"And the God of peace Himself sanctify you wholly; and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ. Faithful is He that calleth you, who will also do it. Brethren, pray for us. Salute all the brethren with a holy kiss. I adjure you by the Lord that this epistle be read unto all the brethren. The grace of our Lord Jesus Christ be with you."—1 Thess. v. 23-28 (R.V.).

THESE verses open with a contrast to what precedes, which is more strongly brought out in the original than in the translation. The Apostle has drawn the likeness of a Christian church, as a Christian church ought to be, waiting for the coming of the Lord; he has appealed to the Thessalonians to make this picture their standard, and to aim at Christian holiness; and conscious of the futility of such advice, as long as it stands alone and addresses itself to man's unaided efforts, he turns here instinctively to prayer: "The God of peace Himself"—working in independence of your exertions and my exhortations—"sanctify you wholly."

The solemn fulness of this title forbids us to pass it by. Why does Paul describe God in this particular place as the God of peace? Is it not because peace is the only possible basis on which the work of sanctification can proceed? I do not think it is forced to render the words literally, the God of the peace, i.e., the peace with which all believers are familiar, the Christian peace, the primary blessing of the gospel. The God of peace is the God of the gospel, the God who has come preaching peace in Jesus Christ, proclaiming reconciliation to those who are far off and to those who are near. No one can ever be sanctified who does not first accept the message of reconciliation. It is not possible to become holy as God is holy, until, being justified by faith, we have peace with God through our Lord Jesus Christ. This is God's way of holiness; and this is why the Apostle presents his prayer for the sanctification of the Thessalonians to the God of peace. We are so slow to learn this, in spite of the countless ways in which it is forced upon us, that one is tempted to call it a secret; yet no secret, surely, could be more open. Who has not tried to overcome a fault, to work on a vicious temper, to break for good with an evil habit, or in some other direction to sanctify himself, and withal to keep out of God's sight till the work was done? It is of no use. Only the God of Christian peace, the God of the gospel, can sanctify us; or to look at the same thing from our own side, we cannot be sanctified until we are at peace with God. Confess your sins with a humble and penitent heart; accept the forgiveness and friendship of God in Christ Jesus; and then He will work in you both will and deed to further His good pleasure. Notice the comprehensiveness of the Apostle's prayer in this place. It is conveyed in three separate words—wholly (???te?e??), entire (?????????), and without blame (??pt??). It is intensified by what has, at least, the look of an enumeration of the parts or elements of which man's nature consists—"your spirit and soul and body." It is raised to its highest power when the sanctity for which he prays is set in the searching light of the Last Judgment—in the day of our Lord Jesus Christ. We all feel how great a thing it is which the Apostle here asks of God: can we bring its details more nearly home to ourselves? Can we tell, in particular, what he means by spirit and soul and body?

The learned and philosophical have found in these three words a magnificent field for the display of philosophy and learning; but unhappily for plain people, it is not very easy to follow them. As the words stand before us in the text, they have a friendly Biblical look; we get a fair impression of the Apostle's intention in using them; but as they come out in treatises on Biblical Psychology, though they are much more imposing, it would be rash to say they are more strictly scientific, and they are certainly much less apprehensible than they are here. To begin with the easiest one, everybody knows what is meant by the body. What the Apostle prays for in this place is that God would make the body in its entirety—every organ and every function of it—holy. God made the body at the beginning; He made it for Himself; and it is His. To begin with, it is neither holy nor unholy; it has no character of its own at all; but it may be profaned or it may be sanctified; it may be made the servant of God or the servant of sin, consecrated or prostituted. Everybody knows whether his body is being sanctified or not. Everybody knows "the inconceivable evil of sensuality." Everybody knows that pampering of the body, excess in eating and drinking, sloth and dirt, are incompatible with bodily sanctification. It is not a survival of Judaism when the Epistle to the Hebrews tells us to draw near to God "in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water." But sanctification, even of the body, really comes only by employment in God's service; charity, the service of others for Jesus' sake, is that which makes the body truly His. Holy are the feet which move incessantly on His errands; holy are the hands which, like His, are continually doing good; holy are the lips which plead His cause or speak comfort in His Name. The Apostle himself points the moral of this prayer for the consecration of the body when he says to the Romans, "Present your members as servants to righteousness unto sanctification." But let us look, now, at the other two terms—spirit and soul. Sometimes one of these is used in contrast with body, sometimes the other. Thus Paul says that the unmarried Christian woman cares for the things of the Lord, seeking only how she may be holy in body and in spirit,—the two together constituting the whole person. Jesus, again, warns His disciples not to fear man, but to fear Him who can destroy both soul and body in hell; where the person is made to consist, not of body and spirit, but of body and soul. These passages certainly lead us to think that soul and spirit must be very near akin to each other; and that impression is strengthened when we remember such a passage as is found in Mary's song: "My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour"; where, according to the laws of Hebrew poetry, soul and spirit must mean practically the same thing. But granting that they do so, when we find two words used for the same thing, the natural inference is that they give us each a different look at it. One of them shows it in one aspect; the other in another. Can we apply that distinction here? I think the use of the words in the Bible enables us to do it quite decidedly; but it is unnecessary to go into the details. The soul means the life which is in man, taken simply as it is, with all its powers; the spirit means that very same life, taken in its relation to God. This relation may be of various kinds: for the life that is in us is derived from God; it is akin to the life of God Himself; it is created with a view to fellowship with God; in the Christian it is actually redeemed and admitted to that fellowship; and in all those aspects it is spiritual life. But we may look at it without thinking of God at all; and then, in Bible language, we are looking, not at man's spirit, but at his soul.

