Text -- 1 Thessalonians 5:10-28 (NET)

5:10 He died for us so that whether we are alert or asleep we will come to life together with him. 5:11 Therefore encourage one another and build up each other, just as you are in fact doing.

Final Instructions

5:12 Now we ask you, brothers and sisters, to acknowledge those who labor among you and preside over you in the Lord and admonish you, 5:13 and to esteem them most highly in love because of their work. Be at peace among yourselves. 5:14 And we urge you, brothers and sisters, admonish the undisciplined, comfort the discouraged, help the weak, be patient toward all. 5:15 See that no one pays back evil for evil to anyone, but always pursue what is good for one another and for all. 5:16 Always rejoice, 5:17 constantly pray, 5:18 in everything give thanks. For this is God’s will for you in Christ Jesus. 5:19 Do not extinguish the Spirit. 5:20 Do not treat prophecies with contempt. 5:21 But examine all things; hold fast to what is good. 5:22 Stay away from every form of evil.

Conclusion

5:23 Now may the God of peace himself make you completely holy and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ. 5:24 He who calls you is trustworthy, and he will in fact do this. 5:25 Brothers and sisters, pray for us too. 5:26 Greet all the brothers and sisters with a holy kiss. 5:27 I call on you solemnly in the Lord to have this letter read to all the brothers and sisters. 5:28 The grace of our Lord Jesus Christ be with you.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Th 5:10

For us ( peri hēmōn ).

Robertson: 1Th 5:10

Around us.

So Westcott and Hort, but huper (over, in behalf of) as in many MSS. These prepositions often interchanged in N.T. MSS.

Robertson: 1Th 5:10

Whether we wake or sleep ( eite grēgorōmen eite katheudōmen ).

Alternative condition of third class with present subjunctive, though eantė̇eante more usual conjunction (Robertson, Grammar , P. 1017). Used here of life and death, not as metaphor.

Robertson: 1Th 5:10

That we should live together with him ( hina hama sun autōi zēsōmen ).

First aorist active subjunctive constative aorist covering all life (now and hereafter) together with (hama sun as in 1Th 5:17) Jesus.

Robertson: 1Th 5:11

Build each other up ( oikodomeite heis ton hena ).

Literally, build ye, one the one (heis nominative in partitive apposition with unexpressed humeis subject of oikodomeite . Then ton hena the accusative in partitive apposition with the unexpressed heautous or allēlous . See the same idiom in 1Co 4:6 one in behalf of the one , heis huper tou henos . Build is a favourite Pauline metaphor.

Robertson: 1Th 5:12

Them that labour among you ( tous kopiōntas en humin ).

Old word for toil even if weary.

Robertson: 1Th 5:12

And are over you in the Lord ( kai proistamenous humōn en Kuriōi ).

Same article with this participle. Literally, those who stand in front of you, your leaders in the Lord, the presbyters or bishops and deacons. Get acquainted with them and follow them.

Robertson: 1Th 5:12

And admonish you ( kai nouthetountas humas ).

Old verb from nouthetēs and this from nous (mind) and tithēmi , to put. Putting sense into the heads of people. A thankless, but a necessary, task. The same article connects all three participles, different functions of the same leaders in the church.

Robertson: 1Th 5:13

And to esteem them ( kai hēgeisthai ).

Get acquainted with them and esteem the leaders. The idlers in Thessalonica had evidently refused to follow their leaders in church activities. We need wise leadership today, but still more wise following. An army of captains and colonels never won a battle.

Robertson: 1Th 5:14

Admonish the disorderly ( noutheteite tous ataktous ).

Put sense into the unruly mob who break ranks (a privative and taktos , verbal adjective of tassō , to keep military order). Recall the idlers from the market-place used against Paul (Act 17:5). This is a challenging task for any leader.

Robertson: 1Th 5:14

Encourage the fainthearted ( paramutheisthe tous oligopsuchous ).

Old verb to encourage or console as in Joh 11:31, though not so common in N.T. as parakaleō , the compound adjective (oligos , little or small, psuchē , soul), small-souled, little-souled, late word in lxx. The verb oligopsucheō occurs in the papyri. Local conditions often cause some to lose heart and wish to drop out, be quitters. These must be held in line.

Robertson: 1Th 5:14

Support the weak ( antechesthe tōn asthenōn ).

Middle voice with genitive of antechō , old verb, in N.T. only in middle, to cling to, to hold on to (with genitive). The weak are those tempted to sin (immorality, for instance).

Robertson: 1Th 5:14

Be long-suffering toward all ( makrothumeite pros pantas ).

These disorderly elements try the patience of the leaders. Hold out with them. What a wonderful ideal Paul here holds up for church leaders!

Robertson: 1Th 5:15

See to it that no one render unto any one evil for evil ( horate mē tis kakon anti kakou apodōi ).

Note mē with the aorist subjunctive (negative purpose) apodōi from apodidōmi , to give back. Retaliation, condemned by Jesus (Mat 5:38-42) and by Paul in Rom 12:17, usually takes the form of "evil for evil,"rather than "good for good"(kalon anti kalou ). Note idea of exchange in anti .

Robertson: 1Th 5:15

Follow after ( diōkete ).

Keep up the chase (diōkō ) after the good.

Robertson: 1Th 5:18

In everything give thanks ( en panti eucharisteite ).

There is a silver lining to every cloud. God is with us whatever befalls us. It is God’ s will that we find joy in prayer in Christ Jesus in every condition of life.

Robertson: 1Th 5:19

Quench not the spirit ( to pneuma mē sbennute ).

Mē with the present imperative means to stop doing it or not to have the habit of doing it. It is a bold figure. Some of them were trying to put out the fire of the Holy Spirit, probably the special gifts of the Holy Spirit as 1Th 5:20 means. But even so the exercise of these special gifts (1 Corinthians 12-14; 2Co 12:2-4; Rom 12:6-9) was to be decently (euschēmonōs , 1Th 4:12) and in order (kata taxin , 1Co 14:40) and for edification (pros oikodomēn , 1Co 14:26). Today, as then, there are two extremes about spiritual gifts (cold indifference or wild excess). It is not hard to put out the fire of spiritual fervor and power.

Robertson: 1Th 5:20

Despise not prophesyings ( prophēteias mē exoutheneite ).

Same construction, stop counting as nothing (exoutheneō , outhen̂ouden ), late form in lxx. Plutarch has exoudenizō . Plural form prophēteias (accusative). Word means forth-telling (prȯphēmi ) rather than fore-telling and is the chief of the spiritual gifts (1 Corinthians 14) and evidently depreciated in Thessalonica as in Corinth later.

Robertson: 1Th 5:21

Prove all things ( panta ̣dě dokimazete ).

Probably de (but) is genuine. Even the gift of prophecy has to be tested (1Co 12:10; 1Co 14:29) to avoid error. Paul shows fine balance here.

Robertson: 1Th 5:21

Hold fast that which is good ( to kalon katechete ).

Keep on holding down the beautiful (noble, morally beautiful). Present imperative kaṫechō (perfective use of katȧ here).

Robertson: 1Th 5:22

Abstain from every form of evil ( apo pantos eidous ponērou apechesthe ).

Present middle (direct) imperative of aṗechō (contrast with kaṫechō ) and preposition apo repeated with ablative as in 1Th 4:3. Note use of ponērou here for evil without the article, common enough idiom. Eidos (from eidon ) naturally means look or appearance as in Luk 3:23; Luk 9:29; Joh 5:37; 2Co 5:7. But, if so taken, it is not semblance as opposed to reality (Milligan). The papyri give several examples of eidos in the sense of class or kind and that idea suits best here. Evil had a way of showing itself even in the spiritual gifts including prophecy.

Robertson: 1Th 5:23

The God of peace ( ho theos tēs eirēnēs ).

The God characterized by peace in his nature, who gladly bestows it also. Common phrase (Milligan) at close of Paul’ s Epistles (2Co 13:11; Rom 15:33; Rom 16:20; Phi 4:9) and the Lord of peace in 2Th 3:6.

Robertson: 1Th 5:23

Sanctify you ( hagiasai humās ).

First aorist active optative in a wish for the future. New verb in lxx and N.T. for the old hagizō , to render or to declare holy (hagios ), to consecrate, to separate from things profane.

Robertson: 1Th 5:23

Wholly ( holoteleis ).

Predicate adjective in plural (holos , whole, telos , end), not adverb holotelōs . Late word in Plutarch, Hexapla, and in inscription a.d. 67 (Moulton and Milligan, Vocabulary ). Here alone in N.T. Here it means the whole of each of you, every part of each of you, "through and through"(Luther), qualitatively rather than quantitatively.

Robertson: 1Th 5:23

Your spirit and soul and body ( humōn to pneuma kai hē psuchē kai to sōma ).

Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul’ s Epistles. Both believers and unbelievers have an inner man (soul psuchē , mind nous , heart kardia , the inward man ho esō anthrōpos ) and the outer man (sōma , ho exō anthrōpos ). But the believer has the Holy Spirit of God, the renewed spirit of man (1Co 2:11; Rom 8:9-11).

Robertson: 1Th 5:23

Be preserved entire ( holoklēron tērētheiē ).

First aorist passive optative in wish for the future. Note singular verb and singular adjective (neuter) showing that Paul conceives of the man as "an undivided whole"(Frame), prayer for the consecration of both body and soul (cf. 1 Corinthians 6). The adjective holoklēron is in predicate and is an old form and means complete in all its parts (holos , whole, klēros , lot or part). There is to be no deficiency in any part. Teleios (from telos , end) means final perfection.

Robertson: 1Th 5:23

Without blame ( amemptōs ).

Old adverb (a privative, memptos , verbal of memphomai , to blame) only in I Thess. in N.T. (1Th 2:10; 1Th 3:13; 1Th 5:23). Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica.

Robertson: 1Th 5:23

At the coming ( en tēi parousiāi ).

The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see note on 1Th 2:19).

Robertson: 1Th 5:24

Faithful ( pistos ).

God, he means, who calls and will carry through (Phi 1:6).

Robertson: 1Th 5:25

Pray for us ( proseuchesthe ̣kaǐ peri hēmōn ).

He has made his prayer for them. He adds this "human touch"(Frame) and pleads for the prayers of his converts (2Th 3:1; Col 4:2.). Probably kai also is genuine (B D).

Robertson: 1Th 5:26

With a holy kiss ( en philēmati hagiōi ).

With a kiss that is holy (Milligan) a token of friendship and brotherly love (1Co 16:20; 2Co 13:12; Rom 16:16). In 1Pe 5:14 it is "with a kiss of love."This was the customary salutation for rabbis.

Robertson: 1Th 5:27

I adjure you by the Lord ( enorkizō humas ton Kurion ).

Late compound for old horkizō (Mar 5:7), to put one on oath, with two accusatives (Robertson, Grammar , pp. 483f.). Occurs in inscriptions.

Robertson: 1Th 5:27

That this epistle be read unto all the brethren ( anagnōsthēnai tēn epistolēn pasin tois adelphois ).

First aorist passive infinitive of anaginōskō with accusative of general reference in an indirect command. Clearly Paul wrote for the church as a whole and wished the epistles read aloud at a public meeting. In this first epistle we see the importance that he attaches to his epistles.

Robertson: 1Th 5:28

The grace ( hē charis ).

Paul prefers this noble word to the customary errōsthe (Farewell, Be strong). See 2Th 3:18 for identical close save added pantōn (all). A bit shorter form in 1Co 16:23; Rom 16:20 and still shorter in Col 4:18; 1Ti 6:21; Tit 3:15; 2Ti 4:22. The full Trinitarian benediction we find in 2Co 13:13.||

Vincent: 1Th 5:10

Who died

Frequently the resurrection is coupled with the death of Christ by Paul, as 1Th 4:14; Phi 3:10; Col 2:12; Col 3:1-4. Not so here; but the thought of resurrection is supplied in live together with him .

Vincent: 1Th 5:10

Wake or sleep

Whether we are alive or dead at Christ's appearing. Comp. Rom 14:9. Καθεύδειν in N.T. always literally of sleep, except here, and possibly Eph 5:14. In Mar 5:39; Luk 8:52, it is contrasted with death. In lxx in the sense of death, Psa 87:5; Dan 12:2; 2Sa 7:12.

Vincent: 1Th 5:11

Comfort ( παρακαλεῖτε )

Rev. renders exhort ; but comfort suits better the general drift of the passage, and corresponds with 1Th 4:18. There is some force in Bornemann's suggestion that the two meanings may be combined. Exhort each other to be of good heart.

Vincent: 1Th 5:11

Edify ( οἰκοδομεῖτε )

Lit. build up . See on Act 20:32. The metaphorical sense habitually in Paul. See 1Co 8:1, 1Co 8:10; 1Co 10:23; 1Co 14:4; Eph 2:20. In O.T. mostly in the literal sense. See however lxx, Rth 4:11; Psalm 27:5; 88:2; Jer 31:4.

Vincent: 1Th 5:12

Know ( εἰδέναι )

See on 1Th 4:4. Recognize them for what they are, and as entitled to respect because of their office. Comp. ἐπιγινώσκετε acknowledge , 1Co 16:18; and ἐγνώσθης takest knowledge , lxx, Psalm 143:3. Ignatius, Smyrn . ix.:, has ἐπίσκοπον εἰδέναι to know the bishop , to appreciate and honor him.

Vincent: 1Th 5:12

Are over ( προΐσταμένους )

Lit. who are placed before you . See on Rom 12:8. Used of superintendents of households, 1Ti 3:4, 1Ti 3:5, 1Ti 3:12 : of the ruling of elders of the church, 1Ti 5:17. It does not indicate a particular ecclesiastical office, but is used functionally. The ecclesiastical nomenclature of the Pauline Epistles is unsettled, corresponding with the fact that the primitive church was not a homogeneous body throughout christendom. The primitive Pauline church consisted of a number of separate fraternities which were self-governing. The recognition of those who ministered to the congregations depended on the free choice of their members. See for instance 1Co 16:15, 1Co 16:16. The congregation exercised discipline and gave judgment: 1Co 5:3-5; 2Co 2:6, 2Co 2:7; 2Co 7:11, 2Co 7:12; Gal 6:1.

Vincent: 1Th 5:12

Admonish ( νουθετοῦντας )

Only in Acts and Paul. See on Act 20:31, and comp. 1Th 5:14; Rom 15:14; 1Co 4:14; Col 1:28.

Vincent: 1Th 5:13

Esteem ( ἡγεῖσθαι )

Primarily to lead , which is the only sense in the Gospels and Acts, except Act 26:2, in a speech of Paul. To lead the mind through a reasoning process to a conclusion, and so to think , to estimate . Only in this sense by Paul, Peter, and James. See 2Co 9:5; Phi 2:3; Jam 1:2; 2Pe 3:9. In both senses in Hebrews. See Heb 10:29; Heb 13:7.

Vincent: 1Th 5:13

Very highly in love

Const. very highly with esteem . In love qualifies both words.

Vincent: 1Th 5:13

For their work's sake ( διὰ τὸ ἔργον αὐτῶν )

Their esteem for their superintendents is not to rest only on personal attachment or respect for their position, but on intelligent and sympathetic appreciation of their work. It is a good and much-needed lesson for the modern congregation no less than for the Thessalonian church.

Vincent: 1Th 5:14

Them that are unruly ( τοὺς ἀτάκτους )

N.T.o The A.V. is more vigorous and less stilted than Rev. disorderly . From ἀ not and τάσσειν draw up or arrange . Those who are out of line . Comp. the adverb ἀγαθός disorderly, 2Th 3:6, 2Th 3:11. Probably referring to the idlers and busybodies described there.

Vincent: 1Th 5:14

Feeble-minded ( ὀλιγοψύχους )

N.T.o . Better fainthearted . Ὁλίγος little and ψυχὴ soul . Those of little heart. oClass. In lxx see Pro 14:29; Isa 25:5; Isa 54:6; Isa 57:15. Ὁλιγοψυχία faint-heartedness, o N.T. lxx, Exo 6:9; Psalm 54:8. Comp. Ps. of Sol. 16:11.

Vincent: 1Th 5:14

Support ( ἀντέχεσθε )

Comp. Mat 6:24; Tit 1:9. Ἁντὶ against and ἔχεσθαι to hold one's self . The primary sense is, keeping one's self directly opposite to another so as to sustain him.

Vincent: 1Th 5:15

That which is good ( τὸ ἀγαθὸν )

Not to be limited to profitable , beneficent (as Lightfoot, Lünemann), although ἀγαθός commonly includes a corresponding beneficent relation of its subject to another subject, which is emphasized here by to all men . See on Rom 5:7. It may also include what is absolutely, morally good, as Rom 2:10. So Heb 13:21; 1Pe 3:11; Rom 7:18.

Vincent: 1Th 5:17

Without ceasing ( ἀδιαλείπτως )

Comp. Romans 9; Rom 12:12; Eph 6:18; Col 4:2.

Vincent: 1Th 5:18

Will ( θέλημα )

In the sense of requirement . Comp. 1Th 4:3.

Vincent: 1Th 5:19

Quench not the Spirit

Since he is the inspirer of prayer, and the bestower of all gifts of grace on the Church. Comp. Eph 4:30. The operation of the Spirit is set forth under the image of fire in Mat 3:11; Luk 12:49; Act 2:3, Act 2:4. The reference here is to the work of the Spirit generally, and not specially to his inspiration of prayer or prophecy.

Vincent: 1Th 5:20

Prophesyings ( προφητείας )

The emphasis on prophesyings corresponds with that in 1Co 14:1-5, 1Co 14:22 ff. Prophecy in the apostolic church was directly inspired instruction, exhortation, or warning. The prophet received the truth into his own spirit which was withdrawn from earthly things and concentrated upon the spiritual world. His higher, spiritual part (πνεῦμα ), and his moral intelligence (νοῦς ), and his speech (λόγος ) worked in harmony. His spirit received a spiritual truth in symbol: his understanding interpreted it in its application to actual events, and his speech uttered the interpretation. He was not ecstatically rapt out of the sphere of human intelligence, although his understanding was intensified and clarified by the phenomenal action of the Spirit upon it. This double action imparted a peculiarly elevated character to his speech. The prophetic influence was thus distinguished from the mystical ecstasy, the ecstasy of Paul when rapt into the third heaven, which affected the subject alone and was incommunicable (2Co 12:1-4). The gift of tongues carried the subject out of the prophetic condition in which spirit, understanding, and speech operated in concert, and into a condition in which the understanding was overpowered by the communication to the spirit, so that the spirit could not find its natural expression in rational speech, or speech begotten of the understanding, and found supernatural expression in a tongue created by the Spirit. Paul attached great value to prophecy. He places prophets next after apostles in the list of those whom God has set in the Church (1Co 12:28). He associates apostles and prophets as the foundation of the Church (Eph 2:20). He assigns to prophecy the precedence among spiritual gifts (1Co 14:1-5), and urges his readers to desire the gift (1Co 14:1, 1Co 14:39). Hence his exhortation here.

Vincent: 1Th 5:21

Prove all things ( πάντα δοκιμάζετε )

A general exhortation, not confined to prophesyings; but Paul elsewhere insists that a test be applied to phenomena which claim to be supernatural. See on discerning of spirits , 1Co 12:10; see on 1Co 14:29, and comp. 2Th 2:2, and 1Jo 4:1-3. For δοκιμάζετε prove, see on 1Pe 1:7. In lxx, Pro 27:21; Psa 11:6, δοκίμιον is a crucible or furnace .

Vincent: 1Th 5:21

Hold fast that which is good ( τὸ καλὸν κατέχετ )

These words are associated in early Christian writers with an apocryphal saying ascribed to Jesus, and very frequently quoted, γίνεσθε δὲ δόκιμοι τραπεζῖται show yourselves approved money-changers . By some ancient writers the two are cited together as Paul's; by others they are distinguished, as by Origen, who cites the saying as an injunction (ἐντολὴν ) of Jesus, and adds, " and also (observing) the teaching of Paul, who says, 'prove all things, hold fast the good, abstain from every form of evil.'" The saying about the money-changers is probably a genuine logion of the Lord. Some have thought that the words added by Clement of Alexandria, " rejecting some things but holding fast the good," formed part of the Lord's saying, and that, accordingly, Paul's words here depend on an original utterance of Jesus. If this could be proved, εἶδος form , 1Th 5:22, might be explained as a figure of exchangers distinguishing between genuine and false coins.

Vincent: 1Th 5:22

Appearance ( εἴδους )

As commonly explained, abstain from everything that even looks like evil. But the word signifies form or kind . Comp. Luk 3:22; Joh 5:37, and see nearly the same phrase in Joseph. Ant . 10:3, 1. It never has the sense of semblance . Moreover, it is impossible to abstain from everything that looks like evil.

Vincent: 1Th 5:22

Of evil ( πονηροῦ )

To be taken as a noun; not as an adjective agreeing with εἴδους form (from every evil form). The meaning of πονηρός in N.T. cannot be limited to active evil, mischief , though it often has that sense. The same is true in lxx, where it sometimes means grudging or niggardly . See Sir. 14:4, 5; 34:23.

Vincent: 1Th 5:23

The very God of peace ( αὐτὸς ὁ Θεὸς τῆς εἰρήνης )

Better, the God of peace himself . God's work is contrasted with human efforts to carry out the preceding injunctions. The phrase God of peace only in Paul and Hebrews. See Rom 15:33; Rom 16:20; Phi 4:9; Heb 13:20. The meaning is, God who is the source and giver of peace. Peace , in the Pauline sense, is not mere calm or tranquillity. It is always conceived as based upon reconciliation with God. God is the God of peace only to those who have ceased to be at war with him, and are at one with him. God's peace is not sentimental but moral. Hence the God of peace is the sanctifier . " Peace" is habitually used, both in the Old and New Testaments, in connection with the messianic salvation. The Messiah himself will be Peace (Mic 5:5). Peace is associated with righteousness as a messianic blessing (Psa 72:7; Psa 85:10). Peace, founded in reconciliation with God, is the theme of the gospel (Act 10:36). The gospel is the gospel of peace (Eph 2:17; Eph 6:15; Rom 10:15). Christ is the giver of peace (Joh 14:27; Joh 16:33).

Vincent: 1Th 5:23

Sanctify ( ἁγιάσαι )

See on Joh 10:36; see on Joh 17:17. The primary idea of the word is separation . Hence ἅγιος , the standard word for holy in lxx is, primarily, set apart . Ἁγιάζειν is 1. to separate from things profane and to consecrate to God ; 2. to cleanse or purify as one set apart to holy uses.

Vincent: 1Th 5:23

Wholly ( ὁλοτελεῖς )

N.T.o . So that nothing shall escape the sanctifying power. Ὅλος complete , and τέλος end or consummation .

Vincent: 1Th 5:23

Spirit, soul, body ( πνεῦμα, ψυχὴ σῶμα )

It is useless to attempt to draw from these words a technical, psychological statement of a threefold division of the human personality. If Paul recognized any such technical division, it was more probably twofold; the body or material part, and the immaterial part with its higher and lower sides - πνεῦμα and ψυχὴ . See on Rom 6:6; see on Rom 7:5, Rom 7:23; see on Rom 8:4; see on Rom 11:3 and footnote.

Vincent: 1Th 5:23

Be preserved entire ( ὁλόκληρον - τηρηθείη )

This is the rendering of Rev. and is correct. A.V. joins ὁλόκληρον with πνεῦμα , and renders your whole spirit . Ὁλόκληρον is predicative, not attributive. It does not mean whole , but is derived from ὅλος whole and κλῆρος allotment , and signifies having the entire allotment ; complete in all parts . It occurs only here and Jam 1:4, where it is associated with τέλειοι perfect . It appears in lxx, as Lev 23:15; Deu 16:9; Deu 27:6. Joseph. Ant . 3:12, 2, uses it of an unblemished victim for sacrifice. As distinguished from ὁλοτελεῖς wholly , 1Th 5:23, it is qualitative , while ὁλοτελεῖς is quantitative . The kindred ὁλοκληρία perfect soundness , only in Act 3:16. For preserved see on 1Pe 1:4.

Vincent: 1Th 5:24

Faithful ( πιστὸς )

Comp. 2Ti 2:13, and see on 1Jo 1:9; see on Rev 1:5; see on Rev 3:14.

Vincent: 1Th 5:24

That calleth ( ὁ καλῶν )

= the caller . The emphasis is on the person rather than on the act. Comp. Rom 9:11; Gal 1:6, Gal 1:15; Gal 5:8; 1Th 2:12; 1Pe 5:10; Jam 1:5.

Vincent: 1Th 5:26

Kiss

See on 2Co 13:12. Comp. Rom 16:16; 1Co 16:20; 1Pe 5:14.

Vincent: 1Th 5:27

I charge ( ἐνορκίζω )

N.T.o . Rev. stronger and more literal, I adjure . o Class. This strong appeal may perhaps be explained by a suspicion on Paul's part that a wrong use might be made of his name and authority (see 2Th 2:2), so that it was important that his views should be made known to all. Lightfoot refers to 2Th 3:17, as showing a similar feeling in his anxiety to authenticate his letter.

Wesley: 1Th 5:10

Be alive or dead at his coming.

Wesley: 1Th 5:12

Know them that, Labour among you: Are over you in the Lord: Admonish you.

Wesley: 1Th 5:12

See, mark, take knowledge of them and their work. Sometimes the same person may both labour, that is, preach; be over, or govern; and admonish the flock by particular application to each: sometimes two or more different persons, according as God variously dispenses his gifts. But O, what a misery is it when a man undertakes this whole work without either gifts or graces for any part of it! Why, then, will he undertake it? for pay? What! will he sell both his own soul and all the souls of the flock? What words can describe such a wretch as this? And yet even this may be "an honourable man!"

Wesley: 1Th 5:13

Literally, more than abundantly, in love - The inexpressible sympathy that is between true pastors and their flock is intimated, not only here, but also in divers other places of this epistle. See 1Th 2:7-8.

Wesley: 1Th 5:13

The principal ground of their vast regard for them. But how are we to esteem them who do not work at all?

Wesley: 1Th 5:14

Them that stand, as it were, out of their rank in the spiritual warfare. Some such were even in that church.

Wesley: 1Th 5:14

minded - Literally, them of little soul; such as have no spiritual courage.

Wesley: 1Th 5:15

Watch over both yourselves and each other.

Wesley: 1Th 5:15

Do it resolutely and perseveringly.

Wesley: 1Th 5:16

In uninterrupted happiness in God.

Wesley: 1Th 5:16

Which is the fruit of always rejoicing in the Lord.

Wesley: 1Th 5:16

Which is the fruit of both the former. This is Christian perfection. Farther than this we cannot go; and we need not stop short of it. Our Lord has purchased joy, as well as righteousness, for us. It is the very design of the gospel that, being saved from guilt, we should be happy in the love of Christ. Prayer may be said to be the breath of our spiritual life. He that lives cannot possibly cease breathing. So much as we really enjoy of the presence of God, so much prayer and praise do we offer up without ceasing; else our rejoicing is but delusion. Thanksgiving is inseparable from true prayer: it is almost essentially connected with it. He that always prays is ever giving praise, whether in ease or pain, both for prosperity and for the greatest adversity. He blesses God for all things, looks on them as coming from him, and receives them only for his sake; not choosing nor refusing, liking nor disliking, anything, but only as it is agreeable or disagreeable to his perfect will.

Wesley: 1Th 5:18

That you should thus rejoice, pray, give thanks.

Wesley: 1Th 5:18

Always good, always pointing at our salvation.

Wesley: 1Th 5:19

Wherever it is, it burns; it flames in holy love, in joy, prayer, thanksgiving. O quench it not, damp it not in yourself or others, either by neglecting to do good, or by doing evil!

Wesley: 1Th 5:20

That is, preaching; for the apostle is not here speaking of extraordinary gifts. It seems, one means of grace is put for all; and whoever despises any of these, under whatever pretence, will surely (though perhaps gradually and almost insensibly) quench the Spirit.

Wesley: 1Th 5:21

Which any preacher recommends. (He speaks of practice, not of doctrines.) Try every advice by the touchstone of scripture, and hold fast that which is good - Zealously, resolutely, diligently practise it, in spite of all opposition.

Wesley: 1Th 5:22

Observe, those who "heap to themselves teachers, having itching ears," under pretence of proving all things, have no countenance or excuse from this scripture.

Wesley: 1Th 5:23

By the peace he works in you, which is a great means of sanctification.

Wesley: 1Th 5:23

The word signifies wholly and perfectly; every part and all that concerns you; all that is of or about you. And may the whole of you, the spirit and the soul and the body - Just before he said you; now he denominates them from their spiritual state.

Wesley: 1Th 5:23

Gal 6:8; wishing that it may be preserved whole and entire: then from their natural state, the soul and the body; (for these two make up the whole nature of man, Mat 10:28;) wishing it may be preserved blameless till the coming of Christ. To explain this a little further: of the three here mentioned, only the two last are the natural constituent parts of man. The first is adventitious, and the supernatural gift of God, to be found in Christians only. That man cannot possibly consist of three parts, appears hence: The soul is either matter or not matter: there is no medium. But if it is matter, it is part of the body: if not matter, it coincides with the Spirit.

Wesley: 1Th 5:24

Unless you quench the Spirit.

Wesley: 1Th 5:27

Christ, to whom proper divine worship is here paid.

Wesley: 1Th 5:27

The first he wrote.

Wesley: 1Th 5:27

That is, in all the churches. They might have concealed it out of modesty, had not this been so solemnly enjoined: but what Paul commands under so strong an adjuration, Rome forbids under pain of excommunication.

JFB: 1Th 5:10

Greek, "in our behalf."

JFB: 1Th 5:10

Whether we be found at Christ's coming awake, that is, alive, or asleep, that is, in our graves.

JFB: 1Th 5:10

All of us together; the living not preceding the dead in their glorification "with Him" at His coming (1Th 4:13).

JFB: 1Th 5:11

Greek, "one another." Here he reverts to the same consolatory strain as in 1Th 4:18.

JFB: 1Th 5:11

Rather as Greek, "edify (ye) the one the other"; "edify," literally, "build up," namely, in faith, hope, and love, by discoursing together on such edifying topics as the Lord's coming, and the glory of the saints (Mal 3:16).

JFB: 1Th 5:12

"Exhort" is the expression in 1Th 5:14; here, "we beseech you," as if it were a personal favor (Paul making the cause of the Thessalonian presbyters, as it were, his own).

JFB: 1Th 5:12

To have a regard and respect for. Recognize their office, and treat them accordingly (compare 1Co 16:18) with reverence and with liberality in supplying their needs (1Ti 5:17). The Thessalonian Church having been newly planted, the ministers were necessarily novices (1Ti 3:6), which may have been in part the cause of the people's treating them with less respect. Paul's practice seems to have been to ordain elders in every Church soon after its establishment (Act 14:23).

JFB: 1Th 5:12

Not three classes of ministers, but one, as there is but one article common to the three in the Greek. "Labor" expresses their laborious life; "are over you," their pre-eminence as presidents or superintendents ("bishops," that is, overseers, Phi 1:1, "them that have rule over you," literally, leaders, Heb 13:17; "pastors," literally, shepherds, Eph 4:11); "admonish you," one of their leading functions; the Greek is "put in mind," implying not arbitrary authority, but gentle, though faithful, admonition (2Ti 2:14, 2Ti 2:24-25; 1Pe 5:3).

JFB: 1Th 5:12

Their presidency over you is in divine things; not in worldly affairs, but in things appertaining to the Lord.

JFB: 1Th 5:13

Greek, "exceeding abundantly."

JFB: 1Th 5:13

The high nature of their work alone, the furtherance of your salvation and of the kingdom of Christ, should be a sufficient motive to claim your reverential love. At the same time, the word "work," teaches ministers that, while claiming the reverence due to their office, it is not a sinecure, but a "work"; compare "labor" (even to weariness: so the Greek), 1Th 5:12.

JFB: 1Th 5:13

The "and" is not in the original. Let there not only be peace between ministers and their flocks, but also no party rivalries among yourselves, one contending in behalf of some one favorite minister, another in behalf of another (Mar 9:50; 1Co 1:12; 1Co 4:6).

JFB: 1Th 5:14

This exhortation to "warm (Greek, 'admonish,' as in 1Th 5:12) the unruly (those 'disorderly' persons, 2Th 3:6, 2Th 3:11, who would not work, and yet expected to be maintained, literally, said of soldiers who will not remain in their ranks, compare 1Th 4:11; also those insubordinate as to Church discipline, in relation to those 'over' the Church, 1Th 5:12), comfort the feeble-minded (the faint-hearted, who are ready to sink 'without hope' in afflictions, 1Th 4:13, and temptations)," applies to all clergy and laity alike, though primarily the duty of the clergy (who are meant in 1Th 5:12)."

JFB: 1Th 5:14

Literally, "lay fast hold on so as to support."

JFB: 1Th 5:14

Spiritually. Paul practiced what he preached (1Co 9:22).

JFB: 1Th 5:14

There is no believer who needs not the exercise of patience "toward" him; there is none to whom a believer ought not to show it; many show it more to strangers than to their own families, more to the great than to the humble; but we ought to show it "toward all men" [BENGEL]. Compare "the long-suffering of our Lord" (2Co 10:1; 2Pe 3:15).

JFB: 1Th 5:15

(Rom 12:17; 1Pe 3:9.)

JFB: 1Th 5:15

Whether unto a Christian, or a heathen, however great the provocation.

JFB: 1Th 5:15

As a matter of earnest pursuit.

JFB: 1Th 5:16-17

In order to "rejoice evermore," we must "pray without ceasing" (1Th 5:17). He who is wont to thank God for all things as happening for the best, will have continuous joy [THEOPHYLACT]. Eph 6:18; Phi 4:4, Phi 4:6, "Rejoice in the Lord . . . by prayer and supplication with thanksgiving"; Rom 14:17, "in the Holy Ghost"; Rom 12:12, "in hope"; Act 5:41, "in being counted worthy to suffer shame for Christ's name"; Jam 1:2, in falling "into divers temptations."

JFB: 1Th 5:17

The Greek is, "Pray without intermission"; without allowing prayerless gaps to intervene between the times of prayer.

JFB: 1Th 5:18

Even what seems adverse: for nothing is really so (compare Rom 8:28; Eph 5:20). See Christ's example (Mat 15:36; Mat 26:27; Luk 10:21; Joh 11:41).

JFB: 1Th 5:18

That ye should "rejoice evermore, pray without ceasing, (and) in every thing give thanks," "is the will of God in Christ Jesus (as the Mediator and Revealer of that will, observed by those who are in Christ by faith, compare Phi 3:14) concerning you." God's will is the believer's law. LACHMANN rightly reads commas at the end of the three precepts (1Th 5:16-18), making "this" refer to all three.

JFB: 1Th 5:19

The Spirit being a holy fire: "where the Spirit is, He burns" [BENGEL] (Mat 3:11; Act 2:3; Act 7:51). Do not throw cold water on those who, under extraordinary inspiration of the Spirit, stand up to speak with tongues, or reveal mysteries, or pray in the congregation. The enthusiastic exhibitions of some (perhaps as to the nearness of Christ's coming, exaggerating Paul's statement, 2Th 2:2, By spirit), led others (probably the presiding ministers, who had not always been treated with due respect by enthusiastic novices, 1Th 5:12), from dread of enthusiasm, to discourage the free utterances of those really inspired, in the Church assembly. On the other hand, the caution (1Th 5:21) was needed, not to receive "all" pretended revelations as divine, without "proving" them.

JFB: 1Th 5:20

Whether exercised in inspired teaching, or in predicting the future. "Despised" by some as beneath "tongues," which seemed most miraculous; therefore declared by Paul to be a greater gift than tongues, though the latter were more showy (1Co 14:5).

JFB: 1Th 5:21-22

Some of the oldest manuscripts insert "But." You ought indeed not to "quench" the manifestations of "the Spirit," nor "despise prophesyings"; "but," at the same time, do not take "all" as genuine which professes to be so; "prove (test) all" such manifestations. The means of testing them existed in the Church, in those who had the "discerning of spirits" (1Co 12:10; 1Co 14:29; 1Jo 4:1). Another sure test, which we also have, is, to try the professed revelation whether it accords with Scripture, as the noble Bereans did (Isa 8:20; Act 17:11; Gal 1:8-9). This precept negatives the Romish priest's assumption of infallibly laying down the law, without the laity having the right, in the exercise of private judgment, to test it by Scripture. LOCKE says, Those who are for laying aside reason in matters of revelation, resemble one who would put out his eyes in order to use a telescope.

JFB: 1Th 5:21-22

Join this clause with the next clause (1Th 5:22), not merely with the sentence preceding. As the result of your "proving all things," and especially all prophesyings, "hold fast (Luk 8:15; 1Co 11:2; Heb 2:1) the good, and hold yourselves aloof from every appearance of evil" ("every evil species" [BENGEL and WAHL]). Do not accept even a professedly spirit-inspired communication, if it be at variance with the truth taught you (2Th 2:2).

JFB: 1Th 5:22

TITTMANN supports English Version, "from every evil appearance" or "semblance." The context, however, does not refer to evil appearances IN OURSELVES which we ought to abstain from, but to holding ourselves aloof from every evil appearance IN OTHERS; as for instance, in the pretenders to spirit-inspired prophesyings. In many cases the Christian should not abstain from what has the semblance ("appearance") of evil, though really good. Jesus healed on the sabbath, and ate with publicans and sinners, acts which wore the appearance of evil, but which were not to be abstained from on that account, being really good. I agree with TITTMANN rather than with BENGEL, whom ALFORD follows. The context favors this sense: However specious be the form or outward appearance of such would-be prophets and their prophesyings, hold yourselves aloof from every such form when it is evil, literally, "Hold yourselves aloof from every evil appearance" or "form."

JFB: 1Th 5:23

Rather as the Greek, "the God of peace Himself"; who can do for you by His own power what I cannot do by all my monitions, nor you by all your efforts (Rom 16:20; Heb 13:20), namely, keep you from all evil, and give you all that is good.

JFB: 1Th 5:23

For holiness is the necessary condition of "peace" (Phi 4:6-9).

JFB: 1Th 5:23

Greek, "(so that you should be) perfect in every respect" [TITTMANN].

JFB: 1Th 5:23

That is, "and so (omit 'I pray God'; not in the Greek) may your . . . spirit and soul and body be preserved," &c.

JFB: 1Th 5:23

A different Greek word from "wholly." Translate, "entire"; with none of the integral parts wanting [TITTMANN]. It refers to man in his normal integrity, as originally designed; an ideal which shall be attained by the glorified believer. All three, spirit, soul, and body, each in its due place, constitute man "entire." The "spirit" links man with the higher intelligences of heaven, and is that highest part of man which is receptive of the quickening Holy Spirit (1Co 15:47). In the unspiritual, the spirit is so sunk under the lower animal soul (which it ought to keep under) that such are termed "animal" (English Version. "sensual," having merely the body of organized matter, and the soul the immaterial animating essence), having not the Spirit (compare 1Co 2:14; see on 1Co 15:44; 1Co 15:46-48; Joh 3:6). The unbeliever shall rise with an animal (soul-animated) body, but not like the believer with a spiritual (spirit-endued) body like Christ's (Rom 8:11).

JFB: 1Th 5:23

Rather as Greek, "blamelessly (so as to be in a blameless state) at the coming of Christ." In Hebrew, "peace" and "wholly" (perfect in every respect) are kindred terms; so that the prayer shows what the title "God of peace" implies. BENGEL takes "wholly" as collectively, all the Thessalonians without exception, so that no one should fail. And "whole (entire)," individually, each one of them entire, with "spirit, soul, and body." The mention of the preservation of the body accords with the subject (1Th 4:16). TRENCH better regards "wholly" as meaning, "having perfectly attained the moral end," namely, to be a full-grown man in Christ. "Whole," complete, with no grace which ought to be wanting in a Christian.

JFB: 1Th 5:24

To His covenant promises (Joh 10:27-29; 1Co 1:9; 1Co 10:23; Phi 1:6).

JFB: 1Th 5:24

God, the caller of His people, will cause His calling not to fall short of its designed end.

JFB: 1Th 5:24

Preserve and present you blameless at the coming of Christ (1Th 5:23; Rom 8:30; 1Pe 5:10). You must not look at the foes before and behind, on the right hand and on the left, but to God's faithfulness to His promises, God's zeal for His honor, and God's love for those whom He calls.

JFB: 1Th 5:25

Some oldest manuscripts read, "Pray ye also for (literally, 'concerning') us"; make us and our work the subject of your prayers, even as we have been just praying for you (1Th 5:23). Others omit the "also." The clergy need much the prayers of their flocks. Paul makes the same request in the Epistles to Romans, Ephesians, Philippians, Colossians, Philemon, and in Second Corinthians; not so in the Epistles to Timothy and Titus, whose intercessions, as his spiritual sons, he was already sure of; nor in the Epistles, I Corinthians, and Galatians, as these Epistles abound in rebuke.

JFB: 1Th 5:26

Hence it appears this Epistle was first handed to the elders, who communicated it to "the brethren."

