Latin alphabet 〉 . is,

[ c] V. 9. Taught of God ] The word 〈 in non-Latin alphabet 〉 is all one with 〈 in non-Latin alphabet 〉 the taught of God Joh. 6. 45. of which see there Note d. Yet some difference there is. There 〈 in non-Latin alphabet 〉 is peculiarly God the Father, as appears v, 37, 39, 44, 65. and so the taught of God are the followers, disciples of him, who as being first such, (having that honest heart which hath always been taught them by God, and by his preventing grace wrought in them, and accepted by him) do, when Christ is revealed to them, constantly receive and entertain him: But here 〈 in non-Latin alphabet 〉 , God, seems rather to signify Christ speaking of that which was not in them till they were Christians, viz. brotherly love, at least was taught them and required of them most eminently by Christianity. (Thus in the Epistle of Pope Gregory the ninth to the University of Paris about Aristotle's works, nec Philosophos se ostentent, sed satagant fieri Theodidacti; Let them not boast that they are Philosophers, but let them be content that they are, or endeavor to be, God's scholars, that is, Christians, instructed by the tractates of holy Fathers, as there it follows.) And therefore the 〈 in non-Latin alphabet 〉 for the loving of one another, may either be a notation of the End, or only of the Effect. and it is uncertain which. The word 〈 in non-Latin alphabet 〉 will bear either. If it be the End, then the sense is, that to this especially is their Christianity designed, that they love one another, their being Christians obliges them expressly to that, and makes his exhortation to it unnecessary. Thus S. Chrysostom applies the words of the Prophet, they shall be all taught of God, to the perspicuity and plainness of the Evangelica • precepts, 〈 in non-Latin alphabet 〉 . &c. The Apostles, as common Doctors of the world, proposed to all things perspicuous and manifest of themselves, that everyone might by bare reading learn them, and to this the Prophet agrees, saying, They shall be all taught of God, and shall not say everyone to his neighbor, &c. If it be the Effect, then the meaning is, that by there having been thus formed by the Christian faith, they do already (see ver. 18.) perform this, and therefore need no exhorting to it.

[ d] V. 13. Are asleep ] That 〈 in non-Latin alphabet 〉 to sleep signifies to die, to depart out of this world, (according to the Scripture-style) there is no question. Only two things are here to be observed: first, that the word which is in the ordinary reading 〈 in non-Latin alphabet 〉 in the praeter tense, those that have fallen asleep, is in the Kings MS. 〈 in non-Latin alphabet 〉 , they that sleep, in the present, to note simply those that die not only those that are already dead, but that die daily; remembering withal, that 〈 in non-Latin alphabet 〉 to sleep is the word which is proper to express the death of the righteous, whose death is but a repose of their bodies in their graves, or dormitories, and a rest of their souls in God's hands: secondly, that the men here peculiarly spoken of are those that die in the cause, or for the faith of Christ. That sure is expressed by 〈 in non-Latin alphabet 〉 , those that sleep through Jesus, that is, by occasion of him, or for Christianity sake. And so signifies those that have been persecuted, and died either by the hands of the persecutors, or before the time comes of Christ's destroying the persecutors, and releasing the persecuted by that means. And the considering of this will give us the occasion of this discourse, and of that concerning the times and seasons following it ch. 5. 1. That the Christians at Thessalonica were sorely persecuted by the unbelieving Jews, and hailed and dragged to the Roman Officers, as disturbers of the civil peace, hath been evidenced, Note on ch. 2. h. Against these persecutions the Apostle designed to confirm and comfort them by this Epistle. And the direct way of doing it was to put them in mind of what he had told them when he was with them, that God's judgments should shortly seize upon the unbelieving Jews, their persecutors, chap. 2. 16. and bring them relief by that means. Of this he speaks as of a thing known to them, ch. 5. 1. But yet one objection there was either expressed by them, or foreseen and here answered by him, viz. that this deliverance being not yet come, some of the faithful either were daily put to death by the Roman Officers upon the Jews instigation (for the accusations brought against them were capital, Act. 17. 6, 7.) and so were not thus rescued, or else did daily die before this promised deliverance came. And to this the Apostle gives answer here, that they should not be discouraged or grieve for those which thus died, especially in the cause of Christ, because their souls being by death brought to their harbor and their crown the sooner, their bodies, which alone were supposed to be the sufferers, were no way losers by it, being sure to be raised by Christ, (whose resurrection converted his death into advantage to him) and that so speedily, at the sound of the dooms-day trumpet, that they which should then be found alive, which have never died, should have no advantage of them, but on the other side, they that were dead for the faith of Christ, should first be raised before they that were remaining alive should be caught up with Christ. And this was full matter of comfort to them, and answer to the objection. After which he fitly resumes the discourse of the times and seasons of the vengeance on the Jews, and deliverance of the faithful by that means, ch. 5. 1. And so this is a perspicuous account of the coming in of this discourse of the Resurrection in this place.

CHAP. V.

1. BUT of the [note a] times and the seasons, brethren, ye have no need that I write unto you;]

[Paraphrase] 1. But concerning that notable time or season of Christ's coming in judgment on the Jews and others, to destroy the obdurate and rescue the believers, I shall not need to say much to you;

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

[Paraphrase] 2. For this hath been oft told you, that as it is not now far off, so when it comes it shall come on a sudden, Mat. 24. 27, and 42. Luk. 17. 27. (see 2 Pet. 3. 10.) and this not only in Judea, but in other places where the obdurate Jews and Gnostics shall be (see Mat. 24. 28.) and continue to persecute the Christians.

3. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape.]

[Paraphrase] 3. For as in the still and quiet part of the night, when men are fast asleep, the thief comes, v. 4. and Joel 2. 9. and by the windows enters into, and rifles the house; so when they are most secure, persecuting the Christians in the bitterest manner without all fear, then shall this ruin come upon them on the sudden, as pangs and throes of child-birth do on a woman (for suddainness and for sharpness much like them) and there shall be no more possibility for them to escape, then there is for a woman in that condition to escape those pains.

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

[Paraphrase] 4. But ye, my brethren, are not so ill instructed, nor are your actions and lives such, as that this danger should thus surprise you unawares.

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

[Paraphrase] 5. Your profession engages you to such practices, wherein if you live constant, none of these evils can befall you.

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

[Paraphrase] 6. And this is an obligation on you, that ye be not by company and enticement of others drawn to any of their evil ways.

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

[Paraphrase] 7. For it is negligence and voluptuousness that is likely to betray men to this destruction that comes as a thief in the night, these being those deeds of darkness which are to be thus punished.

8. But let us who are of the day, be fober, putting on the breast-plate of faith and love, and for an helmet the hope of salvation.]

[Paraphrase] 8. But we Christians let us keep out of all these: and to secure us from the temptations that may invite us to them, let our constant adherence to Christ, and that love of him that casts out fear of persecution, supply the place of a breast-plate to us; and the steadfast assurance and confidence of our present rescue and deliverance (if we adhere to Christ) and especially of our eternal reward from Christ, let that supply the place of an helmet (to secure our heads) to confirm us in the truth against all heretical corruptions that may solicit our judgments.

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

[Paraphrase] 9. For of this be sure, that this great judgment which is now a coming, is not designed by God against the pure constant Christians, but upon their enemies and persecutors, nor for such as we are to be destroyed, but to be delivered by that means.

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

[Paraphrase] 10. For he that died on purpose to bring us to good life, to redeem us from all iniquiry, will certainly preserve and secure those that are thus redeemed, that live those lives which he requires, and adhere constant to his commandments; and therefore for us, without the help of our worldly providences, he will certainly secure us, preserve these lives of ours so long as he sees that best for us, and that most remarkably at this time in destroying the persecutors, & rescuing the persecuted, and in another world preserving us to eternal life.

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

[Paraphrase] 11. And therefore continue, I pray, to encourage & confirm one another, as already ye do in this matter.

12. And we beseech you, brethren, to know them which labor among you, and [note c] are over you in the Lord, and admonish you,]

[Paraphrase] 12. One thing it is needful for me here to interpose, that ye pay all due respects to the Bishops of your several Churches, that belong to this Metropolis, and so all others through all Macedonia, and all others that are employed for your spiritual good,

13. And to esteem them very highly in love for their works sake. And be at peace among yourselves.]

[Paraphrase] 13. And to pay them as great a respect as is possible, for the pains that they have taken among you. And then to that I must add this exhortation, that one with another ye live in perfect unity and peace.

14. Now we exhort you, brethren, warn them that are [note d] unruly, comfort the feeble-minded, support the weak, be patient toward all men.]

[Paraphrase] 14. And for the preserving your Churches from the inroads of schismatics and heretics, the Gnostics of whom you are in greatest danger, first, be careful when you see any man forsake his station, grow idle, forsake his work, to proceed with such a man according to Christ's rule Mat. 18. 15. and so first to admonish him of his fault, and never leave till ye have reduced him (for this idleness is an ill symptom;) secondly, be as careful to encourage the fearful, that may be in danger to be wrought on by the sharpness of persecutions; thirdly, those that are ready to fall hold up as well as you can; and fourthly, those that are fallen, deal as gently with them as is possible, that ye may restore them, Gal. 6. 1.

15. See that none render evil for evil unto any man, but ever follow that which is good, both among yourselves and to all men.]

[Paraphrase] 15. And be sure that they that are injured or persecuted do not think of avenging themselves, Rom. 12. 19. but do as much good both to your fellow-Christians and to your enemies, and all without exception, as is possible.

16. Rejoice evermore.]

[Paraphrase] 16. Rejoice in time of persecution, in adversity as well as prosperity, Phil. 4. 5.

17. Pray without ceasing.]

[Paraphrase] 17. Not omitting the frequent constant times of prayer as oft as they return, (as continual sorrow, Rom. 9. 2. is not that which is never discontinued in the act, but that which hath constant frequent returns to him, though sometimes intermitted.)

18. In everything give thanks: for this is the will of God in Christ Jesus concerning you.]

[Paraphrase] 18. And in adversity as well as prosperity continue your acknowledgments of God's goodness to you, Job 1. 21. For this is the condition of the Evangelical covenant, which is the covenant of sufferings, that we should rejoice in them, Mat. 5. 12. and give God thanks for them, 1 Pet. 3. 15. and 4. 16.

19. Quench not the Spirit.]

[Paraphrase] 19. This gifts of tongues, healing, &c. which were given in form of fire, must be used accordingly, not quenched with neglect, vanity, wicked life, but preserved by prayer, thanksgiving, and holy life; and when ye see gifts in others, by which they appear to be true teachers, ye must not have the same aversion to them, that ye would to false prophets.

