The First Epistle of the Apostle Paul to the Thessalonians Chapter 5:6

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

(Read Isaiah 21:6; Ezekiel 3:17)

Study notes

This is to say As the rest of the Gentiles, as unconverted persons, who are in a state of darkness, and are children of the night; let us not act that part they do, or be like them; which professors of religion too much are, when they indulge themselves in carnal lusts and pleasures, and are careless and thoughtless about the coming of the day of the Lord; and get into a stupid, drowsy, and slumbering frame of spirit; when grace lies dormant as if it was not, and they grow backward to, and slothful in the discharge of duty, and content themselves with the bare externals of religion; and become lukewarm and indifferent with respect to the truths and ordinance of the Gospel, the cause of God, the interest of religion, and glory of Christ; and are unconcerned about sins of omission or commission: and are willing to continue in such a position, being displeased at every admonition and exhortation given them to awake; but this is very unbecoming children of the light, and of the day. Therefore let us set a watchman over ourselves, our hearts, thoughts, affections, words and actions; and over others, our fellow Christians, that they give not into bad principles and evil practices; and against sin, and all appearance of it; against the temptations of Satan, (1 Peter 5:8) the snares of the world, and the errors of wicked men, who lie in wait to deceive; and in the word and ordinances, and particularly in prayer, both unto it, in it, and after it; and for the second coming of Christ, with faith, affection, and patience; and the rather, because of the uncertainty of the time of it.

Also to be sober in so far as not only in body, abstaining from excessive eating and drinking, using this world, and the good things of it, so as not to abuse them, or ourselves with them; but also in mind, that the heart be overcharged with the cares of this world; for men may be inebriated with the world, as well as with wine; and the one is as prejudicial to the soul as the other is to the body; for an immoderate care for, and pursuit after the world, chokes the word, makes it unfruitful, and runs persons into divers snares and temptations, and hurtful lusts. The Arabic version renders it, "let us repent"; and the Ethiopic version, "let us understand"; as intending the sobriety of the mind, repentance being an after thought of the mind, a serious reflection on past actions with sorrow and concern; and thinking soberly, and not more highly than a man ought to think of himself, his gifts, his attainments and abilities, in opposition to pride, vanity, and self-conceit, is very becoming; and shows a true and well informed understanding and judgment, and that a man is really sober and himself.

Evening Reflection

ENCOURAGEMENTS TO MEEKNESS

SCRIPTURE PRECEPTS

By Matthew Henry 

We must study to be quiet, that is, study not to disturb others, nor to be ourselves (Psalm 46:10) disturbed by others: be ambitious of this, as the greatest honor, so the word signifies. The most of men are ambitious of the honor of great business and power and preferment: they covet it, they court it, they compass sea and land to obtain it; but the ambition of a Christian should be carried out towards quietness: we should reckon that the happiest post, and desire it accordingly, which lies most out of the road of provocation.

"Let him that will, ascend the tottering seat

Of courtly grandeur, and become as great

As are his mounting wishes: as for me,

Let sweet repose and rest my portion be.

———Let my age

Slide gently by, not overthwart the stage

Of public action, unheard, unseen,

And unconcerned, as if I ne'er had been."

Sir Matthew Hale

This is studying to be quiet. Subdue and keep under all those disorderly passions which tend to the disturbing and clouding of the soul. Compose yourselves to this holy rest; put yourselves in a posture to invite this blessed sleep which God gives to his beloved. Take pains, as students in arts and sciences do, to understand the mystery of this grace. I call it a mystery, because St. Paul, who was so well versed in the deep things of God, speaks of this as a mystery. "I am instructed," as in a mystery, "both to be full and to be hungry, both to abound and to suffer need:" (Philippians 4:11-13) that is, in one word, to be quiet. To study the art of quietness is to take pains with ourselves, to have in our own hearts the principles, rules, and laws of meekness; and to furnish ourselves with such considerations as tend to the quieting of the spirit in the midst of the greatest provocations. Others are studying to disquiet us; the more need we have to study how to quiet ourselves, by a careful watching against all that which is ruffling and discomposing. Christians should, above all studies, study to be quiet, and labor to be actuated by an even spirit under all the unevenness of Providence, and remember that one good word which Sir William Temple tells us the prince of Orange said he learnt from the master of his ship, who, in a storm, was calling to the steersman, "Steady, steady." Let but the hand be steady and the heart quiet, and though our passage be rough, we may weather the point, and get safe to the harbor.