JFB: 1Th 5:26

Pure and chaste. "A kiss of charity" (1Pe 5:14). A token of Christian fellowship in those days (compare Luk 7:45; Act 20:37), as it is a common mode of salutation in many countries. The custom hence arose in the early Church of passing the kiss through the congregation at the holy communion [JUSTIN MARTYR, Apology, 1.65; Apostolic Constitutions, 2.57], the men kissing the men, and the women the women, in the Lord. So in the Syrian Church each takes his neighbor's right hand and gives the salutation, "Peace."

JFB: 1Th 5:27

Greek, "I adjure you."

JFB: 1Th 5:27

Namely, publicly in the congregation at a particular time. The Greek aorist tense implies a single act done at a particular time. The earnestness of his adjuration implies how solemnly important he felt this divinely inspired message to be. Also, as this was the FIRST of the Epistles of the New Testament, he makes this the occasion of a solemn charge, that so its being publicly read should be a sample of what should be done in the case of the others, just as the Pentateuch and the Prophets were publicly read under the Old Testament, and are still read in the synagogue. Compare the same injunction as to the public reading of the Apocalypse, the LAST of the New Testament canon (Rev 1:3). The "all" includes women and children, and especially those who could not read it themselves (Deu 31:12; Jos 8:33-35). What Paul commands with an adjuration, Rome forbids under a curse [BENGEL]. Though these Epistles had difficulties, the laity were all to hear them read (1Pe 4:11; 2Pe 3:10; even the very young, 2Ti 1:5; 2Ti 3:15). "Holy" is omitted before "brethren" in most of the oldest manuscripts, though some of them support it.

JFB: 1Th 5:28

(See on 2Co 13:14.) Paul ends as he began (1Th 1:1), with "grace." The oldest manuscripts omit "Amen," which probably was the response of the Church after the public reading of the Epistle.

The subscription is a comparatively modern addition. The Epistle was not, as it states, written from Athens, but from Corinth; for it is written in the names of Silas and Timothy (besides Paul), who did not join the apostle before he reached the latter city (Act 18:5).

Clarke: 1Th 5:10

Who died for us - His death was an atoning sacrifice for the Gentiles as well as for the Jews

Clarke: 1Th 5:10

Whether we wake or sleep - Whether we live or die, whether we are in this state or in the other world, we shall live together with him-shall enjoy his life, and the consolations of his Spirit, while here; and shall be glorified together with him in the eternal world. The words show that every where and in all circumstances genuine believers, who walk after God, have life and communion with him, and are continually happy, and constantly safe

The apostle, however, may refer to the doctrine he has delivered, 1Th 4:15, concerning the dead in Christ rising first; and the last generation of men not dying, but undergoing such a change as shall render them immortal. On that great day, all the followers of God, both those who had long slept in the dust of the earth, and all those who shall be found living, shall be acknowledged by Christ as his own, and live together for ever with him.

Clarke: 1Th 5:11

Comfort - one another - Rest assured that, in all times and circumstances, it shall be well with the righteous; let every man lay this to heart; and with this consideration comfort and edify each other in all trials and difficulties.

Clarke: 1Th 5:12

Know them - Act kindly towards them; acknowledge them as the messengers of Christ; and treat them with tenderness and respect. This is a frequent meaning of the word γινωσκω . See on Joh 1:10 (note)

Clarke: 1Th 5:12

Them which labor among you - The words τους κοπιωντας have appeared to some as expressing those who had labored among them; but as it is the participle of the present tense, there is no need to consider it in this light. Both it and the word προΐσταμενους, the superintendents, refer to persons then actually employed in the work of God. These were all admonishers, teachers, and instructers of the people, devoting their time and talents to this important work.

Clarke: 1Th 5:13

Esteem them very highly in love - Christian ministers, who preach the whole truth, and labor in the word and doctrine, are entitled to more than respect; the apostle commands them to be esteemed ὑπερεκπερισσου, abundantly, and superabundantly; and this is to be done in love; and as men delight to serve those whom they love, it necessarily follows that they should provide for them, and see that they want neither the necessaries nor conveniences of life; I do not say comforts, though these also should be furnished; but of these the genuine messengers of Christ are frequently destitute. However, they should have food, raiment, and lodging for themselves and their household. This they ought to have for their work’ s sake; those who do not work should not eat. As ministers of Christ, such as labor not are unworthy either of respect or support.

Clarke: 1Th 5:14

Warn them that are unruly - The whole phraseology of this verse is military; I shall consider the import of each term. Ατακτους· Those who are out of their ranks, and are neither in a disposition nor situation to perform the work and duty of a soldier; those who will not do the work prescribed, and who will meddle with what is not commanded. There are many such in every Church that is of considerable magnitude

Clarke: 1Th 5:14

Comfort the feeble-minded - Τους ολιγοψυχους· Those of little souls; the faint-hearted; those who, on the eve of a battle, are dispirited, because of the number of the enemy, and their own feeble and unprovided state. Let them know that the battle is not theirs, but the Lord’ s; and that those who trust in him shall conquer

Clarke: 1Th 5:14

Support the weak - Αντεχεσθε των ασθενων· Shore up, prop them that are weak; strengthen those wings and companies that are likely to be most exposed, that they be not overpowered and broken in the day of battle

Clarke: 1Th 5:14

Be patient toward all - Μακροθυμειτε προς παντας· The disorderly, the feeble-minded, and the weak, will exercise your patience, and try your temper. If the troops be irregular, and cannot in every respect be reduced to proper order and discipline, let not the officers lose their temper nor courage; let them do the best they can; God will be with them, and a victory will give confidence to their troops. We have often seen that the Christian life is compared to a warfare, and that the directions given to soldiers are, mutatis mutandis ; allowing for the different systems, suitable to Christians. This subject has been largely treated on, Ephesians 6. The ministers of Christ, being considered as officers, should acquaint themselves with the officers’ duty. He who has the direction and management of a Church of God will need all the skill and prudence he can acquire.

Clarke: 1Th 5:15

See that none render evil for evil - Every temper contrary to love is contrary to Christianity. A peevish, fretful, vindictive man may be a child of Satan; he certainly is not a child of God

Clarke: 1Th 5:15

Follow that which is good - That by which ye may profit your brethren and your neighbors of every description, whether Jews or Gentiles.

Clarke: 1Th 5:16

Rejoice evermore - Be always happy; the religion of Christ was intended to remove misery. He that has God for his portion may constantly exult. Four MSS. of good note add εν τῳ Κυριῳ, in the Lord: Rejoice in the Lord evermore.

Clarke: 1Th 5:17

Pray without ceasing - Ye are dependent on God for every good; without him ye can do nothing; feel that dependence at all times, and ye will always be in the spirit of prayer; and those who feel this spirit will, as frequently as possible, be found in the exercise of prayer.

Clarke: 1Th 5:18

In every thing give thanks - For this reason, that all things work together for good to them that love God; therefore, every occurrence may be a subject of gratitude and thankfulness. While ye live to God, prosperity and adversity will be equally helpful to you

Clarke: 1Th 5:18

For this is the will of God - That ye should be always happy; that ye should ever be in the spirit of prayer; and that ye should profit by every occurrence in life, and be continually grateful and obedient; for gratitude and obedience are inseparably connected.

Clarke: 1Th 5:19

Quench not the Spirit - The Holy Spirit is represented as a fire, because it is his province to enlighten and quicken the soul; and to purge, purify, and refine it. This Spirit is represented as being quenched when any act is done, word spoken, or temper indulged, contrary to its dictates. It is the Spirit of love, and therefore anger, malice, revenge, or any unkind or unholy temper, will quench it so that it will withdraw its influences; and then the heart is left in a state of hardness and darkness. It has been observed that fire may be quenched as well by heaping earth on it as by throwing water on it; and so the love of the world will as effectually grieve and quench the Spirit as any ordinary act of transgression

Every genuine Christian is made a partaker of the Spirit of God; and he who has not the spirit of Christ is none of his. It cannot be the miraculous gifts of the Spirit which the apostle means, for these were given to few, and not always; for even apostles could not work miracles when they pleased; but the direction in the text is general, and refers to a gift of which they were generally partakers.

Clarke: 1Th 5:20

Despise not prophesyings - Do not suppose that ye have no need of continual instruction; without it ye cannot preserve the Christian life, nor go on to perfection. God will ever send a message of salvation by each of his ministers to every faithful, attentive hearer. Do not suppose that ye are already wise enough; you are no more wise enough than you are holy enough. They who slight or neglect the means of grace, and especially the preaching of God’ s holy word, are generally vain, empty, self-conceited people, and exceedingly superficial both in knowledge and piety.

Clarke: 1Th 5:21

Prove all things - Whatever ye hear in these prophesyings or preachings, examine by the words of Christ, and by the doctrines which, from time to time, we have delivered unto you in our preaching and writings. Try the spirits - the different teachers, by the word of God

Clarke: 1Th 5:21

Hold fast that which is good - Whatever in these prophesyings has a tendency to increase your faith, love, holiness, and usefulness, that receive and hold fast. There were prophets or teachers even at that time who professed to be of God, and yet were not.

Clarke: 1Th 5:22

Abstain from all appearance of evil - Sin not, and avoid even the appearance of it. Do not drive your morality so near the bounds of evil as to lead even weak persons to believe that ye actually touch, taste, or handle it. Let not the form of it, ειδος, appear with or among you, much less the substance. Ye are called to holiness; be ye holy, for God is holy.

Clarke: 1Th 5:23

And the very God of peace - That same God who is the author of peace, the giver of peace; and who has sent, for the redemption of the world, the Prince of peace; may that very God sanctify you wholly; leave no more evil in your hearts than his precepts tolerate evil in your conduct. The word wholly, ὁλοτελεις means precisely the same as our phrase, to all intents and purposes. May he sanctify you to the end and to the uttermost, that, as sin hath reigned unto death, even so may grace reign through righteousness unto eternal life, by Jesus Christ our Lord

Clarke: 1Th 5:23

Your whole spirit and soul and body - Some think that the apostle alludes to the Pythagorean and Platonic doctrine, which was acknowledged among the Thessalonians. I should rather believe that he refers simply to the fact, that the creature called man is a compound being, consisting

1.    Of a body, σωμα, an organized system, formed by the creative energy of God out of the dust of the earth; composed of bones, muscles, and nerves; of arteries, veins, and a variety of other vessels, in which the blood and other fluids circulate

2.    Of a soul, ψυχη, which is the seat of the different affections and passions, such as love, hatred, anger, etc., with sensations, appetites, and propensities of different kinds

3.    Of spirit, πνευμα, the immortal principle, the source of life to the body and soul, without which the animal functions cannot be performed, how perfect soever the bodily organs may be; and which alone possesses the faculty of intelligence, understanding, thinking, and reasoning, and produces the faculty of speech wherever it resides, if accident have not impaired the organs of speech

The apostle prays that this compound being, in all its parts, powers, and faculties, which he terms ὁλοκληρον, their whole, comprehending all parts, every thing that constitutes man and manhood, may be sanctified and preserved blameless till the coming of Christ; hence we learn

1.    That body, soul, and spirit are debased and polluted by sin

2.    That each is capable of being sanctified, consecrated in all its powers to God, and made holy

3.    That the whole man is to be preserved to the coming of Christ, that body, soul, and spirit may be then glorified for ever with him

4.    That in this state the whole man may be so sanctified as to be preserved blameless till the coming of Christ. And thus we learn that the sanctification is not to take place in, at, or after death. On the pollution and sanctification of flesh and spirit, see the note on 2Co 7:1.

Clarke: 1Th 5:24

Faithful is he that calleth you - In a great variety of places in his word God has promised to sanctify his followers, and his faithfulness binds him to fulfill his promises; therefore he will do it. He who can believe will find this thing also possible to him.

Clarke: 1Th 5:25

Pray for me - Even apostles, while acting under an extraordinary mission, and enjoying the inspiration of the Holy Ghost, felt the necessity of the prayers of the faithful. God requires that his people should pray for his ministers; and it is not to be wondered at, if they who pray not for their preachers should receive no benefit from their teaching. How can they expect God to send a message by him, for whom they, who are the most interested, have not prayed? If the grace and Spirit of Christ be not worth the most earnest prayers which a man can offer, they, and the heaven to which they lead, are not worth having.

Clarke: 1Th 5:26

Greet all the brethren - See the note on Rom 16:16. Instead of all the brethren, the Coptic has, greet one another; a reading not noticed by either Griesbach or Wetstein.

Clarke: 1Th 5:27

I charge you by the Lord, that this epistle be read - There must have been some particular reason for this solemn charge; he certainly had some cause to suspect that the epistle would be suppressed in some way or other, and that the whole Church would not be permitted to hear it; or he may refer to the smaller Churches contiguous to Thessalonica, or the Churches in Macedonia in general, whom he wished to hear it, as well as those to whom it was more immediately directed. There is no doubt that the apostles designed that their epistles should be copied, and sent to all the Churches in the vicinity of that to which they were directed. Had this not been the case, a great number of Churches would have known scarcely any thing of the New Testament. As every Jewish synagogue had a copy of the law and the prophets, so every Christian Church had a copy of the gospels and the epistles, which were daily, or at least every Sabbath, read for the instruction of the people. This the apostle deemed so necessary, that he adjured them by the Lord to read this epistle to all the brethren; i.e. to all the Christians in that district. Other Churches might get copies of it; and thus, no doubt, it soon became general. In this way other parts of the sacred writings were disseminated through all the Churches of the Gentiles; and the errors of the different scribes, employed to take copies, constituted what are now called the various readings.

Clarke: 1Th 5:28

The grace of our Lord Jesus - As the epistle began so it ends; for the grace of Christ must be at the beginning and end of every work, in order to complete it, and bring it to good effect

Clarke: 1Th 5:28

Amen - This is wanting in BD*FG and some others. It was probably not written by St. Paul

The subscriptions are, as in other cases, various and contradictory. The chief MSS. conclude as follows: The first to the Thessalonians is completed; the second to the Thessalonians begins - DFG. The first to the Thessalonians written from Athens - AB, and others. From Laodicea - Cod. Claromont. The first to the Thessalonians, written from Athens - Common Greek text

The Versions conclude thus: -

The First Epistle to the Thessalonians was written at Athens, and sent by the hands of Timotheus. - Syriac

To the Thessalonians. - Aethiopic

Nothing in the Vulgate

The end of the epistle: it was written from a city of the Athenians, and sent by the hand of Timotheus

And to the Lord be praise for ever and ever. Amen. - Arabic

Written from Athens, and sent by Silvanus and Timotheus. - Coptic

That it was not sent by either Silvanus or Timothy is evident enough from the inscription, for St. Paul associates these two with himself, in directing it to the Thessalonian Church. Others say that it was sent by Tychicus and Onesimus, but this also is absurd; for Onesimus was not converted till a considerable time after the writing of this epistle. That it was written by St. Paul, there is no doubt; and that it was written at Corinth, and not at Athens, has been shown in the preface

1.    The two preceding chapters are certainly among the most important and the most sublime in the New Testament. The general judgment, the resurrection of the body, and the states of the quick and dead, the unrighteous and the just, are described, concisely indeed, but they are exhibited in the most striking and affecting points of view. I have attempted little else than verbal illustrations; the subject is too vast for my comprehension; I cannot order my speech by reason of darkness. Though there are some topics handled here which do not appear in other parts of the sacred writings, yet the main of what we learn is this. "Our God will come, and will not keep silence; a fire shall burn before him, and it shall be very tempestuous round about him; he shall call to the heavens above, and to the earth beneath, that he may judge his people. "The day of judgment! what an awful word is this! what a truly terrific time! when the heavens shall be shrivelled as a scroll, and the elements melt with fervent heat; when the earth and its appendages shall be burnt up, and the fury of that conflagration be such that there shall be no more sea! A time when the noble and ignoble dead, the small and the great, shall stand before God, and all be judged according to the deeds done in the body; yea, a time when the thoughts of the heart and every secret thing shall be brought to light; when the innumerable millions of transgressions, and embryo and abortive sins, shall be exhibited in all their purposes and intents; a time when Justice, eternal Justice, shall sit alone upon the throne, and pronounce a sentence as impartial as irrevocable, and as awful as eternal! There is a term of human life; and every human being is rapidly gliding to it as fast as the wings of time, in their onward motion, incomprehensibly swift, can carry him! And shall not the living lay this to heart? Should we not live in order to die? Should we not die in order to be judged? And should we not live and die so as to live again to all eternity, not with Satan and his angels, but with God and his saints? O thou man of God! thou Christian! thou immortal spirit! think of these things

2.    The subject in 1Th 5:27 of the last chapter I have but slightly noticed: I charge you, by the Lord, that this epistle be read unto all the holy brethren. This is exceedingly strange; the Epistles to the Romans, the Corinthians, Galatians, Ephesians, Philippians, Colossians, and Thessalonians, were directed to the whole Church in each of those places; why, then, after directing this, as he did all the rest, to the whole Church, should he at the conclusion adjure them, by the Lord, that it should be read to all the holy brethren; that is, to the very persons to whom it was addressed? Is there not some mystery here? Has it not been the endeavor of Satan, from the beginning, to keep men from consulting the oracles of God; and has he not used even the authority of the Church to accomplish this his purpose! Was not the prohibiting the use of the Scriptures to the people at large the mystery of iniquity which then began to work, and against which the adjuration of the apostle is directed? see second epistle, chap. 2; this mystery, which was the grand agent in the hands of Mystery, Babylon the Great, to keep the people in darkness, that the unauthorized and wicked pretensions of this mother of the abominations of the earth might not be brought to the test; but that she might continue to wear her crown, sit on her scarlet beast, and subject the Christian world to her empire. Was it not the Christian world’ s total ignorance of God’ s book which the Romish Church took care to keep from the people at large, that induced them patiently, yet with terror, to bow down to all her usurpations, and to swallow down monstrous doctrines which she imposed upon them as Christian verities? Was it not this deplorable ignorance which induced kings and emperors to put their necks, literally, under the feet of this usurped and antichristian power? This mystery of iniquity continues still to work; and with all the pretensions of the Romish Church, the Scriptures are in general withheld from the people, or suffered to be read under such restrictions and with such notes as totally subvert the sense of those passages on which this Church endeavors to build her unscriptural pretensions. It is generally allowed that the Vulgate version is the most favorable to these pretensions, and yet even that version the rulers of the Church dare not trust in the hands of any of their people, even under their general ecclesiastical restrictions, without their counteracting notes and comments. How strange is this! and yet in this Church there have been, and still are, many enlightened and eminent men; surely truth has nothing to fear from the Bible. When the Romish Church permits the free use of this book, she may be stripped, indeed, of some of her appendages, but she will lose nothing but her dross and tin, and become what the original Church at Rome was, beloved of God, called to be saints; and have her faith, once more, spoken of throughout all the world, Rom 1:7, Rom 1:8. She has, in her own hands the means of her own regeneration; and a genuine Protestant will wish, not her destruction, but her reformation; and if she consent not to be reformed, her total destruction is inevitable

Finished correcting for a new edition, on the shortest day of 1831. - A. C

Calvin: 1Th 5:10

10.Who died. From the design of Christ’s death he confirms what he has said, for if he died with this view — that he might make us partakers of his life, there is no reason why we should be in doubt as to our salvation. It is doubtful, however, what he means now by sleeping and waking, for it might seem as if he meant life and death, and this meaning would be more complete. At the same time, we might not unsuitably interpret it as meaning ordinary sleep. The sum is this — that Christ died with this view, that he might bestow upon us his life, which is perpetual and has no end. It is not to be wondered, however, that he affirms that we now live with Christ, inasmuch as we have, by entering through faith into the kingdom of Christ, passed from death into life. (Joh 5:24) Christ himself, into whose body we are ingrafted, quickens us by his power, and the Spirit that dwelleth in us is life, because of justification ⁶⁰¹

Calvin: 1Th 5:11

11.Exhort. It is the same word that we had in the close of the preceding chapter, and which we rendered comfort, because the context required it, and the same would not suit ill with this passage also. For what he has treated of previously furnishes matter of both — of consolation as well as of exhortation. He bids them, therefore, communicate to one another what has been given them by the Lord. He adds, that they may edify one another — that is, may confirm each other in that doctrine. Lest, however, it might seem as if he reproved them for carelessness, he says at the same time that they of their own accord did what he enjoins. But, as we are slow to what is good, those that are the most favourably inclined of all, have always, nevertheless, need to be stimulated.

Calvin: 1Th 5:12

12.And we beseech you. Here we have an admonition that is very necessary. For as the kingdom of God is lightly esteemed, or at least is not esteemed suitably to its dignity, there follows also from this, contempt of pious teachers. Now, the most of them, offended with this ingratitude, not so much because they see themselves despised, as because they infer from this, that honor is not rendered to their Lord, are rendered thereby more indifferent, and God also, on just grounds, inflicts vengeance upon the world, inasmuch as he deprives it of good ministers, ⁶⁰² to whom it is ungrateful. Hence, it is not so much for the advantage of ministers as of the whole Church, that those who faithfully preside over it should be held in esteem. And it is for this reason that Paul is so careful to recommend them. To acknowledge means here to have regard or respect; but Paul intimates that the reason why less honor is shewn to teachers themselves than is befitting, is because their labor is not ordinarily taken into consideration.

We must observe, however, with what titles of distinction he honors pastors. In the first place, he says that they labor. From this it follows, that all idle bellies are excluded from the number of pastors. Farther, he expresses the kind of labor when he adds, those that admonish, or instruct, you. It is to no purpose, therefore, that any, that do not discharge the office of an instructor, glory in the name of pastors. The Pope, it is true, readily admits such persons into his catalogue, but the Spirit of God expunges them from his. As, however, they are held in contempt in the world, as has been said, he honors them at the same time, with the distinction of presidency.

Paul would have such as devote themselves to teaching, and preside with no other end in view than that of serving the Church, be held in no ordinary esteem. For he says literally — let them be more than abundantly honored, and not without good ground, for we must observe the reason that he adds immediately afterwards — on account of their work. Now, this work is the edification of the Church, the everlasting salvation of souls, the restoration of the world, and, in fine, the kingdom of God and Christ. The excellence and dignity of this work are inestimable: hence those whom God makes ministers in connection with so great a matter, ought to be held by us in great esteem. We may, however, infer from Paul’s words, that judgment is committed to the Church, that it may distinguish true pastors. ⁶⁰³ For to no purpose were these marks pointed out, if he did not mean that they should be taken notice of by believers. And while he commands that honor be given to those that labor, and to those that by teaching ⁶⁰⁴ govern properly and faithfully, he assuredly does not bestow any honor upon those that are idle and wicked, nor does he mark them out as deserving of it.

Preside in the Lord This seems to be added to denote spiritual government. For although kings and magistrates also preside by the appointment of God, yet as the Lord would have the government of the Church to be specially recognized as his, those that govern the Church in the name and by the commandment of Christ, are for this reason spoken of particularly as presiding in the Lord. We may, however, infer from this, how very remote those are from the rank of pastors and prelates who exercise a tyranny altogether opposed to Christ. Unquestionably, in order that any one may be ranked among lawful pastors, it is necessary that he should shew that he presides in the Lord, and has nothing apart from him. And what else is this, but that by pure doctrine he puts Christ in his own seat, that he may be the only Lord and Master?

Calvin: 1Th 5:13

13.With love Others render it by love; for Paul says in love, which, according to the Hebrew idiom, is equivalent to by or with. I prefer, however, to explain it thus — as meaning that he exhorts them not merely to respect them, ⁶⁰⁵ but also love them. For as the doctrine of the gospel is lovely, so it is befitting that the ministers of it should be loved. It were, however, rather stiff to speak of having in esteem by love, while the connecting together of love with honor suits well.

Be at peace. While this passage has various readings, even among the Greeks, I approve rather of the rendering which has been given by the old translator, and is followed by Erasmus — Pacem habete cum eis, vel colite — ( Have or cultivate peace with them.) ⁶⁰⁶ For Paul, in my opinion, had in view to oppose the artifices of Satan, who ceases not to use every endeavor to stir up either quarrels, or disagreements, or enmities, between people and pastor. Hence we see daily how pastors are hated by their Churches for some trivial reason, or for no reason whatever, because this desire for the cultivation of peace, which Paul recommends so strongly, is not exercised as it ought.

Calvin: 1Th 5:14

14.Admonish the unruly It is a common doctrine — that the welfare of our brethren should be the object of our concern. This is done by teaching, admonishing, correcting, and arousing; but, as the dispositions of men are various, it is not without good reason that the Apostle commands that believers accommodate themselves to this variety. He commands, therefore, that the unruly ⁶⁰⁷ be admonished, that is, those who live dissolutely. The term admonition, also, is employed to mean sharp reproof, such as may bring them back into the right way, for they are deserving of greater severity, and they cannot be brought to repentance by any other remedy.

Towards the faint-hearted another system of conduct must be pursued, for they have need of consolation. The weak must also be assisted. By faint-hearted, however, he means those that are of a broken and afflicted spirit. He accordingly favors them, and the weak, in such a way as to desire that the unruly should be restrained with some degree of sternness. On the other hand, he commands that the unruly should be admonished sharply, in order that the weak may be treated with kindness and humanity, and that the faint-hearted may receive consolation. It is therefore to no purpose that those that are obstinate and intractable demand that they be soothingly caressed, inasmuch as remedies must be adapted to diseases.

He recommends, however, patience towards all, for severity must be tempered with some degree of lenity, even in dealing with the unruly. This patience, however, is, properly speaking, contrasted with a feeling of irksomeness, ⁶⁰⁸ for nothing are we more prone to than to feel wearied out when we set ourselves to cure the diseases of our brethren. The man who has once and again comforted a person who is faint-hearted, if he is called to do the same thing a third time, will feel I know not what vexation, nay, even indignation, that will not permit him to persevere in discharging his duty. Thus, if by admonishing or reproving, we do not immediately do the good that is to be desired, we lose all hope of future success. Paul had in view to bridle impatience of this nature, by recommending to us moderation towards all.

Calvin: 1Th 5:15

15.See that no one render evil for evil. As it is difficult to observe this precept, in consequence of the strong bent of our nature to revenge, he on this account bids us take care to be on our guard. For the word see denotes anxious care. Now, although he simply forbids us to strive with each other in the way of inflicting injuries, there can, nevertheless, be no doubt that he meant to condemn, at the same time, every disposition to do injury. For if it is unlawful to render evil for evil, every disposition to injure is culpable. This doctrine is peculiar to Christians — not to retaliate injuries, but to endure them patiently. And lest the Thessalonians should think that revenge was prohibited only towards their brethren, he expressly declares that they are to do evil to no one. For particular excuses are wont to be brought forward in some cases. “What! why should it be unlawful for me to avenge myself on one that is so worthless, so wicked, and so cruel?” But as vengeance is forbidden us in every case, without exception, however wicked the man that has injured us may be, we must refrain from inflicting injury.

But always follow benignity By this last clause he teaches that we must not merely refrain from inflicting vengeance, when any one has injured us, but must cultivate beneficence towards all. For although he means that it should in the first instance be exercised among believers mutually, he afterwards extends it to all, however undeserving of it, that we may make it our aim to overcome evil with good, as he himself teaches elsewhere. (Rom 12:21) The first step, therefore, in the exercise of patience, is, not to revenge injuries; the second is, to bestow favors even upon enemies.

Calvin: 1Th 5:16

16.Rejoice always. I refer this to moderation of spirit, when the mind keeps itself in calmness under adversity, and does not give indulgence to grief. I accordingly connect together these three things — to rejoice always, to pray without ceasing, and to give thanks to God in all things. For when he recommends constant praying, he points out the way of rejoicing perpetually, for by this means we ask from God alleviation in connection with all our distresses. In like manner, in Phi 4:4, having said,

Rejoice in the Lord always; again I say, Rejoice. Let your moderation be known to all. Be not anxious as to anything. The Lord is at hand.

He afterwards points out the means of this—

but in every prayer let your requests be made known to God, with giving of thanks.

In that passage, as we see, he presents as a source of joy a calm and composed mind, that is not unduly disturbed by injuries or adversities. But lest we should be borne down by grief, sorrow, anxiety, and fear, he bids us repose in the providence of God. And as doubts frequently obtrude themselves as to whether God cares for us, he also prescribes the remedy — that by prayer we disburden our anxieties, as it were, into his bosom, as David commands us to do in Psa 37:5 and Psa 55:22; and Peter also, after his example. (1Pe 5:7.) As, however, we are unduly precipitate in our desires, he imposes a check upon them — that, while we desire what we are in need of, we at the same time do not cease to give thanks.

He observes, here, almost the same order, though in fewer words. For, in the first place, he would have us hold God’s benefits in such esteem, that the recognition of them and meditation upon them shall overcome all sorrow. And, unquestionably, if we consider what Christ has conferred upon us, there will be no bitterness of grief so intense as may not be alleviated, and give way to spiritual joy. For if this joy does not reign in us, the kingdom of God is at the same time banished from us, or we from it. ⁶⁰⁹ And very ungrateful is that man to God, who does not set so high a value on the righteousness of Christ and the hope of eternal life, as to rejoice in the midst of sorrow. As, however, our minds are easily dispirited, until they give way to impatience, we must observe the remedy that he subjoins immediately afterwards. For on being cast down and laid low we are raised up again by prayers, because we lay upon God what burdened us. As, however, there are every day, nay, every moment, many things that may disturb our peace, and mar our joy, he for this reason bids us pray without ceasing. Now, as to this constancy in prayer, we have spoken of elsewhere. ⁶¹⁰ Thanksgiving, as I have said, is added as a limitation. For many pray in such a manner, as at the same time to murmur against God, and fret themselves if he does not immediately gratify their wishes. But, on the contrary, it is befitting that our desires should be restrained in such a manner that, contented with what is given us, we always mingle thanksgiving with our desires. We may lawfully, it is true, ask, nay, sigh and lament, but it must be in such a way that the will of God is more acceptable to us than our own.

Calvin: 1Th 5:18

18.For this is the will of God — that is, according to Chrysostom’s opinion — that we give thanks. As for myself, I am of opinion that a more ample meaning is included under these terms — that God has such a disposition towards us in Christ, that even in our afflictions we have large occasion of thanksgiving. For what is fitter or more suitable for pacifying us, than when we learn that God embraces us in Christ so tenderly, that he turns to our advantage and welfare everything that befalls us? Let us, therefore, bear in mind, that this is a special remedy for correcting our impatience — to turn away our eyes from beholding present evils that torment us, and to direct our views to a consideration of a different nature — how God stands affected towards us in Christ.

Calvin: 1Th 5:19

19.Quench not the Spirit. This metaphor is derived from the power and nature of the Spirit; for as it is the proper office of the Spirit to illuminate the understandings of men, and as he is on this account called our light, it is with propriety that we are said to quench him, when we make void his grace. There are some that think that it is the same thing that is said in this clause and the succeeding one. Hence, according to them, to quench the Spirit is precisely the same as to despise prophesyings. As, however, the Spirit is quenched in various ways, I make a distinction between these two things—that of a general statement, and a particular. For although contempt of prophesying is a quenching of the Spirit, yet those also quench the Spirit who, instead of stirring up, as they ought, more and more, by daily progress, the sparks that God has kindled in them, do, by their negligence, make void the gifts of God. This admonition, therefore, as to not quenching the Spirit, has a wider extent of meaning than the one that follows as to not despising prophesyings. The meaning of the former is: “Be enlightened by the Spirit of God. See that you do not lose that light through your ingratitude.” This is an exceedingly useful admonition, for we see that those who have been once enlightened, (Heb 6:4) when they reject so precious a gift of God, or, shutting their eves, allow themselves to be hurried away after the vanity of the world, are struck with a dreadful blindness, so as to be an example to others. We must, therefore, be on our guard against indolence, by which the light of God is choked in us.

Those, however, who infer from this that it is in man’s option either to quench or to cherish the light that is presented to him, so that they detract from the efficacy of grace, and extol the powers of free will, reason on false grounds. For although God works efficaciously in his elect, and does not merely present the light to them, but causes them to see, opens the eyes of their heart, and keeps them open, yet as the flesh is always inclined to indolence, it has need of being stirred up by exhortations. But what God commands by Paul’s mouth, He himself accomplishes inwardly. In the mean time, it is our part to ask from the Lord, that he would furnish oil to the lamps which he has lighted up, that he may keep the wick pure, and may even increase it.

Calvin: 1Th 5:20

20.Despise not prophesyings. This sentence is appropriately added to the preceding one, for as the Spirit of God illuminates us chiefly by doctrine, those who give not teaching its proper place, do, so far as in them lies, quench the Spirit, for we must always consider in what manner or by what means God designs to communicate himself to us. Let every one, therefore, who is desirous to make progress under the direction of the Holy Spirit, allow himself to be taught by the ministry of prophets.

By the term prophecy, however, I do not understand the gift of foretelling the future, but as in 1Co 14:3, the science of interpreting Scripture, ⁶¹¹ so that a prophet is an interpreter of the will of God. For Paul, in the passage which I have quoted, assigns to prophets teaching for edification, exhortation, and consolation, and enumerates, as it were, these departments. Let, therefore, prophecy in this passage be understood as meaning — interpretation made suitable to present use. ⁶¹² Paul prohibits us from despising it, if we would not choose of our own accord to wander in darkness.

The statement, however, is a remarkable one, for the commendation of external preaching. It is the dream of fanatics, that those are children who continue to employ themselves in the reading of the Scripture, or the hearing of the word, as if no one were spiritual, unless he is a despiser of doctrine. They proudly, therefore, despise the ministry of man, nay, even Scripture itself, that they may attain the Spirit. Farther, whatever delusions Satan suggests to them, ⁶¹³ they presumptuously set forth as secret revelations of the Spirit. Such are the Libertines, ⁶¹⁴ and other furies of that stamp. And the more ignorant that any one is, he is puffed up and swollen out with so much the greater arrogance. Let us, however, learn from the example of Paul, to conjoin the Spirit with the voice of men, which is nothing else than his organ. ⁶¹⁵

Calvin: 1Th 5:21

21.Prove all things. As rash men and deceiving spirits frequently pass off their trifles under the name of prophecy, prophecy might by this means be rendered suspicious or even odious, just as many in the present day feel almost disgusted with the very name of preaching, as there are so many foolish and ignorant persons that from the pulpit blab out their worthless contrivances, ⁶¹⁶ while there are others, also, that are wicked and sacrilegious persons, who babble forth execrable blasphemies. ⁶¹⁷ As, therefore, through the fault of such persons it might be, that prophecy was regarded with disdain, nay more, was scarcely allowed to hold a place, Paul exhorts the Thessalonians to prove all things, meaning, that although all do not speak precisely according to set rule, we must, nevertheless, form a judgment, before any doctrine is condemned or rejected.

As to this, there is a twofold error that is wont to be fallen into, for there are some who, from having either been deceived by a false pretext of the name of God, or from their knowing that many are commonly deceived in this way, reject every kind of doctrine indiscriminately, while there are others that by a foolish credulity embrace, without distinction, everything that is presented to them in the name of God. Both of these ways are faulty, for the former class, saturated with a presumptuous prejudice of that nature, close up the way against their making progress, while the other class rashly expose themselves to all winds of errors. (Eph 4:14.) Paul admonishes the Thessalonians to keep the middle path between these two extremes, while he prohibits them from condemning anything without first examining it; and, on the other hand, he admonishes them to exercise judgment, before receiving, what may be brought forward, as undoubted truth. And unquestionably, this respect, at least, ought to be shewn to the name of God — that we do not despise prophecy, which is declared to have proceeded from him. As, however, examination or discrimination ought to precede rejection, so it must, also, precede the reception of true and sound doctrine. For it does not become the pious to shew such lightness, as indiscriminately to lay hold of what is false equally with what is true. From this we infer, that they have the spirit of judgment conferred upon them by God, that they may discriminate, so as not to be imposed upon by the impostures of men. For if they were not endowed with discrimination, it were in vain that Paul said — Prove: hold fast that which is good. If, however, we feel that we are left destitute of the power of proving aright; it must be sought by us from the same Spirit, who speaks by his prophets. But the Lord declares in this place by the mouth of Paul, that the course of doctrine ought not, by any faults of mankind, or by any rashness, or ignorance, or, in fine, by any abuse, to be hindered from being always in a vigorous state in the Church. For as the abolition of prophecy is the ruin of the Church, let us allow heaven and earth to be commingled, rather than that prophecy should cease.

Paul, however, may seem here to give too great liberty in teaching, when he would have all things proved; for things must be heard by us, that they may be proved, and by this means a door would be opened to impostors for disseminating their falsehoods. I answer, that in this instance he does not by any means require that an audience should be given to false teachers, whose mouth he elsewhere teaches (Tit 1:11) must be stopped, and whom he so rigidly shuts out, and does not by any means set aside the arrangement, which he elsewhere recommends so highly (1Ti 3:2) in the election of teachers. As, however, so great diligence can never be exercised as that there should not sometimes be persons prophesying, who are not so well instructed as they ought to be, and that sometimes good and pious teachers fail to hit the mark, he requires such moderation on the part of believers, as, nevertheless, not to refuse to hear. For nothing is more dangerous, than that moroseness, by which every kind of doctrine is rendered disgusting to us, while we do not allow ourselves to prove what is right. ⁶¹⁸

Calvin: 1Th 5:22

22.From every evil appearance. Some think that this is a universal statement, as though he commanded to abstain from all things that bear upon their front an appearance of evil. In that case the meaning would be, that it is not enough to have an internal testimony of conscience, unless regard be at the same time had to brethren, so as to provide against occasions of offense, by avoiding every thing that can have the appearance of evil.

Those who explain the word speciem after the manner of dialecticians as meaning the subdivision of a general term, fall into an exceedingly gross blunder. For he ⁶¹⁹ has employed the term speciem as meaning what we commonly term appearance. It may also be rendered either— evil appearance, or appearance of evil. The meaning, however, is the same. I rather prefer Chrysostom and Ambrose, who connect this sentence with the foregoing one. At the same time, neither of them explains Paul’s meaning, and perhaps have not altogether hit upon what he intends. I shall state briefly my view of it.

In the first place, the phrase appearance of evil, or evil appearance, I understand to mean — when falsity of doctrine has not yet been discovered in such a manner, that it can on good grounds be rejected; but at the same time an unhappy suspicion is left upon the mind, and fears are entertained, lest there should be some poison lurking. He, accordingly, commands us to abstain from that kind of doctrine, which has an appearance of being evil, though it is not really so — not that he allows that it should be altogether rejected, but inasmuch as it ought not to be received, or to obtain belief. For why has he previously commanded that what is good should be held fast, while he now desires that we should abstain not simply from evil, but from all appearance of evil? It is for this reason, that, when truth has been brought to light by careful examination, it is assuredly becoming in that case to give credit to it. When, on the other hand, there is any fear of false doctrine, or when the mind is involved in doubt, it is proper in that case to retreat, or to suspend our step, as they say, lest we should receive anything with a doubtful and perplexed conscience. In short, he shews us in what way prophecy will be useful to us without any danger — in the event of our being attentive in proving all things, and our being free from lightness and haste.

Calvin: 1Th 5:23

23.Now the God of peace himself. Having given various injunctions, he now proceeds to prayer. And unquestionably doctrine is disseminated in vain, ⁶²⁰ unless God implant it in our minds. From this we see how preposterously those act who measure the strength of men by the precepts of God. Paul, accordingly, knowing that all doctrine is useless until God engraves it, as it were, with his own finger upon our hearts, beseeches God that he would sanctify the Thessalonians. Why he calls him here the God of peace, I do not altogether apprehend, unless you choose to refer it to what goes before, where he makes mention of brotherly agreement, and patience, and equanimity. ⁶²¹

We know, however, that under the term sanctification is included the entire renovation of the man. The Thessalonians, it is true, had been in part renewed, but Paul desires that God would perfect what is remaining. From this we infer, that we must, during our whole life, make progress in the pursuit of holiness. ⁶²² But if it is the part of God to renew the whole man, there is nothing left for free will. For if it had been our part to co-operate with God, Paul would have spoken thus — “May God aid or promote your sanctification.” But when he says, sanctify you wholly, he makes him the sole Author of the entire work.

And your entire spirit. This is added by way of exposition, that we may know what the sanctification of the whole man is, when he is kept entire, or pure, and unpolluted, in spirit, soul, and body, until the day of Christ. As, however, so complete an entireness is never to be met with in this life, it is befitting that some progress be daily made in purity, and something be cleansed away from our pollutions, so long as we live in the world.

We must notice, however, this division of the constituent parts of a man; for in some instances a man is said to consist simply of body and soul, and in that case the term soul denotes the immortal spirit, which resides in the body as in a dwelling. As the soul, however, has two principal faculties — the understanding and the will — the Scripture is accustomed in some cases to mention these two things separately, when designing to express the power and nature of the soul; but in that case the term soul is employed to mean the seat of the affections, so that it is the part that is opposed to the spirit. Hence, when we find mention made here of the term spirit, let us understand it as denoting reason or intelligence, as on the other hand by the term soul, is meant the will and all the affections.