20. Despise not prophesyings.]

[Paraphrase] 20. And for that faculty of interpreting scripture, ye ought to set a special value upon it, 1 Cor. 14. 5.

21. Prove all things, hold fast that which is good.]

[Paraphrase] 21. Try all those who pretend to extraordinary gifts, and examine whether they have them or no, by that gift of discerning of spirits, and make use of those who approve themselves to have what they profess.

22. Abstain from all [note e] appearance of evil.]

23. And the very God of peace sanctify you wholly: and I pray God whole [note f] spirit and soul and body be preserved blameless unto the coming of the Lord Jesus Christ.]

[Paraphrase] 23. And that God which is the author of all good things, and particularly of that peaceableness recommended to you, v. 13. and appointed to be secured by the following means, work all kind of purity in you, that of the flesh and spirit. And I heartily pray that all and every part of you may be kept immaculate, that whensoever Christ comes, either in his signal punishments here forementioned, or in that judgment after death, ye may be approved and rewarded by him.

24. Faithful is he that calleth you, who also will do it. ]

[Paraphrase] 24. And I doubt not but that Christ who hath called you to the knowledge of his truth, afforded you such privileges and advantages, advanced you thus far, will farther enable you to persevere spotless unto the end.

25. Brethren, pray for us.

26. Greet all the brethren with • an holy kiss.]

27. I charge you by the Lord, that this Epistle be read unto all the holy brethren.]

[Paraphrase] 27. I require you with all the weight of adjuration, that this Epistle be read and divulged to all the Christians of your Church, and so likewise to all the Churches under the Metropolis of Thessalonica, and to all the Churches of all Macedonia. See note on Phil. 1. 2.

28. The grace of our Lord Jesus Christ be with you. Amen.

Annotations on Chap. V.

[ a] V. 1. Times and season ] What 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , times and seasons, here signify, appears sufficiently by v. 2. where in another phrase the same thing is expressed by 〈 in non-Latin alphabet 〉 , the day of Christ cometh; which is without question the same which is so oft called the coming of Christ, for the destroying the enemies of Christianity, (which he should do 〈 in non-Latin alphabet 〉 in the proper seasons, 1 Tim. 6. 15.) & the day approaching, and day in all languages signifies judgment (so 1 Cor. 3. 13. the day shall declare, that is, the judgment that shall sit upon them; and so diem dicere, is to call a man into any court of judicature, and a days-man among us is a judge ) and so the word 〈 in non-Latin alphabet 〉 season is used Rom. 13. 11. 〈 in non-Latin alphabet 〉 knowing the season, and that season expressed in the end of the verse, as here, by 〈 in non-Latin alphabet 〉 the approaching of the day. So Mat. 16. 3. 〈 in non-Latin alphabet 〉 the signs of the times, were the signs of that approaching destruction, and accordingly Luk. 12. 56. it is called 〈 in non-Latin alphabet 〉 this time or season. And to this matter (plainly set down before, c. 2. 16. the full vials of God's wrath falling on the persecuting Jews,) the rest of this discourse to v. 12. doth evidently belong, and the suddaianesse and unexpectednesse of it (and the surprise of all carnal men, which joined with the persecutors or went on in unchristian sins) described, as it is frequently in the Gospel, Mat. 24. Luk. 19. and in the Epistles, Rom. 13. 2 Pet. 3. and elsewhere. And that it cannot belong to the last coming of Christ to judgment or final doom, appears both from hence that that was the subject of the former discourse, cap. 4. 13, &c. and this as a distinct matter is entered upon with a 〈 in non-Latin alphabet 〉 , &c. But concerning the times and seasons; and secondly by the end to which this discourse is here designed by the Apostle, viz. to comfort the Christians that were under persecution, and give them patience and constancy, for which this was a fit consideration, that this judgment of God would come suddenly, and when it was least expected, and so would surprise them if they were not watchful: And this but a transcript of Christ's words on this matter, Mar. 13. 32. (and the very word 〈 in non-Latin alphabet 〉 season there made use of v. 33.) and more punctually under the phrase of the thief in the night, Mat. 24. 43. All which belonged peculiarly to this doom upon the Jews, and not to the general judgment, which it is to us certain that those that then lived were not concerned in, but only in this other. And if it be here questioned how this destruction of the Jews should concern the Christians in Macedonia, and so be matter of such particular advertisement to the Thessalonians, I answer that the Jews being at this time dispersed into several parts much farther from Judea then Macedonia, did likewise wheresoever they were, oppose the Apostles preaching to the Gentiles, and not only so, but persecuted those that received the saith with all bitterness: and how peculiarly this was observable at Thessalonica, see Note on c. 2. i. The Jews were the fountains of persecutions, saith Tertullian: and as they prosecuted the Christians before the heathen powers, so all the false-hearted, temporizing, carnal Christians, that were not willing to bear persecutions, complied and joined with them against the pure and Orthodox, and all that did so, being engaged in the same course, were involved also in the same destruction; and so the Jews and Gnostics, which at this time were the cockle among the wheat in every Christian plantation, overran all the Churches of Asia, &c. as appears by the Apostles (and Christ's Rev. c. 2. 3.) Epistles to them, and infested this plantation in the Churches of Macedonia also (as oft appeared in the Epistle to the Philippians, another Church of Macedonia. ) It was most fit then for the Apostle to forewarn them of their dangers which were likely to assault their constancy; and to fortify them against timidity on one side, and the carnal baits on the other (as he doth in the former part of this Epistle,) by this assurance that God's judgments would suddenly surprise these enemies of his, and nothing but constancy and purity be likely to preserve any from that heavy destruction.