The First Epistle of Paul the Apostle to the Thessalonians - Chapter 5:3

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

Study notes

When men shall say, that is, wicked and ungodly men, persons in a state of unregeneracy: when they shall sing a requiem, to themselves, promise themselves much ease and peace for years to come, and imagine their persons and property to be very secure from enemies and oppressors, and shall flatter themselves with much and long temporal happiness. as on the men of the old world in the times of Noah, and on the inhabitants of Sodom and Gomorrah in the days of Lot; for as these, will be the days of the Son of man, as at the time of the destruction of Jerusalem, so at the last day; see ( Luke 17:26-30 ) and as was the destruction of literal Babylon, so of Babylon in a mystical sense, or antichrist and his followers: and which will be whose anguish and pains are very sharp, the cause of which is within herself, and which come suddenly upon her, and are unavoidable; and so the metaphor expresses the sharpness and severity of the destruction of the wicked, thus the calamities on the Jewish nation are expressed by a word which signifies the sorrows, pangs, and birth throes of a woman in travail, ( Matthew 24:8 ) , and likewise that the cause of it is from themselves, their own sins and transgressions; and also the suddenness of it, which will come upon them in the midst of all their mirth, jollity, and security; and moreover, the inevitableness of it, it will certainly come at the full and appointed time, though that is not known

and they shall not escape; the righteous judgment of God, the wrath of the Lamb, or falling into his hands; to escape is impossible, rocks, hills, and mountains will not cover and hide them; before the judgment seat of Christ they must stand, and into everlasting punishment must they go.

Evening Reflection

ENCOURAGEMENTS TO MEEKNESS

SCRIPTURE PRECEPTS

By Matthew Henry 

Have we not reason to labor and endeavor, since there is such a virtue and such a praise, to attain these things? Should we not lay out ourselves to the utmost for this ornament of a meek and quiet spirit? For your direction in this endeavor, if you be indeed willing to be directed, I shall briefly lay before you some Scripture precepts concerning meekness; some patterns of it; some particular instances in which we have special need of it; some good principles that we should abide by; and some good practices that we should abound in, in order to our growth in this grace. In opening these things, we will endeavor to keep close to the law, and to the testimony. If we lay the word of God before us for our rule, and will be ruled by it, we shall find the command of God making meekness and quietness as much our duty as they are our ornament. We are there told, as the will of God that we must seek meekness.

Number Three

We must follow after meekness. This precept we have, 1 Timothy 6:11. Meekness is there put in opposition to those foolish and hurtful lusts that Timothy must flee from: "Thou, O man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, meekness." See what good company it is ranked with. Every Christian is in a sense a man of God—though Timothy is called so as a minister—and those that belong to God are concerned to be and do so as to recommend themselves to him, and his religion to the world; therefore let the men of God follow after meekness. The occasions and provocations of anger often set our meekness at a distance from us, and we have it to seek when we have most need of it; but we must follow after it, and not be taken off from the pursuit by any diversion whatsoever. While others are ingenious and industrious enough in following after malice and revenge, projecting and prosecuting angry designs, be you wise and diligent to preserve the peace both within doors and without. Following meekness bespeaks a sincere desire and a serious endeavor to get the mastery of our passion, and to check, govern, and moderate all the motions of it. Though we cannot fully attain this mastery, yet we must follow after it, and aim at it. Follow meekness, that is, as much as in you lies live peaceably with all men, ( Romans 12:18 ) endeavoring to keep the unity of the spirit: we can but make one side of the bargain; if others will quarrel, yet let us be peaceable; if others will strike fire, that is their fault; let not us be as tinder to it.