I am aware that many explain Paul’s words otherwise, for they are of opinion that by the term soul is meant vital motion, and by the spirit is meant that part of man which has been renewed; but in that case Paul’s prayer were absurd. Besides, it is in another way, as I have said, that the term is wont to be made use of in Scripture. When Isaiah says,

“My soul hath desired thee in the night,
my spirit hath thought of thee,” (Isa 26:9)

no one doubts that he speaks of his understanding and affection, and thus enumerates two departments of the soul. These two terms are conjoined in the Psalms in the same sense. This, also, corresponds better with Paul’s statement. For how is the whole man entire, except when his thoughts are pure and holy, when all his affections are right and properly regulated, when, in fine, the body itself lays out its endeavors and services only in good works? For the faculty of understanding is held by philosophers to be, as it were, a mistress: the affections occupy a middle place for commanding; the body renders obedience. We see now how well everything corresponds. For then is the man pure and entire, when he thinks nothing in his mind, desires nothing in his heart, does nothing with his body, except what is approved by God. As, however, Paul in this manner commits to God the keeping of the whole man, and all its parts, we must infer from this that we are exposed to innumerable dangers, unless we are protected by his guardianship.

Calvin: 1Th 5:24

24.Faithful is he that hath called you. As he has shewn by his prayer what care he exercised as to the welfare of the Thessalonians, so he now confirms them in an assurance of Divine grace. Observe, however, by what argument he promises them the never-failing aid of God — because he has called them; by which words he means, that when the Lord has once adopted us as his sons, we may expect that his grace will continue to be exercised towards us. For he does not promise to be a Father to us merely for one day, but adopts us with this understanding, that he is to cherish us ever afterwards. Hence our calling ought to be held by us as an evidence of everlasting grace, for he will not leave the work of his hands incomplete. (Psa 138:8) Paul, however, addresses believers, who had not been merely called by outward preaching, but had been effectually brought by Christ to the Father, that they might be of the number of his sons.

Calvin: 1Th 5:26

26.Salute all the brethren with an holy kiss. As to the kiss, it was a customary token of salutation, as has been stated elsewhere. ⁶²³ In these words, however, he declares his affection towards all the saints.

Calvin: 1Th 5:27

27.I adjure you by the Lord. It is not certain whether he feared that, as often happened, spiteful and envious persons would suppress the Epistle, or whether he wished to provide against another danger — lest by a mistaken prudence and caution on the part of some, it should be kept among a few. ⁶²⁴ For there will always be found some who say that it is of no advantage to publish generally things that otherwise they recognize as very excellent. At least, whatever artifice or pretext Satan may have at that time contrived, in order that the Epistle might not come to the knowledge of all, we may gather from Paul’s words with what earnestness and keenness he sets himself in opposition to it. For it is no light or frivolous thing to adjure by the name of God. We find, therefore, that the Spirit of God would have those things which he had set forth in this Epistle, through the ministry of Paul, to be published throughout the whole Church. Hence it appears, that those are more refractory than even devils themselves, who in the present day prohibit the people of God from reading the writings of Paul, inasmuch as they are no way moved by so strict an adjuration.

END OF THE COMMENTARY ON THE FIRST EPISTLE TO THE THESSALONIANS.

Defender: 1Th 5:10

Since this may be the first epistle written by Paul, it is possible that this is the first clear statement in writing of the substitutionary death of Christ."

Defender: 1Th 5:11

There would be very little "comfort" in these words if Paul's readers were caused by them to watch for the tribulation instead of Christ."

Defender: 1Th 5:17

See note on 1Th 1:3."

Defender: 1Th 5:18

Note that the Scripture does not exhort us to give thanks for everything but in everything. Compare Job 1:21; Job could give thanks even after losing all his possessions and even his children. Note also Hab 3:17, Hab 3:18 : "Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: Yet I will rejoice in the Lord, I will joy in the God of my salvation." This kind of thankfulness is God's will."

Defender: 1Th 5:19

In its other New Testament occurrences, "quench" refers to putting out fire. When the Holy Spirit is clearly using a Christian in a ministry to which He has called him, the Christian should be encouraged and assisted, not criticized and hindered, assuming, of course, that it is really the Spirit's work and not of the flesh. The best test for this is fidelity to the Scriptures (Isa 8:20)."

Defender: 1Th 5:20

At this time of writing, the New Testament was not yet given. In fact, this epistle was possibly the first New Testament book written. Consequently, the Spirit gave the gift of prophecy to chosen individuals in the churches for divinely inspired instruction in the different congregations. This gift was considered next in importance to that of the apostle (1Co 12:28) because of the need for establishing these early churches on a strong Biblical and Christ-centered foundation, free from the influences of both paganism and legalism. Evidently, however, some of these prophetic revelations were uncomfortable - just as is sound Bible teaching today - and there developed a tendency for the churches to pay more heed to those with spectacular gifts such as gifts of miracles, healings and tongues. Hence, it was necessary for Paul to admonish the Thessalonians to "despise not prophesyings." Later, he also gave a mild rebuke to the Corinthians for putting too much emphasis on the gift of tongues: "Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues. Let all things be done decently and in order" (1Co 14:39, 1Co 14:40). "Forever he that prophesieth speaketh unto men to edification, and exhortation, and comfort" (1Co 14:3). Prophesyings were vitally important in the apostolic churches, but they would soon cease, evidently after the New Testament was completed (1Co 13:8; Rev 22:18, Rev 22:19). The gift of teaching would then take over this type of ministry, for this gift is needed in all churches of all times to convey, explain and apply the full and complete teachings of the Scriptures. The message of this verse for today's church, therefore, is: "Despise not the teachings of the Word and those who teach them.""

Defender: 1Th 5:21

The Christian's faith is not based on credulity, but on sound evidence (1Pe 3:15). This exhortation applies to both doctrine and practice, especially as taught and tested by Scripture."

Defender: 1Th 5:22

A Christian's testimony is vitally important, for it may well affect the eternal destiny of others. His question about a given act should not be, "What's wrong with doing this?" Rather, he should be guided by the question, "What's right and positive about doing this?" Both wrong behavior and behavior which could appear to be wrong should be avoided by the conscientious Christian (Rom 14:21; 1Co 6:12; 1Co 10:31, 1Co 10:32)."

Defender: 1Th 5:23

This verse proves that man is a tri-unity of soul, body and spirit, patterned, in a sense, after the divine Godhead, in whose image he was both created and made (Gen 1:26, Gen 1:27). The spirit and soul often seem to be the same, in many contexts, but that they are not the same is evident by the fact that the Word of God can divide them asunder (Heb 4:12). They are both invisible, representing the reality of which the body is only the outward expression. The fact that it is so difficult to distinguish between them has led many to assume they are synonymous; but this verse and others (especially Heb 4:12) make it certain they are not identical. Perhaps the non-physical part of man could be called the soul/spirit complex. Although probably too simplistic, it is convenient to think of the soul, body and spirit as representing the mental, physical and spiritual components of man, respectively. Another way is to look at the human tri-unity as one's essential nature, his bodily person, and his spiritually influencing personality. In any case, all three aspects of our being, soul, body and spirit, are eternal."

Defender: 1Th 5:28

In this first-written New Testament epistle and in all his following epistles, Paul began the practice of praying God's grace, through Christ, to be with all his readers."

TSK: 1Th 5:10

died : Mat 20:28; Joh 10:11, Joh 10:15, Joh 10:17, Joh 15:13; Rom 5:6-8, Rom 8:34, Rom 14:8, Rom 14:9; 1Co 15:3; 2Co 5:15, 2Co 5:21; Eph 5:2; 1Ti 2:6; Tit 2:14; 1Pe 2:24, 1Pe 3:18

whether : 1Th 4:13, 1Th 4:17

TSK: 1Th 5:11

Wherefore : 1Th 4:18

comfort : or, exhort, Heb 3:13, Heb 10:25

and edify : Rom 14:19, Rom 15:2; 1Co 10:23, 1Co 14:5, 1Co 14:12, 1Co 14:29; 2Co 12:19; Eph 4:12, Eph 4:16, Eph 4:29; 1Ti 1:4; Jud 1:20

even : 1Th 4:10; Rom 15:14; 2Pe 1:12

TSK: 1Th 5:12

to know : 1Co 16:18; Phi 2:19; Heb 13:7, Heb 13:17

labour : 1Th 2:9; Mat 9:37, Mat 9:38; Luk 10:1, Luk 10:2, Luk 10:7; Joh 4:38; Act 20:35; 1Co 3:9, 1Co 15:10; 1Co 16:16; 2Co 5:9, 2Co 6:1, 2Co 11:23; Gal 4:11; Phi 2:16; Col 1:29; 1Ti 5:17, 1Ti 5:18; 2Ti 2:6; Rev 2:3

and are : Act 20:28; 1Co 12:28; Tit 1:5; Heb 13:7, Heb 13:17; 1Pe 5:2, 1Pe 5:3; Rev 1:20; Rev 2:1, Rev 2:8, Rev 2:12, Rev 2:18, Rev 3:1, Rev 3:7, Rev 3:14

and admonish : 1Th 5:14; 1Ti 5:1, 1Ti 5:20; Tit 1:3, Tit 2:15

TSK: 1Th 5:13

esteem : Mat 10:40; 1Co 4:1, 1Co 4:2, 1Co 9:7-11; Gal 4:14, Gal 6:6

and be : Gen 45:24; Psa 133:1; Mar 9:50; Luk 7:3-5; Joh 13:34, Joh 13:35, Joh 15:17; Rom 4:17-19; 2Co 13:11; Gal 5:22; Eph 4:3; Col 3:15; 2Th 3:16; 2Ti 2:22; Heb 12:14; Jam 3:18

TSK: 1Th 5:14

exhort : or, beseech, Rom 12:1

you : 1Th 5:12

warn : Jer 6:12; Eze 3:17-21, Eze 33:3-9; Act 20:27, Act 20:31; 1Co 4:14; Col 1:28

that : Tit 1:6, Tit 1:10

unruly : or, disorderly, 2Th 3:11-13

comfort : 1Th 2:7-12; Isa 35:3, Isa 35:4, Isa 40:1, Isa 40:2, Isa 40:11; Eze 34:16; Mat 12:20; Luk 22:32; Joh 21:15-17; Rom 14:1, Rom 15:1-3; Gal 6:1, Gal 6:2; Heb 12:12

support : Act 20:35 *Gr.

be : Isa 63:9; 1Co 13:4, 1Co 13:5; Gal 5:22; Eph 4:2, Eph 4:32, Eph 5:1, Eph 5:2; Col 3:12, Col 3:13; 1Ti 3:3, 1Ti 6:11; 2Ti 2:24, 2Ti 2:25, 2Ti 4:2; Heb 5:2, Heb 5:3, Heb 13:3

TSK: 1Th 5:15

See : Gen 45:24; 1Co 16:10; Eph 5:15, Eph 5:33; 1Pe 1:22; Rev 19:10, Rev 22:9

none : Exo 23:4, Exo 23:5; Lev 19:18; 1Sa 24:13; Psa 7:4; Pro 17:13, Pro 20:22, Pro 24:17, Pro 24:29; Pro 25:21; Mat 5:39, Mat 5:44, Mat 5:45; Luk 6:35; Rom 12:17-21; 1Co 6:7; 1Pe 2:22, 1Pe 2:23, 1Pe 3:9

ever : 1Th 2:12; Deu 16:20; Psa 38:20; Rom 14:19; 1Co 14:1; 1Ti 6:11; Heb 12:14; 1Pe 3:11-13; 3Jo 1:11

and : Rom 12:17, Rom 12:18; Gal 6:10; 2Ti 2:24; Tit 3:2; 1Pe 2:17

TSK: 1Th 5:16

Rejoice : 2Co 6:10; Phi 4:4; Mat 5:12; Luk 10:20; Rom 12:12

TSK: 1Th 5:17

Pray : Luk 18:1, Luk 21:36; Rom 12:12; Eph 6:18; Col 4:2; 1Pe 4:7

TSK: 1Th 5:18

every : Eph 5:20; Phi 4:6; Col 3:17; Job 1:21; Psa 34:1; Heb 13:15

for : 1Th 4:3; 1Pe 2:15, 1Pe 4:2; 1Jo 2:17

TSK: 1Th 5:19

Quench : Son 8:7; Eph 4:30, Eph 6:16

the Spirit : Gen 6:3; 1Sa 16:4; Neh 9:30; Psa 51:11; Isa 63:10; Act 7:51; 1Co 14:30; Eph 4:30; 1Ti 4:14; 2Ti 1:6

TSK: 1Th 5:20

1Th 4:8; Num 11:25-29; 1Sa 10:5, 1Sa 10:6, 1Sa 10:10-13, 1Sa 19:20-24; Act 19:6; 1Co 11:4; 1Co 12:10,1Co 12:28, 1Co 13:2, 1Co 13:9, 1Co 14:1, 1Co 14:3-6, 1Co 14:22-25, 1Co 14:29-32, 1Co 14:37-39; Eph 4:11, Eph 4:12; Rev 11:3-11

TSK: 1Th 5:21

Prove : Isa 8:20; Mat 7:15-20; Mar 7:14-16; Luk 12:57; Act 17:11; Rom 12:2; 1Co 2:11, 1Co 2:14, 1Co 2:15, 1Co 14:28; Eph 5:10; Phi 1:10 *marg. 1Jo 4:1; Rev 2:2

hold : Deu 11:6-9, Deu 32:46, Deu 32:47; Pro 3:1, Pro 3:21-24, Pro 4:13, Pro 6:21-23, Pro 23:23; Son 3:4; Joh 8:31, Joh 15:4; Act 11:23, Act 14:22; Rom 12:9; 1Co 15:58; Phi 3:16, Phi 4:8; 2Th 2:15; 2Ti 1:15, 2Ti 3:6, 2Ti 4:14; Heb 10:23; Rev 2:25, Rev 3:3, Rev 3:11

TSK: 1Th 5:22

1Th 4:12; Exo 23:7; Isa 33:15; Mat 17:26, Mat 17:27; Rom 12:17; 1Co 8:13, 1Co 10:31-33; 2Co 6:3, 2Co 8:20,2Co 8:21; Phi 4:8; Jud 1:23

TSK: 1Th 5:23

God : Rom 15:5, Rom 15:13, Rom 15:33, Rom 16:20; 1Co 14:33; 2Co 5:19; Phi 4:9; 2Th 3:16; Heb 13:20; 1Pe 5:10

sanctify : 1Th 3:13, 1Th 4:3; Lev 20:8, Lev 20:26; Eze 37:28; Joh 17:19; Act 20:32, Act 26:18; 1Co 1:2; Heb 2:11; 1Pe 1:2; Jud 1:1

your : Heb 4:12

preserved : 1Th 3:13; 1Co 1:8, 1Co 1:9; Eph 5:26, Eph 5:27; Phi 1:6, Phi 1:10, Phi 2:15, Phi 2:16; Col 1:22; Jud 1:24

TSK: 1Th 5:24

Faithful : Deu 7:9; Psa 36:5, Psa 40:10, Psa 86:15, Psa 89:2, Psa 92:2, Psa 100:5, Psa 138:2, Psa 146:6; Isa 25:1; Lam 3:23; Mic 7:20; Joh 1:17, Joh 3:33; 1Co 1:9, 1Co 10:13; 2Th 3:3; 2Ti 2:13; Tit 1:2; Heb 6:17, Heb 6:18

calleth : 1Th 2:12; Rom 8:30, Rom 9:24; Gal 1:15; 2Th 2:14; 2Ti 1:9; 1Pe 5:10; 2Pe 1:3; Rev 17:14

who : Num 23:19; 2Ki 19:31; Isa 9:7, Isa 14:24-26, Isa 37:32; Mat 24:35

TSK: 1Th 5:25

Rom 15:30; 2Co 1:11; Eph 6:18-20; Phi 1:19; Col 4:3; 2Th 3:1-3; Phm 1:22; Heb 13:18, Heb 13:19

TSK: 1Th 5:26

Rom 16:16; 1Co 16:20

TSK: 1Th 5:27

I charge : or, I adjure, 1Th 2:11; Num 27:23; 1Ki 22:16; 2Ch 18:15; Mat 26:63; Mar 5:7; Act 19:13; 1Ti 1:3, 1Ti 1:18, 1Ti 5:7, 1Ti 5:21, 1Ti 6:13, 1Ti 6:17; 2Ti 4:1

that : Col 4:16; 2Th 3:14

holy : Heb 3:1

TSK: 1Th 5:28

Rom 1:7, Rom 16:20,Rom 16:24; 2Th 3:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Th 5:10

Who died for us - That is, to redeem us. He designed by his death that we should ultimately live with him; and this effect of his death could be secured only as it was an atoning sacrifice.

Whether we wake or sleep - Whether we are found among the living or the dead when he comes. The object here is to show that the one class would have no advantage over the other. This was designed to calm their minds in their trials, and to correct an error which seems to have prevailed in the belief that those who were found alive when he should return would have some priority over those who were dead; see the notes on 1Th 4:13-18.

Should live together with him - See the notes at Joh 14:3. The word rendered "together"( ἁμα hama ) is not to be regarded as connected with the phrase "with him"- as meaning that he and they would be "together,"but it refers to those who "wake and those who sleep"- those who are alive and those who are dead - meaning that they would be "together"or would be with the Lord "at the same time;"there would be no priority or precedence. Rosenmuller.

Barnes: 1Th 5:11

Wherefore comfort yourselves - notes, 1Th 4:18.

And edify one another - Strive to build up each other, or to establish each other in the faith by these truths; notes, Rom 14:19.

Even as also ye do - Continue to do it. Let nothing intervene to disturb the harmony and consolation which you have been accustomed to derive from these high and holy doctrines.

Barnes: 1Th 5:12

And we beseech you, brethren, to know them which labour among you - Who they were is not mentioned. It is evident, however, that the church was not left without appointed persons to minister to it when its founders should be away. We know that there were presbyters ordained over the church at Ephesus, and over the churches in Crete (Act 20:17; Titus i. 5), and that there were bishops and deacons at Philippi Phi 1:1, and there is every reason to believe that similar officers would be appointed in every newly organized church, The word "know"seems to mean that they were not to make themselves strangers to them - to be cold and distant toward them - to be ignorant of their needs, or to be indifferent to them. While a people are not obtrusively to intermeddle with the business of a minister, anymore than they are with that of any other man, yet there are things in regard to him with which they should be acquainted. They should seek to be personally acquainted with him, and make him their confidant and counselor in their spiritual troubles. They should seek his friendship, and endeavor to maintain all proper contact with him. They should not regard him as a distant man, or as a stranger among them. They should so far understand his circumstances as to know what is requisite to make him comfortable, and should be on such terms that they may readily and cheerfully furnish what he needs. And they are to "know"or regard him as their spiritual teacher and ruler; not to be strangers to the place where he preaches the word of life, and not to listen to his admonitions and reproofs as those of a stranger, but as those of a pastor and friend.

Which labour among you - There is no reason to suppose, as many have done, that the apostle here refers to different classes of ministers. He rather refers to different parts of the work which the same ministers perform. The first is, that they "labor"- that is, evidently, in preaching the gospel. For the use of the word, see Joh 4:38, where it occurs twice; 1Co 15:10; 1Co 16:16. The word is one which properly expresses wearisome toil, and implies that the office of preaching is one that demands constant industry.

And are over you in the Lord - That is, by the appointment of the Lord, or under his direction. They are not absolute sovereigns, but are themselves subject to one who is over them - the Lord Jesus. On the word here rendered "are over you"( προΐσταμένους proistamenous ) see the notes on Rom 12:8, where it is translated "ruleth."

And admonish you - The word here used ( νουθετέω noutheteō ) is rendered "admonish,"and "admonished,"in Rom 15:14; Col 3:16; 1Th 5:12; 2Th 3:15; and warn, and warning, 1Co 4:14; Col 1:28; 1Th 5:14. It does not elsewhere occur in the New Testament. It means, to put in mind; and then to warn, entreat, exhort. It is a part of the duty of a minister to put his people in mind of the truth; to warn them of danger; to exhort them to perform their duty; to admonish them if they go astray.

Barnes: 1Th 5:13

And to esteem them very highly in love - To cherish for them an affectionate regard. The office of a minister of religion demands respect. They who are faithful in that office have a claim on the kind regards of their fellow-men. The very nature of the office requires them to do good to others, and there is no benefactor who should be treated with more affectionate regard than he who endeavors to save us from ruin; to impart to us the consolations of the gospel in affliction; and to bring us and our families to heaven.

For their work’ s sake - Not primarily as a personal matter, or on their own account, but on account of the work in which they are engaged. It is a work whose only tendency, when rightly performed, is to do good. It injures no man, but contributes to the happiness of all. It promotes intelligence, industry, order, neatness, economy, temperance, chastity, charity, and kindness in this world, and leads to eternal blessedness in the world to come. A man who sincerely devotes himself to such a work has a claim on the kind regards of his fellow-men.

And be at peace among yourselves - See the Mar 9:50 note; Rom 12:18; Rom 14:19 notes.

Barnes: 1Th 5:14

Now we exhort you, brethren - Margin, "beseech."This earnest entreaty is evidently addressed to the whole church, and not to the ministers of the gospel only. The duties here enjoined are such as pertain to all Christians in their appropriate spheres, and should not be left to be performed by ministers only.

Warn them - The same word which in 1Th 5:12 is rendered "admonish."It is the duty of every church member, as well as of the ministers of the gospel, affectionately to admonish those whom they know to be living contrary to the requirements of the gospel. One reason why there is so little piety in the church, and why so many professors of religion go astray, is, that the great mass of church members feel no responsibility on this subject. They suppose that it is the duty only of the officers of the church to admonish an erring brother, and hence many become careless and cold and worldly, and no one utters a kind word to them to recall them to a holy walk with God.

That are unruly - Margin, "disorderly."The word here used ( ἄτακτος ataktos ), is one which properly means "not keeping the ranks,"as of soldiers; and then irregular, confused, neglectful of duty, disorderly. The reference here is to the members of the church who were irregular in their Christian walk. It is not difficult, in an army, when soldiers get out of the line, or leave their places in the ranks, or are thrown into confusion, to see that little can be accomplished in such a state of irregularity and confusion. As little difficult is it, when the members of a church are out of their places, to see that little can be accomplished in such a state. Many a church is like an army where half the soldiers are out of the line; where there is entire insubordination in the ranks, and where not half of them could be depended on for efficient service in a campaign. Indeed, an army would accomplish little if as large a proportion of it were irregular, idle, remiss, or pursuing their own aims to the neglect of the public interest, as there are members of the church who can never be depended on in accomplishing the great purpose for which it was organized.

Comfort the feeble-minded - The dispirited; the disheartened; the downcast. To do this is also the duty of each church member. There are almost always those who are in this condition, and it is not easy to appreciate the value of a kind word to one in that state. Christians are assailed by temptation; in making efforts to do good they are opposed and become disheartened; in their contests with their spiritual foes they are almost overcome; they walk through shades of spiritual night, and find no comfort. In such circumstances, how consoling is the voice of a friend! How comforting is it to feel that they are not alone! How supporting to be addressed by one who has had the same conflicts, and has triumphed! Every Christian - especially every one who has been long in the service of his Master - has a fund of experience which is the property of the church, and which may be of incalculable value to those who are struggling now amidst many embarrassments along the Christian way. He who has that experience should help a weak and sinking brother; he should make his own experience of the efficacy of religion in his trials and conflicts, the means of sustaining others in their struggles. There is no one who would not reach out his hand to save a child borne down rapid stream; yet how often do experienced and strong men in the Christian faith pass by those who are struggling in the "deep waters, where the proud waves have come over their souls!"

Support the weak - See the notes at Rom 15:1.

Be patient toward all men - See the Greek word here used, explained in the notes on 1Co 13:4; compare Eph 4:2; Gal 5:22; Col 3:12.

Barnes: 1Th 5:15

See that none render evil for evil - See the notes on Mat 5:39, Mat 5:44. The meaning here is, that we are not to take vengeance; compare notes on Rom 12:17, Rom 12:19. This law is positive, and is universally binding. The moment we feel ourselves acting from a desire to "return evil for evil,"that moment we are acting wrong. It may be right to defend our lives and the lives of our friends; to seek the protection of the law for our persons, reputation, or property, against those who would wrong us; to repel the assaults of calumniators and slanderers, but in no case should the motive be to do them wrong for the evil which they have done us.

But ever follow that which is good - Which is benevolent, kind, just, generous; see the notes, Rom 12:20-21.

Both among yourselves, and to all men - The phrase "to all men,"seems to have been added to avoid the possibility of misconstruction. Some might possibly suppose that this was a good rule to be observed toward those of their own number, but that a greater latitude in avenging injuries might be allowable toward their enemies out of the church. The apostle, therefore, says that the rule is universal. It relates to the pagan, to infidels, sceptics, and persecutors, as well as to the members of the church. To every man we are to do good as we are able - no matter what they do to us. This is the rule which God himself observes toward the evil and unthankful (notes, Mat 5:45), and is one of the original and beautiful laws of our holy religion.

Barnes: 1Th 5:16

Rejoice evermore - See the notes on Phi 3:1; Phi 4:4.

Barnes: 1Th 5:17

Pray without ceasing - See the notes on Rom 12:12. The direction here may be fairly construed as meaning:

(1) That we are to be regular and constant in the observance of the stated seasons of prayer. We are to observe the duty of prayer in the closet, in the family, and in the assembly convened to call on the name of the Lord. We are not to allow this duty to be interrupted or intermitted by any trifling cause. We are so to act that it may be said we pray regularly in the closet, in the family, and at the usual seasons when the church prays to which we belong.

\caps1 (2) w\caps0 e are to maintain an uninterrupted and constant spirit of prayer. We are to be in such a frame of mind as to be ready to pray publicly if requested; and when alone, to improve any moment of leisure which we may have when we feel ourselves strongly inclined to pray. That Christian is in a bad state of mind who has suffered himself, by attention to worldly cares, or by light conversation, or by gaiety and vanity, or by reading an improper book, or by eating or drinking too much, or by late hours at night among the thoughtless and the vain, to be brought into such a condition that he cannot engage in prayer with proper feelings. There has been evil done to the soul if it is not prepared for communion with God at all times, and if it would not find pleasure in approaching his holy throne.

Barnes: 1Th 5:18

In every thing give thanks - See the Eph 5:20 note; Phi 4:6 note. We can always find something to be thankful for, and there may be reasons why we ought to be thankful for even those dispensations which appear dark and frowning. Chrysostom, once the archbishop of Constantinople, and then driven into exile, persecuted, and despised, died far away form all the splendors of the capital, and all the comforts and honors which he had enjoyed, uttering his favorite motto - δόξα τῷ Θεῷ πάντων ἕνεκεν doxa tō Theō pantōn heneken - "glory to God for all things."Bibliotheca Sacra, 1:700. So we may praise God for everything that happens to us under his government. A man owes a debt of obligation to him for anything which will recall him from his wanderings, and which will prepare him for heaven. Are there any dealings of God toward people which do not contemplate such an end? Is a man ever made to drink the cup of affliction when no drop of mercy is intermingled? Is he ever visited with calamity which does not in some way contemplate his own temporal or eternal good! Could we see all, we should see that we are never placed in circumstances in which there is not much for which we should thank God. And when, in his dealings, a cloud seems to cover his face, let us remember the good things without number which we have received, and especially remember that we are in the world of redeeming love, and we shall find enough for which to be thankful.

For this is the will of God - That is, that you should be grateful. This is what God is pleased to require you to perform in the name of the Lord Jesus. In the gift of that Saviour he has laid the foundation for that claim, and he requires that you should not be unmindful of the obligation; see the notes, Heb 13:15.

Barnes: 1Th 5:19

Quench not the Spirit - This language is taken from the way of putting out a fire, and the sense is, we are not to extinguish the influences of the Holy Spirit in our hearts. Possibly there may be an allusion here to fire on an altar, which was to be kept constantly burning. This fire may have been regarded as emblematic of devotion, and as denoting that that devotion was never to become extinct. The Holy Spirit is the source of true devotion, and hence the enkindlings of piety in the heart, by the Spirit, are never to be quenched. Fire may be put out by pouring on water; or by covering it with any incombustible substance; or by neglecting to supply fuel. If it is to be made to burn, it must be nourished with proper care and attention. The Holy Spirit, in his influences on the soul, is here compared with fire that might be made to burn more intensely, or that might be extinguished.

In a similar manner the apostle gives this direction to Timothy, "I put thee in remembrance that thou stir up ἀναζωπυρεῖν anazōpurein , kindle up, cause to burn) the gift of God;"2Ti 1:6. Anything that will tend to damp the ardor of piety in the soul; to chill our feelings; to render us cold and lifeless in the service of God, may be regarded as "quenching the Spirit."Neglect of cultivating the Christian graces, or of prayer, of the Bible, of the sanctuary, of a careful watchfulness over the heart, will do it. Worldliness, vanity, levity, ambition, pride, the love of dress, or indulgence in an improper train of thought, will do it. It is a great rule in religion that all the piety which there is in the soul is the fair result of culture. A man has no more religion than he intends to have; he has no graces of the Spirit which he does not seek; he has no deadness to the world which is not the object of his sincere desire, and which he does not aim to have. Any one, if he will, may make elevated attainments in the divine life; or he may make his religion merely a religion of form, and know little of its power and its consolations.

Barnes: 1Th 5:20

Despise not prophesyings - On the subject of prophesyings in the early Christian church, see the notes on 1Co 14:1 ff1 ff. The reference here seems to be to preaching. They were not to undervalue it in comparison with other things. It is possible that in Thessalonica, as appears to have been the case subsequently in Corinth (compare 1Co 14:19), there were those who regarded the power of working miracles, or of speaking in unknown tongues, as a much more eminent endowment than that of stating the truths of religion in language easily understood. It would not be unnatural that comparisons should be made between these two classes of endowments, much to the disadvantage of the latter; and hence may have arisen this solemn caution not to disregard or despise the ability to make known divine truth in intelligible language. A similar counsel may not be inapplicable to us now. The office of setting forth the truth of God is to be the permanent office in the church; that of speaking foreign languages by miraculous endowment, was to be temporary. But the office of addressing mankind on the great duties of religion, and of publishing salvation, is to be God’ s great ordinance for converting the world. It should not be despised, and no man commends his own wisdom who contemns it - for:

\caps1 (1) i\caps0 t is God’ s appointment - the means which he has designated for saving people.

\caps1 (2) i\caps0 t has too much to entitle it to respect to make it proper to despise or contemn it. There is nothing else that has so much power over mankind as the preaching of the gospel; there is no other institution of heaven or earth among people that is destined to exert so wide and permanent an influence as the Christian ministry.

\caps1 (3) i\caps0 t is an influence which is wholly good. No man is made the poorer, or the less respectable, or more miserable in life or in death, by following the counsels of a minister of Christ when he makes known the gospel.

\caps1 (4) h\caps0 e who despises it contemns that which is designed to promote his own welfare, and which is indispensable for his salvation. It remains yet to be shown that any man has promoted his own happiness, or the welfare of his family, by affecting to treat with contempt the instructions of the Christian ministry.

Barnes: 1Th 5:21

Prove all things - Subject everything submitted to you to be believed to the proper test. The word here used ( δοκιμάζετε dokimazete ), is one that is properly applicable to metals, referring to the art of the assayer, by which the true nature and value of the metal is tested; see notes, 1Co 3:13. This trial was usually made by fire. The meaning here is, that they were carefully to examine everything proposed for their belief. They were not to receive it on trust; to take it on assertion; to believe it because it was urged with vehemence, zeal, or plausibility. In the various opinions and doctrines which were submitted to them for adoption, they were to apply the appropriate tests from reason and the word of God, and what they found to be true they were to embrace; what was false they were to reject. Christianity does not require people to disregard their reason, or to be credulous. It does not expect them to believe anything because others say it is so. It does not make it a duty to receive as undoubted truth all that synods and councils have decreed; or all that is advanced by the ministers of religion. It is, more than any other form of religion, the friend of free inquiry, and would lead people everywhere to understand the reason of the opinions which they entertain; compare Act 17:11-12; 1Pe 3:15.

Hold fast that which is good - Which is in accordance with reason and the word of God; which is adapted to promote the salvation of the soul and the welfare of society. This is just as much a duty as it is to "prove all things."A man who has applied the proper tests, and has found out what is truth, is bound to embrace it and to hold it fast. He is not at liberty to throw it away, as if it were valueless; or to treat truth and falsehood alike. It is a duty which he owes to himself and to God to adhere to it firmly, and to suffer the loss of all things rather than to abandon it. There are few more important rules in the New Testament than the one in this passage. It shows what is the true nature of Christianity, and it is a rule whose practical value cannot but be felt constantly in our lives. Other religions require their votaries to receive everything upon trust; Christianity asks us to examine everything.

Error, superstition, bigotry, and fanaticism attempt to repress free discussion, by saying that there are certain things which are too sacred in their nature, or which have been too long held, or which are sanctioned by too many great and holy names, to permit their being subjected to the scrutiny of common eyes, or to be handled by common hands. In opposition to all this, Christianity requires us to examine everything - no matter by whom held; by what councils ordained; by what venerableness of antiquity sustained; or by what sacredness it may be invested. We are to receive no opinion until we are convinced that it is true; we are to be subjected to no pains or penalties for not believing what we do not perceive to be true; we are to be prohibited from examining no opinion which our fellow-men regard as true, and which they seek to make others believe. No popular current in favor of any doctrine; no influence which name and rank and learning can give it, is to commend it to us as certainly worthy of our belief. By whomsoever held, we are to examine it freely before we embrace it; but when we are convinced that it is true, it is to be held, no matter what current of popular opinion or prejudice maybe against it; no matter what ridicule may be poured upon it; and no matter though the belief of it may require us to die a martyr’ s death.

Barnes: 1Th 5:22

Abstain from all appearance of evil - Not only from evil itself, but from that which seems to be wrong. There are many things which are known to be wrong. They are positively forbidden by the laws of heaven, and the world concurs in the sentiment that they are wicked. But there are also many things about which there may be some reasonable doubt. It is not quite easy to determine in the case what is right or wrong. The subject has not been fully examined, or the question of its morality may be so difficult to settle, that the mind may be nearly or quite balanced in regard to it. There are many things which, in themselves, may not appear to us to be positively wrong, but which are so considered by large and respectable portions of the community; and for us to do them would be regarded as inconsistent and improper. There are many things, also, in respect to which there is great variety of sentiment among mankind - where one portion would regard them as proper, and another as improper.

There are things, also, where, whatever may be our motive, we may be certain that our conduct will be regarded as improper. A great variety of subjects, such as those pertaining to dress, amusements, the opera, the ball-room, games of chance and hazard, and various practices in the transaction of business, come under this general class; which, though on the supposition that they cannot be proved to be in themselves positively wrong or forbidden, have much the "appearance"of evil, and will be so interpreted by others. The safe and proper rule is to lean always to the side of virtue. In these instances it may be certain that there will be no sin committed by abstaining; there may be by indulgence. No command of God, or of propriety, will be violated if we decline complying with these customs; but on the other hand we may wound the cause of religion by yielding to what possibly is a mere temptation. No one ever does injury or wrong by abstaining from the pleasures of the ball-room, the theater, or a glass of wine; who can indulge in them without, in the view of large and respectable portions of the community, doing that which has the "appearance"at least of "evil?"

Barnes: 1Th 5:23

And the very God of peace - The God who gives peace or happiness; compare notes, Rom 1:7.

Sanctify you - See the notes at Joh 17:17.

Wholly - ὁλοτελεῖς holoteleis . In every part; completely. It is always proper to pray that God would make his people entirely holy. A prayer for perfect sanctification, however, should not be adduced as a proof that it is in fact attained in the present life.

Your whole spirit and soul and body - There is an allusion here, doubtless, to the popular opinion in regard to what constitutes man. We have a body; we have animal life and instincts in common with the inferior creation; and we have also a rational and immortal soul. This distinction is one that appears to the mass of people to be true, and the apostle speaks of it in the language commonly employed by mankind. At the same time, no one can demonstrate that it is not founded in truth. The body we see, and there can be no difference of opinion in regard to its existence. The "soul"( ἡ ψυκὴ hē psuchē - psyche ), the vital principle, the animal life, or the seat of the senses, desires, affections, appetites, we have in common with other animals. It pertains to the nature of the animal creation, though more perfect in some animals than in others, but is in all distinct from the soul as the seat of conscience, and as capable of moral agency.

See the use of the word in Mat 22:37; Mar 12:30; Luk 10:27; Luk 12:20; Act 20:10; Heb 4:12; Rev 8:9, et al. In the Pythagorean and Platonic philosophy this was distinguished from the higher rational nature ὁ νοῦς , τὸ πνεῦμα ho nous , to pneuma as this last belonged to man alone. This "psyche"( ψυχὴ psuchē ) "soul."or life, it is commonly supposed, becomes extinct at death. It is so connected with the bodily organization, that when the tissues of the animal frame cease their functions, this ceases also. This was not, however, the opinion of the ancient Greeks. Homer uses the term to denote that which leaves the body with the breath, as escaping from the ἕρκος ὀδοντων herkos odontōn - "the fence or sept of thy teeth"- and as also passing out through a wound. - This ψυχή psuchē - "psyche"- continued to exist in Hades, and was supposed to have a definite form there, but could not be seized by the hands.

Ody . 2:207. See "Passow,"2; compare Prof. Bush, Anasta . pp. 72, 73. Though this word, however, denotes the vital principle or the animal life, in man it may be connected with morals - just as the body may be - for it is a part of himself in his present organization, and whatever may be true in regard to the inferior creation, it is his duty to bring his whole nature under law, or so to control it that it may not be an occasion of sin. Hence the apostle prays that the "whole body and soul"- or animal nature - may be made holy. This distinction between the animal life and the mind of man (the "anima"and "animus,"the ψυχὴ psuchē and the πνεῦμα pneuma ), was often made by the ancient philosophers. See Plato, Timae. p. 1048, A. Nemesius, de Nat. Hom. 1 Cited Glyca, p. 70; Lucretius, 3:94; 116, 131; Juvenal, 15:146; Cicero, de Divinat. 129, as quoted by Wetstein in loc. A similar view prevailed also among the Jews. rabbi Isaac (Zohar in Lev. fol. 29, 2), says, "Worthy are the righteous in this world and the world to come, for lo, they are all holy; their body is holy, their soul is holy, their spirit and their breath is holy."Whether the apostle meant to sanction this view, or merely to speak in common and popular language, may indeed be questioned, but there seems to be a foundation for the language in the nature of man. The word here rendered "spirit"( πνεῦμα pneuma ), refers to the intellectual or higher nature of man; that which is the seat of reason, of conscience, and of responsibility. This is immortal. It has no necessary connection with the body, as animal life or the psyche ( ψυχὴ psuchē ) has, and consequently will be unaffected by death. It is this which distinguishes man from the brute creation; this which allies him with higher intelligences around the throne of God.

Be preserved blameless unto the coming of our Lord Jesus Christ - The apostle does not intimate here that either the body or the vital principle will be admitted to heaven, or will be found in a future state of being, whatever may be the truth on that subject. The prayer is, that they might be entirely holy, and be kept from transgression, until the Lord Jesus should come; that is, until he should come either to remove them by death, or to wind up the affairs of this lower world; see the notes on 1Th 1:10. By his praying that the "body and the soul"- meaning here the animal nature, the seat of the affections and passions - might be kept holy, there is reference to the fact that, connected as they are with a rational and accountable soul, they may be the occasion of sin. The same natural propensities; the same excitability of passion; the same affections which in a brute would involve no responsibility, and have nothing moral in their character, may be a very different thing in man, who is placed under a moral law, and who is bound to restrain and govern all his passions by a reference to that law, and to his higher nature. For a cur to snarl and growl; for a lion to roar and rage; for a hyena to be fierce and untameable; for a serpent to hiss and bite, and for the ostrich to leave her eggs without concern Job 39:14, involves no blame, no guilt for them, for they are not accountable; but for man to evince the same temper, and the same want of affection, does involve guilt, for he has a higher nature, and all these things should be subject to the law which God has imposed on him as a moral and accountable being. As these things may, therefore, in man be the occasion of sin, and ought to be subdued, there was a fitness in praying that they might be "preserved blameless"to the coming of the Saviour; compare the notes on 1Co 9:27.

Barnes: 1Th 5:24

Faithful is he that calleth you - That is, your sanctification after all depends on him, and as he has begun a work of grace in your hearts, you may depend on his faithfulness to complete it; see the 1Th 4:3 note; Phi 1:6 note; 1Co 1:9 note.

Barnes: 1Th 5:25

Brethren, pray for us - A request which the apostle often makes; notes on Heb 13:18. He was a man of like passions as others: liable to the same temptations; engaged in an arduous work; often called to meet with opposition, and exposed to peril and want, and he especially needed the prayers of the people of God. A minister, surrounded as he is by temptations, is in great danger if he has not the prayers of his people. Without those prayers, he will be likely to accomplish little in the cause of his Master. His own devotions in the sanctuary will be formal and frigid, and the word which he preaches will be likely to come from a cold and heavy heart, and to fall also on cold and heavy hearts. There is no way in which a people can better advance the cause of piety in their own hearts, than by praying much for their minister.