[ b] V. 10. Live together with him ] To live together with Christ, though it comprehend under it, yet must not necessarily be confined to, the future immortal life, but may belong first and literally to preservation and deliverance here; so as 〈 in non-Latin alphabet 〉 , which is ordinarily rendered, to be saved, doth (v. 3. 8, 9. and oft elsewhere) denote deliverance out of calamities and destructions here, which is also attended constantly (and when the temporal is not had, supplied) with eternal life. Thus doth the matter here in hand incline to interpret it; being the description of that coming of Christ for the destroying of the enemies of Christianity, which is designed as a means of preserving the constant Christians, and giving them quiet halcyonian days after the storms wherein they had been tossed. And so to live is to live prosperously and cheerfully in the profession of Christianity here, together with an assurance of living and reigning with him eternally. And according to this must the phrase, whether we sleep or wake, be interpreted, not so as sleeping signifies death, and waking being not yet dead but alive (though that sense will have truth in it also appliable to the notion of life for eternal life) but as may best agree with the contexture of this Chapter. Here this calamity approaching the Jews and Gnostics is said to come as a thief in the night, v. 2. Upon which he tells the pious Christians that they are in no danger of receiving hurt from this, v. 4. they are not in darkness, that this day or judgment should thus surprise them, and so again v. 5. on which he builds his exhortation v. 6. wherefore let us not sleep, but watch and be sober, in the figurative notion of sleep for sin, and watching for carefulness and constancy; and v. 7. the ground of that figurative notion of sleep is set down, because as sleep is a night-work, so drunkenness is a night-work, and so every sin, and therefore that visitation that comes as a thief in the night is likely to surprise them, and none else. And on the contrary the sober, pure, constant Christian, he is sure to escape; which he farther proves v. 9. by Christ's dying to that end to bring us to that purity: and consequently being risen again, and coming to dee vital acts (such is executing vengeance on enemies) he will be sure to preserve those which are thus qualified, and that whether they wake or sleep. That cannot now be in that figurative sense formerly used for piety and sin for they that thus sleep shall not thus live; but (as by the figure 〈 in non-Latin alphabet 〉 , noted on Mat. 8. • . it is ordinary) in the vulgar ordinary sense of waking and sleeping, the one noting solitude, the other security: and so the sense will be most currant, that without their special care and solicitude (referring all to God, and so laying them down to sleep, and taking their rest) they shall be secured by Christ, and live when others that were more solicitous for their safety, the Gnostics, were destroyed with the Jews.

[ c] V. 12. Are over you ] 〈 in non-Latin alphabet 〉 , those that are set, or rule, over you, are sure the Bishops of several Churches, called in the first times 〈 in non-Latin alphabet 〉 Prefects, and Presidents in the Latin Church. As for that objection which may arise here from the plural number, which argues that they were more then one, the account is to be the same that was given for 〈 in non-Latin alphabet 〉 more Bishops then one Phil. 1. 1. because first▪ as Philippi was a Metropolis of Macedonia, and contained many Churches and consequently Bishops under it, so was Thessalonica here also, and all the Churches that were under it were written to also in this Epistle inscribed to the Metropolitan Church. Secondly, it hath been before observed (Note on Phil. 1. a.) that Thessalonica and Philippi being both Churches of Macedonia, these Epistles were written to both, and indeed to all the Christian Churches of Macedonia (as the Epistle to the Corinthians belonged also to the Saints or Christians of all Achaia. ) And there being many Bishops constituted in that whole country, they are all here contained under these phrases▪ 〈 in non-Latin alphabet 〉 , they that labor among you, that is, labor in the word and d • ctrine, 1 Tim. 5. 17. and 〈 in non-Latin alphabet 〉 those that are set over you, and 〈 in non-Latin alphabet 〉 they that exhort you, it being the Bishops office to do all these.

[ d] V. 14. Unruly ] 〈 in non-Latin alphabet 〉 irregular is a military word, and signifies disbanded Soldiers, that have left their employment or service or obedience to their commanders, and so may here be set to express those that live not in obedience to the Apostles rules, or to the commands of their superiors the Bishops in their Churches, who are here first admonished according to Christ's directions, Mat. 18. 15. and so again a second time, 2. Thess. 3. 12. and if they reform not are then to be censured and excommunicate, 2▪ Thess. 3. 6. But the Context in that place seems to refer to one particular kind of irregularity (contrary to the express orders of the Apostle there, v. 10.) viz. living idly, giving over the works and duties of their callings, v. 11. which beside the disobedience to his orders, was literally also a forsaking their colors, • leaving that rank wherein they were placed by God; and so there v. 7. 〈 in non-Latin alphabet 〉 is set opposite to laboring, v. 8.