Number 4

We must show all meekness unto all men. This is one of the subjects which Paul directs a young minister to preach upon. "Put them in mind to show all meekness." It is that which we have need to be often reminded of. Meekness is there opposed to brawling and clamor, which is the fruit and product of our own anger, and the cause and provocation of the anger of others. Observe, it is "all meekness" that is here recommended to us, all kinds of meekness— bearing meekness, and forbearing meekness; qualifying meekness, and condescending meekness; forgiving meekness; the meekness that endears our friends, and that which reconciles our enemies; the meekness of authority over inferiors; the meekness of obedience to superiors; and the meekness of wisdom towards all. "All meekness," is meekness in all relations, in reference to all injuries, all sorts of provocation, meekness in all the branches and instances of it: in this piece of our obedience we must be universal. Observe further, we must not only have meekness, all meekness, but we must show it by drawing out this grace into exercise as there is occasion: in our words, in our looks, in our actions, in every thing that falls under the observation of men, we must manifest that we have indeed a regard to the law of meekness, and that we make conscience of what we say and do when we are provoked. We must not only have the law of love written in our hearts, but on our tongues too we must have "the law of kindness." And thus the tree is known by its fruit. This light must shine, that others may see the good works of it, and hear the good works of it too, not to glorify us, but to glorify our Father; we should study to appear, in all our converse, so mild and gentle and peaceable, that all who see us may witness for us that we are of the meek of the earth. We must not only be moderate, but "let our moderation be known." ( Luke 6:44, 2 Timothy 2:15 )

He that is in this respect a wise man, let him show it in the "meekness of wisdom." What are good clothes worth if they be not worn? Why has the servant a fine livery given him, but to show it for the honor of his master, and of the family he belongs to? How can we say we are meek if we do not show it? The showing of our meekness will beautify our profession, and will adorn the doctrines of God our Saviour, and may have a very good influence upon others, who cannot but be in love with such an excellent grace, when thus, like the ointment of the right hand, it betrayeth itself, and the house is filled with the odor of it.

Again, this meekness must be thus showed unto all men—foes as well as friends, those without as well as those within, all that we have any thing to do with. We must show our meekness not only to those above us, of whom we stand in awe, but to those below us, over whom we have authority. The poor indeed use entreaties, but whatever is the practice, it is not the privilege of the rich to "answer roughly." We must show our meekness "not only to the good and gentle, but also to the froward; for this is thankworthy." Our meekness must be as extensive as our love, so exceeding broad is this commandment, "all meekness to all men." We must show this meekness most to those with whom we most converse. There are some that, when they are in company with strangers, appear very mild and good-humored, their behavior is plausible enough and complaisant; but in their families they are peevish and froward and ill-natured, and those about them scarce know how to speak to them: this shows that the fear of man gives greater check to their passion than the fear of God. Our rule is to be meek towards all, even to the brute creation, over whom we are lords, but must not be tyrants.

Observe the reason which the apostle gives why we should show all meekness towards all men" for we ourselves also were sometimes foolish." (Ephesians 5:8-9) Time was when perhaps we were as bad as the worst of those we are now angry at; and if now it be better with us, we are purely beholden to the free grace of God in Christ that made the difference; and shall we be harsh to our brethren, who have found God so kind to us? Has God forgiven us our great debt, and passed by so many wilful provocations, and shall we be extreme to mark what is done amiss against us, and make the worst of every slip and oversight? The great gospel argument for mutual forbearance and forgiveness is, that "God for Christ's sake has forgiven us."

It may be of use also for the qualifying of our anger at inferiors, to remember not only our former sinfulness against God in our unconverted state, but our former infirmities in the age and state of inferiors: were not we ourselves sometimes foolish? Our children are careless and playful and froward, and scarcely governable; and were not we ourselves so when we were of their age? And if we have now put away childish things, yet they have not. Children may be brought up in the nurture and admonition of the Lord, without being provoked to wrath.