Barnes: 1Th 5:26

Greet all the brethren with an holy kiss - see the notes on Rom 16:16.

Barnes: 1Th 5:27

I charge you by the Lord - Margin, "adjure."Greek, "I put you under oath by the Lord"- ενορκίζω ὑμᾶς τὸν Κύριον enorkizō humas ton Kurion . It is equivalent to binding persons by an oath; see the notes on Mat 26:63; compare Gen 21:23-24; Gen 24:3, Gen 24:37.

That this epistle be read unto all the holy brethren - To all the church; compare notes on Col 4:16. The meaning is, that the Epistle was to be read to the whole church on some occasion. on which it was assembled together. It was not merely designed for the individual or individuals into whose hands it might happen to fall, but as it contained matters of common interest, and was designed for the whole body of believers at Thessalonica, the apostle gives a solemn charge that it should not be suppressed or kept from them. Injunctions of this kind occurring in the Epistles, look as if the apostles regarded themselves as under the influence of inspiration, and as having authority to give infallible instructions to the churches.

Barnes: 1Th 5:28

The grace of our Lord Jesus Christ, ... - notes, Rom 16:20.

In regard to the subscription at the close of the Epistle, purporting that it was written from Athens, see the introduction, section 3. These subscriptions are of no authority, and the one here, like several others, is probably wrong.

From the solemn charge in 1Th 5:27 that "this epistle should be read to all the holy brethren,"that is, to the church at large, we may infer that it is in accordance with the will of God that all Christians should have free access to the Holy Scriptures. What was the particular reason for this injunction in Thessalonica, is not known, but it is possible that an opinion had begun to prevail even then that the Scriptures were designed to be kept in the hands of the ministers of religion, and that their common perusal was to be prohibited. At all events, whether this opinion prevailed then or not, it is not unreasonable to suppose that the Holy Spirit, by whom this Epistle was dictated, foresaw that the time would come when this doctrine would be defended by cardinals and popes and councils; and that it would be one of the means by which the monstrous fabric of the Papacy would be sustained and perpetuated. It is worthy of remark, also, that the apostle Paul, in his epistles to the Thessalonians, has dwelt more fully on the fact that the great apostasy would occur under the Papacy, and on the characteristics of that grand usurpation over the rights of people, than he has anywhere else in his Epistle; see 2Th 2:11. It is no improbable supposition that with reference to that, and to counteract one of its leading dogmas, his mind was supernaturally directed to give this solemn injunction, that the contents of the Epistle which he had written should be communicated without reserve to all the Christian brethren in Thessalonica. In view of this injunction, therefore, at the close of this Epistle, we may remark:

\caps1 (1) t\caps0 hat it is a subject of express divine command that the people should have access to the Holy Scriptures. So important was this considered, that it was deemed necessary to enjoin those who should receive the word of God, under the solemnities of an oath, and by all the force of apostolic authority, to communicate what they had received to others.

\caps1 (2) t\caps0 his injunction had reference to all the members of the church, for they were all to be made acquainted with the word of God. The command is, indeed, that it he "read"to them, but by parity of reasoning it would follow that it was to be in their hands; that it was to be accessible to them; that it was in no manner to be withheld from them. Probably many of them could not read, but in some way the contents of revelation were to be made known to them - and not by preaching only, but by reading the words of inspiration. No part was to be kept back; nor were they to be denied such access that they could fully understand it; nor was it to be insisted on that there should be an authorized expounder of it. It was presumed that all the members of the church were qualified to understand what had been written to them, and to profit by it. It follows therefore,

\caps1 (3) t\caps0 hat there is great iniquity in all those decisions and laws which are designed to keep the Scriptures from the common people. This is true:

\tx720 \tx1080 (a)\caps1     i\caps0 n reference to the Papal communion, and to all the ordinances there which prohibit the free circulation of the Sacred Volume among the people;

(b)\caps1     i\caps0 t is true of all those laws in slave-holding communities which prohibit slaves from being taught to read the Scriptures; and,

©\caps1     i\caps0 t is true of all the opinions and dogmas which prevail in any community where the right of "private judgment"is denied, and where free access to the volume of inspiration is forbidden.

The richest blessing of heaven to mankind is the Bible; and there is no book ever written so admirably adapted to the common mind, and so fitted to elevate the sunken, the ignorant, and the degraded. There is no more decided enemy of the progress of the human race in intelligence, purity, and freedom, than he who prevents the free circulation of this holy volume; and there is no sincerer friend of the species than he who "causes it to be read by all,"and who contributes to make it accessible to all the families and all the inhabitants of the world.

Poole: 1Th 5:10

Some refer these words to the latter end of the foregoing chapter, where the apostle had spoken of the saints’ death and resurrection, which is their sleeping and waking, as they are here called. And their being for ever with the Lord, is here called their living together with him. And lest it might be thought that none should be with Christ until they awaked at the resurrection, he therefore speaks of living with Christ even when we sleep. He had spoken of sleep in another sense, 1Th 5:6 , as meant of security; but here meant of death, as it is taken 1Th 4:14 . And as watching is set opposite to the former sleep, so here waking to the latter, which is a resurrection from death. And we hence gather that the soul doth not sleep with the body, but lives with the Lord when that sleeps in the grave; as the apostle expected to be with the Lord upon the dissolution of his body, Phi 1:23 , and he mentions it as the privilege of other saints as well as his own, 2Co 5:1 . When we sleep we are with him only in our souls; when we wake we shall be with him both in body and soul. And both these we have from Christ’ s death. If he had not died, heaven had been shut against our souls, for our entrance into the holiest of all is by his blood, and the veil of his flesh rent for us, Heb 10:19,20 ; and the grave would have shut up our bodies, and there would have been no resurrection; so that our living with Christ, both when we sleep and when we wake, springs out of his death. Others carry these words no further than the foregoing verse, showing how we are saved by Christ; saith the apostle, he died for us. As God appointed persons to be saved, and Christ to be the person to be saved by, so also to be saved by his death; with respect to his Father he is said to be put to death, 1Pe 3:18 ; with respect to his own freedom and willingness, he is said here to die for us. And his dying for us implieth the greatness of our guilt, and expresseth the greatness of his own love, Joh 15:13 . He loved us, and thereupon would have us live with him; and he died that we and he may live together. And so he may be said to die for our salvation, the substance whereof consisteth in our living with him. To live with so glorious a Person, and a Person that is full of love to us, and shall then be perfectly beloved of us, and that stands in many near relations to us, and whose presence will have such a blessed influence upon us, and in such a place as heaven is, and that for ever, surely carries the substance of our salvation in it. And if this was the end of his death, surely it was more than to be an example of faith, patience, and submission to God, or to confirm to us the doctrine he preached; it was to satisfy Divine justice, and obtain the pardon of our sin, and merit for us the privilege of living with him.

Poole: 1Th 5:11

These words are an exhortation to the whole church of Thessalonica, to comfort and edify one another. Though the ministry is appointed to this by especial office, yet private Christians are to practise it to one another; the former doth it in way of authority, the latter in a way of charity.

Comfort yourselves together: the apostle had laid before them many comfortable truths, which they were to comfort one another by; and if we read the words, exhort one another, it refers to the necessary duties of religion he had mentioned in this and the foregoing chapter.

And edify one another and this follows from both the former, as alluding to a house that is built up by degrees: and so is every church the house of God; and consisting of living stones, every part is to seek the building up of the whole; and by mutual exhortation and comfort the whole may be edified. Christians, then, are to be blamed that only seek to edify themselves, and much more they who pull down, and divide, and destroy, instead of building up.

Even as also ye do: and what the apostle exhorted them to, they were already in the practice of; for which he here again commends them, as he had done upon several accounts before, not to flatter, but to encourage them to proceed, and to set before other churches their example for imitation.

Poole: 1Th 5:12-13

Ver. 12,13. The apostle spake before of their private duties as Christians to one another, now of their duties to their pastors and teachers, lest by what he had said they might think the ministry needless. It seems this church was settled under officers, which is called an organical church. And though the apostle himself was driven from them by persecution, yet they were not without ministers and teachers; and they owed a great duty to them, to which he doth lovingly exhort them. And he describes them not by the name of their office, as pastors, elders, or ministers, but by the work of it.

Them which labour among you the word imports diligent labour, causing weariness, as 1Ti 5:17 , who labour in the word and doctrine; which shows both the nature of the work of the ministry, it is laborious; and the duty of ministers therein, not to seek the honour and profit of the office, and refuse the labour of it; they have the work of teaching, and of oversight or government, and admonition, and all require labour.

And are over you in the Lord: the same word is used 1Ti 5:17 , and translated rule; it signifies that superintendency and precedency, which the elders or ministers have over their respective flocks; and it is said to be in the Lord, either to distinguish them from civil officers, or to show both the original, rule, and end of their office; it is from the Lord by institution, and to be managed according to his laws, and directed to his service and glory as its end.

And admonish you: the word is often used in the New Testament, Act 20:31 Rom 15:14 Col 1:28 3:16 ; and signifies either the putting into the mind by way of instruction, or upon the mind by way of counsel, threatening, or reproof; and that either publicly or privately. Now the duty they owed to them is:

1. To know them, as in the former words; that is, to own them in their office, to have regard to their teaching, and to submit to their government, and to reward their labours; as knowing is often taken in Scripture to express the acts of the will and affection, and the actions also of the outward man, as well as of the mind; as Psa 1:6 101:4 .

2. To esteem them very highly in love for their work’ s sake; uperekperissou see Rom 5:20 2Co 7:4 . The words in the Greek carry such an emphasis as cannot well be expressed in English, importing esteem and love to an hyperbole; their love was to be joined with esteem, and esteem with love, and both these to abound and superabound towards them. We read of a double honour, 1Ti 5:17 , which contains the whole duty of people to their ministers.

For their work’ s sake whether of teaching, ruling, or admonition. Their work is in itself honourable, and work that tends to your salvation, and though their persons be meant, yet to esteem and love them for their work; or if upon any other account they deserve it of you, yet their work is to be the chief reason thereof; especially considering that their work more immediately respected them of this church rather than any others; and their labour was amongst them; or, as some read it, in you, to instruct, edify, and comfort your inward man.

And be at peace among yourselves some copies read it, with them, autoiv for eautoiv , by a little alteration of the Greek word; and then it still refers to their teachers, they should be at peace, or live in peace, with them; for oftentimes dissensions arise between ministers and people, whereby their edification is hindered. But I rather follow our own translation; and so it is a new duty of the people towards one another, to preserve mutual peace among themselves, and yet these words may respect the former. For if the people give honour and respect to their ministers, it may be a means to preserve peace among themselves: among the Corinthians, the applauding of some of their teachers, and the contempt of others, made great schisms and divisions amongst them. Our Saviour useth these very words to his disciples, Mar 9:50 , from whence the apostle might take them. And the duty of peace he often presseth in his Epistles, Rom 14:19 1Co 7:15 2Co 13:11 Col 3:15 Heb 12:14 ; which was to prevent schism, which breaks the bonds of peace, and may make the labours of their teachers less successful.

Poole: 1Th 5:14

Now we exhort you, brethren: some think the apostle now turns his speech to their teachers, whom he here calls brethren in a more peculiar sense, and because the duties here enjoined do more properly belong to the ministry. But others more truly judge he continues his discourse to the whole church, and the several members of it. The same duties are to be performed by both, though under a different obligation: as in the civil state all are to seek the good of the commonwealth, though the magistrates and the governors are more specially obliged by office.

Warn them that are unruly or admonish, as the same word is rendered in the former verse, here meant of brotherly, there of ministerial, admonition; wherein great prudence is to be used, as to time, place, persons, manner: and the unruly are such as keep not their place, alluding to soldiers that keep not their rank and station, and they are called in the margin disorderly, and that:

1. In civil respects, when men live without a calling, or, being in it, neglect it, or intrude into other men’ s business, and perform not the duties of their civil relations.

2. In natural respects, when men follow not the light of nature, and fulfil not the law of natural relations.

3. In spiritual respects, when men neglect or transgress the rules and order of their walking in their church state, either with respect to their teachers or one another. Admonition belongs to such, and is the first step of church censure when regularly performed.

Comfort the feeble-mindedoligofucouv , or the pusillanimous, men of little souls, as the word imports, such as dare not venture upon hazardous duties, or faint under the fears or feeling of afflictions, or are dejected under the sense of sin, and their own unworthiness, or fears of God’ s wrath, and assaulted by temptations which endanger their falling.

Support the weakantecesye an allusion to such as lift at one end of the burden, to help to bear it, answering to the word sunantilambanetai , Rom 8:26 : The Spirit helpeth our infirmities: and the weak are either the weak in knowledge, weak in faith, that understand not their own liberty in the gospel, Rom 14:1 1Co 8:9 ; and hereupon cannot practise as others do; their conscience is weak, 1Co 8:12 ; and so were in bondage to some ceremonial rites, when those that were strong stood fast in their liberty. These are to be supported, dealt tenderly with, and not to be despised, or rigorously used. Or, weak in grace, new converts, babes in Christ, tender plants, not well rooted in the gospel.

Be patient toward all men: this duty is universal; the former concerned only the saints. The word signifies longanimity, or long-suffering, and is often attributed to God, Exo 34:6 Rom 9:22 . It consisteth in the deferring or moderating of anger, to wait without anger when men delay us, and to suffer without undue anger when they deal injuriously with us, whether they be good men or evil, believers or infidels, the strong or the weak, ministers or people.

Poole: 1Th 5:15

These words seem directed to the guides of the church, who are called overseers, Act 20:28 , and therefore the apostle requires them to see that none render evil, &c. Or if to the whole church, as before, then it is a solemn charge which they ought to be all circumspect in observing. And the charge is:

1. Negative, not to render evil for evil which is to revenge themselves; and that is forbidden by the apostle, Rom 12:17,19 1Pe 3:9 ; and is the resisting of evil forbidden by our Saviour, Mat 5:39 . But it is to be understood of private revenge rising out of malice, not of public censures, either civil or ecclesiastical, or of seeking reparations for injuries received in courts of justice according to law and equity. This private revenge cannot consist with that patience that he required towards all men in the foregoing verse, nor is it conformable to the example of Christ, 1Pe 2:23 , nor to the Christian calling and profession, 1Pe 2:21 .

2. Positive; good in itself, or that which is good to others, as the word is often taken, Mat 7:11 Luk 1:53 Gal 6:6 ; and so stands opposite here to the rendering of evil. And the word follow signifies an earnest following, which is sometimes taken in a bad sense, for persecution, Mat 5:11 , and sometimes in a good sense, as Heb 12:14 1Pe 3:11 ; and to follow good imports more than only to do good, 1Pe 3:11 , when the inward bent of the soul and the outward endeavours are towards doing good. And this ought to be ever, or always, that is, in all places, times, occasions, company. Man’ s course of life ought in this to be uniform, though his outward condition vary; sometimes to do good to the souls, sometimes to the bodies of men, and that either in a privative or positive good; preventing evil, or bestowing that which is good.

Both among yourselves, and to all men: Do good unto all men, especially unto them who are of the household of faith, Gal 6:10 . As they say of good, the commoner the better; but the contrary of evil. Christians stand in a special relation to one another, but in a common relation to all, and every relation ought to be filled up with good. As love is a common debt to all men, so the fruit of it, which is doing good. Our doing good should not be confined among Christians only of one way, opinion, or congregation; nor to men only under some limiting circumstances; but it should reach all men as we have ability, opportuniy, and call, even enemies themselves, as our Saviour requires, Mat 5:44 . This is to act like God, and may commend religion to all men, and is not to be looked upon as commended by way of counsel, as the papists say, but commanded by precept. And it is not enough not to do evil, but we must do good: not to save a man’ s life when we have power to do it, is to kill him, as Christ argues, Mar 3:4 ; so not to save a man’ s estate when we may, is to steal from him.

Poole: 1Th 5:16

Here the apostle adds more Christian duties, briefly expressed, and set close one to another; and they seem to have a mutual connection, but not so relative to others as those before mentioned, but personal to themselves. He begins with the duty of rejoicing. Joy is an affection of the soul springing from the hope or possession of some suitable good. And it is either natural, which is common to men with beasts, arising from that good that is suitable to their several natures; or spiritual, which is joy wrought by the Spirit, and exercised upon spiritual objects. And this the apostle here means, and is called rejoicing in the Lord, Phi 4:4 , and joy in the Holy Ghost, Rom 14:17 ; arising either from what spiritual good we already possess, or hope to possess, exhibita et promissa, Bernard; which is thereupon called a rejoicing in hope, Rom 5:2 12:12 . The apostle speaks here of the duty indefinitely, only requires it to be evermore; so Phi 4:4 . Though God sometimes calls to mourning, yet it is no where said: Mourn evermore, because rejoicing ought to be in a more constant practice, and all spiritual mourning tends to it, and will end in it; and he commends it as seasonable to these Thessalonians, to support them under their present sufferings. The grounds of a Christian’ s joy always abide, and he is not only to retain it in the habit, but to mix it with all his sorrows and sufferings, as 1Pe 1:6 : Ye greatly rejoice, though for a season, in heaviness: whereas carnal mirth is mixed with sadness, Pro 14:13 . So that a Christian ought to rejoice in every condition, not only in prosperity but adversity, and especially when called to suffer for righteousness sake; as Mat 5:12 1Pe 4:13 . It is not only allowed but commanded. This joy is one great part of God’ s kingdom even in this world, Rom 14:17 ; much more in the world to come. And therefore the apostle speaks of rejoicing evermore, whereas mourning is but for a time, and ends to the saints in this life.

Poole: 1Th 5:17

This is a means to maintain our rejoicing, and therefore next mentioned. Prayer is a making known our requests to God, Phi 4:6 . And it is either mental, in the heart only, as Hannah’ s was; or vocal, expressed with the voice; or, as some add, vital: so good works have a voice to bring down blessings, as men’ s sins cry for vengeance.

Without ceasing not as the Euchites and Messalians of old, who hence thought no other duties were required, but always praying; but by the word in the text, is either meant a praying without fainting, as in the parable, Luk 18:1 , and which the apostle calls a perseverance in prayer, Eph 6:18 Col 4:2 ; proskartereite , or praying with strength, as the Greek word there imports, and so not to faint; so Rom 12:12 . Or a praying in every thing, as Phi 4:6 : In every thing let your requests be made known, & c. Or, in every season, as Eph 6:18 ; to take hold of the seasons of prayer. Or, in all seasons and times, whether good or bad, yet still to pray. And all this is meant by the word in the text, which is also used 1Th 1:3 1Th 2:13 Rom 1:9 ; and implies in general no more but a constant course of prayer, so Col 4:2 , to watch unto prayer, as that the course of it be not interrupted by any diversions. As also to preserve a heart disposed to pray at all times, and to mingle ejaculatory prayers with the several actions of our lives: our wants are continual, and God will be acknowledged in all our supplies, and therefore we ought to pray continually.

Poole: 1Th 5:18

In every thing give thanks: when we have obtained mercy by prayer, then we are to give thanks, and whatever we may pray for, that we ought to give thanks for. And so by that understand and limit the general expression in the text. We are not to give thanks when we fall into sin, for that we ought not to pray for; yet if we have the pardon of it, or get any good by it, we should then give thanks: and so may be said concerning affliction; we are to give thanks in every condition, either of prosperity or adversity. And with all our supplications, we are to join thanksgivings, Phi 4:6 Col 4:2 ; and thanksgiving properly refers to some mercy received, whether privative or positive, temporal or spiritual, private or public, and we are in all these to give thanks. Though praising God may reach further, which is to adore the excellencies of his being as they are glorious in themselves, or the excellencies of his works as they are in themselves praiseworthy. And thanksgiving for mercy received is:

1. A taking notice of it as coming from God.

2. Setting a due value upon it.

3. A sense of God’ s goodness and our own unworthiness.

4. Praising him for it.

For this is the will of God: some carry this as a motive to all the preceding duties; but rather to this last mentioned: as if this was in special the will of God, being a duty so much to his own glory and our good; and by will we must by a metonymy understand the thing willed, Eph 6:6 Col 4:12 . It is required by the law of nature not written, which is part of God’ s will. The heathen are reproved for not being thankful, Rom 1:21 ; and they made laws to punish it, and accounted it the greatest reproach, ingratum si dixeris omnia dixeris. And it is required by the law of God that is written. The moral law requires it; and the ceremonial law required offerings by way of thanksgiving, which we call gratulatory. And the gospel requires it, it being one of the gospel sacrifices, Heb 13:15 , and pleaseth the Lord better than the greatest of the legal sacrifices, Psa 69:30,31 : and it being said to be the will of God in the text, it must needs be pleasing to him.

In Christ Jesus either meant as this will of his is signified to us by him, not only by the law of nature, of Moses, but by Christ Jesus; and so it may be of greater force upon Christians, and hereby it is to be looked upon as one of the commandments of Christ also. Or we may understand it, upon the attempt of Christ, and the great love of God in him. Though thanksgiving is due for the least mercy, yet God’ s will especially requires it with respect to Christ. And so especially of Christians who partake of Christ, and the love of God in him; as the apostle here adds, eiv umav .

Concerning you or towards you in special: the heathens were obliged to thankfulness for rain from heaven, and fruitful seasons, these common blessings; much more are Christians for the special blessings they receive by Christ Jesus.

Poole: 1Th 5:19

That ye may be enabled to pray and give thanks, as before:

Quench not the Spirit And, by the figure meiosis, he means, cherish the Spirit. The Spirit is compared to fire, Mat 3:11 ; and he came down upon the apostles in the similitude, of tongues of fire, Act 2:3 ; but the Spirit himself cannot be quenched; he means it therefore of his gifts and operations; which are either ordinary or extraordinary. Many had extraordinary gifts in the primitive times, of healing, tongues, government, prophecy, &c.; those that had them, without question, should have taken care not, by any fault of their own, to lose them. Especially that of prophecy, which the apostle prefers before all others, 1Co 14:1 , and mentions here in the following verse; and which the apostle exhorted Timothy to stir up in himself, 2Ti 1:6 , as we stir up the fire to quicken it, so the word anazwpurein imports. The like is required of ministers with respect to their miniserial gifts which are now given. But there are ordinary gifts and operations of the Spirit common to all Christians, as enlightening, quickening, sanctifying, comforting the soul: men by sloth, security, earthy encumbrances, inordinate affections, &c., may abate these operations of the Spirit, which the apostle calls the quenching it: the fire upon the altar was kept always burning by the care of the priests. Fire will go out either by neglecting it, or casting water upon it. By not exercising grace in the duties of religion, or by allowing sin in ourselves, we may quench the Spirit; as appears in David, Psa 51:10-12 . Not that the habits of grace may be totally extinguished in the truly regenerate, yet they may be abated as to degree and lively exercise. Yet those common illuminations and convictions of the Spirit which persons unregenerate, especially such that live under the gospel, do often find, may be totally lost, Heb 6:4-6 ; and we read of God’ s Spirit ceasing to strive with the old world, Gen 6:3 , and the scribes and Pharisees resisting the Holy Ghost, Act 7:51 , which were not persons regenerate. He may sometimes strive with men, but not overcome them. And there is a quenching of the Spirit in others its well as ourselves; people may quench it in their ministers by discouraging them, and in one another by bad examples, or reproaching the zeal and forwardness that they see in them.

Poole: 1Th 5:20

Thereby we may quench the Spirit, which usually works upon men’ s minds and hearts by it. By prophecy is sometimes meant foretelling of things to come, and speaking by extraordinary revelation, 1Co 14:29,30 ; sometimes the Scriptures are so called, especially the Old Testament, 2Pe 1:21 ; and sometimes the interpretation and applying of Scripture, which is the same that we now call preaching, 1Co 14:3 . And the duty with respect to it, is not to despise it, to set it at nought as a thing of no worth. The word is often used in the New Testament, Luk 18:9 Act 4:11 Rom 14:3,10 . But the apostle useth again the figure meiosis before mentioned, and means, prize, value, and highly esteem it, attend upon it, have great regard to it; it being an ordinance of God for instruction and edification, yea, and for conversion also, 1Co 14:24,25 . Some despise it because of the outward meanness of the persons which prophesy; some, through a proud conceit of their own knowledge; some, by a contempt of religion itself. These Thessalonians had been commended for their great proficiency, and yet were still to attend upon prophesying in the church; which he calls prophesyings in the plural number, referring either to the several prophets that prophesied, or to the several parts of their prophecy, or the times they prophesied. And the prophets were either such as prophesied only by an extraordinary gift, and immediate revelation, which some private members of the church had in those times, 1Co 14:29,30 ; or such as prophesied not only by gift, but office also, Eph 4:11 .

Poole: 1Th 5:21

Prove all things this duty relates to the former; as they were to attend upon prophesyings, so to exercise a discerning judgment about what was prophesied; for all things is not to be taken here universally, but for doctrines and opinions in religion which were delivered by the prophets. The same which the apostle John requires:

Believe not every spirit, but try the spirits & c.; dokimazete and it is the same word there which in this text we read prove; alluding to gold or other metals, which are tried in the fire, or by a touchstone, as some think. And though there was a peculiar gift of discerning of spirits, 1Co 12:10 , yet it is the duty of every Christian to try men’ s spirits and doctrines whether from God or no. The apostle speaks here to the saints in general, and so doth the apostle John, 1Jo 4:1 . And men’ s doctrines are to be judged by the Scriptures as the standard of truth, as the Bereans were commended for searching the Scrictures about the apostle’ s doctrine, Act 17:11 ; and the apostle prays for the Philippians, that they might discern things that differ, Phi 1:10 ; and if they had not yet attained it as they ought, yet he prays that they might and not be always babes, but such as the apostle speaks of, who have their senses exercised in the discerning of good and evil, Heb 5:13,14 : the people are to look upon them as their guides and leaders, as they they are called, Heb 13:7,17 , and such as are to go before them in the searching and dispensing of truth; yet, because the best are but infallible, they ought to try their doctrine by the rule of truth. Which is that judgment of discretion which protestants allow to the people in their disputes with the papists against their doctrine of infallibility and implicit faith, which grounds the people’ s faith upon the authority of men, which ought to rest upon the authority of God. As we ought not easily to reject the authority and faith of the church, so not to believe with a blind faith, or obey with a blind obedience.

Holdfast to that which is good: the good here meant is truth, which is an intellectual good; the contrary to which is error, which is a mental evil. When we have proved men’ s doctrines and opinions, what we find agreeable to the Scriptures of truth we ought to hold fast. And though all truth hath a goodness in it, yet especially Divine truth, and the doctrine of the gospel, which the apostle calls, that good thing committed to Timothy, 2Ti 1:14 . It is good with respect to the soul, and so better than any bodily good; and good that refers to eternity, and so better than any temporal good. Now this good we are to hold fast; to hold it fast against adversaries and all opposition, as some understand the word; to hold it as with both hands, against seducing doctrine, Satan’ s temptations, and the world’ s persecution. The same word is used concerning the good ground that held fast the seed of the word, Luk 8:15 . So 1Co 11:2 , we are to retain the truth, but not detain it, as the heathen are said to do, Rom 1:18 , where we find also the same word as in the text. It is a duty much pressed by the apostles in their Epistles to the saints and churches that had received the gospel, that they would hold it fast, 2Ti 1:13 Tit 1:9 Heb 4:14 Rev 2:13,25 3:3 . And there is holding fast the truth as well in practice as opinion, and which may be the ground of the name given to such as opposed the errors of antichrist before the word protestant was known, called fast-men.

Poole: 1Th 5:22

To make this verse have its connection with the former, some expositors understand it of doctrines and opinions only; to take heed of opinions that seem erroneous, and not rashly to receive them without due examination. Though this sense is not to be excluded, yet the verse need not be confined to it, but to extend to practice also; as in worship to abstain from the show of idolatry; as to eat meat in an idol’ s temple was not always gross idolatry, but had some appearance of it, and therefore the apostle forbids it, 1Co 10:14 . And so in civil conversation, not only to abstain from vice, but the appearance of it; as of pride, covetousness, drunkenness, whoredom, &c.; and that both with respect to ourselves, lest by venturing upon that which hath some show of evil, we step into the evil itself; and with respect to others, that we may not occasion the taking offence though not justly given, or do that which may any way encourage a real evil in them by that appearance of it which they see in ourselves; yet we ought not upon this account to forbear the discharge of any necessary duty. Some read the words: Abstain from all kind of evil, ’ Apo pantov iedouv ponhrou , and the Greek word is so used by logicians: but here to insist on particulars is infinite. And thus the apostle concludes all these positive duties with a general precept which he leaves with them at the close of his Epistle; having dehorted them from many evils, now he exhorts them to abstain from the appearance of them.

Poole: 1Th 5:23

The apostle here concludes all with prayer, as knowing all his exhortations and admonitions before given would not be effectual without God; and he prays for their sanctification and preservation. Though they were sanctified already, yet but in part, so that he prays for further progress in it to perfection, which he means by

wholly a word no where used by the apostle but in this place, and variously rendered; some render it throughout, some, perfectly, some, in every part, some, in all things, some, fully, and the French, entirely. It may refer to all the parts of holiness, and the degrees of holiness, and to the whole man in the several faculties of soul and body, expressed in the next words by

spirit, soul, and body that their whole man may be entirely separated and consecrated to God, offered up to him as a sacrifice, Rom 12:1 ; and hence we serve that not only the beginning, but progress in grace is from God. The apostle therefore prays for it to God, (whom he calls the God of peace, to enforce his exhortation to peace, 1Th 5:3 ), which confutes the Pelagians, who thought objective grace sufficient to sanctify, or that man’ s nature needs only at first to be excited by God, and then can go forward of itself, being only maimed, not totally corrupted by the fall. It is true, our faculties co-operate with God, but not of themselves, but as acted by his inherent grace and indwelling Spirit.

And what the apostle prays for:

1. That Christians should endeavour after, which is a progress in sanctification to perfection. We may also note, that true sanctification reacheth to the whole man, spirit, soul, and body.

2. Preservation, which we call perseverance, expressed here both by the subject and term of it. The subject is the whole man, branched into three parts, spirit, soul, and body, figured, at least resembled, by the three parts of the temple.

Consider man naturally; and then by spirit we mean his superior faculties, as the mind, conscience, rational will.

By soul, his sensitive appetite, with the affections and passions.

By body, the outward man, the tabernacle and instrument of the soul.

The Jewish rabbins and others think all these are expressed in the creation of man, Gen 2:7 ; God formed man of the dust of the ground, there is his body; and breathed into his nostrils the breath of life, or lives, Nishmath Chaiim, Nephesh Chaijah, that is, the faculties of the rational soul; and man became a living soul, that is, the animal and sensitive life. Neither is properly meant here the Spirit of God, for he saith, your spirit; nor the sanctified part of the soul, for he prays for the preserving of their persons. Only observe, when he speaks of their spirit, he calls it their whole spirit. And by the figure zeugma, the word whole is to be carried also to soul and body; so that as he prayed their whole man might be sanctified, so their whole spirit, their whole soul, their whole body might be preserved; and the same word we find Jam 1:4 , where it is rendered perfect, alludiug to the perfect possessing of all inheritance or lot that belongs to a man. And by preserving, he means not so much the substance of the spirit, soul, and body, to preserve them in being, as to preserve them in holiness. And they are preserved, partly by being delivered from the sinful distempers that are naturally in them, as ignorance, vanity, impotency, and enmity in the mind, reluctancy and obstinacy in the will, inordinacy and irregularity in the affections, disobedience to the law of God and the regular commands of the soul in the body. If these prevail, they will bring destruction; as diseases prevailing destroy the natural life. And partly also by being supplied with that grace whereby they act regularly towards God, and are serviceable to the end of man’ s being, as supply of oil preserveth the lamp burning. And hereby we may understand, that not only the inferior faculties are corrupted in man’ s fall, but the superior and the supreme of all, else the apostle need not have prayed for the spirit to be sanctified and preserved, as well as the soul and body. And elsewhere he prays for a renewing in the spirit of the mind, Eph 4:23 . Next we may consider this preservation with respect to the term of it,

preserved blameless unto the coming of Christ: the same which the apostle means by being preserved to God’ s heavenly kingdom, 2Ti 4:18 2Pe 3:14 . And those that are preserved to that day, are preserved to the end, and will be found blameless; and their whole man, spirit, soul, and body, being first sanctified, and then preserved, shall be saved and glorified. And the apostle insinuates in the word amemptwv , blameless, that strict discovery that will be made of persons at that day, wherein some will be blamed, and others be found without blame. And herein the apostle may have respect both to the teachers and ministers in this church, and the private members of it, that with respect to their several duties belonging to them they may be found blameless; and though, according to the strictness of the law of God, none can be without blame, yet, those that have been sincere, and have their sin pardoned, and their persons accepted in Christ, may be found blameless in the day of Christ: however, it is that which we should strive after.

Poole: 1Th 5:24

We had in the former verse the apostle’ s prayer, here his faith; and he speaks it by way of consolation to them, that what he had prayed for God would effect. What need he then have prayed? Because God’ s decrees and promises, though immutable and infallible, yet are to be accomplished in a way of prayer. Prayer is our duty, and God’ s decrees and promises are no dispensation from our duty: besides, duties are more known to us than God’ s decrees; and God decree the means as well as the end. But what is it he saith God will do? It is not here expressed, and the word it is not in the original, but only God will do, God will effect. He had prayed God would sanctify them wholly, and preserve them blameless, &c.; and this he would do or effect. And he grounds his confidence partly upon God’ s calling them. For the apostle knew that God’ s gifts and calling are without repentance; and whom he called, them he justified, and glorified, Rom 8:30 11:29 . And this the apostle saw in these Thessalonians, by that efficacy of the gospel upon their hearts, that they were effectually called and chosen, as 1Th 1:4 ; whence he concluded they should be at last wholly sanctified and finally preserved, which is a strong argument against final apostacy from a state of grace; though many that are outwardly called are never sanctified, much less wholly. But of this call the apostle speaks not here, at least not only. And partly also upon God’ s faithfulness, who had called them. He doth not say, God is able to do it, though that is true, but he is

faithful and will do it Those that are effectually called are brought into God’ s covenant, where perfection and perseverance are promised, and God’ s faithfulness obligeth him to make good his covenant. It is an act of grace and mercy to call men; but when called, God’ s faithfulness is engaged to preserve them, and perfect the work begun: as, 1Co 1:8 , the apostle tells the Corinthians, God will confirm them, to the end they might be blameless in the day of Christ; and his argument is, for God is faithful, by whom ye were called, & c., 1Th 5:9 .

Poole: 1Th 5:25

The apostle a little before had prayed for them, now he begs prayers of them, as he doth of other churches, Rom 15:30 Col 4:3 . Ministers and people need each others’ prayers, and it is a mutual duty they owe to one another. Ministers are obliged by special office, people by common duty, with respect to the success of the gospel in general, 2Th 3:1 , and their own edification by their labours. The apostle, as he did not think it below him to call these Thessalonians brethren, so neither to beg their prayers. Those that stand highest in the church may stand in need of the meanest and lowest; the head cannot say to the foot, I have no need of thee. Those that preach not the gospel, may yet promote it by their prayers; yet this gives no warrant to beg the prayers of saints departed, for which we have no precept, promise, or example, as we have for the other; and what is without faith is sin. It is at the best doubtful whether they know our state below, or can hear us when we pray; and certainly God never required us to pray upon such uncertainties, and it cannot be in faith.

Poole: 1Th 5:26

The apostle concludes several of his Epistles with greeting, or salutations, as men usually do at this day; sometimes with salutations from himself alone, sometimes from others, either particular persons, or churches which he sometimes names, as Rom 16:6 , &c.; 1Co 16:19 ; and sometimes commends to the saints their saluting one another, as Rom 16:16 1Co 16:20 ; so here in the text. The persons to be saluted are

all the brethren that is, all believers incorporated into the gospel church, under one common Head and common Father; more particularly, those of this particular church. We call men brethren, sometimes upon a natural, sometimes a civil account; and why not much more upon a spiritual account? And as their love should reach to the brotherhood, 1Pe 2:17 , so their salutation should reach all the brethren, poor and rich, high and low, bond and free.

With an holy kissen filhmati agiw . The rite or ceremony of men kissing each other was much used among the Jews, and in the Eastern countries, in their salutations, Gen 27:26 Pro 24:26 Luk 7:45 ; and thence it came to be practised in the churches of Christ as an outward symbol and token of love and friendship; which is not now practised with us amongst men, but is of the same signification with joining of hands; the uniting of lips or hands together denoting the inward conjunction of the heart. The word in the Greek signifies love or friendship, and is called a kiss of charity, 1Pe 5:14 . And though the ceremony is ceased, yet that which it signified is to be preserved in all churches, places, and ages. It was practised in the time of Justin Martyr, Just. Mar. Apolog. 2., and Tertullian, Tertul. de Oratione; and called oscutum pacis, a kiss of peace; and used especially at their meeting together at the Lord’ s supper, their love feasts, and other solemn assemblies. It is called a holy kiss, to distinguish it from the treacherous kiss of Judas, or the lustful kiss of the harlot, Pro 7:13 . And why it is not used among us now, we need say only, as concerning washing of feet also: We have no such custom, nor the churches of Christ; or, as the apostle speaks, Phi 4:8 : Whatsoever things are lovely, and whatsoever things are of good report, & c.

Poole: 1Th 5:27

The apostle having now finished the Epistle, lays a solemn charge upon them all, especially their elders and teachers, to have this Epistle published. He now being himself hindered from preaching to them, he sends this Epistle to them to be read to all. He wrote it for public use, and therefore would have none ignorant of it, whereby they might all understand what he had written about his great love and care of them, and the commendations he had given of them, and the instructions, admonitions, exhortations, and comforts that were contained therein, of great use to them all. And his charge herein is in a way of adjuration, Orkizw umav ton Kurion , imposing it on them as by an oath; as Abraham did upon his servant in the case of providing a wife for Isaac, Gen 24:3 . And so the high priest said to Christ: I adjure thee by the living God, & c., Mat 26:63 ; answering to the Hebrew word Hishbagnti, I adjure you; Son 5:8 : I charge you, O daughters of Jerusalem, & c. It imports the requiring of a thing in the name and authority of God, with a denunciation of vengeance if it be not done. And all this charge is about the reading of this Epistle; as he commands the Epistle to the Colossians to be read in the church of the Laodiceans, and that from Laodicea to be read to them, Col 4:16 , but not with that solemn charge as this is. Hence we may gather the duty of reading the Scriptures in the church assemblies, as the law of Moses was read in the synagogues. And, very early in the Christian churches there were some appointed to be readers. Julian the Apostate was a reader in the church at Nicomedia. And if this was the first Epistle written by the apostle, as some suppose it, he lays this solemn charge first for the reading of this, to show the duty of the several churches to the rest of the Scriptures, as they should come to their hand. The word of God should dwell richly and plentifully in the people, and therefore reading it is necessary, together with expounding and applying it. And we hence also may prove against the papists, it ought to be made known to the people, even all the holy brethren, and not confined to the clergy; and to be read in their own tongue, for so, without question, was this Epistle read in a language which the people understood. The apostle was not for confining of knowledge, and keeping the people in ignorance, as those are who make it the mother of devotion.

Poole: 1Th 5:28

Having exhorted them to salute one another, he now sends them his own salutation; not in a lip compliment, as the mode now is, but in a serious expression of the desire of his soul: and this, or words to the same purpose, are his salutation in every Epistle, which he makes to be his token, 2Th 3:17 . And by grace here he means favour and good will, rather than inherent grace: and all blessings which spring from grace, as sometimes all are comprehended under the word peace. Yet grace and peace are sometimes in his salutations both joined together. And though here Christ is only mentioned, yet in many other places God the Father is mentioned with him, 2Th 1:2 2Pe 1:2 ; yea, and God the Holy Ghost also, 2Co 13:14 ; and where they are not mentioned, yet are all to be understood, for in all works ad extra they co-operate. And because grace is so eminently manifested in the whole work of our salvation, therefore the apostle doth still mention it in all his salutations. And with this he concludes this Epistle, and with this St. John concludes the whole Bible, Rev 22:21 . And the seal added, not to shut up, but confirm the whole is: Amen; and is added as the voice of the whole church upon reading the Epistle, as some think, and not by the apostle himself.

The first (epistle) unto the Thessalonians was written from Athens. These postscripts to the apostle’ s Epistles are judged to be added by some scribes that copied them out, and not by the apostle himself, as might be made evident; and they are not found in any Epistles but in St. Paul’ s alone. But as it is usual to date letters from the places where they are written, so is this dated from Athens. Hither he was conducted by some brethren after his persecution at Thessalonica and Berea, Act 17:15 , and here we read he stayed for some time; but that from thence he wrote this Epistle, either then, or any time after, is but conjecture; it is more probable he wrote it from Corinth, because he sends it from Timotheus and Silvanus, as well as from himself, and they came to him from Macedonia when he was at Corinth, as Act 18:5 .