[ e] V. 22. Appearance ] The word 〈 in non-Latin alphabet 〉 , which is ordinarily rendered appearance, is known to signify (as the Latin species among authors,) kind, or sort. Thus they that interpret it otherwise, acknowledge the Syriac to render it. And so the meaning of the place will be, 〈 in non-Latin alphabet 〉 , from all sort, or the whole kind, of evil, from all that is truly so, be it never so small, according to that of Ribbi in Pirche avoth c. 2. 〈 in non-Latin alphabet 〉 be as careful in the keeping a light, as an heavy commandment. Thus the place seems to be understood by Saint Basil, who opposes 〈 in non-Latin alphabet 〉 every kind of evil to 〈 in non-Latin alphabet 〉 , which will upon trial bear the touch, on the beginning of the Prov. 〈 in non-Latin alphabet 〉 , A good merchant will keep that which is good, unadulterate metal, but will abstain from all king of evil, or adulterate; not from that which appears ill, if it be not, for to what purpose then is his skill or touchstone? but from that which is ill, whatever it appear. So Theophylact, 〈 in non-Latin alphabet 〉 , fly from all simply, not from this or that, from every lying prophet and from every sin. So Leontius de sect. 〈 in non-Latin alphabet 〉 . speaking of the heresy of the Manichees, which chose the worst things 〈 in non-Latin alphabet 〉 out of each heresy, he adds, 〈 in non-Latin alphabet 〉 , it abstains not even from Idolatry, nor from any sort (not show or appearance, but kind or sort) of evil.

