Ecclesiastes 11:3

Daniel 12:2

Matthew 25:46

Verse 46. And these, etc. These persons. Many, holding the doctrine of universal salvation, have contended that God would punish sin only. Christ says that those on his left hand shall go away-not sins, but sinners. Besides, sin, as an abstract thing, cannot be punished. It is nothing but the acts of transgressors; and to be reached at all, must be reached by punishing the offenders.

Into everlasting punishment.The original word, here translated punishment, means torment, or suffering inflicted for crime. The noun is used but in one other place in the New Testament, 1Jn 4:18, "Fear hath torment." The verb from which the noun is derived is twice used, Acts 4:21, 2Pet 2:9. In all these places it denotes anguish, suffering, punishment. It does not mean simply a state or condition, but absolute, positive suffering; and if this word does not teach it, no word could express the idea that the wicked would suffer. It has been contended that the sufferings of the wicked would not be eternal, or without end. It is not the purpose of these Notes to enter into debates of that kind farther than to fix the meaning of words. In regard to the meaning of the word everlasting in this place, it is to be observed:

1st. That the literal meaning of the word expresses absolute eternity-- always being, Mt 18:8, 19:16, Mk 3:29, Rom 2:7, Heb 5:9.

2nd. That the obvious, plain interpretation of the word demands this signification.

3rd. That admitting that it was the Saviour's design ever to teach his doctrine, this would be the very word to express it; and if this does not teach it, it could not be taught.

4th. That it is not taught in any plainer manner in any confession of faith on the globe; and if this may be explained away, all those may be

5th. That our Saviour knew that this would be so understood by nine-tenths of the world; and if he did not mean to teach it, he has knowingly led them into error, and his honesty cannot be vindicated.

6th. That he knew that the doctrine was calculated to produce fear and terror; and if he was benevolent, his conduct cannot be vindicated in exciting unnecessary fears.

7th. That the word used here is the same in the original as that used to express the eternal life of the righteous; if one can be proved to be limited in duration, the other can by the same arguments. The proof that the righteous will be happy for ever is precisely the same, and no other than that the wicked will be miserable for ever.

8th. That it is confirmed by many other passages of Scripture, 2Thes 1:7,8,9, Lk 16:26, Rev 14:11, Ps 9:17, Is 33:14, Mk 16:16; Jn 3:36.

Life eternal. Man by sin has plunged himself into death--temporal, spiritual, eternal. Christ, by coming and dying, has abolished death, and brought life and immortality to light, 2Ti 1:10. Life is the opposite of death. It denotes, here, freedom from death, and positive holiness and happiness for ever.

(q) "And these" Dan 12:2, Jn 5:29

Romans 2:6-9

Verse 6. Who will render. That is, who will make retribution as a righteous Judge; or who will give to every man as he deserves.

To every man. To each one. This is a general principle, and it is clear that in this respect God would deal with the Jew as he does with the Gentile. This general principle the apostle is establishing, that he may bring it to bear on the Jew, and to show that he cannot escape simply because he is a Jew.

According to his deeds. That is, as he deserves; or God will be just, and will treat every man as he ought to be treated, or according to his character. The word deeds (εργα) is sometimes applied to the external conduct. But it is plain that this is not its meaning here. It denotes everything connected with conduct, including the acts of the mind, the motives, the principles, as well as the mere external act. Our word character more aptly expresses it than any single word. It is not true that God will treat men according to their external conduct; but the whole language of the Bible implies that he will judge men according to the whole of their conduct, including their thoughts, and principles, and motives; that is, as they deserve. The doctrine of this place is elsewhere abundantly taught in the Bible. Prov 24:12, Mt 16:27, Rev 20:12, Jer 32:19. It is to be observed here, that the apostle does not say that men will be rewarded for their deeds, (comp. Lk 17:10,) but according to (κατα) their deeds. Christians will be saved on account of the merits of the Lord Jesus Christ, (Tit 3:5) but still the rewards of heaven will be according to their works; that is, they who have laboured most, and been most faithful, shall receive the highest reward, or their fidelity in their Master's service shall be the measure or rule according to which the rewards of heaven shall be distributed, Mt 25:14-29. Thus the ground or reason why they are saved shall be the merits of the Lord Jesus. The measure of their happiness shall be according to their character and deeds. On what principle God will distribute his rewards the apostle proceeds immediately to state.