Haydock: 1Th 5:10

Whether we wake or sleep. That is, whether we be of the number of those whom Jesus Christ shall find still upon earth, when he shall come to judgment, or among those who have slept and returned to dust, it is his will that we should be his. (Theodoret)

Haydock: 1Th 5:14

Rebuke, or correct the unquiet. [1] By the Greek, it signifies the disorderly, or those that keep no order. (Witham)

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[BIBLIOGRAPHY]

The unquiet: inquietos, Greek: ataktous, inordinatos, sine ordine et regula viventes.

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Haydock: 1Th 5:16

Always rejoice. It is usual for St. Paul to recommend joy to the faithful. Cheerfulness is indeed the characteristic of true virtue, which by no means consists in, nor encourages, sourness or moroseness, as some mistaken people imagine. God loves a cheerful giver. Sorrow, which is of this world, killeth. (Haydock)

Haydock: 1Th 5:19

Do not oppose either the interior gifts of the holy Spirit, which are his graces, nor his exterior gifts of prophecy, &c. Take the regular precautions of prudence, that you be not deceived by those who pretend to be inspired; but when satisfied that the inspiration comes from heaven, do not despise it. Be like good bankers, take the good coin, and reject the counterfeit. (St. Cyril of Alexandria)

Haydock: 1Th 5:21

Prove all things. That is, examine prophecies whether they be true, and the doctrine which you hear from new preachers, and refrain yourselves not only from evil, but from every thing that hat the appearance of evil, and which may disedify and scandalize others. (Witham) ---

Hold that which his good. This we can best learn from the doctrine of the apostles, and the spirit of the Catholic Church. Men can deceive and be deceived, but the Spirit of God, speaking to us by his Church, can neither deceive us nor be deceived.

Haydock: 1Th 5:23

Spirit, and soul. The former marks the understanding, the latter the will: hence these two terms give the two principal faculties of the soul. (Bible de Vence)

Gill: 1Th 5:10

Who died for us,.... The elect of God, who are not appointed to wrath, but to salvation by Christ, on which account he died for them; not merely as a martyr to confirm his doctrine, or only by way of example, but as a surety, in the room and stead of his people; as a sacrifice for their sins, to make atonement for them, and save them from them; so that his death lays a solid foundation for hope of salvation by him:

that whether we wake or sleep: which phrases are to be understood, not in the same sense in which they are used in the context; as if the sense was, whether a man indulges himself in sin, and gives way to sleep and sloth, and carnal security, or whether he is awake and on his watch and guard, he shall through the death of Christ have eternal life secured to him; not but that there is a truth in this, that eternal life and salvation by Christ, as it does not depend on our watchfulness, so it shall not be hindered by the sleepy, drowsy frame of spirit, the children of God sometimes fall into: but rather natural sleep and waking are intended; and the meaning is, that those for whom Christ died are always safe, sleeping or waking, whatever they are about and employed in, and in whatsoever situation and condition they are in this world; though it may be best of all to interpret the words, of life and death; and they may have a particular regard to the state of the saints at Christ's second coming, when some will be awake, or alive, and others will be asleep in Christ, or dead; and it matters not which they are, whether living or dead; see Rom 14:7 for the end of Christ's dying for them, and which will be answered in one as well as in another, is, that

we should live together with him: Christ died for his people, who were dead in trespasses and sins, that they might live spiritually a life of sanctification from him, and a life of justification on him, and by him; and that they might live a life of communion with him; and that they might live eternally with him, in soul and body, in heaven, and reign with him there, and partake of his glory; and this all the saints will, whether they be found dead or alive at his coming; for the dead will immediately arise, those that sleep in the dust will awake at once, and they that are alive will be changed, and both will be caught up in the clouds, to meet the Lord in the air, and be for ever with him: now the consideration of the death of Christ, and this end of it, which will certainly be answered, serves greatly to encourage hope of salvation by him, and faith in him, and an earnest expectation of his second coming.

Gill: 1Th 5:11

Wherefore comfort yourselves together,.... Either with the doctrine of the resurrection of the dead, the second coming of Christ, and the thoughts of being for ever with him, and one another, and so may be a repetition of the advice in 1Th 4:18 or with this consideration, that they were not in a state of darkness, ignorance, and infidelity, but were children of the light, and of the day, being called out of darkness into marvellous light, and should enjoy the light of life; and with the doctrine of predestination, they being appointed not to that wrath they were deserving of, but to be possessed of salvation by Jesus Christ, of which they could never fail, since the purpose of God according to election always stands sure, not upon the foot of works, but upon his own sovereign and unchangeable grace; or with the doctrine of Christ's sufferings and death, in their room and stead, whereby the law was fulfilled, justice satisfied, their sins atoned for, pardon procured, an everlasting righteousness brought in, and their salvation fully accomplished, things the apostle had spoken of in the context: the words will bear to be rendered, "exhort one another"; that is, not to sleep, as do others, or indulge themselves in sin and sloth; but to be sober, and upon their watch and guard, and in a posture of defence against the enemy; to put on the whole armour of God, and particularly the plate of faith and love, and for an helmet the hope of salvation:

and edify one another; by praying together, conversing with each other about the doctrines of the Gospel, and the dealings of God with their souls; abstaining from all corrupt communication, which has a tendency to hurt each other's principles or practices, or to stir up wrath and contention; attending only to those things which are for the use of edifying, whereby their souls might be more and more built upon Christ, and their most holy faith; and be a rising edifice, and grow up unto an holy temple in the Lord, and for an habitation of God through the Spirit:

even as also ye do; which is said in their commendation, and not through flattery, but to encourage them to go on in this way; and from whence it may be observed, that mutual consolation, exhortation, and edification, are things the saints should be stirred up to frequently, even though they are regarded by them, and much more then should these be pressed upon them who are careless and negligent of them.

Gill: 1Th 5:12

And we beseech you, brethren,.... Not in a natural or civil, but spiritual relation; and what follows relating to the ministers of the word, the apostle addresses this church on their behalf, not in an imperious and authoritative manner, but by way of entreaty, with great humility and strong affection:

know them that labour among you; who were not non-residents, but were upon the spot with them; and where indeed should pastors be, but with their flocks? and husbandmen and vinedressers, but in their fields and vineyards? and stewards, but in the families where they are placed? and parents, but with their children? nor were they loiterers in the vineyard, or slothful servants, and idle shepherds, but labourers; who laboured in the word and doctrine; gave up themselves to meditation, reading, and prayer; laboured hard in private, to find out the meaning of the word of God; and studied to show themselves workmen, that need not be ashamed; and preached the word in season and out of season; faithfully dispensed all ordinances, and diligently performed the duties of their office; and were willing to spend and be spent, for the glory of Christ, and the good of souls, and earnestly contended for the faith of the Gospel; and all this they did, as among them, so for them, for their spiritual good and welfare: some render the words, "in you"; they laboured in teaching, instructing, and admonishing them; they laboured to enlighten their understandings, to inform their judgments, to raise their affections, and to bring their wills to a resignation to the will of God; to refresh their memories with Gospel truths; to strengthen their faith, encourage their hope, and draw out their love to God and Christ, and the brethren: and what the apostle directs them to, as their duty towards these persons, is to "know" them; that is, not to learn their names, and know their persons, who they were; for they could not but know them in this sense, since they dwelt and laboured among them, and were continually employed in instructing them; but that they would make themselves known to them, and converse freely and familiarly with them, that so they might know the state of their souls, and be better able to speak a word in season to them; and that they would take notice of them, show respect to them, and an affection for them; acknowledge them as their pastors, and account of them as stewards of the mysteries of God, and own them as ministers of Christ; and reckon them as blessings to them, and acknowledge the same with thankfulness; and obey them, and submit unto them in the ministry of the word and ordinances, and to their counsel and advice, so far as is agreeable to the word of God: the Arabic version renders it, "that ye may know the dignity of them that labour among you"; and so conduct and behave towards them accordingly:

and are over you in the Lord; are set in the highest place in the church, and bear the highest office there; have the presidency and government in it, and go before the saints, and guide and direct them in matters both of doctrine and practice, being ensamples to the flock; the Syriac version renders it, "and stand before you"; ministering unto you in holy things, being servants to you for Jesus' sake: and this "in the Lord"; or by the Lord; for they did not take this honour to themselves, nor were they appointed by men, but they were made able ministers of the word by God; received their gifts qualifying them for this work from Christ, and were placed as overseers of the church by the Holy Ghost: and it was only in things pertaining to the Lord that they were over them; not in things civil, which distinguishes them from civil magistrates; nor in things secular and worldly, they had nothing to do in their families, to preside there, or with their worldly concerns, only in the church of Christ, and in things pertaining to their spiritual welfare; and though they were over them, yet under Christ, and in subjection to him, as their Lord and King; governing not in an arbitrary and tyrannical way, lording it over God's heritage, usurping a dominion over the faith of men, coining new doctrines, and making new laws; but according to the word of God, and laws of Christ, in the fear of the Lord, and with a view to the glory of God, and in love to souls: hence the Arabic version renders it, in the love of the Lord; the phrase, "in the Lord", is omitted in the Syriac version:

and admonish you; or instruct you, put into your minds good and wholesome things, and put you in mind of the doctrines of the Gospel, of the duties of religion, of former experiences; and give warning of sin and danger, and reprove and rebuke with faithfulness; and as the case requires, either in public or private, and with sharpness or tenderness.

Gill: 1Th 5:13

And to esteem them very highly,.... Or, as the Ethiopic version renders it, "honour them abundantly"; for such are worthy of double honour, and to be had in reputation; they should be honourably thought of, and be high in the affections of the saints, who should esteem them better than themselves, or others in the community; and should be spoke well of, and their characters vindicated from the reproach and obloquy of others; and should be spoke respectfully to, and be honourably done by; should be provided for with an honourable maintenance, which is part of the double honour due to them in 1Ti 5:17 and this should be

in love; not in fear, nor in hypocrisy and dissimulation; not in word and in tongue only, but from the heart and real affection: the Syriac version renders it, "that they be esteemed by you with more abundant love"; with an increasing love, or with greater love than is shown to the brethren in common, or to private members: and that for their works' sake; for the sake of the work of the ministry, which is a good work as well as honourable; is beneficial to the souls of men, and is for the glory of God, being diligently and faithfully performed by them; on which account they are to be valued, and not for an empty title without labour.

And be at peace among yourselves. The Vulgate Latin version reads, "with them"; and so the Syriac version, connecting the former clause with this, "for their works' sake have peace with them"; that is, with the ministers of the word; do not disagree with them upon every trivial occasion, or make them offenders for a word; keep up a good understanding, and cultivate love and friendship with them; "embrace them with brotherly love", as the Ethiopic version renders the words, understanding them also as relating to ministers; a difference with them is of bad consequence, and must render their ministry greatly useless and unprofitable to those who differ with them, as well as render them very uncomfortable and unfit for it. The Arabic version renders it, "in yourselves"; as referring to internal peace in their own souls, which they should be concerned for; and which only is attained to, enjoyed, and preserved, by looking to the blood, righteousness, and sacrifice of Christ: or else it may regard peace among themselves, and with one another as brethren, and as members of the same church; which as it is for their credit and reputation without doors, and for their comfort, delight, and pleasure within, in their church state and fellowship, so it tends to make the ministers of the Gospel more easy and comfortable in their work: thus the words, considered in this sense, have still a relation to them.

Gill: 1Th 5:14

Now we exhort you, brethren,.... This is said either to the ministers of the word that laboured among them, presided over them, and admonished them; and the rather, because some of these things here directed to are pressed upon the members of the church in 1Th 5:11 and which otherwise must make a repetition here; or to the members in conjunction with their pastors:

warn them that are unruly; or disorderly, idle persons, working not at all, busying themselves with other men's matters, and living upon the church's stock, reprove them for their sloth, exhort them to work with their own hands, to do their own business, and with quietness eat their own bread; or such who keep not their places in the church, but are like soldiers that go out of their rank, desert their companies, and fly from their colours, or stand aside, rebuke these, and exhort them to fill up their places, to abide by the church, and the ordinances of Christ; or such who are contentious and quarrelsome, turbulent, headstrong, and unruly, that cause and foment animosities and divisions, check them, admonish them, lay them under censure, for such a custom and practice is not to be allowed of in the churches of Christ.

Comfort the feebleminded: such as are not able to bear the loss of near and dear relations; are ready to stagger under the cross, and at the reproaches and persecutions of the world; and are almost overset with the temptations of Satan; and are borne down and discouraged with the corruptions of their hearts, speak a comfortable word to them, encourage them with the doctrines of grace, and the promises of the Gospel.

Support the weak; who are weak in faith and knowledge, strengthen them, hold them up; or as the Syriac version renders it, "take the burden of the weak" and carry it, bear their infirmities, as directed in Rom 15:1,

be patient towards all men; towards the unruly, the feebleminded, and the weak as well as to believers; give place to wrath, and leave vengeance to him to whom it belongs; exercise longsuffering and forbearance with fellow creatures and fellow Christians.

Gill: 1Th 5:15

See that none render evil for evil unto any man,.... Not an ill word for an ill word, railing for railing, nor an ill action for an ill action; no, not to any man whatever, not to an enemy, a persecutor, a profane person, as well as not to a brother, a believer in Christ; and this the saints should not only be careful of, and guard against in themselves, but should watch over one another, and see to it, that no such practice is found in each other.

But ever follow that which is good; honestly, morally, pleasantly, and profitably good; even every good work, which is according to the will of God, is done in faith, from love, and to the glory of God; and particularly acts of beneficence and liberality to the poor; and which are not to be once, or now and then done, but to be followed and pursued after, and that always;

both among yourselves, and to all men; not only to the household of faith, though to them especially, and in the first place, but to all other men, as opportunity offers, even to our enemies, and them that persecute us, and despitefully use us; do good to their bodies, and to their souls, as much as in you lies, by feeding and clothing the one, and by praying for, advising, and instructing the other.

Gill: 1Th 5:16

Rejoice evermore. Not in a carnal, but in a spiritual way, with joy in the Holy Ghost; and which arises from a view of pardon by the blood of Christ, of justification by his righteousness, and atonement by his sacrifice; not in themselves, as the wicked man rejoices in his wickedness, and the hypocrite and formalist in his profession of religion, and the reputation he gains by it; and the Pharisee and legalist in his morality, civility, negative holiness, and obedience to the rituals of the law; for such rejoice in their boastings, and all such rejoicing is evil; but in the Lord Jesus Christ, in the greatness, fitness, fulness, and glory of his person, in his blood, righteousness, and sacrifice, in what he is in himself, and is made unto his people, and in what he has done, and is still doing for them, and particularly in the salvation he has wrought out; and not in the things of this life, and the attainments of it, either of body, or of mind, or of estate, as in strength, wisdom, or riches; but in things spiritual, that our names are written in heaven, and we are redeemed by the blood of Christ, and called by his grace, and shall be glorified together with him; and not only in prosperity, but in adversity, since all things work together for good, and afflictions serve for the exercise of grace; and especially, since to suffer reproach and persecution for the sake of Christ, and his Gospel, is a great honour, and the Spirit of God, and of glory, rests on such, and great will be their reward in heaven: and there is always reason, and ever a firm ground and foundation for rejoicing with believers, let their circumstances or their frames be what they will; since God, their covenant God, is unchangeable, and his love to them is from everlasting to everlasting invariably the same; the covenant of grace, which is ordered in all things, and sure, is firm and immovable; and Jesus, the Mediator of it, is the same today, yesterday, and for ever.

Gill: 1Th 5:17

Pray without ceasing. Not that saints should be always on their knees, or ever lifting up their hands, and vocally calling upon God; this is not required of them, and would clash with, and break in upon other parts of religious worship, and the duties of civil life, which are to be attended to, as well as this, and besides would be impracticable; for however willing a spiritual man might be to be engaged in this work always, yet the flesh is weak, and would not be able to bear it; and it requires food and drink, sleep and rest, for its refreshment and support; for all which there must be time allowed, as well as for other actions of animal life, and the business of a man's calling. But the meaning is, that believers should be daily, and often found in the performance of this duty; for as their wants daily return upon them, and they are called to fresh service, and further trials and exercises, they have need of more grace, strength, and assistance, and therefore should daily pray for it; and besides certain times both in the closet, and in the family, in which they should attend the throne of grace, there is such a thing as mental prayer, praying in the heart, private ejaculations of the soul, which may be sent up to heaven, while a man is engaged in the affairs of life. The Ethiopic version renders the words, "pray frequently"; do not leave off praying, or cease from it through the prevalence of sin, the temptations of Satan, or through discouragement, because an answer is not immediately had, or through carelessness and negligence, but continue in it, and be often at it; see Luk 18:1. These words are opposed to the practice of such, who either pray not at all, or, having used it, have left it off, or who only pray in a time of trouble and distress, and bear hard on those who think they should not pray but when under the influences of the Spirit, and when his graces are in a lively exercise: the reason for this rule of praying with frequency and constancy is, because the saints are always needy, they are always in want of mercies of one kind or another, and therefore should continually go to the throne of grace, and there ask for grace and mercy to help them in time of need.

Gill: 1Th 5:18

In everything give thanks,.... That is, to God the Father, in the name of Christ; see Eph 5:20 thanks are to be given to him for all things, as the Ethiopic version renders it; for all temporal good things; for our beings, the preservation of them; for food and raiment, and all the mercies of life; for the means of grace, the word and ordinances, and the ministers of the Gospel; for spiritual blessings, for electing, redeeming, regenerating, adopting, pardoning, justifying, and persevering grace: for a meetness for heaven, a right unto it, and a good hope of it; and especially for Jesus Christ, for such an husband, such an head, such a surety and Saviour, and advocate with the Father, as he is; and for life, peace, joy, comfort, righteousness, and salvation in him: and thanks should be given to God in every circumstance of life; in adversity, as Job did; when not in so comfortable and agreeable a frame of soul as to be wished for, since it might be worse, and is not black despair; even under the temptations of Satan, since they might be greater and heavier, and since the grace of God is sufficient to bear up under them, and deliver out of them, and since there is such a sympathizing high priest and Saviour; and in afflictions of every kind, since they are all for good, temporal, or spiritual, or eternal.

For this is the will of God; which may refer either to all that is said from 1Th 5:11 to this passage, or particularly to this of giving thanks; which is the revealed and declared will of God, is a part of that good, perfect, and acceptable will of his, and what is well pleasing in his sight, and grateful to him; see Psa 69:30 and is

in Christ Jesus concerning you; either declared in and by him, who has made known the whole of the will of God, and so the Arabic version, "which he wills of you by Jesus Christ"; or which is exemplified in Christ, who for, and in all things, gave thanks to God, and had his will resigned to his in every circumstance of life; or, which being done, is acceptable to God through Christ. The Alexandrian copy reads, "for this is the will of God towards you in Christ Jesus"; that is, with respect to you who are in Christ secretly by election, and openly by the effectual calling; and who, of all men in the world, have reason to be thankful for everything, and in every circumstance.

Gill: 1Th 5:19

Quench not the spirit. By which is meant, not the person of the Spirit, but either the graces of the spirit, which may be compared to light, and fire, and heat, to which the allusion is in the text; such as faith, which is a light in the soul, a seeing of the Son, and an evidence of things not seen; and love, which gives a vehement flame, which many waters cannot quench; and zeal, which is the boiling up of love, the fervency of it; and spiritual knowledge, which is also light, and of an increasing nature, and are all graces of the spirit: and though these cannot be totally extinguished, and utterly put out and lost, yet they may be greatly damped; the light of faith may become dim; and the flame of love be abated, and that wax cold; the heat of zeal may pass into lukewarmness, and an indifference of spirit; and the light of knowledge seem to decline instead of increasing; and all through indulging some sin or sins, by keeping ill company, and by neglecting the ordinances of God, prayer, preaching, and other institutions of the Gospel; wherefore such an exhortation is necessary to quicken saints, and stir them up to the use of those means, whereby those graces are cherished and preserved in their lively exercise; though rather the gifts of the Spirit are intended. The extraordinary gifts of the Spirit, bestowed on the apostles at the day of Pentecost, are represented under the symbol of fire, to which perhaps the apostle may here have respect; and the more ordinary gifts of the Spirit are such as are to be stirred up, as coals of fire are stirred up, in order that they may burn, and shine the brighter, and give both light and heat, 2Ti 1:6 and which may be said to be quenched, when they are neglected, and lie by as useless; when they are wrapped up in a napkin, or hid in the earth; or when men are restrained from the use of them; or when the use of them is not attended to, or is brought into contempt, and the exercise of them rendered useless and unprofitable, as much as in them lies. And even private persons may quench the Spirit of God, his gifts of light and knowledge, when they hold the truth in unrighteousness, imprison it, and conceal it, and do not publicly profess it as they ought.

Gill: 1Th 5:20

Despise not prophesyings. Or "prophecies"; the prophecies of the Old Testament concerning the first coming of Christ, concerning his person, office, and work, his obedience, sufferings, and death, his resurrection from the dead, ascension and session at God's right hand; for though all these are fulfilled, yet they have still their usefulness; for by comparing these with facts, the perfections of God, his omniscience, truth, faithfulness, wisdom, &c. are demonstrated, the authority of the Scriptures established, the truths of the Gospel illustrated and confirmed, and faith strengthened; and besides, there are many prophecies which regard things to be done, and yet to be done under the Gospel dispensation, and therefore should not be set at nought, but highly valued and esteemed: also the predictions of Christ concerning his own sufferings and death, and resurrection from the dead, and what would befall his disciples afterwards, with many things relating to the destruction of Jerusalem, his second coming, and the end of the world, these should be had in great esteem; nor should what the apostles foretold concerning the rise of antichrist, the man of sin, and the apostasy of the latter days, and the whole book of the Revelations, which is no other than a prophecy of the state of the church, from the times of the apostles to the end of the world, be treated with neglect and contempt, but should be seriously considered, and diligently searched and inquired into. Yea, the prophecies of private men, such as Agabus, and others, in the apostle's time, and in later ages, are not to be slighted; though instances of this kind are rare in our times, and things of this nature should not be precipitantly, and without care, given into: but rather prophesyings here intend the explanation of Scripture, and the preaching of the word, and particularly by persons who had not the gift of tongues, and therefore men were apt to despise them; see 1Co 13:2. Just as in our days, if persons have not had a liberal education, and do not understand Latin, Greek, and Hebrew, though they have ministerial gifts, and are capable of explaining the word to edification and comfort, yet are set at nought and rejected, which should not be.

Gill: 1Th 5:21

Prove all things,.... That are said by the prophets, all the doctrines which they deliver; hear them, though they have not the gift of tongues, and all desirable advantages; do not reject them on that account, and refuse to hear them, for so, many useful men may be laid aside, and the Spirit of God in them be quenched; try their gifts, and attend to their doctrines, yet do not implicitly believe everything they say, but examine them according to the word of God the test and standard of truth; search the Scriptures, whether the things they say are true or not. Not openly erroneous persons, and known heretics, are to be heard and attended on, but the ministers of the word, or such who are said to have a gift of prophesying; these should make use of it, and the church should try and judge their gift, and accordingly encourage or discourage; and also their doctrines, and if false reject them, and if true receive them.

Hold fast that which is good; honest, pleasant, profitable, and agreeable to sound doctrine, to the analogy of faith, and the Scriptures of truth, and is useful and edifying, instructive both as to principle and practice; such should be held fast, that no man take it away; and be retained, though a majority may be against it, for the multitude is not always on the side of truth; and though it may be rejected by men of learning and wealth, as Christ and his doctrines were rejected by the Scribes and Pharisees, and rulers of the people; and though it may be reproached as a novel, upstart notion, or a licentious one, since these were charges against the doctrine of Christ, and his apostles; and though it may be attended with affliction and persecution, yet none of these things should move from it, or cause to let it go.

Gill: 1Th 5:22

Abstain from all appearance of evil. Of doctrinal evil. Not only open error and heresy are to be avoided, but what has any show of it, or looks like it, or carries in it a suspicion of it, or may be an occasion thereof, or lead unto it; wherefore all new words and phrases of this kind should be shunned, and the form of sound words held fast; and so of all practical evil, not only from sin itself, and all sorts of sin, lesser or greater, as the ^w Jews have a saying,

"take care of a light as of a heavy commandment,''

that is, take care of committing a lesser, as a greater sin, and from the first motions of sin; but from every occasion of it, and what leads unto it, and has the appearance of it, or may be suspected of others to be sin, and so give offence, and be a matter of scandal. The Jews have a saying very agreeable to this ^x,

"remove thyself afar off (or abstain) from filthiness, and from everything, הדומה לו, "that is like unto it".''

Gill: 1Th 5:23

And the very God of peace,.... Or "the God of peace himself". The apostle follows his exhortations with prayer to God, knowing the weakness and impotency of the saints to receive them, and act according to them, and his own insufficiency to impress their minds with them; and that unless the Lord opened their ears to discipline, and sealed instruction to them, they would be useless and in vain: wherefore he applies to the throne of grace, and addresses God as "the God of peace"; so called, because of the concern he has in peace and reconciliation made by the blood of Christ, and because he is the giver of peace of conscience, and the author of peace, concord, and unity among the saints, and of all happiness and prosperity, both in this world, and in that which is to come; See Gill on Rom 15:33. And the apostle might choose to address God under this character, partly to encourage boldness, freedom, and intrepidity at the throne of grace, and partly to raise hope, expectation, and faith of having his requests answered, since God is not an angry God, nor is fury in him, but the God of peace: and the petitions he puts up for the Thessalonians are as follow: and first, that God would

sanctify you wholly; or "all of you", as the Arabic version; or "all of you perfectly", as the Syriac version. These persons were sanctified by the Spirit of God, but not perfectly; the Gospel was come to them in power, and had wrought effectually in them, and they were turned from idols to serve the living God, and had true faith, hope, and love, implanted in them, and which they were enabled to exercise in a very comfortable and commendable manner; but yet this work of grace and sanctification begun in them was far from being perfect, nor is it in the best of saints. There is something lacking in the faith of the greatest believer, love often waxes cold, and hope is not lively at all times, and knowledge is but in part; sin dwells in all; the saints are poor and needy, their wants continually return upon them, and they need daily supplies; the most holy and knowing among them disclaim perfection in themselves, though desirous of it. Their sanctification in Christ is perfect, but not in themselves; there is indeed a perfection of parts in internal sanctification, every grace is implanted, there is not one wanting; the new creature, or new man, has all its parts, though these are not come to their full growth; there is not a perfection of degrees, and this is what the apostle prays for; for sanctification is a progressive, gradual work, it is like seed cast into the earth, which springs up, first the blade, then the ear, then the full corn in the ear, and is as light, which shines more and more to the perfect day. Sanctified persons are first as newborn babes, and then they grow up to be young men, and at last become fathers in Christ; and this work being begun, is carried on, and will be performed, fulfilled, and made perfect: and it is God's work to do it; he begins, and he carries it on, and he will finish it; and therefore the apostle prays to him to do it; this is his first petition: the second follows,

and I pray God your whole spirit, soul and body, be preserved blameless unto the coming of our Lord Jesus Christ. A like division of man is made by the Jews: says one of their writers ^y.

"a man cannot know God, unless he knows נפשו ונשמתו וגופו, "his soul, his breath, or his spirit, and his body".''

Says ^z R. Isaac,

"worthy are the righteous in this world, and in the world to come, for lo, they are all holy; their body is holy, their soul is holy, their spirit, and their breath is holy''

See Gill on Heb 4:12. Some by "spirit" understand the graces and gifts of the Spirit in a regenerate man; and by "the soul", the soul as regenerated, and as it is the seat and subject of these graces; and by the body, the habitation of the soul, which is influenced by the grace that is last; and this is a sense not to be despised. Others by "the spirit" understand the rational and immortal soul of man, often called a spirit, as in Ecc 12:7 and by the soul, the animal and sensitive soul, which man has in common with brutes; see Ecc 3:21 and by the "body", the outward frame of flesh and blood, and bones; but rather "spirit" and "soul" design the same immaterial, immortal, and rational soul of man, considered in its different powers and faculties. The "spirit" may intend the understanding, Job 32:8 which is the principal, leading, and governing faculty of the soul; and which being enlightened by the Spirit of God, a man knows himself, Christ Jesus, and the things of the Spirit, the truths of the Gospel, and receives and values them. The "soul" may include the will and affections, which are influenced by the understanding; and in a regenerate man the will is brought to a resignation to the will of God, and the affections are set upon divine things, and the body is the instrument of performing religious and spiritual exercises: and these the apostle prays may be

preserved blameless; not that he thought they could be kept from sinning entirely in thought, word, or deed; but that they might be preserved in purity and chastity from the gross enormities of life, and be kept from a total and final falling away, the work of grace be at last completed on the soul and spirit, and the body be raised in incorruption, and glory; and both at the coming of Christ be presented faultless, and without blame, without spot or wrinkle, or any such thing, first to himself, and then to his Father.

Gill: 1Th 5:24

Faithful is he that calleth you,.... Into the fellowship of his Son, and to his kingdom and glory, and who continues to do so, not only externally by his word, but internally by his Spirit and grace.

Who also will do it. Two things the apostle mentions as the ground of confidence that the above petition, would be heard and answered; that is, that God would wholly sanctify them, and preserve the whole of them blameless to the coming of Christ; and they are the faithfulness of God, and the effectual calling of his saints. God is faithful to his word, his covenant and promises; he has promised to sanctify and cleanse his people from all their sins, and to preserve them safe to his kingdom and glory; agreeably the Arabic version renders this last clause, "and will execute his promise": and the effectual calling is a sure pledge of glorification; whom God calls he justifies and glorifies; as sure as he gives grace, he will give glory; and whom he calls to his eternal glory, he will make perfect, stablish, strengthen, and settle. The Complutensian edition reads, "who also will make your hope firm"; that is, with respect to the above things.

Gill: 1Th 5:25

Brethren, pray for us. Which is added with great beauty and propriety, after the apostle had so earnestly and affectionately prayed for them; and this is directed, not to the pastors of the church only, but to all the members of it, whom the apostle styles "brethren" in a spiritual relation, as he often does; and of whom he requests, that they would pray for him, and the rest of his fellow ministers and labourers in the word, that God would more and more qualify and fit them for their work, assist in private studies and meditations, give them freedom of thought, liberty of expression, and a door of utterance, and follow their ministrations with a divine blessing and success, and deliver them out of the hands of unreasonable men; See Gill on Heb 13:18.

Gill: 1Th 5:26

Greet all the brethren with an holy kiss. In opposition, to an unchaste and hypocritical one. His meaning is, that they would salute the members of the church in his name, and give his Christian love and affections to them. And his view is to recommend to them brotherly love to each other, and to stir them up to the mutual exercise of it more and more.

Gill: 1Th 5:27

I charge you by the Lord,.... Or "I adjure by the Lord"; by the Lord Jesus: it is in the form of an oath, and a very solemn one; and shows that oaths may be used on certain and solemn occasions:

that this epistle be read unto all the holy brethren; to all the members of the church, who are called "holy", because they were sanctified or set apart by God the Father in election; and were sanctified by the blood of Christ, or their sins were expiated, or atoned for by the sacrifice of Christ in redemption; and were sanctified or made holy by the Spirit of God in regeneration; and were enabled by the grace of God to live holy lives and conversations. Now this epistle being directed only to some of the principal members of the church, it may be to one or more of their elders; lest he or they should be tempted on any account to conceal it, the apostle in a very solemn manner adjures, that it be read publicly to the whole church whom it concerned, that all might hear, and learn, and receive some advantage from it; from whence we may learn, as is observed by many interpreters, that the sacred Scriptures, neither one part nor another, nor the whole of them, are to be kept from private Christians, but may be read, and heard, and used by all.

Gill: 1Th 5:28

The grace of our Lord Jesus Christ be with you, Amen. This is the apostle's usual salutation in all his epistles, and the token of the genuineness of them, 2Th 3:17. See Gill on Rom 16:20, 1Co 15:23, 2Co 13:14.

The subscription to this epistle is not genuine, which runs thus, "The first Epistle unto the Thessalonians was written from Athens"; whereas it appears from 1Th 3:1 compared with Act 18:1 that it was written from Corinth, and not from Athens; nor are these last words, "from Athens", in Beza's Claromontane copy; though they stand in the Syriac and Arabic versions of the London Polygot Bible, which add, "and sent by Timothy", and in the Alexandrian copy, and Complutensian edition.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Th 5:10

¹ tn Grk “the one who died,” describing Jesus Christ (1 Thess 5:9). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 10 in the translation.

² sn The phrases alert or asleep may be understood (1) of moral alertness (living in faith, love, and hope as vv. 6, 8 call for, versus being unresponsive to God) or (2) of physical life and death (whether alive or dead). The first fits better with the context of 5:1-9, while the second returns to the point Paul started with in 4:13-18 (no disadvantage for the believing dead).

NET Notes: 1Th 5:12

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

NET Notes: 1Th 5:14

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

NET Notes: 1Th 5:24

¹ tn Grk “who will also do,” with the object understood from v. 23.

NET Notes: 1Th 5:25

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

NET Notes: 1Th 5:26

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

NET Notes: 1Th 5:27

¹ tn Grk “I adjure you by the Lord,” “I put you under oath before the Lord.”

² tc Most witnesses, including some important ones (א² A Ψ [33] 1739 1881 Ï ar vg sy bo), read “holy” before “brothers [and sisters]” (ἁγίοις ἀδελφοῖς, Jagioi" adelfoi"). It is possible that ἁγίοις dropped out by way of homoioteleuton (in uncial script the words would be written agioisadelfois), but it is equally possible that the adjective was added because of the influence of ἁγίῳ (Jagiw) in v. 26. Another internal consideration is that the expression ἅγιοι ἀδελφοί ({agioi adelfoi, “holy brothers”) is not found elsewhere in the corpus Paulinum, though Col 1:2 comes close. But this fact could be argued either way: It may suggest that such an expression is not Pauline; on the other hand, the unusualness of the expression could have resulted in an alteration by some scribes. At the same time, since 1 Thessalonians is one of the earliest of Paul’s letters, and written well before he addresses Christians as saints (ἅγιοι) in 1 Corinthians for the first time, one might argue that Paul’s own forms of expression were going through something of a metamorphosis. Scribes insensitive to this fact could well impute later Pauline collocations onto his earlier letters. The internal evidence seems to support, albeit slightly, the omission of ἁγίοις here. Externally, most of the better witnesses of the Alexandrian and Western texts (א* B D F G 0278 it sa) combine in having the shorter reading. Although the rating of “A” in UBS⁴ for the omission seems too generous, this reading is still to be preferred.

tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

NET Notes: 1Th 5:28

¹ tc Most witnesses, including a few important ones (א A D¹ Ψ 1739^c Ï lat sy bo), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the witnesses for the omission are sufficiently early and diffuse (B D* F G 0278 6 33 1739* 1881 it sa) to render the verdict against the particle here.

Geneva Bible: 1Th 5:10

^{( 5 )} Who died for us, that, whether we wake or sleep, we should live together with him.

^{( 5 )} The death of Christ is a pledge of our victory, for he died so that we might be partakers of his life of power, indeed even while we live here.

Geneva Bible: 1Th 5:11

^{( 6 )} Wherefore comfort yourselves together, and edify one another, even as also ye do.

^{( 6 )} We must not only watch ourselves, but we are also bound to stir up, and to strengthen and encourage one another.

Geneva Bible: 1Th 5:12

^{( 7 )} And we beseech you, brethren, to ^{( b )} know them which labour among you, and are over you in the ^{( c )} Lord, and admonish you;

^{( 7 )} We must have consideration of those who are appointed to the ministry of the word, and the government of the church of God, and who do their duty.

^{( b )} That you acknowledge and take them for such as they are, that is to say, men worthy to be greatly esteemed of among you.

^{( c )} In those things which pertain to God's service: so is the ecclesiastical function distinguished from civil authority, and true shepherds from wolves.

Geneva Bible: 1Th 5:13

And to esteem them very highly in love for ^{( d )} their work's sake. ^{( 8 )} [And] be at peace among yourselves.

^{( d )} So then, when this reason ceases, then must the honour cease. ^{( 8 )} The maintenance of mutual harmony, is to be especially guarded.

Geneva Bible: 1Th 5:14

^{( 9 )} Now we exhort you, brethren, warn them that are ^{( e )} unruly, comfort the feebleminded, support the weak, be patient toward all [men].

^{( 9 )} We must have consideration of every man, and the remedy must be applied according to the disease.

^{( e )} That keep not their rank or standing.

Geneva Bible: 1Th 5:15

^{( 10 )} See that none render evil for evil unto any [man]; but ever follow that which is good, both among yourselves, and to all [men].

^{( 10 )} Charity ought not to be overcome by any injuries.

Geneva Bible: 1Th 5:16

^{( 11 )} Rejoice evermore.

^{( 11 )} A quiet and appeased mind is nourished with continual prayers, giving regard to the will of God.

Geneva Bible: 1Th 5:18

In every thing give thanks: for this is the ^{( f )} will of God in Christ Jesus concerning you.

^{( f )} An acceptable thing to God, and such as he approves well of.

Geneva Bible: 1Th 5:19

^{( 12 )} Quench not the Spirit.

^{( 12 )} The sparks of the Spirit of God that are kindled in us, are nourished by daily hearing the word of God: but true doctrine must be diligently distinguished from false.

Geneva Bible: 1Th 5:20

Despise not ^{( g )} prophesyings.

^{( g )} The explaining and interpreting of the word of God.

Geneva Bible: 1Th 5:22

^{( 13 )} Abstain from all ^{( h )} appearance of evil.

^{( 13 )} A general conclusion, that we waiting for the coming of Christ, do give ourselves to pureness in mind, will, and body, through the grace and strength of the Spirit of God.

^{( h )} Whatever has but the very show of evil, abstain from it.

Geneva Bible: 1Th 5:23

And the very God of peace ^{( i )} sanctify you wholly; and [I pray God] your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

^{( i )} Separate you from the world, and make you holy to himself through his Spirit, in Christ, in whom alone you will attain to that true peace.

Geneva Bible: 1Th 5:24

^{( 14 ) ( k )} Faithful [is] he that calleth you, who also will ^{( l )} do [it].

^{( 14 )} The good will and power of God is a sure strengthening and encouragement against all difficulties, of which we have a sure witness in our calling.

^{( k )} Always one, and ever like himself, who indeed performs whatever he promises. And an effectual calling is nothing else but a right declaring and true setting forth of God's will: and therefore the salvation of the elect, is safe and sure.

^{( l )} Who will also make you perfect.

Geneva Bible: 1Th 5:25

^{( 15 )} Brethren, pray for us.

^{( 15 )} The last part of the epistle, in which with most authoritative charge he commends both himself and this epistle to them.

Commentary -- Verse Range Notes

TSK Synopsis: 1Th 5:1-28

1 He proceeds in the former description of Christ's coming to judgment;

16 and gives divers precepts;

23 and so concludes the epistle.

Maclaren: 1Th 5:10

Waking And Sleeping

Jesus Christ, who died for us. that, whether we wake or sleep, we should live together with Him.'--1 Thess. 5:10.

IN these Words the Apostle concludes a section of this, his earliest letter, in which he has been dealing with the aspect of death in reference to the Christian. There are two very significant usages of language in the context which serve to elucidate the meaning of the words of our text, and to which I refer for a moment by way of introduction.

The one is that throughout this portion of his letter the Apostle emphatically reserves the word died' for Jesus Christ, and applies to Christ's followers only the word sleep.' Christ's death makes the deaths of those who trust Him a quiet slumber. The other is that the antithesis of waking and sleep is employed in two different directions in this section, being first used to express, by the one term, simply physical life, and by the other, physical death; and secondly, to designate respectively the moral attitude of Christian watchfulness and that of worldly apathy to things unseen and drowsy engrossment with the present.

So in the words immediately preceding my text, we read, let us not sleep, as do others, but let us watch and be sober.' The use of the antithesis in our text is chiefly the former, but there cannot be discharged from one of the expressions, wake,' the ideas which have just been associated with it, especially as the word which is translated wake' is the same as that just translated in 1 Thess. 5:6, let us watch.' So that here there is meant by it, not merely the condition of life but that of Christian life--sober-minded vigilance and wide-awakeness to the realities of being. With this explanation of the meanings of the words before us, we may now proceed to consider them a little more minutely.

I. Note The Death Which Is The Foundation Of Life.

Recalling what I have said as to the precision and carefulness with which the Apostle varies his expressions in this context; speaking of Christ's death only by that grim name, and of the death of His servants as being merely a slumber, we have for the first thought suggested in reference to Christ's death, that it exhausted all the bitterness of death. Physically, the sufferings of our Lord were not greater, they were even less, than that of many a man. His voluntary acceptance of them was peculiar to Himself. But His death stands alone in this, that on His head was concentrated the whole awfulness of the thing. So far as the mere external facts go, there is nothing special about it. But I know not how the shrinking of Jesus Christ from the Cross can be explained without impugning His character, unless we see in His death something far more terrible than is the common lot of men. To me Gethsemane is altogether mysterious, and that scene beneath the olives shatters to pieces the perfectness of His character, unless we recognise that there it was the burden of the world's sin, beneath which, though His will never faltered, His human power tottered. Except we understand that, it seems to me that many who derived from Jesus Christ all their courage, bore their martyrdom better than He did; and that the servant has many a time been greater than his Lord. But if we take the Scripture point of view, and say, The Lord has made to meet upon Him the iniquity of us all,' then we can understand the agony beneath the olives, and the cry from the Cross, Why hast Thou forsaken Me?'

