Ver. 12. That ye may walk honestly.—The adverb here is used to match the verb—to walk with a dignified and gentlemanly bearing. St. Paul’s ideas of gentlemanliness—“working with the hands”—would not suit the youth of gentlemanly habits who wants to be adopted where he will have nothing to do. And may have need of nothing.—What a nobly independent soul! What a splendid text these verses would make for some plain words to Christians who indulge in sharp practices, or waste until they have to throw themselves on any one who will support them!

Ver. 13. Them which are asleep.—The R.V. reading changes the perfect participle (“them who have fallen asleep and continue to sleep”) unto the present, “them that fall asleep,” as they drop off one after another. See on the expression our Lord’s beautiful words, Luke viii. 52; John xi. 11 f.

Ver. 15. We which are alive and remain unto the coming of the Lord.—“We must recognise that Paul here includes himself, along with the Thessalonians, among those who will be alive at the advent of Christ. Certainly this can only have been a hope, only a subjective expectation on the part of the apostle” (Huther). Shall not prevent.—The meaning of “prevent” is “to go before.” But the connotation came to have more prominence than the meaning, so it come to signify to stop (by standing in the way). R.V. gives, “shall not precede.” It is the same word as in ch. ii. 16 (in another tense). The apostle says, “We shall not arrive before them.”

Ver. 16. With a shout.—Like the ring of command heard over the noise of battle. “We must not look for literal exactness where things are depicted beyond the means of sense” (Findlay). With the trump of God.—The trumpet here, like that in 1 Cor. xv. 52, is the military trumpet.

Ver. 17. Shall be caught up.—The idea conveyed by the word is that of sudden or violent seizure, as when the fiery messengers carried off the prophet Elijah, or as when St. Paul was “caught up” to the third heaven.

MAIN HOMILETICS OF THE PARAGRAPH.—Verses 1–3.

Earnest Exhortations to a Higher Sanctity.

Purity is the perfection of the Christian character. It is the brightest jewel in the cluster of saintly excellencies, and that which gives a lustre to the whole. It is not so much the addition of a separate and distinct grace as it is the beauteous and harmonious development of all the graces in the most perfect form. As Flavel has said: “What the heart is to the body, that the soul is to the man; and what health is to the heart, holiness is to the soul.” Purity is the sound, healthy condition of the soul and its vigorous growth towards God. In the concluding prayer of the preceding chapter the apostle indicates that God will, through His spirit, fill the Thessalonians with love—the great distinctive feature of a genuine and higher sanctity. He now urges upon them the necessity of earnest and persistent endeavours after its attainment. Human agency is not annihilated but stimulated by the Divine. Observe:—

I. That a higher sanctity consists in living under a sense of the Divine approval.—1. Religion is a life. “How ye ought to walk” (ver. 1). A walk implies motion, progression, continual approach to a definite goal. Religion is not an ornament to wear, a luxury to enjoy, a ceremony to observe, but a life. It penetrates every part of our nature, throbs in every pulse, shares every joy and sorrow, and fashions every lineament of character. We make sad mistakes; but there is goodness hived, like wild honey, in strange nooks and corners of the world.

2. Religion is a life modelled after the worthiest examples.—“As ye have received of us how ye ought to walk” (ver. 1). The Thessalonians not only received the wisest counsels from their teachers, but they witnessed their holy and consistent lives; and their attention was constantly directed to the all-perfect example—Christ Jesus. It is the tendency of all life to shape itself after the character of its strongest inward force. The love of God is the mightiest power in the life of the believer; and the outer manifestation of that life is moulded according to the sublime pattern of the inner Divine ideal.