This inward life, in all its aspects, is to be sanctified through and through. All our powers of thought and imagination are to be consecrated; unholy thoughts are to be banished; lawless, roving imaginings, suppressed. All our inventiveness is to be used in God's service. All our affections are to be holy. Our heart's desire is not to settle on anything from which it would shrink in the day of the Lord Jesus. The fire which He came to cast on the earth must be kindled in our souls, and blaze there till it has burned up all that is unworthy of His love. Our consciences must be disciplined by His word and Spirit, till all the aberrations due to pride and passion and the law of the world have been reduced to nothing, and as face answers face in the glass, so our judgment and our will answer His. Paul prays for this when he says, May your whole soul be preserved blameless. But what is the special point of the sanctification of the spirit? It is probably narrowing it a little, but it points us in the right direction, if we say that it has regard to worship and devotion. The spirit of man is his life in its relation to God. Holiness belongs to the very idea of this; but who has not heard of sins in holy things? Which of us ever prays as he ought to pray? Which of us is not weak, distrustful, incoherent, divided in heart, wandering in desire, even when he approaches God? Which of us does not at times forget God altogether? Which of us has really worthy thoughts of God, worthy conceptions of His holiness and of His love, worthy reverence, a worthy trust? Is there not an element in our devotions even, in the life of our spirits at their best and highest, which is worldly and unhallowed, and for which we need the pardoning and sanctifying love of God? The more we reflect upon it, the more comprehensive will this prayer of the Apostle appear, and the more vast and far-reaching the work of sanctification. He seems himself to have felt, as man's complex nature passed before his mind, with all its elements, all its activities, all its bearings, all its possible and actual profanation, how great a task its complete purification and consecration to God must be. It is a task infinitely beyond man's power to accomplish. Unless he is prompted and supported from above, it is more than he can hope for, more than he can ask or think. When the Apostle adds to his prayer, as if to justify his boldness, "Faithful is He that calleth you, who will also do it," is it not a New Testament echo of David's cry, "Thou, O Lord of Hosts, the God of Israel, hast revealed to Thy servant, saying, I will build thee an house: therefore hath Thy servant found in his heart to pray this prayer unto Thee"?

Theologians have tried in various ways to find a scientific expression for the Christian conviction implied in such words as these, but with imperfect success. Calvinism is one of these expressions: its doctrines of a Divine decree, and of the perseverance of the saints, really rest upon the truth of this 24th verse,—that salvation is of God to begin with; and that God, who has begun the good work, is in earnest with it, and will not fail nor be discouraged until He has carried it through. Every Christian depends upon these truths, whatever he may think of Calvinistic inferences from them, or of the forms in which theologians have embodied them. When we pray to God to sanctify us wholly; to make us His in body, soul, and spirit; to preserve our whole nature in all its parts and functions blameless in the day of the Lord Jesus, is not our confidence this, that God has called us to this life of entire consecration, that He has opened the door for us to enter upon it by sending His Son to be a propitiation for our sins, that He has actually begun it by inclining our hearts to receive the gospel, and that He may be depended upon to persevere in it till it is thoroughly accomplished? What would all our good resolutions amount to, if they were not backed by the unchanging purpose of God's love? What would be the worth of all our efforts and of all our hopes, if behind them, and behind our despondency and our failures too, there did not stand the unwearying faithfulness of God? This is the rock which is higher than we; our refuge; our stronghold; our stay in the time of trouble. The gifts and calling of God are without repentance. We may change, but not He.