Further, I would notice that this death is by the Apostle set forth as being the main factor in man's redemption. This is the first of Paul's letters, dating long before the others with which we are familiar. Whatever may have been the spiritual development of St. Paul in certain directions after his conversion--and I do not for a moment deny that there was such--it is very important to notice that the fundamentals of his Christology and doctrine of salvation were the same from the beginning to the end, and that in this, his first utterance, he lays down, as emphatically and clearly as ever afterwards he did, the great truth that Jesus Christ, the Son of God, who died on the Cross, thereby secured man's redemption. Here he isolates the death from the rest of the history of Christ, and concentrates the whole light of his thought upon the Cross, and says, There that is the power by which men have been redeemed. I beseech you to ask yourselves whether these representations of Christian truth adhere to the perspective of Scripture, which do not in like manner set forth in the foreground of the whole the atoning death of Jesus Christ our Lord.

Then note, further, that this death, the fountain of life, is a death for us. Now I know, of course, that the language here does not necessarily involve the idea of one dying instead of, but only of one dying on behalf of, another. But then I come to this question, In what conceivable sense, except the sense of bearing the world's sins, and, therefore, mine, is the death of Jesus Christ of advantage to me? Take the Scripture narratives. He died by the condemnation of the Jewish courts as a blasphemer; by the condemnation of the supercilious Roman court--cowardly in the midst of its superciliousness--as a possible rebel, though the sentencer did not believe in the reality of the charges. I want to know what good that is to me? He died, say some people, as the victim of a clearer insight and a more loving heart than the men around Him could understand. What advantage is that to me?

Oh, brethren! there is no meaning in the words He died for us' unless we understand that the benefit of His death lies in the fact that it was the sacrifice and satisfaction for the sins of the whole world; and that, therefore, He died for us.

But then remember, too, that in this expression is set forth, not only the objective fact of Christ's death for us, but much in reference to the subjective emotions and purposes of Him who died. Paul was writing to these Thessalonians, of whom none, I suppose, except possibly a few Jews who might be amongst them, had ever seen Jesus Christ in the flesh, or known anything about Him. And yet he says to them, Away across the ocean there, Jesus Christ died for you men, not one of whom had ever appealed to His heart through His eyes.'

The principle involved is capable of the widest possible expansion. When Christ went to the Cross there was in His heart, in His purposes, in His desires, a separate place for every soul of man whom He embraced, not with the dim vision of some philanthropist, who looks upon the masses of unborn generations as possibly beneficially affected by some of his far-reaching plans, but with the individualising and separating knowledge of a divine eye, and the love of a divine heart. Jesus Christ bore the sins of the world, because He bore in His sympathies and His purposes the sins of each single soul. Yours and mine and all our fellows' were there. Guilt and fear and loneliness, and all the other evils that beset men because they have departed from the living God, are floated away By the water and the blood From Thy wounded side which flowed' and as the context teaches us, it is because He died for us that He is our Lord, and because He died for every man that He is every man's Master and King.

II. Note, Secondly, The Transformation Of Our Lives And Deaths Affected Thereby.

You may remember that, in my introductory remarks, I pointed out the double application of that antithesis of waking or sleeping in the context as referring in one case to the fact of physical life or death, and in the other to the fact of moral engrossment with the slumbering influences of the present, or of Christian vigilance. I carry some allusion to both of these ideas in the remarks that I have to make.

Through Jesus Christ life may be quickened into watchfulness. It is not enough to take waking as meaning living, for you may turn the metaphor round and say about a great many men that living means dreamy sleeping. Paul speaks in the preceding verses of others' than Christians as being asleep, and their lives as one long debauch and slumber in the night. Whilst, in contrast with physical death, physical life may be called' waking'; the condition of thousands of men, in regard to all the higher faculties, activities, and realities of being, is that of somnambulists--they are walking indeed, but they are walking in their sleep. Just as a man fast asleep knows nothing of the realities round him; just as he is swallowed up in his own dreams, so many walk in a vain show. Their highest faculties are dormant; the only real things do not touch them, and their eyes are closed to these. They live in a region of illusions which will pass away at cock-crowing, and leave them desolate. For some of us here living is only a distempered sleep, troubled by dreams which, whether they be pleasant or bitter, equally lack roots in the permanent realities to which we shall wake some day. But if we hold by Jesus Christ, who died for us, and let His love constrain us, His Cross quicken us, and the might of His great sacrifice touch us, and the blood of sprinkling be applied to our eye-balls as an eye-salve, that we may see, we shall wake from our opiate sleep--though it may be as deep as if the sky rained soporifics upon us --and be conscious of the things that are, and have our dormant faculties roused, and be quickened into intense vigilance against our enemies, and brace ourselves for our tasks, and be ever looking forward to that joyful hope, to that coming which shall bring the fulness of waking and of life. So, you professing Christians, do you take the lessons of this text? A sleeping Christian is on the high road to cease to be a Christian at all If there be one thing more comprehensively imperative upon us than another, it is this, that, belonging, as we do by our very profession, to the day, and being the children of the light, we shall neither sleep nor be drunken, but be sober, watching as they who expect their Lord. You walk amidst realities that will hide themselves unless you gaze for them; therefore, watch. You walk amidst enemies that will steal subtly upon you, like some gliding serpent through the grass, or some painted savage in the forest; therefore, watch. You expect a Lord to come from heaven with a relieving army that is to raise the siege and free the hard-beset garrison from its fears and its toilsome work; therefore, watch. They that sleep, sleep in the night.' They who are Christ's should be like the living creatures in the Revelation, all eyes round about, and every eye gazing on things unseen and looking for the Master when He comes.

On the other hand, the death of Christ will soften our deaths into slumber. The Apostle will not call what the senses call death, by that dread name, which was warranted when applied to the facts of Christ's death. The physical fact remaining the same, all that is included under the complex whole called death, which makes its terrors, goes, for a man who keeps fast hold of Christ who died and lives. For what makes the sting of death? Two or three things. It is like some poisonous insect's sting, it is a complex weapon. One side of it is the fear of retribution. Another side of it is the shrinking from loneliness. Another side of it is the dread of the dim darkness of an unknown future. And all these are taken clean away. Is it guilt, dread of retribution? Thou shalt answer, Lord, for me.' Is it loneliness? In the valley of darkness I will be with thee. My rod and My staff will comfort thee.' Is it a shrinking from the dim unknown and all the familiar habitudes and occupations of the warm corner where we have lived? Jesus Christ has brought immortality to light by the Gospel.' We do not, according to the sad words of one of the victims of modern advanced thought, pass by the common road into the great darkness, but by the Christ-made living Way into the everlasting light. And so it is a misnomer to apply the same term to the physical fact plus the accompaniment of dread and shrinking and fear of retribution and solitude and darkness, and to the physical fact invested with the direct and bright opposites of all these.

Sleep is rest; sleep is consciousness; sleep is the prophecy of waking. We know not what the condition of those who sleep in Jesus may be, but we know that the child on its mother's breast, and conscious somehow, in its slumber, of the warm place where its head rests, is full of repose. And they that sleep in Jesus will be so. Then, whether we wake or sleep does not seem to matter so very much.

III. The United Life Of All Who Live With Christ.

Christ's gift to men is the gift of life in all senses of that word, from the lowest to the highest. That life, as our text tells us, is altogether unaffected by death. We cannot see round the sharp angle where the valley turns, but we know that the path runs straight on through the gorge up to the throat of the pass--and so on to the shining table-lands whereof our God Himself is Sun and Moon.' There are some rivers that run through stagnant lakes, keeping the tinge of their waters, and holding together the body of their stream undiverted from its course, and issuing undiminished and untarnished from the lower end of the lake. And so the stream of our lives may run through the Dead Sea, and come out below none the worse for the black waters through which it has forced its way. The life that Christ gives is unaffected by death. Our creed is a risen Saviour, and the corollary of that creed is, that death touches the circumference, but never gets near the man. It is hard to believe, in the face of the foolish senses; it is hard to believe, in the face of aching sorrow. It is hard to-day to believe, in the face of passionate and ingenious denial, but it is true all the same. Death is sleep, and sleep is life.

And so; further, my text tells us that this life is life with Christ. We know not details, we need not know them. Here we have the presence of Jesus Christ, if we love Him, as really as when He walked the earth. Ay! more really, for Jesus Christ is nearer to us who, having not seen Him, love Him, and somewhat know His divinity and His sacrifice, than He was to the men who companied with Him all the time that He went in and out amongst them, whilst they were ignorant of who dwelt with them, and entertained the Lord of angels and men unawares. He is with us, and it is the power and the privilege and the joy of our lives to realise His presence. That Lord who, whilst He was on earth, was the Son of Man which is in heaven, now that He is in heaven in His corporeal humanity is the Son of God who dwells with us. And as He dwells with us, if we love Him and trust Him, so, but in fashion incapable of being revealed to us, now does He dwell with those of whose condition this is the only and all-sufficing positive knowledge which we have, that they are absent from the body; present with the Lord.'

Further, that united life is a social life. The whole force of my text is often missed by English readers, who run into one idea the two words together with.' But if you would put a comma after together,' you would understand better what Paul meant. He refers to two forms of union. Whether we wake or sleep we shall live all aggregated together, and all aggregated together' because each is with Him.' That is to say, union with Jesus Christ makes all who partake of that union, whether they belong to the one side of the river or the other, into a mighty whole. They are together because they are with the Lord.

Suppose a great city, and a stream flowing through its centre. The palace and all pertaining to the court are on one side of the water; there is an outlying suburb on the other, of meaner houses, inhabited by poor and humble people. But yet it is one city. Ye are come unto the heavenly Jerusalem, the city of the living God, and to the spirits of just men made perfect.' We are knit together by one life, one love, one thought; and the more we fix our hearts on the things which those above live among and by, the more truly are we knit to them. As a quaint old English writer says, They are gone but into another pew in the same church.'

We are one in Him, and so there will be a perfecting of union in reunion; and the inference so craved for by our hearts seems to be warranted to our understandings, that that society above, which is the perfection of society, shall not be lacking in the elements of mutual recognition and companionship, without which we cannot conceive of society at all. And so we shall ever be with the Lord.'

Dear friends, I beseech you to trust your sinful souls to that dear Lord who bore you in His heart and mind when He bore His cross to Calvary and completed the work of your redemption. If you will accept Him as your sacrifice and Saviour, when He cried It is finished,' united to Him your lives will be quickened into intense activity and joyful vigilance and expectation, and death will be smoothed into a quiet falling asleep. The shadow feared of man,' that strikes threateningly across every path, will change as we approach it, if our hearts are anchored on Him who died for us, into the Angel of Light to whom God has given charge concerning us to bear up our feet upon His hands, and land us in the presence of the Lord and in the perfect society of those who love Him. And so shah we live together, and all together, with Him.

Maclaren: 1Th 5:11

Edification

Edify one another.'--1 Thess. 5:11.

I DO not intend to preach about that clause only, but I take it as containing, in the simplest form, one of the Apostle's favourite metaphors which runs through all his letters, and the significance of which, I think, is very little grasped by ordinary readers.

Edify one another.' All metaphorical words tend to lose their light and colour, and the figure to get faint, in popular understanding. We all know that edifice' means a building; we do not all realise that edify' means to build up. And it is a great misfortune that our Authorised Version, in accordance with the somewhat doubtful principle on which its translators proceeded, varies the rendering of the one Greek word so as to hide the frequent recurrence of it in the apostolic teaching. The metaphor that underlies it is the notion of building up a structure. The Christian idea of the structure to he built up is that it is a temple. I wish in this sermon to try to bring out some of the manifold lessons and truths that lie in this great figure, as applied to the Christian life.

Now, glancing over the various uses of the phrase in the New Testament, I find that the figure of building,' as the great duty of the Christian life, is set forth under three aspects; self-edification, united edification, and divine edification. And I purpose to look at these in order.

I. First, Self-Edification.

According to the ideal of the Christian life that runs through the New Testament, each Christian man is a dwelling-place of God's, and his work is to build himself up into a temple worthy of the divine indwelling. Now, I suppose that the metaphor is such a natural and simple one that we do not need to look for any Scriptural basis of it. But if we did, I should be disposed to find it in the solemn antithesis with which the Sermon on the Mount is closed, where there are the two houses pictured, the one built upon the rock and standing firm, and the other built upon the sand. But that is perhaps unnecessary.

We are all builders; building up--what? Character, ourselves. But what sort of a thing is it that we are building? Some of us pigsties, in which gross, swinish lusts wallow in filth; some of us shops; some of us laboratories, studies, museums; some of us amorphous structures that cannot be described. But the Christian man is to be building himself up into a temple of God. The aim which should ever burn clear before us, and preside over even our smallest actions, is that which lies in this misused old word, edify yourselves.

The first thing about a structure is the foundation And Paul was narrow enough to believe that the one foundation upon which a human spirit could be built up into a hallowed character is Jesus Christ. He is the basis of all our certitude. He is the anchor for all our hopes. To Him should be referred all our actions; for Him and by Him our lives should be lived. On Him should rest, solid and inexpugnable, standing foursquare to all the winds that blow, the fabric of our characters. Jesus Christ is the pattern, the motive which impels, and the power which enables, me to rear myself into a habitation of God through the Spirit. Whilst I gladly acknowledge that very lovely structures may be reared upon another foundation than Him, I would beseech you all to lay this on your hearts and consciences, that for the loftiest, serenest beauty of character there is but one basis upon which it can be rested, Other foundation can no man lay than that which is laid, which is Jesus Christ.'

Then there is another aspect of this same metaphor, not in Paul's writings but in another part of the New Testament, where we read: Ye, beloved, building up yourselves on your most holy faith.' So that, in a subordinate sense, a man's faith is the basis upon which he can build such a structure of character; or, to put it into other words--in regard to the man himself, the first requisite to the rearing of such a fabric as God will dwell in is that he, by his own personal act of faith, should have allied himself to Jesus Christ, who is the foundation; and should be in a position to draw from Him all the power, and to feel raying out from Him all the impulses, and lovingly to discern in Him all the characteristics, which make Him a pattern for all men in their building.

The first course of stone that we lay is Faith; and that course is, as it were, mortised into the foundation, the living Rock. He that builds on Christ cannot build but by faith. The two representations are complementary to one another, the one, which represents Jesus Christ as the foundation, stating the ultimate fact, and the other, which represents faith as the foundation, stating the condition on which we come into vital contact with Christ Himself.

Then, further, in this great thought of the Christian life being substantially a building up of oneself on Jesus is implied the need for continuous labour. You cannot build up a house in half an hour. You cannot do it, as the old fable told us that Orpheus did, by music, or by wishing. There must be dogged, hard, continuous, life-long effort if there is to be this building up. No man becomes a saint per salute. No man makes a character at a flash. The stones are actions; the mortar is that mystical, awful thing, habit; and deeds cemented together by custom rise into that stately dwelling-place in which God abides. So, there is to be a life-long work in character, gradually rearing it into His likeness.

The metaphor also carries with it the idea of orderly progression. There are a number of other New Testament emblems which set forth this notion of the true Christian ideal as being continual growth. For instance, first the blade, then the ear, then the full corn in the ear,' represents it as resembling vegetable growth, while elsewhere it is likened to the growth of the human body. Both of these are beautiful images, in that they suggest that such progressive advancement is the natural consequence of life; and is in one aspect effortless and instinctive.

But then you have to supplement that emblem with others, and there comes in sharp contrast to it the metaphor which represents the Christian progress as being warfare. There the element of resistance is emphasised, and the thought is brought out that progress is to be made in spite of strong antagonisms, partly to be found in external circumstances, and partly to be found in our own treacherous selves. The growth of the corn or of the body does not cover the whole facts of the case, but there must be warfare in order to growth.

There is also the other metaphor by which this Christian progress, which is indispensable to the Christian life, and is to be carried on, whatever may oppose it, is regarded as a race. There the idea of the great, attractive, but far-off future reward comes into view, as well as the strained muscles and the screwed-up energy with which the runner presses towards the mark. But we have not only to fling the result forward into the future, and to think of the Christian life as all tending towards an end, which end is not realised here; but we have to think of it, in accordance with this metaphor of my text, as being continuously progressive, so as that, though unfinished, the building is there; and much is done, though all is not accomplished, and the courses rise slowly, surely, partially realising the divine Architect's ideal, long before the head-stone is brought out with shoutings and tumult of acclaim. A continuous progress and approximation towards the perfect ideal of the temple completed, consecrated, and inhabited by God, lies in this metaphor.

Is that you, Christian man and woman? Is the notion of progress a part of your working belief? Are you growing, fighting, running, building up yourselves more and more in your holy faith? Alas! I cannot but believe that the very notion of progress has died out from a great many professing Christians.

There is one more idea in this metaphor of self-edification, viz., that our characters should be being modelled by us on a definite plan, and into a harmonious whole. I wonder how many of us in this chapel this morning have ever spent a quiet hour in trying to set clearly before ourselves what we want to make of ourselves, and how we mean to go about it. Most of us live by haphazard very largely, even in regard to outward things, and still more entirely in regard to our characters. Most of us have not consciously before us, as you put a pattern-line before a child learning to write, any ideal of ourselves to which we are really seeking to approximate. Have you? And could you put it into words? And are you making any kind of intelligent and habitual effort to get at it? I am afraid a great many of us, if we were honest, would have to say, No! If a man goes to work as his own architect, and has a very hazy idea of what it is that he means to build, he will not build anything worth the trouble. If your way of building up yourselves is, as Aaron said his way of making the calf was, putting all into the fire, and letting chance settle what comes out, nothing will come out better than a calf. Brother! if you are going to build, have a plan, and let the plan be the likeness of Jesus Christ. And then, with continuous work, and the exercise of continuous faith, which knits you to the foundation, build up yourselves for an habitation of God.'

II. We Have To Consider United Edification.

There are two streams of representation about this matter in the Pauline Epistles, the one with which I have already been dealing, which does not so often appear, and the other which is the habitual form of the representation, according to which the Christian community, as a whole, is a temple, and building up is a work to be done reciprocally and in common. We have that representation with special frequency and detail in the Epistle to the Ephesians, where perhaps we may not be fanciful in supposing that the great prominence given to it, and to the idea of the Church as the temple of God, may have been in some degree due to the existence, in that city, of one of the seven wonders of the world, the Temple of Diana of the Ephesians.

But, be that as it may, what I want to point out is that united building is inseparable from the individual building up of which I have been speaking.

Now, it is often very hard for good, conscientious people to determine how much of their efforts ought to be given to the perfecting of their own characters in any department, and how much ought to be given to trying to benefit and help other people. I wish you to notice that one of the most powerful ways of building up myself is to do my very best to build up others. Some, like men in my position, for instance, and others whose office requires them to spend a great deal of time and energy in the service of their fellows, are tempted to devote themselves too much to building up character in other people, and to neglect their own. It is a temptation that we need to fight against, and which can only be overcome by much solitary meditation. Some of us, on the other hand, may be tempted, for the sake of our own perfecting, intellectual cultivation, or improvement in other ways, to minimise the extent to which we are responsible for helping and blessing other people. But let us remember that the two things cannot be separated; and that there is nothing that will make a man more like Christ, which is the end of all our building, than casting himself into the service of his fellows with self-oblivion.

Peter said, Master! let us make here three tabernacles.' Ay! But there was a demoniac boy down below, and the disciples could not cast out the demon. The Apostle did not know what he said when he preferred building up himself, by communion with God and His glorified servants, to hurrying down into the valley, where there were devils to fight and broken hearts to heal. Build up yourselves, by all means; if you do you will have to build up your brethren. The edifying of the body of Christ' is a plain duty which no Christian man can neglect without leaving a tremendous gap in the structure which he ought to rear.

The building resulting from united edification is represented in Scripture, not as the agglomeration of a number of little shrines, the individuals, but as one great temple. That temple grows in two respects, both of which carry with them imperative duties to us Christian people. It grows by the addition of new stones. And so every Christian is bound to seek to gather into the fold those that are wandering far away, and to lay some stone upon that sure foundation. It grows, also, by the closer approximation of all the members one to another, and the individual increase of each in Christ-like characteristics. And we are bound to help one another therein, and to labour earnestly for the advancement of our brethren, and for the unity of God's Church. Apart from such efforts our individual edifying of ourselves will become isolated, the results one-sided, and we ourselves shall lose much of what is essential to the rearing in ourselves of a holy character. What God hath joined together let not man put asunder.' Neither seek to build up yourselves apart from the community, nor seek to build up the community apart from your-selves.

III. Lastly, The Apostle, In His Writings, Sets Forth Another Aspect Of This General Thought, Viz., Divine Edification.

When he spoke to the elders of the church of Ephesus he said that Christ was able to build them up.' When he wrote to the Corinthians he said, Ye are God's building.' To the Ephesians he wrote, Ye are built for an habitation of God through the Spirit.' And so high above all our individual and all our united effort he carries up our thoughts to the divine Master-builder, by whose work alone a Paul, when he lays the foundation, and an Apollos, when he builds thereupon, are of any use at all.

Thus, dear brethren, we have to base all our efforts on this deeper truth, that it is God who builds us into a temple meet for Himself, and then comes to dwell in the temple that He has built.

So let us keep our hearts and minds expectant of, and open for, that Spirit's influences. Let us be sure that we are using all the power that God does give us His work does not supersede mine. My work is to avail myself of His. The two thoughts are not contradictory. They correspond to, and fill out, each other, though warring schools of one-eyed theologians and teachers have set them in antagonism. Work out … for it is God that worketh in.' That is the true reconciliation. Ye are God's building; build up yourselves in your most holy faith.'

If God is the builder, then boundless, indomitable hope should be ours. No man can look at his own character, after all his efforts to mend it, without being smitten by a sense of despair, if he has only his own resources to fall back upon. Our experience is like that of the monkish builders, according to many an old legend, who found every morning that yesterday's work had been pulled down in the darkness by demon hands. There is no man whose character is anything more than a torso, an incomplete attempt to build up the structure that was in his mind--like the ruins of half-finished palaces and temples which travellers came across sometimes in lands now desolate, reared by a forgotten race who were swept away by some unknown calamity, and have left the stones half-lifted to their courses, half-hewed in their quarries, and the building gaunt and incomplete. But men will never have to say about any of God's architecture, He began to build and was not able to finish.' As the old prophecy has it,' His hands have laid the foundation of the house, His hands shall also finish it.' Therefore, we are entitled to cherish endless hope and quiet confidence that we, even we, shall be reared up into an habitation of God through the Spirit.

What are you building? Behold, I lay in Zion for a foundation a stone.' Let every man take heed what and how and that he buildeth thereon.

Maclaren: 1Th 5:16-18

Continual Prayer And Its Effects

Rejoice evermore. Pray without ceasing. In everything give thanks--1 Thess. 5:16-18.

THE peculiarity and the Stringency of these three precepts is the unbroken continuity which they require. To rejoice, to pray, to give thanks, are easy when circumstances favour, as a taper burns steadily in a windless night; but to do these things always is as difficult as for the taper's flame to keep upright when all the winds are eddying round it. Evermore' --without ceasing '--in everything'--these qualifying words give the injunctions of this text their grip and urgency. The Apostle meets the objections which he anticipates would spring to the lips of the Thessalonians, to the effect that he was requiring impossibilities, by adding that, hard and impracticable as they might think such a constant attitude of mind and heart, This is the will of God in Christ Jesus concerning you.' So, then, a Christian life may be lived continuously on the high level; and more than that, it is our duty to try to live ours thus.

We need not fight with other Christian people about whether absolute obedience to these precepts is possible. It will be soon enough for us to discuss whether a completely unbroken uniformity of Christian experience is attainable in this life, when we have come a good deal nearer to the attainable than we have yet reached. Let us mend our breaches of continuity a good deal more, and then we may begin to discuss the question whether an absolute absence of any cessation of the continuity is consistent with the conditions of Christian life here.

Now it seems to me that these three exhortations hold together in a very striking way, and that Paul knew what he was about when he put in the middle, like the strong central pole that holds up a tent, that exhortation, Pray without ceasing.' For it is the primary precept, and on its being obeyed the possibility of the fulfilment of the other two depends. If we pray without ceasing, we shall rejoice evermore and in everything give thanks. So, then, the duty of continual prayer, and the promise, as well as the precept, that its results are to be continual joy and continual thanksgiving, are suggested by these words.

I. The Duty Of Continual Prayer.

Roman Catholics, with their fatal habit of turning the spiritual into material, think that they obey that commandment when they set a priest or a nun on the steps of the altar to repeat Ave Marias day and night. That is a way of praying without ceasing which we can all see to be mechanical and unworthy. But have we ever realised what this commandment necessarily reveals to us, as to what real prayer is? For if we are told to do a thing uninterruptedly, it must be something that can run unbroken through all the varieties of our legitimate duties and necessary occupations and absorptions with the things seen and temporal. Is that your notion of prayer? Or do you fancy that it simply means dropping down on your knees, and asking God to give you some things that you very much want? Petition is an element in prayer, and that it shall be crystallised into words is necessary sometimes; but there are prayers that never get themselves uttered, and I suppose that the deepest and truest communion with God is voiceless and wordless. Things which it was not possible for a man to utter,' was Paul's description of what he saw and felt, when he was most completely absorbed in, and saturated with, the divine glory. The more we understand what prayer is, the less we shall feel that it depends upon utterance. For the essence of it is to have heart and mind filled with the consciousness of God's presence, and to have the habit of referring everything to Him, in the moment when we are doing it, or when it meets us. That, as I take it, is prayer. The old mystics had a phrase, quaint, and in some sense unfortunate, but very striking, when they spoke about the practice of the presence of God.' God is here always, you will say; yes, He is, and to open the shutters, and to let the light always in, into every corner of my heart, and every detail of my life--that is what Paul means by Praying without ceasing.' Petitions? Yes; but something higher than petitions --the consciousness of being in touch with the Father, feeling that He is all round us. It was said about one mystical thinker that he was a God-intoxicated man.' It is an ugly word, but it expresses a very deep thing; but let us rather say a God-filled man. He who is such prays always.'

But how may we maintain that state of continual devotion, even amidst the various and necessary occupations of our daily lives? As I said, we need not trouble ourselves about the possibility of complete attainment of that ideal. We know that we can each of us pray a great deal more than we do, and if there are regions in our lives into which we feel that God will not come, habits that we have dropped into which we feel to be a film between us and Him, the sooner we get rid of them the better. But into all our daily duties, dear friends, however absorbing, however secular, however small, however irritating they may be, however monotonous, into all our daily duties it is possible to bring Him.

A servant with this clauseMakes drudgery divine,Who sweeps a room, as by Thy laws,Makes that and the calling fine.'

But if that is our aim, our conscious aim, our honest aim, we shall recognise that a help to it is words of prayer. I do not believe in silent adoration, if there is nothing but silent; and I do not believe in a man going through life with the conscious presence of God with him, unless, often, in the midst of the stress of daily life, he shoots little arrows of two-worded prayers up into the heavens, Lord! be with me.'

Lord! help me.' Lord! stand by me now'; and the like. They cried unto God in the battle,' when some people would have thought they would have been better occupied in trying to keep their heads with their swords. It was not a time for very elaborate supplications when the foemen's arrows were whizzing round them, but they cried unto the Lord, and He was entreated of them.' Fray without ceasing.'

Further, if we honestly try to obey this precept we shall more and more find out, the more earnestly we do so, that set seasons of prayer are indispensable to realising it. I said that I do not believe in silent adoration unless it sometimes finds its tongue, nor do I believe in a diffused worship that does not flow from seasons of prayer. There must be, away up amongst the hills, a dam cast across the valley that the water may be gathered behind it, if the great city is to be supplied with the pure fluid. What would become of Manchester if it were not for the reservoirs at Wood-head away among the hills? Your pipes would be empty. And that is what will become of you Christian professors in regard to your habitual consciousness of God's presence, if you do not take care to have your hours of devotion sacred, never to be interfered with, be they long or short, as may have to be determined by family circumstances, domestic duties, daily avocations, and a thousand other causes. But, unless we pray at set seasons, there is little likelihood of our praying without ceasing.

II. The Duty Of Continual Rejoicing.

If we begin with the central duty of continual prayer, then these other two which, as it were, flow from it on either side, will be possible to us; and of these two the Apostle sets first, Rejoice evermore.'

This precept was given to the Thessalonians, in Paul's first letter, when things were comparatively bright with him, and he was young and buoyant; and in one of his later letters, when he was a prisoner, and things were anything but rosy coloured, he struck the same note again, and in spite of his bonds in Christ' bade the Philippians' Rejoice in the Lord always, and again I say, Rejoice.' Indeed, that whole prison-letter might be called the Epistle of Joy, so suffused with sunshine of Christian gladness is it. Now, no doubt, joy is largely a matter of temperament. Some of us are constitutionally more buoyant and cheerful than others. And it is also very largely a matter of circumstances.

I admit all that, and yet I come back to Paul's command: Rejoice evermore.' For if we are Christian people, and have cultivated what I have called the practice of the presence of God' in our lives, then that will change the look of things, and events that otherwise would be at enmity with joy' will cease to have a hostile influence over it. There are two sources from which a man's gladness may come, the one his circumstances of a pleasant and gladdening character; the other his communion with God. It is like some river that is composed of two affluents, one of which rises away up in the mountains, and is fed by the eternal snows; the other springs on the plain somewhere, and is but the drainage of the surface-water, and when hot weather comes, and drought is over all the land, the one affluent is dry, and only a chaos of ghastly white stones litters the bed where the flashing water used to be. What then? Is the stream gone because one of its affluents is dried up, and has perished or been lost in the sands? The gushing fountains away up among the peaks near the stars are bubbling up all the same, and the heat that dried the surface stream has only loosened the treasures of the snows, and poured them more abundantly into the other's bed. So Rejoice in the Lord always'; and if earth grows dark, lift your eyes to the sky, that is light. To one walking in the woods at nightfall' all the paths are dim,' but the strip of heaven above the trees is the brighter for the green gloom around. The organist's one hand may be keeping up one sustained note, while the other is wandering over the keys; and one part of a man's nature may be steadfastly rejoicing in the Lord, whilst the other is feeling the weight of sorrows that come from earth. The paradox of the Christian life may be realised as a blessed experience of every one of us: a surface troubled, a central calm; an ocean tossed with storm, and yet the crest of every wave flashing in the sunshine. Rejoice in the Lord always, and again I say, Rejoice.'

III. Lastly, The Duty Of Continual Thankfulness.

That, too, is possible only on condition of continual communion with God. As I said in reference to joy, so I say in reference to thankfulness; the look of things in this world depends very largely on the colour of the spectacles through which you behold them.

There's nothing either good or badBut thinking makes it so.'

And if a man in communion with God looks at the events of his life as he might put on a pair of coloured glasses to look at a landscape, it will be tinted with a glory and a glow as he looks. The obligation to gratitude, often neglected by us, is singularly, earnestly, and frequently enjoined in the New Testament. I am afraid that the average Christian man does not recognise its importance as an element in his Christian experience. As directed to the past it means that we do not forget, but that, as we look back, we see the meaning of these old days, and their possible blessings, and the loving purposes which sent them, a great deal more clearly than we did whilst we were passing through them. The mountains that, when you are close to them, are barren rock and cold snow, glow in the distance with royal purples. And so if we, from our standing point in God, will look back on our lives, losses will disclose themselves as gains, sorrows as harbingers of joy, conflict as a means of peace, the crooked things will be straight, and the rough places plain; and we may for every thing in the past give thanks, if only we pray without ceasing.' The exhortation as applied to the present means that we bow our wills, that we believe that all things are working together for our good, and that, like Job in his best moments, we shall say, The Lord gave, the Lord hath taken away: blessed be the Name of the Lord.' Ah, that is hard. It is possible, but it is only possible if we pray without ceasing,' and dwell beside God all the days of our lives, and all the hours of every day. Then, and only then, shall we be able to thank Him for all the way by which He hath led us these many years in the wilderness, that has been brightened by the pillar of cloud by day, and the fire by night.

Maclaren: 1Th 5:27

Paul's Earliest Teaching

I charge you, by the Lord, that this epistle be read unto all the holy brethren.'--1 Thess. 5:27.

IF the hooks of the New Testament were arranged according to the dates of their composition, this epistle would stand first. It was written somewhere about twenty years after the Crucifixion, and long before any of the existing Gospels. It is, therefore, of peculiar interest, as being the most venerable extant Christian document, and as being a witness to Christian truth quite independent of the Gospel narratives.

The little community at Thessalonica had been gathered together as the result of a very brief period of ministration by Paul. He had spoken for three successive Sabbaths in the synagogue, and had drawn together a Christian society, mostly consisting of heathens, though with a sprinkling of Jews amongst them. Driven from the city by a riot, he had left it for Athens, with many anxious thoughts, of course, as to whether the infant community would be able to stand alone after so few weeks of his presence and instruction. Therefore he sent back one of his travelling companions, Timothy by name, to watch over the young plant for a little while. When Timothy returned with the intelligence of their steadfastness, it was good news indeed, and with a sense of relieved anxiety, he sits down to write this letter, which, all through, throbs with thankfulness, and reveals the strain which the news had taken off his spirit.

There are no such definite doctrinal statements in it as in the most of Paul's longer letters; it is simply an outburst of confidence and love and tenderness, and a series of practical instructions. It has been called the least doctrinal of the Pauline Epistles. And in one sense, and under certain limitations, that is perfectly true. But the very fact that it is so makes its indications and hints and allusions the more significant; and if this letter, not written for the purpose of enforcing any special doctrinal truth, be so saturated as it is with the facts and principles of the Gospel, the stronger is the attestation which it gives to the importance of these. I have, therefore, thought it might be worth our while now, and might, perhaps, set threadbare truth in something of a new light, if we put this--the most ancient Christian writing extant, which is quite independent of the four Gospels--into the witness-box, and see what it has to say about the great truths and principles which we call the Gospel of Jesus Christ. This is my simple design, and I gather the phenomena into three or four divisions for the sake of accuracy and order.

I. First Of All, Then, Let Us Hear Its Witness To The Divine Christ.

Look how the letter begins. Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians, which is in God the Father, and in the Lord Jesus Christ.' What is the meaning of that collocation, putting these two names side by side, unless it means that the Lord Jesus Christ sits on the Father's throne, and is divine?

Then there is another fact that I would have you notice, and that is that more than twenty times in this short letter that great name is applied to Jesus, the Lord.' Now mark that that is something more than a mere title of human authority. It is in reality the New Testament equivalent of the Old Testament Jehovah, and is the transference to Him of that incommunicable name.

And then there is another fact which I would have you weigh, viz., that in this letter direct prayer is offered to our Lord Himself. In one place we read the petition, May our God and Father Himself and our Lord Jesus direct our way unto you,' where the petition is presented to both, and where both are supposed to be operative in the answer. And more than that, the word direct,' following upon this plural subject, is itself a singular verb. Could language more completely express than that grammatical solecism does, the deep truth of the true and proper divinity of our Lord and Saviour Jesus Christ? There is nothing in any part of Scripture more emphatic and more lofty in its unfaltering proclamation of that fundamental truth of the Gospel than this altogether undoctrinal Epistle.

The Apostle does not conceive himself to be telling these men, though they were such raw and recent Christians, anything new when he presupposes the truth that to Him desires and prayers may go. Thus the very loftiest apex of revealed religion had been imparted to that handful of heathens in the few weeks of the Apostle's stay amongst them. And nowhere upon the inspired pages of the fourth Evangelist, nor in that great Epistle to the Colossians, which is the very citadel and central fort of that doctrine in Scripture, is there more emphatically stated this truth than here, in these incidental allusions.

This witness, at any rate, declares, apart altogether from any other part of Scripture, that so early in the development of the Church's history, and to people so recently dragged from idolatry, and having received but such necessarily partial instruction in revealed truth, this had not been omitted, that the Christ in whom they trusted was the Everlasting Son of the Father. And it takes it for granted that, so deeply was that truth embedded in their new consciousness that an allusion to it was all that was needed for their understanding and their faith. That is the first part of the testimony.

II. Now, Secondly, Let Us Ask What This Witness Has To Say About The Dying Christ.

There is no doctrinal theology in the Epistle to the Thessalonians, they tell us. Granted that there is no articulate argumentative setting forth of great doctrinal truths. But these are implied and involved in almost every word of it; and are definitely stated thus incidentally in more places than one. Let us hear the witness about the dying Christ.

First, as to the fact, The Jews killed the Lord Jesus.' The historical fact is here set forth distinctly. And then, beyond the fact, there is as distinctly, though in the same incidental fashion, set forth the meaning of that fact--God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ who died for us.

Here are at least two things--one, the allusion, as to a well-known and received truth, proclaimed before now to them, that Jesus Christ in His death had died for them; and the other, that Jesus Christ was the medium through whom the Father had appointed that men should obtain all the blessings which are wrapped up in that sovereign word salvation.' I need but mention in this connection another verse, from another part of the letter, which speaks of Jesus as He that delivereth us from the wrath to come.' Remark that there our Authorised Version fails to give the whole significance of the words, because it translates delivered, instead of, as the Revised Version correctly does, delivereth. It is a continuous deliverance, running all through the life of the Christian man, and not merely to be realised away yonder at the far end; because by the mighty providence of God, and by the automatic working of the consequences of every transgression and disobedience, that' wrath' is ever coming, coming, coming towards men, and lighting on them, and a continual Deliverer, who delivers us by His death, is what the human heart needs. This witness is distinct that the death of Christ is a sacrifice, that the death of Christ is man's deliverance from wrath, that the death of Christ is a present deliverance from the consequences of transgression.

And was that Paul's peculiar doctrine? Is it conceivable that, in a letter in which he refers--once, at all events--to the churches in Judea as their brethren,' he was proclaiming any individual or schismatic reading of the facts of the life of Jesus Christy I believe that there has been a great deal too much made of the supposed divergencies of types of doctrine in the New Testament. There are such types, within certain limits. Nobody would mistake a word of John's calm, mystical, contemplative spirit for a word of Paul's fiery, dialectic spirit. And nobody would mistake either the one or the other for Peter's impulsive, warm-hearted exhortations. But whilst there are diversities in the way of apprehending, there are no diversities in the declaration of what is the central truth to be apprehended. These varyings of the types of doctrine in the New Testament are one in this, that all point to the Cross as the world's salvation, and declare that the death there was the death for all mankind.

Paul comes to it with his reasoning; John comes to it with his adoring contemplation; Peter comes to it with his mind saturated with Old Testament allusions. Paul declares that the Christ died for us'; John declares that He is the Lamb of God'; Peter declares that Christ bare our sins in His own body on the tree.' But all make one unbroken phalanx of witness in their proclamation, that the Cross, because it is a cross of sacrifice, is a cross of reconciliation and peace and hope. And this is the Gospel that they all proclaim, how that Jesus Christ died for our sins according to the Scriptures,' and Paul could venture to say, Whether it were they or I, so we preach, and so ye believed.'

That was the Gospel that took these heathens, wallowing in the mire of sensuous idolatry, and lifted them up to the elevation and the blessedness of children of God.

And if you will read this letter, and think that there had been only a few weeks of acquaintance with the Gospel on the part of its readers, and then mark how the early and imperfect glimpse of it had transformed them, you will see where the power lies in the proclamation of the Gospel. A short time before they had been heathens; and now says Paul, From you sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to Godward is spread abroad; so that we need not to speak anything.' We do not need to talk to you about love of the brethren,' for yourselves are taught of God to love one another, and my heart is full of thankfulness when I think of your work of faith and labour of love and patience of hope." The men bad been transformed. What transformed them? The message of a divine and dying Christ, who had offered up Himself without spot unto God, and who was their peace and their righteousness and their power.

III. Thirdly, Notice What This Witness Has To Say About The Risen And Ascended Christ.

Here is what it has to say: Ye turned unto God .. to wait for His Son from heaven whom He raised from the dead.' And again: The Lord Himself shall descend from heaven with a shout.' The risen Christ, then, is in the heavens, and Paul assumes that these people, just brought out of heathenism, have received that truth into their hearts in the love of it, and know it so thoroughly that he can take for granted their entire acquiescence in and acceptance of it.

Remember, we have nothing to do with the four Gospels here. Remember, not a line of them had yet been written. Remember, that we are dealing here with an entirely independent witness. And then tell us what importance is to be attached to this evidence of the Resurrection of Jesus Christ. Twenty years after His death here is this man speaking about that Resurrection as being not only something that he had to proclaim, and believed, but as being the recognised and notorious fact which all the churches accepted, and which underlay all their faith.