(q) "Who will render" Prov 24:12, Mt 16:27, Rev 20:12 Verse 7. To them. Whoever they may be.

Patient continuance. Who by perseverance in well doing, or in a good work. It means, that they who so continue or persevere in good works as to evince that they are disposed to obey the law of God. It does not mean those who perform one single act, but those who so live as to show that this is their character to obey God. It is the uniform doctrine of the Bible, that none will be saved but those who persevere in a life of holiness, Rev 5:10, Mt 10:22, Heb 10:38,39. No other conduct gives evidence of piety but that which continues in the ways of righteousness. Nor has God ever promised eternal life to men unless they so persevere in a life of holiness as to show that this is their character, their settled and firm rule of action. The words well doing here denote such conduct as shall be conformed to the law of God; not merely external conduct, but that which proceeds from a heart attached to God and his cause.

Seek for. This word properly denotes the act of endeavouring to find anything that is lost, Mt 18:12, Lk 2:48,49. But it also denotes the act when one earnestly strives, or desires to obtain anything; when he puts forth his efforts to accomplish it. Thus, Mt 6:33, "Seek ye first the kingdom of God," etc. Acts 16:10, 1Cor 10:24 Lk 13:24. In this place it denotes an earnest and intense desire to obtain eternal life. It does not mean simply the desire of a sinner to be happy, or the efforts of those who are not willing to forsake their sins and yield to God, but the intense effort of those who are willing to forsake all their crimes, and submit to God and obey his laws.

Glory and honour and immortality. The three words used here denote the happiness of the heavenly world. They vary somewhat in their meaning, and are each descriptive of something in heaven, that renders it an object of intense desire. The expressions are cumulative, or they are designed to express the happiness of heaven in the highest possible degree. The word glory δοξαν denotes, properly, praise, celebrity, or anything distinguished for beauty, ornament, majesty, splendour, as of the sun, etc.; and then it is used to denote the highest happiness or felicity, as expressing everything that shall be splendid, rich, and grand. It denotes that there will be an absence of everything mean, grovelling, obscure. The word honour (τιμην) implies rather the idea of reward, or just retribution--the honour and reward which shall be conferred in heaven on the friends of God. It stands opposed to contempt, poverty, and want among men. Here they are despised by men; there they shall be honoured by God.

Immortality. That which is not corruptible, or subject to decay. It is applied to heaven as a state where there shall be no decay or death, in strong contrast with our present condition, where all things are corruptible, and soon vanish away. These expressions are undoubtedly descriptive of a state of things beyond the grave. They are never applied in the Scriptures to any condition of things on the earth. This consideration proves, therefore, that the expressions in the next verse; indignation, etc., apply to the punishment of the wicked beyond the grave.

Eternal life. That is, God will "render" eternal life to those who seek it in this manner. This is a great principle; and this shows that the apostle means by "their deeds," (Rom 2:6,) not merely their external conduct, but their inward thoughts, and efforts evinced by their seeking for glory, etc. For the meaning of the expression "eternal life," Jn 5:24. Verse 8. Who are contentious. This expression usually denotes those who are of a quarrelsome or litigious disposition; and generally has reference to controversies among men. But here it evidently denotes a disposition towards God, and is of the same signification as rebellious, or as opposing God. They who contend with the Almighty; who resist his claims, who rebel against his laws, and refuse to submit to his requirements, however made known. The Seventy use the verb to translate the Hebrew word , marah, in De 21:20. One striking characteristic of the sinner is, that he contends with God; that is, that he opposes and resists his claims. This is the case with all sinners; and it was particularly so with the Jews, and hence the apostle used the expression here to characterize them particularly. His argument he intended to apply to the Jews, and hence he used such an expression as would exactly describe them. This character of being a rebellious people was one which was often charged on the Jewish nation, De 9:7,24, 31:27, Isa 1:2, 30:9, 65:2 Jer 5:23, Eze 2:3,5.