What follows is the affectionate desultory close of the letter. Paul has prayed for the Thessalonians; he begs their prayers for himself. This request is made no less than seven times in his Epistles—including the one before us: a fact which shows how priceless to the Apostle was the intercession of others on his behalf. So it is always; there is nothing which so directly and powerfully helps a minister of the gospel as the prayers of his congregation. They are the channels of all possible blessing both for him and those to whom he ministers. But prayer for him is to be combined with love to one another: "Salute all the brethren with a holy kiss."[22] The kiss was the ordinary greeting among members of a family; brothers and sisters kissed each other when they met, especially after long separation; even among those who were no kin to each other, but only on friendly terms, it was common enough, and answered to our shaking of hands. In the Church the kiss was the pledge of brotherhood; those who exchanged it declared themselves members of one family. When the Apostle says, "Greet one another with a holy kiss," he means, as holy always does in the New Testament, a Christian kiss; a greeting not of natural affection, nor of social courtesy merely, but recognising the unity of all members of the Church in Christ Jesus, and expressing pure Christian love. The history of the kiss of charity is rather curious, and not without its moral. Of course, its only value was as the natural expression of brotherly love; where the natural expression of such love was not kissing, but the grasping of the hand, or the friendly inclination of the head, the Christian kiss ought to have died a natural death. So, on the whole, it did; but with some partial survivals in ritual, which in the Greek and Romish Churches are not yet extinct. It became a custom in the Church to give the kiss of brotherhood to a member newly admitted by baptism; that practice still survives in some quarters, even when children only are baptized. The great celebrations at Easter, when no element of ritual was omitted, retained the kiss of peace long after it had fallen out of the other services. At Solemn Mass in the Church of Rome the kiss is ceremonially exchanged between the celebrant and the assistant ministers. At Low Mass it is omitted, or given with what is called an osculatory or Pax. The priest kisses the altar; then he kisses the osculatory, which is a small metal plate; then he hands this to the server, and the server hands it to the people, who pass it from one to another, kissing it as it goes. This cold survival of the cordial greeting of the Apostolic Church warns us to distinguish spirit from letter. "Greet one another with a holy kiss" means, Show your Christian love one to another, frankly and heartily, in the way which comes natural to you. Do not be afraid to break the ice when you come into the church. There should be no ice there to break. Greet your brother or your sister cordially and like a Christian; assume and create the atmosphere of home.

Perhaps the very strong language which follows may point to some lack of good feeling in the church at Thessalonica: "I adjure you by the Lord that this epistle be read unto all the brethren." Why should he need to adjure them by the Lord? Could there be any doubt that everybody in the church would hear his Epistle? It is not easy to say. Perhaps the elders who received it might have thought it wiser not to tell all that it contained to everybody; we know how instinctive it is for men in office—whether they be ministers of the church or ministers of state—to make a mystery out of their business, and, by keeping something always in reserve, to provide a basis for a despotic and uncontrolled authority. But whether for this or some other purpose, consciously or unconsciously influencing them, Paul seems to have thought the suppression of his letter possible; and gives this strong charge that it be read to all. It is interesting to notice the beginnings of the New Testament. This is its earliest book, and here we see its place in the Church vindicated by the Apostle himself. Of course when he commands it to be read, he does not mean that it is to be read repeatedly; the idea of a New Testament, of a collection of Christian books to stand side by side with the books of the earlier revelation, and to be used like them in public worship, could not enter men's minds as long as the apostles were with them; but a direction like this manifestly gives the Apostle's pen the authority of his voice, and makes the writing for us what his personal presence was in his lifetime. The apostolic word is the primary document of the Christian faith; no Christianity has ever existed in the world but that which has drawn its contents and its quality from this; and nothing which departs from this rule is entitled to be called Christian. The charge to read the letter to all the brethren is one of the many indications in the New Testament that, though the gospel is a mysterion, as it is called in Greek, there is no mystery about it in the modern sense. It is all open and aboveboard. There is not something on the surface, which the simple are to be allowed to believe; and something quite different underneath, into which the wise and prudent are to be initiated. The whole thing has been revealed unto babes. He who makes a mystery out of it, a professional secret which it needs a special education to understand, is not only guilty of a great sin, but proves that he knows nothing about it. Paul knew its length and breadth and depth and height better than any man; and though he had to accommodate himself to human weakness, distinguishing between babes in Christ and such as were able to bear strong meat, he put the highest things within reach of all; "Him we preach," he exclaims to the Colossians, "warning every man, and teaching every man in every wisdom, that we may present every man perfect in Christ." There is no attainment in wisdom or in goodness which is barred against any man by the gospel; and there is no surer mark of faithlessness and treachery in a church than this, that it keeps its members in a perpetual pupilage or minority, discouraging the free use of Holy Scripture, and taking care that all that it contains is not read to all the brethren. Among the many tokens which mark the Church of Rome as faithless to the true conception of the gospel, which proclaims the end of man's minority in religion, and the coming to age of the true children of God, her treatment of Scripture is the most conspicuous. Let us who have the Book in our hands, and the Spirit to guide us, prize at its true worth this unspeakable gift.

This last caution is followed by the benediction with which in one form or another the Apostle concludes his letters. Here it is very brief: "The grace of our Lord Jesus Christ be with you." He ends with practically the same prayer as that with which he began: "Grace to you and peace, from God the Father, and from the Lord Jesus Christ." And what is true of this Epistle is true of all the rest: the grace of the Lord Jesus Christ is their ? and their O, their first word and their last. Whatever God has to say to us—and in all the New Testament letters there are things that search the heart and make it quake—begins and ends with grace. It has its fountain in the love of God; it is working out, as its end, the purpose of that love. I have known people take a violent dislike to the word grace, probably because they had often heard it used without meaning; but surely it is the sweetest and most constraining even of Bible words. All that God has been to man in Jesus Christ is summed up in it: all His gentleness and beauty, all His tenderness and patience, all the holy passion of His love, is gathered up in grace. What more could one soul wish for another than that the grace of the Lord Jesus Christ should be with it?

THE SECOND EPISTLE TO THE
THESSALONIANS.