I would have you remember that if, twenty years after this event, this witness was borne, that necessarily carries us back a great deal nearer to the event than the hour of its utterance, for there is no mark of its being new testimony at that instant, but every mark of its being the habitual and continuous witness that had been borne from the instant of the alleged Resurrection to the present time. It at least takes us back a good many years nearer the empty sepulchre than the twenty which mark its date. It at least takes us back to the conversion of the Apostle Paul; and that necessarily involves, as it seems to me, that if that man, believing in the Resurrection, went into the Church, there would have been an end of his association with them, unless he had found there the same faith. The fact of the matter is, there is not a place where you can stick a pin in, between the Resurrection of Jesus Christ and the date of this letter, wide enough to admit of the rise of the faith in a Resurrection. We are necessarily forced by the very fact of the existence of the Church to the admission that the belief in the Resurrection was contemporaneous with the alleged Resurrection itself.

And so we are shut up--in spite of the wriggling of people that do not accept that great truth--we are shut up to the old alternative, as it seems to me, that either Jesus Christ rose from the dead, or the noblest lives that the world has ever seen, and the loftiest system of morality that has ever been proclaimed, were built upon a lie. And we are called to believe that at the bidding of a mere unsupported, bare, dogmatic assertion that miracles are impossible. Believe it who will, I decline to be coerced into believing a blank, staring psychological contradiction and impossibility, in order to be saved the necessity of admitting the existence of the supernatural. I would rather believe in the supernatural than the ridiculous. And to me it is unspeakably ridiculous to suppose that anything but the fact of the Resurrection accounts for the existence of the Church, and for the faith of this witness that we have before us.

And so, dear friends, we come back to this, the Christianity that flings away the risen Christ is a mere mass of tatters with nothing in it to cover a man's nakedness, an illusion with no vitality in it to quicken, to comfort, to ennoble, to raise, to teach aspiration or hope or effort. The human heart needs the Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.' And this independent witness confirms the Gospel story: Now is Christ risen from the dead, and become the first-fruits of them that slept.'

IV. Lastly, Let Us Hear What This Witness Has To Say About The Returning Christ.

That is the characteristic doctrinal subject of the letter. We all know that wonderful passage of unsurpassed tenderness and majesty, which has soothed so many hearts and been like a gentle hand laid upon so many aching spirits, about the returning Jesus coming in the clouds,' with the dear ones that are asleep along with Him, and the reunion of them that sleep and them that are alive and remain, in one indissoluble concord and concourse, when we shall ever be with the Lord, and clasp inseparable hands with joy and bliss in over-measure for ever.' The coming of the Master does not appear here with emphasis on its judicial aspect. It is rather intended to bring hope to the mourners, and the certainty that bands broken here may be re-knit in holier fashion hereafter. But the judicial aspect is not, as it could not be, left out, and the Apostle further tells us that that day cometh as a thief in the night.' That is a quotation of the Master's own words, which we find in the Gospels; and so again a confirmation, so far as it goes, from an independent witness, of the Gospel story. And then he goes on, in terrible language, to speak of sudden destruction, as of travail upon a woman with child; and they shall not escape.'

These, then, are the points of this witness's testimony as to the returning Lord--a personal coming, a reunion of all believers in Him, in order to eternal felicity and mutual gladness, and the destruction that shall fall by His coming upon those who turn away from Him.

What a revelation that would be to men who had known what it was to grope in the darkness of heathendom, and to have new light upon the future!

I remember once walking in the long galleries of the Vatican, on the one side of which there are Christian inscriptions from the catacombs, and on the other heathen inscriptions from the tombs. One side is all dreamy and hopeless; one long sigh echoing along the line of white marbles--Vale! vale! in aeternum vale!' (Farewell, farewell, for ever farewell.) On the other side--In Christo, in pace, in spe.' (In Christ, in peace, in hope.) That is the witness that we have to lay to our hearts. And so death becomes a passage, and we let go the dear hands, believing that we shall clasp them again.

My brother! this witness is to a gospel that is the gospel for Manchester as well as for Thessalonica. You and I want just the same as these old heathens there wanted. We, too, need the divine Christ, the dying Christ, the risen Christ, the ascended Christ, the returning Christ. And I beseech you to take Him for your Christ, in all the fulness of His offices, the manifoldness of His power, and the sweetness of His love, so that of you it may be said, as this Apostle says about these Thessalonians,' Ye received it not as the word of man, but, as it is in truth, as the word of God.'

THE END

2 Thessalonians

MHCC: 1Th 5:6-11

Most of mankind do not consider the things of another world at all, because they are asleep; or they do not consider them aright, because they sleep and dream. Our moderation as to all earthly things should be known to all men. Shall Christians, who have the light of the blessed gospel shining in their faces, be careless about their souls, and unmindful of another world? We need the spiritual armour, or the three Christian graces, faith, love, and hope. Faith; if we believe that the eye of God is always upon us, that there is another world to prepare for, we shall see reason to watch and be sober. True and fervent love to God, and the things of God, will keep us watchful and sober. If we have hope of salvation, let us take heed of any thing that would shake our trust in the Lord. We have ground on which to build unshaken hope, when we consider, that salvation is by our Lord Jesus Christ, who died for us, to atone for our sins and to ransom our souls. We should join in prayer and praise one with another. We should set a good example one before another, and this is the best means to answer the end of society. Thus we shall learn how to live to Him, with whom we hope to live for ever.

MHCC: 1Th 5:12-15

The ministers of the gospel are described by the work of their office, which is to serve and honour the Lord. It is their duty not only to give good counsel, but also to warn the flock of dangers, and reprove for whatever may be amiss. The people should honour and love their ministers, because their business is the welfare of men's souls. And the people should be at peace among themselves, doing all they can to guard against any differences. But love of peace must not make us wink at sin. The fearful and sorrowful spirits, should be encouraged, and a kind word may do much good. We must bear and forbear. We must be long-suffering, and keep down anger, and this to all men. Whatever man do to us, we must do good to others.

MHCC: 1Th 5:16-22

We are to rejoice in creature-comforts, as if we rejoiced not, and must not expect to live many years, and rejoice in them all; but if we do rejoice in God, we may do that evermore. A truly religious life is a life of constant joy. And we should rejoice more, if we prayed more. Prayer will help forward all lawful business, and every good work. If we pray without ceasing, we shall not want matter for thanksgiving in every thing. We shall see cause to give thanks for sparing and preventing, for common and uncommon, past and present, temporal and spiritual mercies. Not only for prosperous and pleasing, but also for afflicting providences, for chastisements and corrections; for God designs all for our good, though we at present see not how they tend to it. Quench not the Spirit. Christians are said to be baptized with the Holy Ghost and with fire. He worketh as fire, by enlightening, enlivening, and purifying the souls of men. As fire is put out by taking away fuel, and as it is quenched by pouring water, or putting a great deal of earth upon it; so we must be careful not to quench the Holy Spirit, by indulging carnal lusts and affections, minding only earthly things. Believers often hinder their growth in grace, by not giving themselves up to the spiritual affections raised in their hearts by the Holy Spirit. By prophesyings, here understand the preaching of the word, the interpreting and applying the Scriptures. We must not despise preaching, though it is plain, and we are told no more than what we knew before. We must search the Scriptures. And proving all things must be to hold fast that which is good. We should abstain from sin, and whatever looks like sin, leads to it, and borders upon it. He who is not shy of the appearances of sin, who shuns not the occasions of it, and who avoids not the temptations and approaches to it, will not long keep from doing sin.

MHCC: 1Th 5:23-28

The apostle prays that they might be sanctified more perfectly, for the best are sanctified but in part while in this world; therefore we should pray for, and press toward, complete holiness. And as we must fall, if God did not carry on his good work in the soul, we should pray to God to perfect his work, till we are presented faultless before the throne of his glory. We should pray for one another; and brethren should thus express brotherly love. This epistle was to be read to all the brethren. Not only are the common people allowed to read the Scriptures, but it is their duty, and what they should be persuaded to do. The word of God should not be kept in an unknown tongue, but transplanted, that as all men are concerned to know the Scriptures, so they all may be able to read them. The Scriptures should be read in all public congregations, for the benefit of the unlearned especially. We need no more to make us happy, than to know the grace of our Lord Jesus Christ. He is an ever-flowing and an over-flowing fountain of grace to supply all our wants.

Matthew Henry: 1Th 5:6-10

On what had been said, the apostle grounds seasonable exhortations to several needful duties.

I. To watchfulness and sobriety, 1Th 5:6. These duties are distinct, yet they mutually befriend one another. For, while we are compassed about with so many temptations to intemperance and excess, we shall not keep sober, unless we be upon our guard, and, unless we keep sober, we shall not long watch. 1. Then let us not sleep as do others, but let us watch; we must not be secure and careless, nor indulge spiritual sloth and idleness. We must not be off our watch, but continually upon our guard against sin, and temptation to it. The generality of men are too careless of their duty and regardless of their spiritual enemies. They say, Peace and safety, when they are in the greatest danger, doze away their precious moments on which eternity depends, indulging idle dreams, and have no more thoughts nor cares about another world than men that are asleep have about this. Either they do not consider the things of another world at all, because they are asleep; or they do not consider them aright, because they dream. But let us watch, and act like men that are awake, and that stand upon their guard. 2. Let us also be sober, or temperate and moderate. Let us keep our natural desires and appetites after the things of this world within due bounds. Sobriety is usually opposed to excess in meats and drinks, and here particularly it is opposed to drunkenness; but it also extends to all other temporal things. Thus our Saviour warned his disciples to take heed lest their hearts should be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come on them unawares, Luk 21:34. Our moderation then, as to all temporal things, should be known to all men, because the Lord is at hand. Besides this, watchfulness and sobriety are most suitable to the Christian's character and privilege, as being children of the day; because those that sleep sleep in the night, and those that are drunken are drunken in the night, 1Th 5:7. It is a most reproachful thing for men to sleep away the day-time, which is for work and not for sleep, to be drunken in the day, when so many eyes are upon them, to behold their shame. It was not so strange if those who had not the benefit of divine revelation suffered themselves to be lulled asleep by the devil in carnal security, and if they laid the reins upon the neck of their appetites, and indulged themselves in all manner of riot and excess; for it was night-time with them. They were not sensible of their danger, therefore they slept; they were not sensible of their duty, therefore they were drunk: but it ill becomes Christians to do thus. What! shall Christians, who have the light of the blessed gospel shining in their faces, be careless about their souls, and unmindful of another world? Those who have so many eyes upon them should conduct themselves with peculiar propriety.

II. To be well armed as well as watchful: to put on the whole armour of God. This is necessary in order to such sobriety as becomes us and will be a preparation for the day of the Lord, because our spiritual enemies are many, and mighty, and malicious. They draw many to their interest, and keep them in it, by making them careless, secure, and presumptuous, by making them drunk - drunk with pride, drunk with passion, drunk and giddy with self-conceit, drunk with the gratifications of sense: so that we have need to arm ourselves against their attempts, by putting on the spiritual breast-plate to keep the heart, and the spiritual helmet to secure the head; and this spiritual armour consists of three great graces of Christians, faith, love, and hope, 1Th 5:8. 1. We must live by faith, and this will keep us watchful and sober. If we believe that the eye of God (who is a spirit) is always upon us, that we have spiritual enemies to grapple with, that there is a world of spirits to prepare for, we shall see reason to watch and be sober. Faith will be our best defence against the assaults of our enemies. 2. We must get a heart inflamed with love; and this also will be our defence. True and fervent love to God, and the things of God, will keep us watchful and sober, and hinder our apostasy in times of trouble and temptation. 3. We must make salvation our hope, and should have a lively hope of it. This good hope, through grace, of eternal life, will be as a helmet to defend the head, and hinder our being intoxicated with the pleasures of sin, which are but for a season. If we have hope of salvation, let us take heed of doing any thing that shall shake our hopes, or render us unworthy of or unfit for the great salvation we hope for. Having mentioned salvation and the hope of it, the apostle shows what grounds and reasons Christians have to hope for this salvation, as to which observe, He says nothing of their meriting it. No, the doctrine of our merits is altogether unscriptural and antiscriptural; there is no foundation of any good hope upon that account. But our hopes are to be grounded, (1.) Upon God's appointment: because God hath not appointed us to wrath, but to obtain salvation, 1Th 5:9. If we would trace our salvation to the first cause, that is God's appointment. Those who live and die in darkness and ignorance, who sleep and are drunken as in the night, are, it is but too plain, appointed to wrath; but as for those who are of the day, if they watch and be sober, it is evident that they are appointed to obtain salvation. And the sureness and firmness of the divine appointment are the great support and encouragement of our hope. Were we to obtain salvation by our own merit or power, we could have but little or no hope of it; but seeing we are to obtain it by virtue of God's appointment, which we are sure cannot be shaken ( for his purpose, according to election, shall stand ), on this we build unshaken hope, especially when we consider, (2.) Christ's merit and grace, and that salvation is by our Lord Jesus Christ, who died for us. Our salvation therefore is owing to, and our hopes of it are grounded on, Christ's atonement as well as God's appointment: and, as we should think on God's gracious design and purpose, so also on Christ's death and sufferings, for this end, that whether we wake or sleep (whether we live or die, for death is but a sleep to believers, as the apostles had before intimated) we should live together with Christ live in union and in glory with him for ever. And, as it is the salvation that Christians hope for to be for ever with the Lord, so one foundation of their hope is their union with him. And if they are united with Christ, and live in him, and live to him, here, the sleep of death will be no prejudice to the spiritual life, much less to the life of glory hereafter. On the contrary, Christ died for us, that, living and dying, we might be his; that we might live to him while we are here, and live with him when we go hence.

Matthew Henry: 1Th 5:11-15

In these words the apostle exhorts the Thessalonians to several duties.

I. Towards those who were nearly related one to another. Such should comfort themselves, or exhort one another, and edify one another, 1Th 5:11. 1. They must comfort or exhort themselves and one another; for the original word may be rendered both these ways. And we may observe, As those are most able and likely to comfort others who can comfort themselves, so the way to have comfort ourselves, or to administer comfort to others, is by compliance with the exhortation of the word. Note, We should not only be careful about our own comfort and welfare, but to promote the comfort and welfare of others also. He was a Cain that said, Am I my brother's keeper? We must bear one another's burdens, and so fulfil the law of Christ. 2. They must edify one another, by following after those things whereby one may edify another, Rom 14:19. As Christians are lively stones built up together a spiritual house, they should endeavour to promote the good of the whole church by promoting the work of grace in one another. And it is the duty of every one of us to study that which is for the edification of those with whom we converse, to please all men for their real profit. We should communicate our knowledge and experiences one to another. We should join in prayer and praise one with another. We should set a good example one before another. And it is the duty of those especially who live in the same vicinity and family thus to comfort and edify one another; and this is the best neighbourhood, the best means to answer the end of society. Such as are nearly related together and have affection for one another, as they have the greatest opportunity, so they are under the greatest obligation, to do this kindness one to another. This the Thessalonians did ( which also you do ), and this is what they are exhorted to continue and increase in doing. Note, Those who do that which is good have need of further exhortations to excite them to do good, to do more good, as well as continue in doing what they do.

II. He shows them their duty towards their ministers, 1Th 5:12, 1Th 5:13. Though the apostle himself was driven from them, yet they had others who laboured among them, and to whom they owed these duties. The apostle here exhorts them to observe,

1. How the ministers of the gospel are described by the work of their office; and they should rather mind the work and duty they are called to than affect venerable and honourable names that they may be called by. Their work is very weighty, and very honourable and useful. (1.) Ministers must labour among their people, labour with diligence, and unto weariness (so the word in the original imports); they must labour in the word and doctrine, 1Ti 5:17. They are called labourers, and should not be loiterers. They must labour with their people, to instruct, comfort, and edify them. And, (2.) Ministers are to rule their people also, so the word is rendered, 1Ti 5:17. They must rule, not with rigour, but with love. They must not exercise dominion as temporal lords; but rule as spiritual guides, by setting a good example to the flock. They are over the people in the Lord, to distinguish them from civil magistrates, and to denote also that they are but ministers under Christ, appointed by him, and must rule the people by Christ's laws, and not by laws of their own. This may also intimate the end of their office and all their labour; namely, the service and honour of the Lord. (3.) They must also admonish the people, and that not only publicly, but privately, as there may be occasion. They must instruct them to do well, and should reprove when they do ill. It is their duty not only to give good counsel, but also to give admonition, to give warning to the flock of the dangers they are liable to, and reprove for negligence or what else may be amiss.

2. What the duty of the people is towards their ministers. There is a mutual duty between ministers and people. If ministers should labour among the people, then, (1.) The people must know them. As the shepherd should know his flock, so the sheep must know their shepherd. They must know his person, hear his voice, acknowledge him for their pastor, and pay due regard to his teaching, ruling, and admonitions. (2.) They must esteem their ministers highly in love; they should greatly value the office of the ministry, honour and love the persons of their ministers, and show their esteem and affection in all proper ways, and this for their work's sake, because their business is to promote the honour of Christ and the welfare of men's souls. Note, Faithful ministers ought to be so far from being lightly esteemed because of their work that they should be highly esteemed on account of it. The work of the ministry is so far from being a disgrace to those who upon other accounts deserve esteem, that it puts an honour upon those who are faithful and diligent, to which otherwise they could lay no claim, and will procure them that esteem and love among good people which otherwise they could not expect.

III. He gives divers other exhortations touching the duty Christians owe to one another. 1. To be at peace among themselves, 1Th 5:13. Some understand this exhortation (according to the reading in some copies) as referring to the people's duty to their ministers, to live peaceably with them, and not raise nor promote dissensions at any time between minister and people, which will certainly prove a hindrance to the success of a minister's work and the edification of the people. This is certain, that ministers and people should avoid every thing that tends to alienate their affections one from another. And the people should be at peace among themselves, doing all they can to hinder any differences from rising or continuing among them, and using all proper means to preserve peace and harmony. 2. To warn the unruly, 1Th 5:14. There will be in all societies some who walk disorderly, who go out of their rank and station; and it is not only the duty of ministers, but of private Christians also, to warn and admonish them. Such should be reproved for their sin, warned of their danger, and told plainly of the injury they do their own souls, and the hurt they may do to others. Such should be put in mind of what they should do, and be reproved for doing otherwise. 3. To comfort the feebleminded, 1Th 5:14. By these are intended the timorous and faint-hearted, or such as are dejected and of a sorrowful spirit. Some are cowardly, afraid of difficulties, and disheartened at the thoughts of hazards, and losses, and afflictions; now such should be encouraged; we should not despise them, but comfort them; and who knows what good a kind and comfortable word may do them? 4. To support the weak, 1Th 5:14. Some are not well able to perform their work, nor bear up under their burdens; we should therefore support them, help their infirmities, and lift at one end of the burden, and so help to bear it. It is the grace of God, indeed, that must strengthen and support such; but we should tell them of that grace, and endeavour to minister of that grace to them. 5. To be patient towards all men, 1Th 5:14. We must bear and forbear. We must be long-suffering, and suppress our anger, if it begin to rise upon the apprehension of affronts or injuries; at least we must not fail to moderate our anger: and this duty must be exercised towards all men, good and bad, high and low. We must not be high in our expectations and demands, nor harsh in our resentments, nor hard in our impositions, but endeavour to make the best we can of every thing, and think the best we can of every body. 6. Not to render evil for evil to any man, 1Th 5:15. This we must look to, and be very careful about, that is, we must by all means forbear to avenge ourselves. If others do us an injury, this will not justify us in returning it, in doing the same, or the like, or any other injury to them. It becomes us to forgive, as those that are, and that hope to be, forgiven of God. 7. Ever to follow that which is good, 1Th 5:15. In general, we must study to do what is our duty, and pleasing to God, in all circumstances, whether men do us good turns or ill turns; whatever men do to us, we must do good to others. We must always endeavour to be beneficent and instrumental to promote the welfare of others, both among ourselves (in the first place to those that are of the household o faith ), and then, as we have opportunity, unto all men, Gal 6:10.

Matthew Henry: 1Th 5:16-22

Here we have divers short exhortations, that will not burden our memories, but will be of great use to direct the motions of our hearts and lives; for the duties are of great importance, and we may observe how they are connected together, and have a dependence upon one another. 1. Rejoice evermore, 1Th 5:16. This must be understood of spiritual joy; for we must rejoice in our creature-comforts as if we rejoiced not, and must not expect to live many years, and rejoice in them all; but, if we do rejoice in God, we may do that evermore. In him our joy will be full; and it is our fault if we have not a continual feast. If we are sorrowful upon any worldly account, yet still we may always rejoice, 2Co 6:10. Note, A religious life is a pleasant life, it is a life of constant joy. 2. Pray without ceasing, 1Th 5:17. Note, The way to rejoice evermore is to pray without ceasing. We should rejoice more if we prayed more. We should keep up stated times for prayer, and continue instant in prayer. We should pray always, and not faint: pray without weariness, and continue in prayer, till we come to that world where prayer shall be swallowed up in praise. The meaning is not that men should do nothing but pray, but that nothing else we do should hinder prayer in its proper season. Prayer will help forward and not hinder all other lawful business, and every good work. 3. In every thing give thanks, 1Th 5:18. If we pray without ceasing, we shall not want matter for thanksgiving in every thing. As we must in every thing make our requests known to God by supplications, so we must not omit thanksgiving, Phi 4:6. We should be thankful in every condition, even in adversity as well as prosperity. It is never so bad with us but it might be worse. If we have ever so much occasion to make our humble complaints to God, we never can have any reason to complain of God, and have always much reason to praise and give thanks: the apostle says, This is the will of God in Christ Jesus concerning us, that we give thanks, seeing God is reconciled to us in Christ Jesus; in him, through him, and for his sake, he allows us to rejoice evermore, and appoints us in every thing to give thanks. It is pleasing to God. 4. Quench not the Spirit (1Th 5:19), for it is this Spirit of grace and supplication that helpeth our infirmities, that assisteth us in our prayers and thanksgivings. Christians are said to be baptized with the Holy Ghost and with fire. He worketh as fire, by enlightening, enlivening, and purifying the souls of men. We must be careful not to quench this holy fire. As fire is put out by withdrawing fuel, so we quench the Spirit if we do not stir up our spirits, and all that is within us, to comply with the motions of the good Spirit; and as fire is quenched by pouring water, or putting a great quantity of dirt upon it, so we must be careful not to quench the Holy Spirit by indulging carnal lusts and affections, or minding only earthly things. 5. Despise not prophesyings (1Th 5:20); for, if we neglect the means of grace, we forfeit the Spirit of grace. By prophesyings here we are to understand the preaching of the word, the interpreting and applying of the scriptures; and this we must not despise, but should prize and value, because it is the ordinance of God, appointed of him for our furtherance and increase in knowledge and grace, in holiness and comfort. We must not despise preaching, though it be plain, and not with enticing words of men's wisdom, and though we be told no more than what we knew before. It is useful, and many times needful, to have our minds stirred up, our affections and resolutions excited, to those things that we knew before to be our interest and our duty. 6. Prove all things, but hold fast that which is good, 1Th 5:21. This is a needful caution, to prove all things; for, though we must put a value on preaching, we must not take things upon trust from the preacher, but try them by the law and the testimony. We must search the scriptures, whether what they say be true or not. We must not believe every spirit, but must try the spirits. But we must not be always trying, always unsettled; no, at length we must be settled, and hold fast that which is good. When we are satisfied that any thing is right, and true, and good, we must hold it fast, and not let it go, whatever opposition or whatever persecution we meet with for the sake thereof. Note, The doctrines of human infallibility, implicit faith, and blind obedience, are not the doctrines of the Bible. Every Christian has and ought to have, the judgment of discretion, and should have his senses exercised in discerning between good and evil, truth and falsehood, Heb 5:13, Heb 5:14. And proving all things must be in order to holding fast that which is good. We must not always be seekers, or fluctuating in our minds, like children tossed to and fro with every wind of doctrine. 7. Abstain from all appearance of evil, 1Th 5:22. This is a good means to prevent our being deceived with false doctrines, or unsettled in our faith; for our Saviour has told us (Joh 7:17), If a man will do his will, he shall know of the doctrine whether it be of God. Corrupt affections indulged in the heart, and evil practices allowed of in the life, will greatly tend to promote fatal errors in the mind; whereas purity of heart, and integrity of life, will dispose men to receive the truth in the love of it. We should therefore abstain from evil, and all appearances of evil, from sin, and that which looks like sin, leads to it, and borders upon it. He who is not shy of the appearances of sin, who shuns not the occasions of sin, and who avoids not the temptations and approaches to sin, will not long abstain from the actual commission of sin.

Matthew Henry: 1Th 5:23-28

In these words, which conclude this epistle, observe,

I. Paul's prayer for them, 1Th 5:23. He had told them, in the beginning of this epistle, that he always made mention of them in his prayers; and, now that he is writing to them, he lifts up his heart to God in prayer for them. Take notice, 1. To whom the apostle prays, namely, The very God of peace. He is the God of grace, and the God of peace and love. He is the author of peace and lover of concord; and by their peaceableness and unity, from God as the author, those things would best be obtained which he prays for. 2. The things he prays for on behalf of the Thessalonians are their sanctification, that God would sanctify them wholly; and their preservation, that they might be preserved blameless. He prays that they may be wholly sanctified, that the whole man may be sanctified, and then that the whole man, spirit, soul, and body, may be preserved: or, he prays that they may be wholly sanctified, that is, more perfectly, for the best are sanctified but in part while in this world; and therefore we should pray for and press towards complete sanctification. Where the good work of grace is begun, it shall be carried on, be protected and preserved; and all those who are sanctified in Christ Jesus shall be preserved to the coming of our Lord Jesus Christ. And because, if God did not carry on his good work in the soul, it would miscarry, we should pray to God to perfect his work, and preserve us blameless, free from sin and impurity, till at length we are presented faultless before the throne of his glory with exceeding joy.

II. His comfortable assurance that God would hear his prayer: Faithful is he who calleth you, who will also do it, 1Th 5:24. The kindness and love of God had appeared to them in calling them to the knowledge of his truth, and the faithfulness of God was their security that they should persevere to the end; and therefore, the apostle assures them, God would do what he desired; he would effect what he had promised; he would accomplish all the good pleasure of his goodness towards them. Note, Our fidelity to God depends upon his faithfulness to us.

III. His request of their prayers: Brethren, pray for us, 1Th 5:25. We should pray for one another; and brethren should thus express brotherly love. This great apostle did not think it beneath him to call the Thessalonians brethren, nor to request their prayers. Ministers stand in need of their people's prayers; and the more people pray for their ministers the more good ministers may have from God, and the more benefit people may receive by their ministry.

IV. His salutation: Greet all the brethren with a holy kiss, 1Th 5:26. Thus the apostle sends a friendly salutation from himself, and Silvanus, and Timotheus, and would have them salute each other in their names; and thus he would have them signify their mutual love and affection to one another by the kiss of charity (1Pe 5:14), which is here called a holy kiss, to intimate how cautious they should be of all impurity in the use of this ceremony, then commonly practised; as it should not be a treacherous kiss like that of Judas, so not a lascivious kiss like that of the harlot, Pro 7:13.

V. His solemn charge for the reading of this epistle, 1Th 5:27. This is not only an exhortation, but an adjuration by the Lord. And this epistle was to be read to all the holy brethren. It is not only allowed to the common people to read the scriptures, and what none should prohibit, but it is their indispensable duty, and what they should be persuaded to do. In order to this, these holy oracles should not be kept concealed in an unknown tongue, but translated into the vulgar languages, that all men, being concerned to know the scriptures, may be able to read them, and be acquainted with them. The public reading of the law was one part of the worship of the sabbath among the Jews in their synagogues, and the scriptures should be read in the public assemblies of Christians also.

VI. The apostolical benediction that is usual in other epistles: The grace of our Lord Jesus Christ be with you. Amen, 1Th 5:28. We need no more to make us happy than to know that grace which our Lord Jesus Christ has manifested, be interested in that grace which he has purchased, and partake of that grace which dwells in him as the head of the church. This is an ever-flowing and overflowing fountain of grace to supply all our wants.

Barclay: 1Th 5:1-11

We shall not fully understand the New Testament pictures of the Second Coming unless we remember that they have an Old Testament background. In the Old Testament the conception of the Day of the Lord is very common; and all the pictures and apparatus which belong to the Day of the Lord have been attached to the Second Coming. To the Jew all time was divided into two ages. There was this present age which was wholly and incurably bad. There was the age to come which would be the golden age of God. In between there was the Day of the Lord which would be a terrible day. It would be a day in which one world was shattered and another was born.

Many of the most terrible pictures in the Old Testament are of the Day of the Lord (Isa 22:5; Isa 13:9; Zep 1:14-16; Amo 5:18; Jer 30:7; Mal 4:1; Joe 2:31). Its main characteristics were as follows. (i) It would come suddenly and unexpectedly. (ii) It would involve a cosmic upheaval in which the universe was shaken to its very foundations. (iii) It would be a time of judgment.

Very naturally the New Testament writers to all intents and purposes identified the Day of the Lord with the day of the Second Coming of Jesus Christ. We will do well to remember that these are what we might call stock pictures. They are not meant to be taken literally. They are pictorial visions of what would happen when God broke into time.

Naturally men were anxious to know when that day would come. Jesus himself had bluntly said that no man knew when that day or hour would be, that even he did not know and only God knew (Mar 13:32; compare Mat 24:36; Act 1:7). But that did not stop people speculating about it, as indeed they still do, although it is surely almost blasphemous that men should seek for knowledge which was denied even to Jesus. To these speculations Paul has two things to say.

He repeats that the coming of the day will be sudden. It will come like a thief in the night. But he also insists that that is no reason why a man should be caught unawares. It is only the man who lives in the dark and whose deeds are evil who will be caught unprepared. The Christian lives in the light and no matter when that day comes, if he is watchful and sober, it will find him ready. Waking or sleeping, the Christian is living already with Christ and is therefore always prepared.

No man knows when God's call will come for him and there are certain things that cannot be left until the last moment. It is too late to prepare for an examination when the examination paper is before you. It is too late to make the house secure when the storm has burst. When Queen Mary of Orange was dying, her chaplain wished to read to her. She answered, "I have not left this matter till this hour." It was similar with an old Scotsman to whom someone offered comforting sayings near the end. The old man's reply was, "Ah theekit (thatched) ma hoose when the weather was warm." If a call comes suddenly, it need not find us unprepared. The man who has lived all his life with Christ is never unprepared to enter his nearer presence.

Barclay: 1Th 5:12-22

Paul comes to an end with a chain of jewels of good advice. He sets them out in the most summary way but every one is such that every Christian should ponder it.

Respect your leaders, says Paul; and the reason for the respect is the work that they are doing. It is not a question of personal prestige; it is the task which makes a man great and it is the service he is doing which is his badge of honour.

Live at peace. It is impossible that the gospel of love should be preached in an atmosphere poisoned by hate. Better far that a man should quit a congregation in which he is unhappy and in which he makes others unhappy and find one where he may be at peace.

1Th 5:14picks out those who need special care and attention. The word used for lazy originally described a soldier who had left the ranks. The phrase really means "Warn the quitters." The fearful are literally those whose souls are small. In every community there is the faint-hearted brother who instinctively fears the worst but in every community there should be Christians who, being brave, help others to be brave. "Cling to the weak" is a lovely piece of advice. Instead of letting the weak brother drift away and finally vanish altogether, the Christian community should make a deliberate attempt to grapple him to the Church in such a way that he cannot escape. It should forge bonds of fellowship and persuasion to hold on to the man who is likely to stray away. To be patient with all is perhaps hardest of all, for the last lesson most of us learn is to suffer fools gladly.

Don't take revenge, says Paul. Even if a man seeks our evil we must conquer him by seeking his good.

1Th 5:16-18give us three marks of a genuine Church. (i) It is a happy Church. There is in it that atmosphere of joy which makes its members feel that they are bathed in sunshine. True Christianity is an exhilarating and not a depressing thing. (ii) It is a praying Church. Maybe our Church's prayers would be more effective if we remembered that "they pray best together who also pray alone." (iii) It is a thankful Church. There is always something for which to give thanks; even on the darkest day there are blessings to count. We must remember that if we face the sun the shadows will fall behind us but if we turn our backs on the sun all the shadows will be in front.

In 1Th 5:19-20Paul warns the Thessalonians not to despise spiritual gifts. The prophets were really the equivalent of our modern preachers. It was they who brought the message of God to the congregation. Paul is really saying, "If a man has anything to say, don't stop him saying it."

1Th 5:21-22describe the constant duty of the Christian. He must use Christ as touchstone by which to test all things; and even when it is hard he must keep on doing the fine thing and hold himself aloof from every kind of evil.

When a Church lives up to Paul's advice, it will indeed shine like a light in a dark place; it will have joy within itself and power to win others.

Barclay: 1Th 5:23-28

At the end of his letter Paul commends his friends to God in body, soul and spirit. But there is one very lovely saying here. "Brothers," said Paul, "pray for us." It is a wonderful thing that the greatest saint of them all should feel that he was strengthened by the prayers of the humblest Christians. Once his friends came to congratulate a great statesman who had been elected to the highest office his country could offer him. He said, "Don't give me your congratulations, but give me your prayers." For Paul prayer was a golden chain in which he prayed for others and others prayed for him.

Constable: 1Th 5:1-11

C. Personal watchfulness 5:1-11

In view of the imminency of Christ's return Paul exhorted the Thessalonians to be ready to prepare them to meet the Lord at any time.

"The former [paragraph, i.e., 4:13-18] offered instruction concerning the dead in Christ; this [paragraph] gives a word of needed exhortation to the living."¹⁰⁵

Other contrasts between these passages are the Rapture and the day of the Lord, and resurrection and judgment.

This pericope deals with the time of Christ's return and the consequent need for watchfulness.

5:1-2 Paul had previously taught this church about the day of the Lord (v. 2). Jesus had also taught His disciples about it (cf. Matt. 24:44; Mark 13; Luke 24). They had taught about the duration ("times, " Gr. chronos) and the major features of the times ("epochs," Gr. chairos) that lay ahead in the future. These words may describe the end times from these two perspectives (cf. Acts 1:7; 3:19-21)¹⁰⁶, but probably they mean virtually the same thing (cf. Dan. 2:21; 7:12; Acts 1:7).¹⁰⁷

". . . the phrase may have been a conventional doublet, like our own times and seasons,' with no particular emphasis on a difference between the two nouns."¹⁰⁸

The day of the Lord yet future usually refers to the period in history characterized by God's working in the world in direct, dramatic ways.¹⁰⁹ This period begins with the Tribulation and continues through the Millennium (cf. Isa. 13:9-11; Joel 2:28-32; Zeph. 1:14-18; 3:14-15; et al.). It contains both judgment (in the Tribulation) and blessing (in the Millennium). People living on the earth then (i.e., unbelievers, since Christians will be with the Lord in heaven immediately following the Rapture) will not expect it.

"By using day of the Lord' terminology to describe the great tribulation, Christ included the tribulation within the day of the Lord (cf. Matt 24:21 with Jer 30:7; Dan 12:1; Joel 2:2). This time of trial at the outset of the earthly day of the Lord will thus not be brief, but comparable to a woman's labor before giving birth to a child (Isa. 13:8; 26:17-19; 66:7ff.; Jer 30:7, 8; Micah 4:9, 10; Matt 24:8; 1 Thess 5:3)."¹¹⁰

The phrase "the day of the Lord" also refers to the Second Coming of Christ (cf. Joel 3:9-16; Zech. 14:1-5; Rev. 16:12-16; 19:11-21). Thus Scripture uses the term in a broad sense (the Tribulation and the Millennium) and a narrow sense (the return of Christ).

"Just as the word day' in Genesis 1:5 has both a broad sense (a 24-hour day--'And the evening and the morning were the first day') and a narrow sense (the light part of a 24-hour day in contrast with the darkness part--'And God called the light Day, and the darkness he called Night')--so the expression the Day of the Lord' has both a broad and a narrow sense in relationship to the future."¹¹¹

Some posttribulationists say the day of the Lord here refers specifically to the second coming of Christ.¹¹² However in the context this day will be a time when God will pour out His wrath on unbelievers (vv. 3-9). While this could refer to the judgments that will take place at Christ's second coming, it seems more likely to refer to the judgments of the Tribulation (cf. Matt. 24:5-28; Rev. 6:16-18).¹¹³ Gundry contended that the day of the Lord begins after the Tribulation but before Armageddon.¹¹⁴ However this means that none of the judgments before Armageddon are judgments of the day of the Lord, a conclusion that few interpreters, posttribulational as well as pretribulational, can accept.¹¹⁵

"The only way to hold that this meeting with Christ in the air is an imminent prospect is to see it as simultaneous with the beginning of the divine judgment against earth. Only if the rapture coincides with the beginning of the day of the Lord can both be imminent and the salvation of those in Christ coincide with the coming of wrath to the rest (v. 9) . . .

"Were either the rapture or the day of the Lord to precede the other, one or the other would cease to be an imminent prospect to which the thief in the night' and related expressions (1:10; 4:15, 17) are inappropriate. That both are any-moment possibilities is why Paul can talk about these two in successive paragraphs. This is how the Lord's personal coming as well as the day's' coming can be compared to a thief ([Matt. 24. 36-43; Luke 12:35-40; ] 2 Peter 3:4, 10; Rev 3:3, 11; 16:15)."¹¹⁶

5:3 Evidently the occasion for the false sense of security felt then will be the Antichrist's signing of a covenant with Israel (cf. Dan. 9:27).¹¹⁷ That signing will set the stage for a period of unprecedented destruction even though it will be the signing of a peace treaty. Bible students living on earth then will be able to anticipate this period of persecution since God has revealed it in Scripture. It will be much like a pregnant woman's delivery which observers can anticipate by her appearance (cf. Matt. 24:8). No one living on the earth then will in any way (double negative for emphasis in the Greek text) escape the turmoil to follow. They cannot escape it any more than a pregnant woman can escape delivering her child. This seems to argue against midtribulationism. No one on earth who is living in peace and safety during the first half of the Tribulation will escape the destruction coming in the second half, except those who die.

5:4-6 The Thessalonians were not ignorant of these events since Jesus and Paul had revealed them (cf. 4:13-17). They were not walking in wickedness either. God had removed the Thessalonians from Satan's kingdom of darkness and placed them into God's kingdom of light (cf. Col. 1:13).¹¹⁸ Paul exhorted them therefore to remain alert (watchful) and sober (self-possessed), not asleep (insensible) to things that God has revealed.

If the church must pass through the Tribulation (Daniel's seventieth week) before the Rapture, it is useless to watch for Christ daily.¹¹⁹

5:7-8 Behavior consistent with their position in Christ required watchful preparation in view of the future. As soldiers engaged in spiritual warfare they needed to protect their vital parts with trust in God and love for others (cf. 1:3, 3:5; Isa. 59:17; Eph. 6:14-17). They also needed to protect their thinking from attack by keeping their sure hope of deliverance at Christ's appearing in mind (i.e., the Rapture).

5:9-10 Deliverance from the judgments of the day of the Lord (i.e., the outpouring of God's wrath in the Tribulation) is certain for Christians. It is certain because God has not appointed His children to wrath in any form or at any time (cf. 1:10). In the context, the wrath of the day of the Lord is in view specifically. Rather He has appointed us to full salvation (4:15-17).

"First Thessalonians 5:9 is not a both/and' statement. The believer is not appointed to wrath and to salvation--to the Day of the Lord and the Rapture (the posttribulational view). The verse states not one, but the other.' The believer is appointed not to wrath, but to salvation; not to the Day of the Lord, but to the Rapture (pretribulationalism). The believer's hope is the Rapture. We are not watching for wrath, but for the Lord."¹²⁰

"When God vents his anger against earth dwellers (Rev. 6:16, 17), the body of Christ will be in heaven as the result of the series of happenings outlined in 4:14-17 (cf. 3:13). This is God's purpose."¹²¹

This deliverance is certain because Jesus Christ died as our substitute. He took all of God's wrath against us on Himself (cf. Rom. 8:1). Consequently we can have confidence that we will live together with Christ after the Rapture whether we are watchful or unwatchful at the time of His coming.

The Greek word translated "asleep" in verse 10 is from the same root as the one translated "sleep" in verse 6 where the reference is to spiritual lethargy. It is a different one from the word translated "asleep" in 4:13, 14, and 15 where the reference is to physical death.¹²² God will snatch away all Christians whether watchful or unwatchful at the Rapture.¹²³ This statement refutes the partial rapture theory, the view that God will rapture only watchful Christians. Moreover it is another indication that the Rapture will occur before the Tribulation since the Tribulation is a time when God will pour out His wrath on those dwelling on the earth (cf. 1:10).

5:11 This sure hope is a sound basis for mutual encouragement and edification among believers. Not only can we comfort one another when believers die (4:18), but we can also strengthen one another while we live.