Do not obey the truth. Comp. Rom 1:18. The truth here denotes the Divine will, which is alone the light of truth. Calvin. It means true doctrine in opposition to false opinions; and to refuse to obey it is to regard it as false, and to resist its influence. The truth here means all the correct representations which had been made of God, and his perfections, and law, and claims, whether by the light of nature or by revelation. The description thus included Gentiles and Jews; but particularly the latter, as they had been more signally favoured with the light of truth. It had been an eminent characteristic of the Jews that they had refused to obey the commands of the true God, Josh 5:6, Jud 2:2, 6:10, 2Kgs 18:12, Jer 3:13,25, 42:21, 43:4,7, 9:13

But obey unrighteousness. The expression means that they yielded themselves to iniquity, and thus became the servants of sin, Rom 6:13,16,17,19. Iniquity thus may be said to reign over men, as they follow the dictates of evil, make no resistance to it, and implicitly obey all its hard requirements.

Indignation and wrath. That is, these shall be rendered to those who are contentious, etc. The difference between indignation and wrath, says Ammonius, is that the former is of short duration, but the latter is a long-continued remembrance of evil. The one is temporary, the other denotes continued expressions of hatred of evil. Eustathius says, that the word indignation denotes the internal emotion, but wrath the external manifestation of indignation. Tholuck. Both words refer to the opposition which God will cherish and express against sin in the world of punishment.

(r) "that are contentious" 1Timm 6:3,4 (s) "and do not obey" 2Thes 1:8 Verse 9. Tribulation. This word commonly denotes affliction, or the situation of being pressed down by a burden, as of trials, calamities, etc.; and hence to be pressed down by punishment or pain inflicted for sins. As applied to future punishment, it denotes the pressure of the calamities that will come upon the soul as the just reward of sin.

And anguish. στενοχωρια. This noun is used in but three other places in the New Testament, Rom 8:35, 2Cor 6:4, 12:10. The verb is used in 2Cor 4:8, 6:12. It means, literally narrowness of place, want of room; and then the anxiety and distress of mind which a man experiences who is pressed on every side by afflictions, and trials, and want, or by punishment, and who does not know where he may turn himself to find relief. Schleusner. It is thus expressive of the punishment of the wicked. It means that they shall be compressed with the manifestations of God's displeasure, so as to be in deep distress, and so as not to know where to find relief. These words, affliction and anguish, are often connected, Rom 8:35.

Upon every soul of man. Upon all men. In Hebrew the word soul often denotes the man himself. But still the apostle, by the use of this word here, meant perhaps to signify that the punishment should not be corporeal, but afflicting the soul. It should be a spiritual punishment, a punishment of mind. (Ambrose. See Tholuck.)

Of the Jew first. Having stated the general principle of the Divine administration, he comes now to make the application. To the principle there could be no objection. And the apostle now shows that it was applicable to the Jew as well as the Greek, and to the Jew pre-eminently. It was applicable first, or in an eminent degree, to the Jew, because

(1) he had been peculiarly favoured with light and knowledge on all these subjects.

(2.) These principles were fully stated in his own law, and were in strict accordance with all the teaching of the prophets. Rom 2:6. Also Ps 7:11, 9:17, 139:19, Prov 14:32.

Of the Gentile. That is, of all who were not Jews. On what principles God will inflict punishment on them, he states in Rom 2:12-16. It is clear that this refers to the future punishment of the wicked, for

(1) it stands in contrast with the eternal life of those who seek for glory, (Rom 2:7). If this description of the effect of sin refers to this life, then the effects spoken of in relation to the righteous refer to this life also. But in no place in the Scriptures is it said that men experience all the blessings of eternal life in this world; and the very supposition is absurd.

(2.) It is not true that there is a just and complete retribution to every man, according to his deeds, in this life. Many of the wicked are prospered in life, and "there are no bands in their death, but their strength is firm," Ps 73:4. Many of the righteous pine in poverty and want and affliction, and die in the flames of persecution. Nothing is more clear than [that] there is not, in this life, a full and equitable distribution of rewards and punishments; and as the proposition of the apostle here is, that God WILL render to every man ACCORDING to his deeds, (Rom 2:6) it follows that this must be accomplished in another world.