The First Epistle of the Apostle Paul to the Thessalonians Chapter 4:14

The Comfort in the Coming of Christ

John Gill

As every Christian does, for both the death and resurrection of Christ are fundamental articles of faith; nothing is more certain or more comfortable, and more firmly to be believed, than that Christ died for the sins of his people, and rose again for their justification; on these depend the present peace, joy, and comfort of the saints, and their everlasting salvation and happiness: and no less certain and comfortable, and as surely to be believed, is what follows. The saints that are dead are not only represented as asleep, as before, but as "asleep in Jesus"; to distinguish them from the other dead, the wicked; for the phrase of sleeping in death is promiscuously used of good and bad, though most commonly applied to good men.  

To represent death as a sleep makes it very easy and familiar; but it is more so, when it is considered as sleeping in Jesus, in the arms of Jesus; and such as are asleep in him must needs be at rest, and in safety: some join the phrase "in", or "by Jesus", with the word bring, and read the passage thus, "them that are asleep, by Jesus will God bring with him"; intimating, that God will raise up the dead bodies of the saints by Christ, as God-man and Mediator; and through him will bring them to eternal glory, and save them by him, as he has determined: others render the words, "them which sleep through", or "by Jesus"; or die for his sake, and so restrain them to the martyrs; who they suppose only will have part in the first resurrection, and whom God will bring with Jesus at his second coming; but the coming of Christ will be "with all his saints"; see ( 1 Thessalonians 3:13 ) wherefore they are best rendered, "them that sleep in Jesus"; that is, "in the faith of Jesus", as the Arabic version renders it: not in the lively exercise of faith on Christ, for this is not the case of all the saints at death; some of them are in the dark, and go from hence under a cloud, and yet go safe, and may be said to die, or sleep, in Jesus, and will be brought with him; but who have the principle, and hold the doctrine of faith, are, and live and die, true believers; who die interested in Christ, in union with him, being chosen and blessed, and preserved in him from everlasting, and effectually called by his grace in time, and brought to believe in him; these, both their souls and bodies, are united to Christ, and are his care and charge; and which union remains in death, and by virtue of it the bodies of the saints will be raised at the last day: so that there may be the strongest assurance, that such will God bring with him; either God the Father will bring them with his Son, or Jehovah the Son will bring them with himself; he will raise them from the dead, and unite them to their souls, or spirits, he will bring with him; the consideration of which may serve greatly to mitigate and abate sorrow for deceased friends.

The First Epistle of Paul the Apostle to the Thessalonians - Chapter 4:4-7, 11-12

4 That everyone of you should know, how to possess his vessel (a) in holiness and honor, 5 And not in the lust of concupiscence, even as the Gentiles which know not God: 6 That no man oppress or defraud his brother in any matter: for the Lord is avenger of all such things, as we also have told you beforetime, and testified. 7 For God hath not called us unto uncleanness, but unto holiness. (b)

11 And that ye study to be quiet, and to meddle with your own business, and to work with your own hands, as we commanded you. 12 That ye may behave yourselves honestly toward them that are without, and that nothing be lacking unto you.

(a) See 2 Corinthians 4:7
(b) See 1 Peter 1:15-16

Study Notes - John Gill (Ed. RPW. Sr.)