[ f] V. 23. Whole spirit and —] The 〈 in non-Latin alphabet 〉 , the all, or whole of you, the entire or complete man is here divided into three parts, spirit, soul, and body. There seems to be a particular mention of each of these in the creation, Gen. 2. 7. First 〈 in non-Latin alphabet 〉 the dust of the earth, that visible mass, the flesh or members, that is, the body: then secondly, 〈 in non-Latin alphabet 〉 the living soul, the animal or sensitive faculty, common to man with beasts and other sensitive creatures, and that is 〈 in non-Latin alphabet 〉 the soul, which therefore in the New Testament ordinarily signifies the life, Luk. 12. 20. 〈 in non-Latin alphabet 〉 , they require thy soul, that is, thy life, from thee. So Matt. 10. 39. and 16. 25, 26. and elsewhere. See c. 2. 8. Thirdly, 〈 in non-Latin alphabet 〉 the breath of life, the rational faculty capable of divine illumination, and so called 〈 in non-Latin alphabet 〉 the spirit, or that which was at first breathed into man by God, and returns immortal into his hands again. And so this may be the full meaning of the words, your spirit, soul and body, that is, your rational, immortal spirit, your sensitive, mortal soul, and your body, the place of residence of both, which three make up the whole man, the 〈 in non-Latin alphabet 〉 the whole of us; and so Marcus Eremita 〈 in non-Latin alphabet 〉 , the three-parted hypostasis of body, spirit, and soul. But there is another notion of the word soul, which may possibly make a change in this matter: For the Hebrew 〈 in non-Latin alphabet 〉 soul, Gen. 23. 8. is by the Chaldee paraphase rendered 〈 in non-Latin alphabet 〉 the will, & so it must there signify; for there Abraham communed with them, saying, If it be your soul (we render it mind ) that is, your pleasure, your election or choice, (that is an act of the Will) that I should bury my dead out of my sight, hear me, &c. So Ps. 27. 12. the soul of my enemies, must signify the pleasure, and is rightly rendered the will of my enemies, so as they may deal with me as they please; and so the same phrase is again used Psal. 41, 2, So Deut. 21. 14. Thou shalt let her go 〈 in non-Latin alphabet 〉 according to her soul, that is, her will, whither she please, or choose, to go, that is, freely, the will being that free faculty which chooses what it pleases, and accordingly the Septuagint read there 〈 in non-Latin alphabet 〉 free to gee whither she will. This Thalassius, Cent. 2. 27. calls 〈 in non-Latin alphabet 〉 the practical soul, viz. the beginning of Action, for such the Will is. And that this is the notion of the 〈 in non-Latin alphabet 〉 soul here, is the opinion of the most ancient writers, Origen and Irenaeus, as shall anon appear: And if it be so, then the word 〈 in non-Latin alphabet 〉 body must be taken in a more comprehensive latitude, so as to contain the senses and sensitive appetites that are seated in the body, in the notion that the flesh and the members are opposed to the spirit. and the mind Rom. 7. and Gal. 5. And then this will be the division of the man, the flesh, or body, or sensitive, carnal appetites on one side, and the Spirit, or upper soul, the rational proposals on the other side, and the Will or choice, that freely inclines to one or the other of these as it pleaseth. For the first of these three, the Fathers are wont to set 〈 in non-Latin alphabet 〉 the passions, 〈 in non-Latin alphabet 〉 sensual desire; 〈 in non-Latin alphabet 〉 the common people of the soul in Maximus Tyrius, 〈 in non-Latin alphabet 〉 the woman-part in Philo, 〈 in non-Latin alphabet 〉 the child in us in Simplicius on Epictet. p. 70. and again p. 296. 〈 in non-Latin alphabet 〉 the lower foot-part of the soul, by which the soul communicates with the body, 〈 in non-Latin alphabet 〉 the unreasonable affections generally among the Stoics, and 〈 in non-Latin alphabet 〉 unreasonableness, 〈 in non-Latin alphabet 〉 the horse in Socrates, 〈 in non-Latin alphabet 〉 the beast in Plotinus, or 〈 in non-Latin alphabet 〉 the body enlivened, 〈 in non-Latin alphabet 〉 the beasts and fourfooted creatures of the soul, which still allure us to bestial things; 〈 in non-Latin alphabet 〉 , not of man as man (saith Nemesius de Nat. Hom. c. 1.) 〈 in non-Latin alphabet 〉 , but of the living creature primarily, and consequently of the man, in that man is a living creature. For the Spirit they set to 〈 in non-Latin alphabet 〉 the leading faculty of the soul, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 the intellectual faculty, 〈 in non-Latin alphabet 〉 the rider of that horse in Socrates, 〈 in non-Latin alphabet 〉 , the paedagogue that modulates the irrational appetite, and sets it right to that which is profitable; in Simplicius, 〈 in non-Latin alphabet 〉 the God in us; in Julian, 〈 in non-Latin alphabet 〉 , Orat. 2. p. 127. the chief part of the soul, the daemon that is given to everyone, dwelling in the top of the body, and raising us from the earth to our kindred in heaven; the 〈 in non-Latin alphabet 〉 the masculine part in Philo, 〈 in non-Latin alphabet 〉 the man in others, the inward man in Saint Paul, and 〈 in non-Latin alphabet 〉 the mind, 〈 in non-Latin alphabet 〉 the understanding Mar. 12. 30. and 〈 in non-Latin alphabet 〉 in the same sense v. 33. Betwixt these two then, as in the middle of them, is placed 〈 in non-Latin alphabet 〉 , as that signifies the will, the elective faculty, called by the Ancients 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the will or choice. This Philosophy concerning the parts and division of man Nemesius cites from Plotinus, 〈 in non-Latin alphabet 〉 , that the man is made up of three, body, soul, and mind; and he affirms Apollinarius Bishop of Laodicea to have followed him in it. The same we may see in Irenaeus l. 5. c. 9. together with the notion of 〈 in non-Latin alphabet 〉 for the whole of you, which we have given. Sunt, saith he, tria ex quibus perfectus homo constat, Carne, animâ, spiritu, There are three things of which the entire, perfect man consists, flesh, soul, spirit. And again, anima est quidem inter haec duo, aliquando subsequens spiritum elevatur ab eo, aliquando autem consentiens carni decidit in terrenas concupiscentias, The soul is betwixt the flesh and spirit, and sometimes following the spirit is elevated by it, sometimes consenting to the fl • sh falls into earthly concupiscences. So Origen l. 1. sup. Epist. ad Rom. Triplex hominis portio, Corpus, seu caro, infima nostri pars, cui per genitalem culpam legem • uscripsit peccati serpens ill vererator, quáque ad t • rpia provocamur, ac victi diabolo nectimur; Spiritus, quo divinae Naturae similitudinem exprimimus, in qua Conditor optimus de suae mentis archetypo aeternam istam honesti legem insculpsit digito, h. e. spiritu suo, hoc Deo conglutinamur, unúmque cum Deo reddimur; Porro tertia, & inter ea media, Anima, quae velut in factiosa republica non potest non alterutri partium accedere, hinc atque hinc sollicitatur, liberum habet utro velit inclinare; si carni renun • ians ad spiritûs partes sese induxerit, fiet & ipsa spiritalis, sin ad carnis cupiditates semet abjecerit, degenerabit & ipsa in corpus. There are three parts of a man, the Body, or fl • sh, the lowest part of a man, on which the Serpent by original sin inscribed the law of sin, and by which we are tempted to filthy things, and as oft as we are overcome by the temptation are joined fast to the devil; the Spirit, by which we express he likeness of the divine Nature in which God from the pattern of his own mind engraved the eternal law of honest, with his own hand or spirit, by this we are joined fast to God, and are made one with him; then the Soul, which is the middle betwixt these two, which as in a factious commonwealth cannot but join with one or other of the former parties, being solicited this way and that, and having liberty to which it will join; If it renounce the flesh and join with the spirit, it will itself become spiritual, but if it cast itself down to the desires of the flesh, it will itself degenerate into the body. All most distinctly and largely to the same purpose, when the Soul or Will thus consents to the body or flesh, then lust is said to conceive & bring forth sin, Jam. 1. 15 Thus the flesh or lower soul, like the harlot, solicits the Will, the middle faculty of the man, to impure unlawful embraces 〈 in non-Latin alphabet 〉 , invites & aitract it with somepleasant bait; 〈…〉 it hath obtained is consent, by this means it conceives sin, which, when by some degrees it is grown to perfection proceeds from consent to act, from conception to birth, from act to delight, from delight to frequent iteration, thence to habit, from habit to obduration, and at last itself is able to bring forth again, it brings forth death: with which agrees that of the Poer,

CHAP. 1.

1. P AUL and Silvanus and Timothy unto the Church of the Thessalonians, in God our father, and the Lord Jesus Christ.

2. Grace be unto you and peace from God our father, and the Lord Jesus Christ.

3. We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of everyone of you all toward each other abound h.]

[Paraphrase] 3. We count ourselves bound to give God especial thanks for his mercy and grace afforded you, by the help of which it is that your adherence to the Christian faith grows every day more constant, for all your persecutions, ch. 2. 14. and so also your mutual love and charity, unity and amity one toward another, without any breach or schism among you.