(3.) The Scriptures uniformly affirm, that for the very things specified here, God will consign men to eternal death. 2Thes 1:8, "In flaming fire, taking vengeance on them that know not God, and that OBEY NOT the gospel of our Lord Jesus Christ, who shall be punished with everlasting destruction," etc. 1Pet 4:17. We may remark, also, that there could be no more alarming description of future suffering than is specified in this passage. It is indignation; it is wrath; it is tribulation; it is anguish which the sinner is to endure for ever. Truly men exposed to this awful doom should be alarmed, and should give diligence to escape from the woe which is to come!

(1) "Gentile" or, "Greek"

1 Thessalonians 1:7-10

Verse 7. So that ye were ensamples to all that believe. Examples in reference to the firmness with which you embraced the gospel, the fidelity with which you adhered to it in trials, and the zeal which you showed in spreading it abroad. These things are specified in the previous and subsequent verses as characterizing their piety. The word here rendered ensamples--τυπους--is that from which the word type is derived. It properly denotes anything caused or produced by the means of blows, (from τυπους,) and hence a mark, print, or impression, made by a stamp, or die; and then a resemblance, figure, pattern, exemplar--a model after which anything is made. This is the meaning here. They became, as it were, a model or pattern after which the piety of others should be moulded, or showed what the piety of others ought to be.

In Macedonia. Thessalonica was an important city of Macedonia, (see the Introduction. Comp. Acts 16:9; and of course their influence would be felt on the whole of the surrounding region. This is a striking instance of the effect which a church in a city may have on the country. The influence of a city church may be felt, and will usually be felt afar on the other churches, of a community; just as, in all other respects, a city has an important influence on the country at large.

And Achaia. Achaia proper was the part of Greece of which Corinth was the capital. The word, however, was sometimes so used as to comprehend the whole of Greece, and in this sense it seems to be employed here, as there is no reason to suppose that their influence would be felt particularly in the province of which Corinth was the centre. Koppe observes that Macedonia and Achaia were the two provinces into which all Greece was divided when it was brought under the Roman yoke, the former of which comprehended Macedonia proper, Illyricum, Epirus, and Thessaly, and the other Greece properly so called. The meaning here is, therefore, that their influence was felt on all the parts of Greece; that their piety was spoken of, and the effect of their conversion had been felt m all those places. Thessalonica was a commercial city, and a sea-port. It had intercourse with all the other parts of Macedonia, with Greece, and with Asia Minor. It was partly owing to the advantages of its situation that its influence was thus felt. Its own merchants and mariners who went abroad would carry with them the spirit of the religion of the church there; and those who visited it from other ports would see the effect of religion there. This is just an instance, therefore, of the influence which a commercial town and a sea-port may have in religion on other parts of the world. A revival of religion in such a place will extend its influence afar to other places; and appropriate zeal among the friends of the Redeemer there, may have an important effect on sea-ports, and towns, and lands far remote. It is impossible to over-estimate the importance of such places in regard to the spread of the gospel; and Christians who reside there--be they merchants, mechanics, lawyers, physicians, mariners, or ministers of the gospel, should feel that on them God has placed the responsibility of using a vast influence in sending the gospel to other lands. He that goes forth from a commercial town should be imbued with the spirit of the gospel; and churches located there should be so under the influence of religion that they who come among them from abroad shall bear to their own lands honourable testimony of the power of religion there. Verse 8. For from you sounded out the word of the Lord. The truths of religion were thus spread abroad. The word rendered, "sounded-out," εξηχηται refers to the sounding of a trumpet, (Bloomfield,) and the idea is, that the gospel was proclaimed like the sonorous voice of a trumpet echoing from place to place. Comp. Isa 58:1, Rev 1:10. Their influence had an effect in diffusing the gospel in other places, as if the sound of a trumpet echoed and re-echoed among the hills and along the vales of the classic land of Greece. This seems to have been done

(1.) involuntarily; that is, the necessary result of their conversion, even without any direct purpose of the kind of their own, would be to produce this effect. Their central and advantageous commercial position; the fact that many of them were in the habit of visiting other places; and the fact that they were visited by strangers from abroad, would naturally contribute to this result. But

(2.) this does not appear to be all that is intended. The apostle commends them in such a way as to make it certain that they were voluntary in the spread of the gospel; that they made decided efforts to take advantage of their position to send the knowledge of the truth abroad. If so, this is an interesting instance of one of the first efforts made by a church to diffuse the gospel, and to send it to those who were destitute of it. There is no improbability in the supposition that they sent out members of their church--messengers of salvation--to other parts of Macedonia and Greece, that they might communicate the same gospel to others. See Doddridge.