For a man to possess his vessel in sanctification and honour, is to keep under his body and bring it into subjection, and preserve it in purity and chastity; as the eyes from unchaste looks, the tongue from unchaste words, and the other members from unchaste actions; and to use it in an honourable way, not in fornication, adultery, and sodomy; for, by fornication, a man sins against his own body; and by adultery he gets a wound, and a dishonour, and a reproach that will not be wiped away; and by sodomy, and such like unnatural lusts, men dishonour their own bodies. This then is another reason to enforce the above exhortations, and to caution them against the above unclean practices, taken from the end of the effectual calling by the efficacious grace of God, which is not, of any sort, as before specified. This they had lived in before their calling, and were now called from it into communion with Christ, who loves righteousness, and hates iniquity; and by the Gospel, which teaches to deny ungodliness, and worldly lusts, and to forsake all impurity, both of flesh and spirit: however now they are called into a  life of and conversation in general, and to chastity in thought, look, word, and actions in particular; for God that calls is holy,  and therefore those who are called ought to be so; the calling with which they are called is an holy calling, principles of grace and holiness are wrought in their souls, when they are called; and the end of their calling is to live soberly, righteously, and godly; and then, and then only, do they walk worthy of that calling wherewith they are called, and of God who has, by his grace, called them to his kingdom and glory.

Therefore to walk decently, in good credit and reputation, providing things honest in the sight of all men, for themselves and families, and honestly paying every man his own; on which account it became them to mind their own business, and work at their trades; otherwise their walk and conversation would be scandalous, and not honest and honourable: and show to them, that is to say, the men of the world, who were without the church; see ( 1 Corinthians 5:12 ) profane sinners, unconverted Gentiles, that were without Christ and hope, and God in the world, and were aliens and strangers; and yet care should be taken that no occasion be given to such to reproach the name of God, the ways of Christ, and the doctrines of the Gospel. Finally it is prayed for that you lack nothing either spiritually or in any other thing, so as to prove the providence and blessings of our heavenly Creator. Thereby exhibiting the new man to those who live outside the word of God. 

Evening Reflection

Encouragements To Meekness

By Matthew Henry - Edited by RPW. Sr. 

Have we not reason to labor and endeavor, since there is such a virtue and such a praise, to attain these things? Should we not lay out ourselves to the utmost for this ornament of a meek and quiet spirit? For your direction in this endeavor, if you be indeed willing to be directed, I shall briefly lay before you some Scripture precepts concerning meekness; some patterns of it; some particular instances in which we have special need of it; some good principles that we should abide by; and some good practices that we should abound in, in order to our growth in this grace. In opening these things, we will endeavor to keep close to the law, and to the testimony. If we lay the word of God before us for our rule, and will be ruled by it, we shall find the command of God making meekness and quietness as much our duty as they are our ornament. We are there told, as the will of God that we must seek meekness.

Number two
"Put on therefore, as the elect of God, holy and beloved, meekness." It is one of the members of the new man, (a) which we must put on. Put it on as armor, to keep provocations from the heart, and so to defend the vitals. They that have tried it will say it is "armor of proof." When you are putting on "the whole armor of God," do not forget this. (b) Put it on as attire, as your necessary clothing, which you cannot go without; look upon yourselves as ungirt, undressed, unblessed without it. Put it on as a livery garment, by which you may be known to be the disciples of the meek and humble and patient Jesus, and to belong to that peaceable family. Put it on as an ornament, as a robe and a diadem, by which you may be both beautiful and dignified in the eyes of others. Put it on as the elect of God, holy and beloved, because you are so in profession; and that you may approve yourselves so in truth and reality, be clothed with meekness as the elect of God, a choice people, a chosen people, whom God has set apart for himself from the rest of the world, as holy, sanctified to God, sanctified by him: (c)study these graces, which put such a lustre upon holiness, and recommend it to those that are without, as beloved, beloved of God, beloved of man, beloved of your ministers: for love's sake, put on meekness. What winning, persuasive rhetoric is here! enough, one would think, to smooth the roughest soul, and to soften and sweeten the most obstinate heart. Meekness is a grace of the Spirit's working, a garment of his preparing; but we must put it on, that is, we must lay our souls under the commanding power and influence of it. Put it on, not as a loose outer garment, to be put off in hot weather, but let it cleave to us, as the girdle cleaves to a man's loins; so put it on as to reckon ourselves naked to our shame without it. 

(a) 2 Corinthians 11:25; Ephesians 4;24
(b) Ephesians 6:10-12
(c) 1 Peter 2:9; Colossians 3:12