4. So that we ourselves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulatious that ye endure.]

[Paraphrase] 4. And accordingly we express our joy by boasting of you to other Churches of Christians, that you have with great patience enduied fore persecutions, and yet continued firm and constant in all.

5. Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the [note a] kingdom of God, for which ye also suffer:]

[Paraphrase] 5. Which is a notable means of evidencing the great justice of God's providence, and dispensations of the things of this world, when all the persecutions that fall on you tend but to the trial and approving of your constancy and fidelity to Christ, and so to the making you capable of that glorious deliverance which Christ will shortly work for all that adhere to him, when the unfaithful and cowardly are destroyed with the persecutors. And indeed this is it for which they persecute you, as they have done us, that we profess to believe that Christ will shortly exercise this regal power of his for the destroying of his enemies, and rescuing the persecuted out of their calamities:

6. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;]

[Paraphrase] 6. It being most just with God to punish your persecutors, to deal with them as they have dealt with you;

7. And to you who are troubled, rest with us, when the Lord Jesus shall be [note b] revealed from heaven with his mighty Angels,]

[Paraphrase] 7. And to give you, in proportion to your sufferings, a participation of ease and joy with the Apostles of Christ, at that glorious coming of his to the punishing of his enemies foretold Mat. 24. with those notable messengers and ministers and executioners of his power (see note on 2 Pet. 3. d.)

8. In flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ,]

[Paraphrase] 8. In rendering a most severe vengeance to all the obdurate Jews, and wicked carnal heretical Gnostic Christians,

9. Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power,]

[Paraphrase] 9. Which shall be finally destroyed by the judgment of God, at his powerful appearance in vengeance against his crucifiers.

10. When he shall come to be glorified in his saints▪ and to be admired in all them that believe, (because our testimony among you was believed) in that day.]

[Paraphrase] 10. At which time also he will show miraculous acts of mercy to all pious faithful Christians, to deliver them (and so consequently you, who have received the Gospel preached by us) in the day of his vengeance on his enemies, see note on Heb. 10. a.

11. Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfill all the good pleasure of his goodness, and the work of faith with power,]

[Paraphrase] 11. To which purpose we pray for you continually, that God will by his grace enable you to walk worthy of that high calling or privilege, that of being Christians, owned and vindicated by him, and powerfully accomplish and complete in you all the good works and fruits of faith and patience, which may render you acceptable in his sight,

12. That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God, and the Lord Jesus Christ.]

[Paraphrase] 12. That Christ may have the honor of your patience, and you be rewarded for it, according to the great mercy and goodness of God in Christ Jesus.

CHAP. II.

1. NOW we beseech you, brethren, [note a] by the [note b] coming of our Lord Jesus Christ, and by our gathering together unto him,]

[Paraphrase] 1. But now, brethren, concerning that famous coming of Christ so often spoken of ch. 1. 5, &c. (and mentioned to you by me 1 Thess. 5. 1.) for the destroying and cutting off the cruc • fires of Christ and persecutors of Christians (see note on Mat. 24. b.) the thing which is justly looked on by you as the period of your miseries and persecutions, so universally caused by them, and which consequently will be attended with the plentiful coming in of disciples to the Christian profession, and with a greater liberty of public assembling for the worship of Christ than our persecutions and dispersions will now afford us, (see note on Rev. 1. d.) concerning this matter, I say, I besecch you,

2. That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of Christ [note c] is at hand.]

[Paraphrase] 2. That ye be not removed out of the truth (which ye have already been taught, and believed from Christ and us) either by the pretended or misunderstood revelations or inspirations of some, or by anything said to you by me when I was with you by word of mouth, or by that which I wrote to you in the former Epistle, ch. 5. 2. as if it were our affirmation, that this now were the period of time wherein the day of the Lord, his coming to judge and destroy the Jews, were instantly a coming; l foresee the danger of this mistake to you, that if you believe this and find yourselves confuted by the event, it will be matter of great trouble to you, and may possibly shake your constancy, and tempt you to disbelieve our Gospel, and forsake your profession.

3. Let no man deceive you by any means; for that day shall not come except there come a [note d] falling away first, and that [note e] man of sin be revealed, the son of perdition,]

[Paraphrase] 3. And therefore let not this cheat by any artifice be put upon you, being of so dangerous importance, if you believe it to be taught by us; but resolve on this, that before that come, first there must be, according to Christ's prediction, a great departure or defection from the faith to the heresy of the Gnostics, (or perhaps this may be the meaning of the departure, that in the order and method of things foretold by Christ, one thing must solemnly precede, the Christians breaking off their compliance with the impenitent Jews, leaving them as obdurate, and departing avowedly to the Gentiles, Mat. 24. 13.) and secondly, Simon Magus, that wicked Impostor, and accursed person owned to ruin, together with his followers: he Gnostics, shall show themselves in their colors, having for some space concealed their malice;

4. Who opposeth and exalteth himself above all that is called God, or that is [note f] worshipped; so that he as God [note g] sitteth in the Temple of God, showing himself that he is God.]

[Paraphrase] 4. He, I mean, who opposes himself against Christ, setting himself up (and being acknowledged by the Samaritans and others) for the chief or first God superior to all other God's, and accordingly is publicly worshipped by them, and assumeth to himself distinctly that he is God.

5. Remember ye not that when I was yet with you, I told you these things?]

[Paraphrase] 5. If you remember, this very thing I foretold you, when I was among you preaching the Gospel, and therefore in any reason I must not now be interpreted to any contrary sense, v. 2.