But also in every place. Thessalonica was connected not only with Macedonia and Greece proper, in its commercial relations, but also with the ports of Asia Minor, and not improbably with still more remote regions. The meaning is, that in all the places with which they trafficked, the effect of their faith was seen and spoken of.

Faith to God-ward. Fidelity toward God. They showed that they had a true belief in God, and in the truth which he had revealed.

So that we need not to speak anything. That is, wherever we go, we need say nothing of the fact that you have been turned to the Lord, or of the character of your piety. These things are sufficiently made known by those who come from you, by those who visit you, and by your zeal in spreading the true religion.

(a) "sounded out" Romm 10:18 (b) "place your faith" 2Thes 1:4 Verse 9. For they themselves. They who have visited you, and they whom you have sent out: all persons testify of your piety. The apostle seems to refer to all whom he had met or had heard of "in all places," who said anything about the Thessalonians. They were unanimous in bearing testimony to their fidelity and piety.

Show of us what manner of entering in we had unto you. The testimony which they bear of you is, in fact, testimony of the manner in which we preached the gospel, and demeaned ourselves when we were with you. It shows that we were intent on our Master's work, and that we were not actuated by selfish or sinister motives. The argument is, that such effects could not have been produced among them if Paul, Silas, and their fellow-labourers had been impostors. Their sound conversion to God; their change from idolatry to the true religion, and the zeal which had been the result of their conversion, was an argument to which Paul and his fellow-labourers might appeal in proof of their sincerity and their being sent from God. Paul often makes a similar appeal, Comp. 2Cor 3:2, 2Cor 3:3. It is certain that many of the Jews in Thessalonica, when Paul and his fellow-labourers were there, regarded them as impostors, Acts 17:6,8; and there is every reason to suppose that after they left the city, they would endeavour to keep up this impression among the people. To meet this, Paul now says that their own undoubted conversion to life of holiness and zeal under their ministry, was in unanswerable argument that this was not so. How could impostors and deceivers have been the means of producing such effects?

And how ye turned to God from idols. That is, under our preaching. This proves that the church was, to a considerable extent, composed of those who were converted from idolatry under the preaching of Paul. Comp. Intro. paragraph 5. The meaning here is, that they who came from them, or they who had visited them, bore abundant testimony to the fact that they had turned from idols to the worship of the true God. Comp. 1Cor 12:2, Gall 4:8.

To serve the living and true God. He is called the "living God" in opposition to idols --who are represented as dead, dumb, deaf, and blind. Comp. Ps 135:15-17. Isa 44:10 and following; Mt 16:16; Jn 5:26; Acts 14:15.

(c) "to God from idols" 1Cor 12:2, Gall 4:8 Verse 10. And to wait for his Son from heaven, It is clear from this and from other parts of these two epistles, that the return of the Lord Jesus to this world was a prominent subject of the preaching of Paul at Thessalonica. No small part of these epistles is occupied with stating the true doctrine on this point, (1 Thess. iv., v.,) and in correcting the errors which prevailed in regard to it after the departure of Paul. Perhaps we are not to infer, however, that this doctrine was made more prominent there than others, or that it had been inculcated there more frequently than it had been elsewhere; but the apostle adverts to it here particularly because it was a doctrine so well fitted to impart comfort to them in their trials, 1Thes 4:13-18, and because, in that connexion, it was so well calculated to rouse them to vigilance and zeal, 1Thes 5:1-11. He makes it prominent in the second epistle, because material errors prevailed there in reference to it, which needed to be corrected. In the passage before us, he says that the return of the Son of God from heaven was an important point which had been insisted on when he was there, and that their conduct, as borne witness to by all, had shown with what power it had seized upon them, and what a practical influence it had exerted in their lives. They lived as if they were "waiting" for his return. They fully believed in it; they expected it. They were looking out for it, not knowing when it might occur, and as if it might occur at any moment. They were, therefore, dead to the world, and were animated with an earnest desire to do good. This is one of the instances which demonstrate that the doctrine that the Lord Jesus will return to our world, is fitted, when understood in the true sense revealed in the Scriptures, to exert a powerful influence on the souls of men. It is eminently adapted to comfort the hearts of true Christians in the sorrows, bereavements, and sicknesses of life, Jn 14:1-3; Acts 1:11, 1Thes 4:13-18, 2Pet 3:8,9; to lead us to watchfulness, and to an earnest inquiry into the question whether we are prepared to meet him, Mt 24:37-44, 25:13; to make us dead to the world, and to lead us to act as becomes the children of light, 1Thes 5:5-9; to awaken and arouse impenitent and careless sinners, 1Thes 5:2,3, 2Pet 3:3-7; and to excite Christians to self-denying efforts to spread the gospel in distant lands, as was the case at Thessalonica. Every doctrine of the gospel is adapted to produce some happy practical effects on mankind; but there are few that are more full of elevated and holy influences than that which teaches that the Lord Jesus will return to the earth, and which leads the soul to wait for his appearing. Comp. 1Cor 1:7; Php 3:20.

Whom he raised from the dead. Acts 2:24, also Acts 2:25-32; 1Cor 15:4; also 1Cor 15:5-9. Paul probably means to intimate here, that this was one of the great truths which they had received, that the Lord Jesus had been raised from the dead. We know it was a prominent doctrine wherever the gospel was preached.

Which delivered us from the wrath to come. Another of the prominent doctrines of Christianity, which was undoubtedly always inculcated by the first preachers of religion. The "wrath to come" is the Divine indignation which will come upon the guilty, Mt 3:7. From that Christ delivers us by taking our place, and dying in our stead. It was the great purpose of his coming to save us from this approaching wrath. It follows from this

(1.) that there was wrath which man had to dread, since Jesus came to deliver us from something that was real, and not from what was imaginary; and

(2.) that the same wrath is to be dreaded now by all who are not united to Christ, since in this respect they are now just as all were before he died; that is, they axe exposed to fearful punishment, from which he alone can deliver. It may be added, that the existence of this wrath is real, whether men believe it or not; for the fact of its existence is not affected by our belief or unbelief.

(d) "wait for his Son" Php 3:20 (e) "wrath to come" Mt 3:7, Rom 5:9

REMARKS

This chapter teaches,

(1.) That it is right to commend those who do well, 1Thes 1:3. Paul was never afraid of injuring any one by commending him when he deserved it; nor was he ever afraid to rebuke when censure was due.

(2.) Christians are chosen to salvation, 1Thes 1:4. Their hope of heaven depends on the "election of God."

(3.) It is possible for a people to know that they are chosen of God, and to give such evidence of it that others shall know it also, 1Thes 1:4. It is possible for a church to evince such a spirit of piety, self-denial, love, and holiness, and such a desire to spread the gospel, as to show that they are "chosen of God," or that they are a true church. This question is not to be determined by their adherence to certain rites and forms; by their holding to the sentiments of an orthodox creed; or by their zeal in defence of the "apostolic succession," but by their bringing forth "the fruits of good living." In determining that the church at Thessalonica was "chosen of God," Paul does not refer to its external organization, or to the fact that it was founded by apostolic hands, or that it had a true ministry and valid ordinances, but to the fact that it evinced the true spirit of Christian piety; and, particularly, that they had been zealous in sending the gospel to others. There were three things to which he referred:

1. That the gospel had power over themselves, inducing them to abandon their sins;

2. that it had such influence on their lives that others recognised in them the evidence of true religion; and,

3. that it made them benevolent, and excited them to make efforts to diffuse its blessings abroad.