6. And now ye know what [note h] withholdeth, that he might be revealed in his time.]

[Paraphrase] 6. And now you cannot but discern what 'tis which makes some stop in this business, their season of showing themselves and making open profession of all hostility and hatred against the Orthodox Christians is not yet come. The peculiar season will be when the Apostles have given over preaching to the Jews, as hopeless and refractary, and so go to the Gentiles, Mat. 24. 13. and consequently break off that more tender compliance with the Jews; For as long as that holds the Jews will not be so sharp against the Christians, and consequently 'twill not be yet so sit a season for the Gnostics to discover their venom against them.

7. For the [note i] mystery of iniquity doth already work, only he who now letteth will le • , until he be taken out of the way:]

[Paraphrase] 7. And therefore though this sort of men be already formed into a sect, under their ringleaders Simon and Carpocrates, &c. yet at this time 'tis carried more closely, they are not broken out into such open renouncing of, and opposition to Christ and Christians, they have no occasion as yet to side with the Jews against the Christians, nor show of quarrel whereupon to exasperate the Jews against them, because the Christians walk warily and do nothing contrary to the Mosaical Law, which is the thing which holds them from breaking out, v. 6. But as soon as ever that which withholdeth is removed, that is, as soon as the Apostles depart v. 3. go prosess'dly to the Gentiles, give over the Jews, and permit not Christians to Judaize, but call them off from observing the Law,

8. And then shall [note k] that wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming,]

[Paraphrase] 8. Then immediately shall this sect of Gnostics show itself, join with and stir up the Jews, and bring heavy persecutions upon the Christians, and (having this opportunity to calumniate them to the Jews) behave themselves as their professed opposers. And Simon Magus shall set himself forth in the head of them; whom, as a professed enemy of Christ, Christ shall destroy by extraordinary means by the preaching and miracles of S. Peter: and for all the Apostatizing Gnostics that adhered to him, they shall be involved in the destruction of the unbelieving Jews, with whom they have joined against the Christians.

9. Even him whose coming is after the working of Satan, with all power, and signs, and lying wonders,]

[Paraphrase] 9. This person, whom now I speak of, and his followers are such as by Magic do many strange things to deceive men into an admiration of themselves,

10. And with all deceivableness of unrighteousness, in them that perish, because they received not the love of the truth, that they might be saved.]

[Paraphrase] 10. And by baits of lust, &c. they work upon the generality of wicked carnal Christians, and this as a punishment for their not being brought to sincere repentance and true faith by the Gospel, but preferring the satisfaction of their own humors, and passions, and prejudices, Joh. 8. 45. before the doctrine of Christ, when it came with the greatest conviction, and evidence, and authority among them, Tit. 2. • 1.

11. And for this cause God shall send them strong delusions, that they should believe a lie:]

[Paraphrase] 11. And this is the cause why God suffers mere Magicians to deceive them by false miracles, and by that means to bring them to believe all kind of falseness, false gods, false ways of worship, deceitful, cheating, false miracles to get authority to those and all manner of heathen, licentious, vicious practices, the consequents of those errors, and the most contrary to Evangelical truth:

12. That they all might be damned who believed not the truth, but had pleasure in unrighteousness.]

[Paraphrase] 12. That so filling up the measure of their obdurations, they may fall under condemnation, or be judged and discerned to be what they are, impenitent infidels, and accordingly remarkably punished.

13. But we are bound to give thanks always to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth,]

[Paraphrase] 13. The more of truth there is in all this, the more are we bound to bless and praise God for his goodness to you, brethren, that he hath been so favorable to you above others, as to appoint the Gospel to be preached to you, and you to be called to the faith of Christ so early (so these being Jews at Thes • alonica are said to have believed before others, Ephes. 1. 12.) and so to be taken out of that wicked generation by the preaching of the Gospel, and that grace which is annexed to it, and by your receiving of the truth (by which means you are safe both from the Apostasy v. 3. and the delusions v. 10. and from the destruction that shall shortly come upon the Jews and Gnostics, v. 1, 8, & 12.)

14. Whereunto he called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ.]

[Paraphrase] 14. Unto which honor and advantages God hath by our preaching advanced you, that thereby ye might have your parts in all the glorious effects of Christ's power in his servants, and over his enemies.

15. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word or our Epistle.]

[Paraphrase] 15. To conclude therefore, Do you, brethren, take care to retain constantly all the doctrine which I have (both at my being with you for the preaching of the Gospel to you, and since in mine Epistle) delivered to you, all such, I mean, as I have truly told or written to you, not such as are unduly put upon you under that pretence, v. 2.

16. Now our Lord Jesus Christ himself, and God, even our father, which hath loved us, and hath given us everlasting consolation and good hope through grace,]

[Paraphrase] 16. And I beseech that Lord and Savior of ours, Jesus Christ, and God the Father, who out of his meet love to us hath thus given us his Son, and through him afforded us matter of endless comfort, even the hope of eternal joys to reward our temporary sufferings, and revealed this to us in the preaching of the Gospel (see note on Heb. 13. c.)

17. Comfort your hearts, and stablish you in every good word and work.]

[Paraphrase] 17. That he will now in your tribulations and persecutions refresh and cheer you up, and confirm you to persevere steadfast and constant in the profession of the truth, and in all Christian practices.