(4.) If a church may know that it is chosen or elected of God, it is true of an individual also that he may know it. It is not by any direct revelation from heaven; not by an infallible communication of the Holy Spirit; not by any voice or vision; but it is in the same way in which this may be evinced by a church. The conversion of an individual, or his "election of God," may be certainly known by himself, if,

1. the gospel is received as "the word of God," and induces him to abandon his sins;

2. if it leads him to pursue such a life that others shall see that he is actuated by Christian principles; and,

3. if he makes it his great aim in life to do good and to diffuse abroad, as far as he can, that religion which he professes to love. He who finds in his own heart and life evidence of these things, need not doubt that he is among the "chosen of God."

(5.) The character of piety in the life of an individual Christian, and in a church, is often determined by the manner in which the gospel is embraced at first, and by the spirit with which the Christian life is entered on. 1Thes 1:5; 1Thes 1:6. If so, then this fact is of immense importance in the question about organizing a church, and about making a profession of religion. If a church is so organized as to have it understood that it shall be to a considerable extent the patron of worldly amusements--a" half-way house" between the world and religion--that purpose will determine all its subsequent character, unless it shall be counteracted by the grace of God. If it be organized so as to look with a benignant and tolerant eye on gayety, vanity, self-indulgence, ease, and what are called the amusements and pleasures of life, it is not difficult to see what will be its character and influence. How can such a church diffuse far and near the conviction that it is "chosen of God," as the church at Thessalonica did? And so of an individual. Commonly, the whole character of the religious life will be determined by the views with which the profession of religion is made. If there be a propose to enjoy religion and the world too; to be the patron of fashion as well as a professed follower of Christ; to seek the flattery or the plaudits of man as well as the approbation of God, that purpose will render the whole religious life useless, vacillating, inconsistent, miserable. The individual will live without the enjoyment of religion, and will die leaving little evidence to his friends that he has gone to be with God. If, on the other hand, there be singleness of purpose, and entire dedication to God at the commencement of the Christian life, the religious career will be one of usefulness, respectability, and peace. The most important period in a man's life, then, is that when he is pondering the question whether he shall make a profession of religion.

(6.) A church in a city should cause its influence to be felt afar, 1Thes 1:7,9. This is true, indeed, of all other churches, but it is especially so of a church in a large town. Cities will be centres of influence in fashion, science, literature, religion, and morals. A thousand ties of interest bind them to other parts of a land; and thought in fact, there may be, as there often is, much more intelligence in a country neighbourhood than among the same number of inhabitants taken promiscuously from a city; and though there may be, as there often is, far more good sense and capability to appreciate religious truth in a country congregation than in a congregation in a city, yet it is true that the city will be the radiating point of influence. This, of course, increases the responsibility of Christians in a city, and makes it important that, like those of Thessalonica, they should be models of self-denial, and of efforts to spread the gospel.

(7.) A church in a commercial town should make use of its peculiar influence to spread the gospel abroad, 1Thes 1:7-9. Such a place is connected with remote lands, and those who, for commercial purposes, visit distant ports from that place, should bear with them the spirit of the gospel. Such, too, should be the character of piety in the churches in such a city, that all who visit it for any purpose, should see the reality of religion, and be led to bear the honourable report of it again to their own land.

(8.) Such, too, should be the piety of any church. The church at Thessalonica evinced the true spirit of religion, 1Thes 1:7-9. Its light shone afar. It sent out those who went to spread the gospel. Its members, when they went abroad, showed that they were influenced by higher and purer principles than those which actuated them before conversion, and than were evinced by the heathen world. Those who visited them, also, saw that there was a reality in religion, and bore an honourable report of it again to their own lands. Let any church evince this spirit, and it will show that it is "chosen of God," or a true church; and wherever there is a church formed after the primitive model, these traits will always be seen.

(9.) It is our duty and privilege to "wait for the Son of God to return from heaven." We know not when his appearing, either to remove us by death, or to judge the world, will be; and we should therefore watch and be ready. The hope of his return to our world to raise the dead, and to convey his ransomed to heaven, is the brightest and most cheering prospect that dawns on man; and we should be ready, whenever it occurs, to hail him as our returning Lord, and to rush to his arms as our glorious Redeemer. It should be always the characteristic of our piety, as it was that of John, to say, "Even so, come, Lord Jesus," Rev 22:20.
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