"For the truth that the church is destined for rescue from the woes of the Tribulation, no passage has more to offer to exegetical scrutiny than does 1 Thessalonians 5:1-11."¹²⁴

Constable: 1Th 5:12-15

D. Church life 5:12-15

Paul also reminded his readers of their present duties. In doing so, he balanced his previous emphasis on their present hope in view of future blessings.¹²⁵

Constable: 1Th 5:12-13

1. Attitudes toward leaders 5:12-13

The leaders in view were probably the elders in the Thessalonian church and possibly the deacons and others in positions of leadership (cf. Phil. 1:1; 1 Tim. 5:17). His readers were to appreciate these leaders (plural) for their labors. Their duties, as listed here, are representative, not exhaustive. He charged the believers also to esteem their leaders very highly in love. While some individuals naturally elicit more affection than others, the Thessalonians were deliberately to demonstrate self-sacrificing love to all their leaders. They were to do so, not because they were personally lovable or even admirable, but because of the contribution they made to the other believers. Even if a leader made a small contribution, those profiting from his ministry should appreciate and respect him for his service. Such an attitude would enable the Thessalonians to continue to experience peace in their church (v. 13).

"That Paul included such a command shows that relations were not all they could have been."¹²⁶

"I have discovered that lack of respect for spiritual leadership is the main cause of church fights and splits."¹²⁷

Constable: 1Th 5:14-15

2. Relationships among themselves 5:14-15

Paul now gave stronger commands (cf. v. 12). Not only the leaders but all the believers were responsible to minister to one another. Those who neglected their daily duties needed stirring up to action. Those who were timid or tended to become discouraged and despondent more easily than most needed cheering up, stimulation to press on, and extra help. Those who had not yet learned to lean on the Lord for their needs as they should were worthy of special support. Above all, the Thessalonians were to be patient with one another and with all people. They were not to retaliate but to do positive good to all others (cf. Prov. 25:21; Matt. 5:38-42, 44-48; Luke 6:27-36; Rom. 12:17-21; 1 Pet. 2:19-23; 3:9).

"Nonretaliation for personal wrongs is perhaps the best evidence of personal Christian maturity."¹²⁸

Verse 14 focuses on those who are hurting, and verse 15 on those who hurt others.

Constable: 1Th 5:16-24

E. Individual behavior 5:16-24

The preceding exhortations led Paul naturally to focus on other individual responsibilities to enable his readers to perceive their personal Christian duty clearly (cf. Gal. 6). However all these things are the duties of Christians corporately (the church assembled) as well as individually.

Constable: 1Th 5:16-18

1. Personal actions and attitudes 5:16-18

5:16 This is one of approximately 70 New Testament commands to rejoice. This volitional choice is extremely important for the Christian. We can always rejoice if we remember what God has given us in Christ.

5:17 Greek writers used the adverb translated "without ceasing" to describe a hacking cough. Paul did not expect his readers to be in prayer every minute but to continue praying whenever possible.

"Not surprisingly Paul wished his converts to be people of prayer. He himself was devoted to prayer as a fundamental activity in his life (cf. 1:2b; 2 Thes. 1:11; Rom. 1:10; Col. 1:3, 9). In several of his letters he instructs his readers to devote themselves to prayer (cf. 5:25; 2 Thes. 3:1; Rom. 12:12; Phil. 4:6; Col. 4:2, 3)."¹²⁹

5:18 We need to give thanks about everything knowing that God is working all things together for good for His people who love Him (Rom. 8:28). Paul said all of these commands are definitely God's will for every believer.

Constable: 1Th 5:19-22

2. Actions and attitudes in corporate living 5:19-22

5:19 Quenching the Spirit is a figurative expression used to illustrate the possibility of hindering the Spirit's work in and through the believer. The image is that of water thrown on a fire. The proper response is to follow the Spirit's direction and control without resistance (v. 18; cf. Gal. 5:16, 25). The next verse gives one way in which believers can quench the Spirit.

5:20-21 There appears to have been a tendency in the Thessalonian church to despise prophetic utterances (i.e., the announcing of some word from God; cf. 1 Cor. 14:1). Paul warned against regarding these words from God as only words from men. However, he also counseled that his readers should test these utterances. They could do this by comparing what the speaker said with the standard of previously given divine revelation (cf. Deut. 13:1-5; 18:20; 1 John 4:1-3). They should retain everything that passed the test. What did not they should reject along with all other kinds of evil.¹³⁰

5:22 They should also avoid every form of evil (Gr. pantos eidous ponerou). This seems to be the best meaning in view of the contrast with verse 21. The alternative interpretation is that Paul wanted his readers not only to avoid evil itself but that which others might perceive as involving evil (cf. Rom. 14). It is not always possible, of course, to abstain from what appears to extremely narrow-minded people to be evil.

Constable: 1Th 5:23-24

3. Divine enablement 5:23-24

5:23 Peace in the assembly was very important to Paul. The "spirit" is the part of us that enables us to communicate with God. The "soul" makes us conscious of ourselves. The "body" is the physical part that expresses the inner man. These are not the only elements that constitute humanity (cf. heart, mind, conscience, etc.), but they are the ones Paul chose here.

"It is precarious to try to construct a tripartite doctrine of human nature on the juxtaposition of the three nouns, pneuma, psyche and soma. . . . The distinction between the bodily and spiritual aspects of human nature is easily made, but to make a comparable distinction between spirit' and soul' is forced."¹³¹

Paul may have mentioned "spirit and soul and body" because these three aspects point to the believer's relationships to God, himself or herself, and other people. Together they picture wholeness. Paul's desire for his readers was that every part of them would remain without fault and that they would continue to mature and live free from legitimate grounds for accusation until Christ's return. Note again that he assumed the Lord's return would precede their deaths.

Since the Lord did not return before Paul died was he wrong to view the Lord's return as he did, namely as imminent? No, because imminent means He could return at any moment, not that He will return very soon.

"In a prayer expressing Paul's wishes for the congregation, two of the basic themes of the letter are again highlighted. The prayer utilizes two optative verbs, asking that God may . . . sanctify' the Thessalonians and that they may . . . be kept blameless.' The prayer for sanctification reminds the readers of the exhortations in chaps. 4-5. In fact, the call for sanctification brackets these final two chapters. Chapter 4 begins with an exhortation to the people to lead sanctified lives (vv. 3-8), and chap. 5 ends with a prayer that God would sanctify his people (v. 23a). The prayer for the preservation of the saints until the coming of the Lord (v. 23b) reflects back on encouragements to persist in hope despite affliction (1:3, 10; 2:14-16; 3:5; 5:10-11)."¹³²

5:24 Paul was confident God would do this work in the Thessalonians through the Holy Spirit assuming their proper response to Him (v. 19). The antecedent of "it" seems to be the sanctification and preservation of the Thessalonians, not the return of Christ.¹³³

Constable: 1Th 5:25-28

IV. CONCLUSION 5:25-28

Paul added this final postscript to encourage three more actions and to stress one basic attitude.

5:25 Paul believed that intercessory prayer would move God to do things that He would not do otherwise (cf. James 4:2).

"The ministry of prayer is the most important service that the Church of Christ can engage in."¹³⁴

5:26 The man to man and woman to woman kiss of brotherly affection in Christ was and is a customary greeting in many parts of the world. In North American culture an embrace or handshake more often communicates the same sentiments.

5:27 Paul recognized the edifying value of this letter and perhaps its divine inspiration, so he firmly charged that someone read it aloud to all the congregation of saints.

"The sudden switch from the plural to the singular of the first person is significant; the most probable explanation is that Paul took over the pen at this point and added the adjuration and the concluding benediction with his own hand . . ."¹³⁵

5:28 Finally, he expressed his longing that the unmerited favor of God would continue to be his readers' experience and source of joy. Paul typically mentioned God's grace in his farewells. It was one of his favorite themes. This benediction is identical to the ones in Romans 16:20 and 1 Corinthians 16:23.

College: 1Th 5:1-28

1 THESSALONIANS 5

2. The Suddenness of the Lord's Return (5:1-11)

¹ Now, brothers, about times and dates we do not need to write to you, ² for you know very well that the day of the Lord will come like a thief in the night. ³ While people are saying, "Peace and safety," destruction will come on them suddenly, as labor pains on a pregnant woman, and they will not escape.

⁴ But you, brothers, are not in darkness so that this day should surprise you like a thief. ⁵ You are all sons of the light and sons of the day. We do not belong to the night or to the darkness. ⁶ So then, let us not be like others, who are asleep, but let us be alert and self-controlled. ⁷ For those who sleep, sleep at night, and those who get drunk, get drunk at night. ⁸ But since we belong to the day, let us be self-controlled, putting on faith and love as a breastplate, and the hope of salvation as a helmet. ⁹ For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ. ¹⁰ He died for us so that, whether we are awake or asleep, we may live together with him. ¹¹ Therefore encourage one another and build each other up, just as in fact you are doing.

Paul's discussion of Christ's return now shifts from correcting their specific point of misunderstanding to a more general reminder and exhortation about its significance. Two key concepts stand in dynamic tension throughout New Testament teaching on the parousia: the possibility that Christ could return at any time and the prospect that his return will take longer than his people might expect or hope. Though modern scholars have attempted to reconstruct early Christian thinking as having begun with the first idea, later abandoning it for the second when the expectation of Christ's immediate return was disappointed, such a reconstruction fails to do justice to any part of the New Testament as it addresses these topics.

It is precisely because of both sides of this teaching that Paul makes the exhortation here, based on Jesus' own instruction (cf. Matt 24:1-25:46; Mark 13:1-37; Luke 12:35-46; 17:22-37; 19:11-27; 21:1-38), for enduring watchfulness. The Lord will indeed come back, and he could do so at any moment. His followers must therefore live with that expectation and reflect it in their sober behavior. But because he may not come back immediately, they must strengthen each other to remain faithful.

As in the preceding section, the eschatological teaching here is given for its practical value, not for speculation. In particular, Paul has nothing to do with conjecture or hints about the precise time of the Lord's return or signs which may precede it. In fact, the entire course of his argument depends on the time of Christ's coming being uncertain. Instead, he offers this teaching to throw into sharp contrast the attitude, lifestyle and destiny of the Christians in comparison with their pagan neighbors. Understanding how their identity with Christ will affect eternity will in turn define for them how their lives are to be different in the present.

As the emphasis of the preceding section was on the salvation that comes with the Lord's return, so here the emphasis lies on the judgment that comes with that event. Like the tension between imminence and delay, this tension is consistently presented in biblical eschatology. Paul's assurance to the readers is that judgment for them is no threat: Christ's return means condemnation only for those who have rejected him, the very people who now oppose and persecute the Christians.

5:1 Now, brothers, about times and dates we do not need to write to you,

Paul indicates with this statement that he continues the previous subject while altering the specific focus. Having shown how Christ's return provides comfort for the readers' grief, he now shifts to a reminder of the broader impact that their expectation should have on their behavior. "Times" translates the Greek crovno" ( chronos ); "dates" represents kairov" ( kairos ). Both are expressions for time with broad ranges of possible meanings. Though they can be used with distinct emphases, no possible differentiation between them has relevance in context. Likewise, the fact that Paul uses the plural does not suggest that he assumes here a specific series of "times and dates" which will be fulfilled in the future. The point lies rather with the combination of both plural terms, underscoring the readers' comprehensive grasp of the nature of the age in which they live. The combination may, in fact, be a common way of referring to the time of final judgment (cf. Acts 1:7).

The reason that Paul has no need to instruct the Thessalonians concerning these "times and dates" is clarified by the verses that follow. Paul does not assert here that they know the time or date of the Lord's return. The discussion that follows clearly depends on the time of his return being indefinite. The statement of Matt 24:26 is entirely consistent with Paul's point here. Instead, Paul emphasizes with this introductory reminder that the Thessalonians understand the character of the era in which they live. Because Christ has come and inaugurated the fulfillment of God's end-time promises, they recognize that they already live in the "last days," the age of fulfillment which is also characterized by deception, unbelief, suffering and persecution. They can therefore understand that such things are indications of the imminence of the judgment that will come for those unprepared for Christ's return (cf. 1:10; Matt 24:4-14, 32-35).

5:2 for you know very well that the day of the Lord will come like a thief in the night.

The comparison of the Lord's return to a thief in the night is found in a wide variety of texts in the New Testament (Matt 24:43; Luke 12:39; 2 Pet 3:10; Rev 3:3; 16:15). The distribution of these references through all parts of the New Testament indicates that this aspect of Jesus' teaching was widely circulated among early Christians. In this text and others the comparison stresses that for those who are not his followers, the Lord's return will be unexpected and disastrous. The thief's coming is secretive; those who are unprepared have no idea that he is coming at all. But the context does not permit the inference that he both comes and departs without being noticed, as in the eschatological view that argues for a "secret rapture." The image rather indicates that his coming is not expected prior to the event, but when the thief arrives, catastrophe comes suddenly and decisively on the unprepared.

Continuing the sentence begun in v. 1, Paul stresses that the readers already know what he offers here by way of reminder. Undoubtedly they had received this teaching as part of their larger instruction about Jesus. At a number of points, Paul's language in the following verses resembles passages of the Gospels dealing with Jesus' return.

Paul here uses the expression "day of the Lord" to refer to Christ's return. The phrase has its background in the Old Testament (e.g., Isa 13:6-16; Joel 1:15; Amos 5:18-20; Obad 15-21; Zech 14). There it can signify any great action of God bringing blessing or judgment, but especially God's final and decisive act of judgment and redemption. Only Paul in the New Testament uses this specific phrase to refer directly to the return of Christ (1 Cor 1:8; 5:5; 2 Cor 1:14; 2 Thess 2:2). However, the basis for his associating Christ's return with the ultimate fulfillment of God's purpose is clearly set forth in Jesus' own teaching, and the concept of a coming "day" is found throughout the New Testament. So the phrase would be familiar to the readers, as would its association with judgment for unbelievers but blessing for believers. No wonder, then, that Paul writes that the Thessalonians know this point "very well," ajkribw'" (akribôs), a word used commonly to stress that something is known accurately or thoroughly.

5:3 While people are saying, "Peace and safety," destruction will come on them suddenly,

Paul's point here is similar to the one made in Matt 24:36-39: Christ will return in a time that appears to be ordinary and comfortable to unbelievers. Paul here describes the unbeliever's general, repeated characterization of life. For such people the situation is "peace and safety." The first term is especially ironic, since from Paul's perspective real "peace" is available only through the Christ whom these have rejected (1:1; 5:23; Rom 5:1; cf. Jer 6:14-15; Ezek 13:10-16). "Safety" underscores the significance of the first term: there appears to be no threat to the peace that the unbeliever perceives. But such is emphatically not the case, for in place of this false security, indeed in the very midst of it, will come "destruction," signifying the complete ruin of their confidence and comfort (see comments on 2 Thess 1:9 below). Underlining the unexpectedness is the modifier "suddenly." This term, aijfnivdio" ( aiphnidios ) is used elsewhere in the New Testament only in Luke 21:34, where the same verb, ejfivsthmi (ephistçmi, "comes"), not a common verb for this concept, is used also. The echo of Jesus' teaching is unmistakable. The verb here is in the Greek present tense, stressing the common, repeated experience of all those unprepared.

as labor pains on a pregnant woman, and they will not escape.

The comparison of the Lord's return to labor pains has two apparent points of comparison in context. The first looks back to the first part of the verse: like labor pains, the Lord's return will come suddenly. The second is found in the close of the verse: as with labor, there will be no escape. The verb translated "escape," ejkfeuvgw (ekpheugô), appears also in Luke 21:35, again connecting this passage to Jesus' teaching. Paul does use the figure of labor pains in a different sense than is found in Matt 24:8. There Jesus warns the disciples not to view the hardships which they will experience as indications that the end has already come but as the "beginnings of birth pangs," only the most preliminary of events that precede the end. Though Paul obviously uses the same image here to make a different point, he may still be consciously drawing upon Jesus' teachings by way of reminder for the readers.

5:4 But you, brothers, are not in darkness so that this day should surprise you like a thief.

Paul begins this verse with an emphatic pronoun, uJmei'" ( hymeis , "you"), which draws a sharp contrast between those not prepared for Christ's return and the readers of the letter. These, again, are "brothers," those drawn into the fellowship of God's people and so prepared for his final judgment. Such people are not in darkness but light, associated with God and his truth. The dawning of the "day" is therefore for them not a catastrophe but a blessing. "Surprise" renders katalambavnw (katalambanô), literally signifying to overtake or seize, especially with hostile intent. Paul's point is not that the day of the Lord is no surprise because the readers know when it will come but that when it does come, they can welcome it rather than fear it.

5:5 You are all sons of the light and sons of the day.

From the contrast between light and darkness, Paul will now draw out the exhortation that forms the main thrust of this discussion. As God's people, the readers belong to the light, a common metaphor for God's truth (cf. Ps 27:1; 112:4; Prov 4:18-19; Isa 9:2; 5:20; Matt 5:14; Luke 2:32; John 1:4-9; 1 John 2:8). According to the common turn of phrase in Semitic languages, Paul here calls those characterized by an object as "sons of" that object (cf. Luke 16:8; Eph 5:8). The second expression, "sons of the day" probably connects both backward to the "day of the Lord" (v. 2), indicating that the believers can anticipate that day in confidence, and forward to the contrast with the evil behavior that characterizes the night (v. 7).

We do not belong to the night or to the darkness.

The whole image is reinforced and developed with the negative statement about the night and darkness that follows. As those characterized by light, the people of God have nothing to fear from something that comes as a thief for those in the darkness. As a corollary, their behavior should fit the light to which they belong. And so Paul next sets forth two behavioral implications of belonging to God's light.

5:6 So then, let us not be like others, who are asleep, but let us be alert and self-controlled.

This verse begins with two Greek particles (a[ra ou , ara oun , "so then") combined for emphasis, indicating that the statement which follows is a direct consequence of what precedes. This Paul states as an exhortation, identifying himself along with the readers as under the obligation to act in the way he describes. Because Christians belong to the light, to be "asleep" for them is inappropriate. The comparison here is with the self-sufficient insensibility that characterizes those who do not expect Christ to return.

By contrast Christians are to "be alert." This phrase translates grhgorevw (grçgoreô), which has the literal meaning "to be awake" but often takes the sense of being watchful. This verb is again found in Jesus' teaching on his return (Matt 24:42-43; 25:13; Mark 13:34-35, 37; Luke 12:36-38; cf. Rev 3:2-3; 16:15), stressing the necessity of the disciple to be faithful in the Lord's absence, expecting the Lord's return at any time and so busy in faithful service at all times. The specific way in which Paul urges faithfulness here first is implied by the contrast with those who sleep: the readers are to resist the pressure from their pagan society to conform to its immoral and self-indulgent habits.

That point is further underlined with the addition of "self-controlled," the Greek nhvfw (nçphô), which literally means to be sober as opposed to drunk. Though Paul's point partly relates to literal soberness, his point is much broader, as the following verses show: he has in mind the keen grasp of spiritual reality that comes from knowing God truly through Christ. Both verbs are in the present tense, stressing that the actions are to be continuing.

5:7 For those who sleep, sleep at night, and those who get drunk, get drunk at night.

At the very least, this verse continues and amplifies the comparisons of vv. 5-6. Both sleep and drunkenness were associated with the night (the latter is less confined to the night in our culture than in Paul's). But clearly, as in v. 6, the expressions here are figurative, suggesting the spiritual insensitivity and absence of clear thinking which result from unbelief. Paul's point may also go further, however. Since drunkenness was associated with revels honoring the Greek god Dionysus, and sometimes in that setting seen as a medium of receiving enlightenment from the god, Paul may here set the Christian's position in sharp contrast with those practices. The implication of the revelation of God received by the Christians is different from such pagan practices, as the following verse emphasizes. There also may be another echo here of Jesus' teaching, since drunkenness is one vice of the unfaithful servants in Luke 12:45.

5:8 But since we belong to the day, let us be self-controlled,

Paul now amplifies the meaning of "self-controlled" or "sober" with the figure of a soldier or sentry, perhaps suggested by the idea of watchfulness. Reiterating the foundational point, that Christians belong to God and his truth, Paul stresses that they must put that identity and truth into practice, using the blessings which they have received in Christ as a means of protection against the ungodly influences that surround them. Grammatically "putting on" supports "be self-controlled," setting forth the means by which that self-control is accomplished.

putting on faith and love as a breastplate, and the hope of salvation as a helmet.

As in Rom 13:12 and Eph 6:10-18, Paul compares God's provision for the Christian to armor, and in common with the latter passage, he elaborates by discussing specific pieces of armor. But his point is less on the identification of specific parts of armor with specific ideas than on the concept that God has equipped the Christian with all that is needed for the battle with evil. In this text, even the idea of battle itself is not directly stated. In light of the preceding context, however, it is clear that Paul implies that the readers must continue to struggle against the dominant pagan culture.

In this text Paul highlights God's provision in the three cardinal virtues of 1:3, climaxing with hope as the helmet at the apex of the image. Paul's comparison of the breastplate to faith and love is different from Eph 6:14, which alludes more precisely to Isa 59:17 in connecting righteousness to the breastplate. "Hope of salvation" is an ambiguous phrase here: it may mean either "the hope that comes from salvation" or "the hope that looks forward to salvation." Since the following verse refers to salvation as something yet to be received, the second alternative is probably Paul's specific sense. However, in light of the common misuse of this phrase among some modern Christians, it must be stressed that "hope of salvation" means not just "a chance of being saved" but "a confident expectation of being saved." Paul's point, then, is that by practicing faith, love and hope the readers can overcome the pressures of their environment to conform to pagan standards, thereby proving faithful to the Lord who returns for their salvation.

5:9 For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ.

Paul now makes explicit the basis for the confidence in salvation expressed in the preceding phrase. He has noted already that Jesus delivers his people from God's wrath (1:10). The contrast here further stresses that point as a source of confidence in the readers' ongoing struggle with their surroundings. "Wrath," God's holy anger against sin, belongs not to the Christians but to those who continue to live in deliberate ignorance of God. God's purpose in extending his call to the readers is to receive (peripoivhsi", peripoie-sis ) salvation (cf. 2 Thess 2:14), made possible through the work of Jesus. If the behavior of the unbelievers reflects their ignorance of God and ultimately brings God's wrath, those who know God and have been delivered from wrath will want to have nothing to do with such conduct. Confidence in salvation, then, should not lead to indifference about how one lives but should motivate the watchful, sober, faithful obedience which Paul encourages here.

The use of "appoint" here raises the question of God's activity in salvation in relation to human response. Reformed exegetes have traditionally taken such expressions to mean that God has appointed some to salvation apart from their fulfilling any condition of salvation. God then causes those people to have faith and practice obedience, including the watchful faithfulness discussed in this section. However, Marshall rightly points out that this concept is nowhere articulated in this passage; Paul does not say that a failure to be watchful indicates that one was never a Christian in the first place. Rather, as Marshall expresses it:

At this point in the letter Paul is dealing with the fear of his readers that the day of the Lord may overtake them unprepared for it. He is assuring them that they do not need to know the date and specially prepare for it, because if they are Christians they will be in such a state of preparedness that the day will not come as a day of judgment on their sin. There is certainly a danger that Christians could fall asleep and the final day will surprise them like it will the non-believers; let them beware lest that happens. But God intends for them to be saved, and he has given them many guarantees for this. Let them therefore trust in him, remain faithful and watchful.

5:10 He died for us

The discussion of the previous verse continues, still in support of the admonition of v. 8, but specifically developing the concept of the end of v. 9. Salvation has been made possible specifically through Jesus' death. Paul's understanding of the means by which the cross brings salvation, his "theory of the atonement," is probably expressed most clearly in Rom 3:25: Christ died as a "propitiation," a substitutionary sacrifice satisfying the wrath of God which, according to his justice, must exact a penalty for sin. Hence, "for us" here probably expresses that idea in brief: Jesus died in place of us, as our substitute, taking our penalty. By his death, deliverance from God's wrath is effected.

so that, whether we are awake or asleep, we may live together with him.

But the positive side of salvation is effected as well, as is expressed at the end of the verse. Salvation means not only escaping the penalty of sin but also union with Christ in his resurrection and consequent fellowship with him in the present and the future (Rom 6; 2 Cor 4-5; Gal 2:20). Paul combines terms to make this point emphatically: "together with" translates a{ma suvn ( hama syn ; cf. 4:17), which in combination stress that the believers are with Christ under all circumstances.

The images of wakefulness and sleep are now compared to different objects than in vv. 6-8. Clearly, in light of the earlier discussion, Paul does not here equivocate about whether Christians should remain alert. Instead, he shifts these images back to the comparison found in 4:13-15, where sleep refers to death. This comparison makes Paul's point here all the more clear and serves to tie the larger discussion of 4:13-5:11 together. Nothing can separate the believer from Christ's love and fellowship, not even death itself. Whether alive or dead, Christians can be assured that they belong to God through Christ in every respect. As they look forward to the culmination of that relationship when Christ returns, they live out an alert and faithful life by demonstrating their union with Christ through Christlike behavior.

5:11 Therefore encourage one another and build each other up, just as in fact you are doing.

As in 4:18, so here Paul concludes his eschatological discussion by reminding the readers to recognize the value of the message as a source of encouragement. In both verses Paul uses parakalevw (parakaleô, "encouragement") as the verb, though with a slightly different emphasis. In 4:18 the emphasis was on the encouragement that ameliorates grief. Here it is encouragement to positive Christian behavior and resistance to temptation. That point is made clear by the addition of "build up," (oijkodomevw, oikodomeô). Paul often uses this term and related ones, picturing the church and its members as a building under construction by God, a building which will ultimately conform to God's design.

To "build up" one another, then, implies that by practicing and encouraging watchfulness, the Thessalonian Christians will move into closer conformity with God's intention for them. Again, if the particular concern of the context is that the readers not succumb to the pressures of pagan society, the need for encouragement and edification is clear. These responsibilities are to be discharged by each member of the church for the other, as Paul expresses that idea with distinct objects for each verb. And they are to be done continually, as indicated by the Greek present tense with both verbs. Closing the discussion on a note of confidence, Paul indicates that the readers are already following these instructions, as they have received them before (cf. v. 2).

C. GENERAL EXHORTATIONS (5:12-22)

Paul's letters commonly include a loosely organized series of general exhortations near the conclusion, as is found here. Unlike the contents of the previous section, these instructions are not so much aimed at specific issues or problems in the church as at the broader life of the believers. Because of the similarities between this passage and Rom 12:11-18, it has been suggested that Paul has inserted a traditional Jewish-Christian exhortation. However, in the topics addressed, one can still see Paul's concern for the Thessalonian church's particular situation. Even these general instructions are especially fitting for a church in its early stages of development, still acutely vulnerable to confusion about the content of its faith, to internal strife and to pressure from a hostile environment.

1. Behavior in the Christian Community (5:12-15)

¹² Now we ask you, brothers, to respect those who work hard among you, who are over you in the Lord and who admonish you. ¹³ Hold them in the highest regard in love because of their work. Live in peace with each other. ¹⁴ And we urge you, brothers, warn those who are idle, encourage the timid, help the weak, be patient with everyone. ¹⁵ Make sure that nobody pays back wrong for wrong, but always try to be kind to each other and to everyone else.

The first section of general exhortations deals with responsibilities of Christians toward others in the church. The section divides itself into two subsections, each introduced with a first-person, plural verb: "we ask" (ejrwtw'men, erôtômen, v. 12) and "we urge" (parakalou'men, parakaloumen , v. 14). The first of these is the instruction to respect and submit to leaders (vv. 12-13a), a reminder which may have been especially important for a church still so young in the faith. This concludes with a general command to peace (v. 13b), leading in turn to another series of exhortations about mutual responsibilities in serving one another (vv. 14-15). Prominent here are instructions which seem to address issues indicated elsewhere in the letter, especially the responsibility to support oneself by working (4:11-12), to remain firm in persecution (1:6; 2:13-14; 3:3-5, 8) and to exercise love for each other (1:3; 4:9-10).

Respect for Christian Leaders (5:12-13)

5:12 Now we ask you, brothers, to respect those who work hard among you, who are over you in the Lord and who admonish you.

Paul's instructions here clearly focus attention on those who function as leaders in the Thessalonian church. In critical study of the New Testament for the last two centuries, it has become a commonplace to assert that leadership in the early church evolved from an informal, dynamic, "charismatic" approach, in which those gifted for leadership simply exercised their function, to a formal, static, "hierarchical" approach in which leaders were more deliberately appointed to specific offices, powers and responsibilities. In large measure this model is supported by a comparison of Paul's earlier letters, where terms such as "elders," "overseers" or "deacons" are absent but discussion of gifts and functions are prominent, with 1 Timothy and Titus, widely regarded as post-Pauline pseudepigraphs, or Acts, again taken as a late-first-century work, where titles appear prominently.

While the whole of this issue cannot be addressed here, several observations are in order. First, the fact that Paul's letters are written for specific circumstances strongly argues against reading too much into their silences. The fact that he describes leadership by function instead of title here, for example, does not mean that terms like "elder" or "overseer" were not used in the Thessalonian church. Likewise, the focus on gifts as opposed to titles in 1 Corinthians arises very specifically out of the problems which Paul addresses in ch. 12-14, as the more prominent place of titles in 1 Timothy and Titus arises out of the threat of false teaching addressed in those letters.

Secondly, one cannot assume that the use of a title indicates a shift from functional dynamism to static hierarchy in leadership. "Elder" (presbuvtero", presbyteros ) and "overseer" (ejpivskopo", episkopos ) were both widely used in the first century outside the church; adoption of those terms early in the early years of the church to refer to those who exercised leadership would hardly be surprising.

Thirdly, whatever the value of the evidence of Acts or the Pastoral Epistles, other uses of titles for leaders cannot be easily dismissed as late developments. Specifically Phil 1:1 and 1 Pet 5:1-4 argue strongly for the early use of such titles.

Finally, the distinction between functional and official leadership appears to be more a consequence of the hypothesis that church leadership evolved along the lines described by the theory than of what the text actually says. Is the command to respect leaders here genuinely less "official" than the instructions of 1 Tim 3, or are those instructions any less "functional" than these?

Still it must be recognized that Paul's emphasis on leadership, in 1 Tim 3:1, 5, 10, 13 and Titus 1:9 no less than other passages, is on the function of leadership rather than titles, offices or powers. That function can broadly be termed pastoral, centering on the protection and nurture of fellow Christians in their faith and leading to their maturity. Paul describes that function with three participles here, all governed by one definite article to indicate that he speaks of one group of persons who do all three activities, and all in the present tense to stress continuing action. "Work hard" translates literally and accurately the Greek kopiavw (kopiaô), which indicates laboring to the point of weariness. "Are over you" renders proi?sthmi (proistçmi). This term is ambiguous in this context: it could suggest either the exercise of leadership and direction (cf. 1 Tim 3:4, 5, 12; 5:17) or of care and assistance (cf. Rom 12:8). However, there is little distinction between those two senses in Paul's lexicon, since according to Christ's model authority is always exercised in self-sacrificial service which seeks others' benefit (cf. 1 Cor 9:1-23; Phil 2:1-11; Mark 10:35-45; John 13:1-20). No wonder, then, that Paul describes this function as being "in the Lord": leaders function in this way because of the union with Christ shared by the entire church. The third term, nouqetevw (noutheteô, "admonish") indicates instruction in correct belief and behavior, especially as it addresses some problem or deficiency (cf. v. 14; 2 Thess 3:15).

The readers are told first of all to "respect" these leaders. Literally the Greek term oida ( oida ) here means "to know," but in context it implies a recognition of the vital function for which these leaders have been gifted and, consequently, cooperation with and submission to their nurturing work. Possible but less likely are the meanings "take an interest in" or "care for," particularly in light of the complementary instruction of the next verse.

5:13 Hold them in the highest regard in love because of their work.

This sentence in the NIV is actually a continuation of the sentence in the previous verse, naming an action coordinated with "respect." The action is expressed in the Greek present tense, indicating a continuing action. Paul uses an emphatic adverb, uJperekperissw'" (hyperekperissôs) to describe the regard that the church should have for its leaders. This regard is based, however, not on submission to power but self-giving love (ajgavph, agapç) and respect for the vital nature of the work which these leaders perform.

What specific purpose did Paul have for these instructions? It may be that a particular faction of the Thessalonian church, perhaps the "idle" of v. 14, was not in submission to the leaders. But the broad terms in which the instructions are given may indicate less a problem in respect for leaders than the importance that it had for the situation. As an infant church whose nurture had been cut short by Paul's hasty departure and which faced ongoing persecution, the congregation's stability and growth depended largely on its loving submission to those with the gifts and maturity to lead it. The work of leadership, always important, carried a special premium under these circumstances.

Live in peace with each other.

Coming at the end of the instructions about the relationship to church leaders and before the "we urge you" that marks off the next section, these words probably are intended by Paul to address further the leadership issue. "Peace" is, of course, a primary consequence of being a Christian (1:1) and belonging to "the God of peace" (5:23). It must be put into practice continually (the verb is again in the Greek present tense) in all aspects of the church's life. But Paul's placing the instruction here may reflect his recognition that maintaining genuine harmony and cooperation is especially crucial in relationships between spiritual leaders and those in their care.

Service and Forgiveness (5:14-15)

5:14 And we urge you, brothers, warn those who are idle,

"We urge you, brothers" parallels the beginning of v. 12 and signals a new set of instructions for life in the church. Here the focus is on mutual responsibilities of all Christians toward each other. Four brief commands, all in the present tense to emphasize continuing action, follow in quick succession. Paul has structured this statement as a sharp and memorable reminder of how responsible Christian brotherhood will be lived out in the circumstances faced by the Thessalonian church.

The first command raises an interpretive problem. "Warn" here translates nouqetevw (noutheteô), rendered as "admonish" in v. 12, but here with the same sense of offering correction, a mutual responsibility here given to all the Thessalonian Christians, not just the leaders. The difficulty comes with the term translated "idle," a[takto" ( ataktos ). Literally the term means "disorderly," but its specific sense, as is the case with all words, varies with its context. The immediately surrounding discourse gives little reason to take the word in anything other than its broadest sense.

However, the cognate words ajtaktevw (atakteô) and ajtavktw" (ataktôs) appear in 2 Thess 3:7 and 2 Thess 3:6, 11 respectively, where they clearly refer to those in the church who do not support themselves. On that basis, the word here should almost certainly be taken with the sense reflected in the NIV (cf. 4:11-12), a meaning attested in some uses of the word outside the New Testament also. This idleness should be understood as not so much laziness but rebellious irresponsibility or willful idleness: those who do not work are abandoning the charge that is theirs as Christians.

encourage the timid, help the weak, be patient with everyone.

The following commands are straightforward in meaning, though still related to the circumstances of the Thessalonian church. The "timid" are ojligovyuco" ( oligopsychos ), a word which probably points to a state of discouragement. They are to be "encouraged"; paramuqevomai ( paramytheomai ) indicates especially the comfort or encouragement given to those in grief or pain. In the next command "weak" could refer to those suffering physical illness, but in light of the preceding almost certainly indicates those who are weak in faith. Taken together, these two commands suggest the kind of response especially necessary in the face of persecution.

The fourth command rounds out the series. "Be patient" translates makroqumevw (makrothymeô), which indicates particularly the restraint of anger, in the New Testament especially enjoined on believers because God has offered forgiveness in place of wrath. The readers must extend such patience to all because God has extended his patience to all. This instruction is, of course, applicable under all circumstances, but it may have had special relevance for Christians facing the pressures of persecution.

5:15 Make sure that nobody pays back wrong for wrong, but always try to be kind to each other and to everyone else.

The same pressures and the same compelling truths underlying the command for patience also support this command. Seeking retribution is excluded here as elsewhere in the New Testament (e.g., Matt 5:38-48) both because of God's offer of forgiveness noted above and because of his promise of judgment on the unrepentant (cf. 2 Thess 1:6-10). So in imitation of God's forgiveness and with consideration for his role as ultimate judge, Christians are to shun retribution under all circumstances.

Several features of this verse underline this point. Both imperatives, "make sure" and "try," are in the present tense, implying continuing action. The first is from oJravw (horaô), "watch," suggesting a constant vigilance against this temptation. "Pay back" quite literally translates ajpodivdwmi (apodidômi), which is used to indicate repayment of an obligation. Though it might be seen as such from other vantages, from the perspective of the gospel vengeance is never an obligation. "Try" translates diwvkw (diôkô), a strong expression often meaning "pursue" and so implying here an active, ardent effort to do good in place of evil. This responsibility belongs first to the community of faith, but because God has forgiven those hostile to him, Christians must extend this attitude to those outside their fellowship as well - even, by implication, to persecutors.

2. Constants of Christian Behavior (5:16-18)

¹⁶ Be joyful always; ¹⁷ pray continually; ¹⁸ give thanks in all circumstances, for this is God's will for you in Christ Jesus.

This brief section sets forth in terse and memorable fashion three imperatives which are to characterize the Christian's life at all times. The short, parallel imperatives here are similar to other Pauline exhortations (cf. Rom 12:9-13). In tone, and in some respects in content, these brief instructions reflect what Paul has shown of his own behavior in 1:2-3:10.

The three commands in these verses are expressed in parallel form: each begins with a different adverb or adverbial prepositional phrase emphasizing that the action is to be constant, and in each the command is expressed with a single verb in the present tense, indicating a continuing action. "Be joyful" is literally "rejoice" (caivrw, chairô), the consequence of having received God's salvation and therefore an attitude unaffected by outward circumstances (cf. 2 Cor 4:16-18; Phil 3:1; 4:4; Col 1:24). Constant prayer is likewise a feature of Christian life as it expresses confident dependence on God's provision (cf. Phil 4:13). The reality of salvation as both a present and a future experience yields the constant thanksgiving enjoined here; in all things the person of faith can have assurance that God's purpose is being achieved (cf. Rom 8:28-39).

3. Responding to Christian Prophecy (5:19-22)

¹⁹ Do not put out the Spirit's fire; ²⁰ do not treat prophecies with contempt. ²¹ Test everything. Hold on to the good. ²² Avoid every kind of evil.

The exercise of the gift of prophecy is a distinguishing feature of the early church. Acts identifies prophecy as the consequence of the pouring out of the Spirit promised in Joel (Acts 2:17-18) and draws attention to the exercise of the prophetic gift at critical points in the church's development (Acts 11:27-30; 13:1-3; 15:32; 21:8-14). Paul indicates that prophecy is the most crucial gift to be exercised for the edification of the Corinthian church (1 Cor 14:1-4, 39), though this gift is partial and temporary (1 Cor 13:8-12). In Ephesians Paul links prophets to apostles as the "foundation" of the church (Eph 2:20; 3:5; 4:11).

For Paul and other New Testament writers "prophecy" refers to speech which has been directly inspired by God. Though it could involve prediction of the future, any divinely-inspired message could be called prophecy. The explicit examples of prophecy in Acts all involve specific, practical instructions or warnings to the church at a particular place and time (see references above). Paul's discussion of prophecy probably includes such "occasional" oracles, but his statements that prophets stand at the church's foundation and that the mystery of Christ has been revealed to them (Eph 2:20; 3:5) indicate that Christian prophets delivered doctrinal as well as practical messages.

At this point controversy arises as to the modern relevance of Christian prophecy. Should Christians expect to prophesy today as did the first-century prophets? If so, should they expect to receive additional doctrinal revelation? Despite the attempts of some exegetes to limit early Christian prophecy to non-doctrinal, occasional matters only, the use of "prophet" in Ephesians almost certainly indicates that the gift involved some doctrinal revelation. But if doctrinal revelation is seen as continuing in every generation of the church, Paul's statement about the foundation is clearly compromised. The central concept of the gospel, that in Jesus Christ the purpose of God in history has been uniquely and fully accomplished, carries with it the implication that the message of Christ, revealed to those first "apostles and prophets" closely associated with Christ's appearance in history, is likewise unique and full.

It therefore appears that Paul's statement that prophecy would "cease" (1 Cor 13:8-10) has in fact been fulfilled with the close of the apostolic age. Pentecostals and Charismatics may argue this point with "cessationists," but the foundational, apostolic and prophetic deposit of doctrine must in no way be obscured by any exercise of modern-day "prophecy," whether genuine or otherwise.

This section briefly reminds the Thessalonian Christians of the imperatives for the proper exercise of this gift. It stresses, on the one hand, that prophecy be exercised fully and accepted readily. Certainly this gift would have been important for a young church still digesting the basics of the gospel message. But at the same time Paul cautions against merely accepting any utterance claiming to be prophetic as a genuine message of God. Donfried has suggested that the Thessalonian Christians may have easily confused genuine Spirit-inspired utterances with the claims to divine enlightenment in the Dionysian revels. Whether this is the case or not, a credulous church could easily have been deceived by a false claim to prophetic inspiration. In fact, such a thing appears to underlie Paul's discussion in 2 Thess 2:1-12.

In place of naive acceptance of everything claiming to be prophecy, Paul calls for the testing of prophecy. In this respect his words are no less applicable today, even among Christians who do not believe that the gift of prophecy still operates in the church as it did then. The need to test all kinds of ideas from all kinds of sources - including claims to modern-day miraculous gifts of the Spirit - is just as necessary now as it was then, and the stakes are just as serious. And the standard by which the test is made, now as then, can be nothing other than the apostolic gospel, delivered to us through the New Testament itself.

Yielding to the Spirit's Work (5:19-20)

5:19 Do not put out the Spirit's fire; 5:20 do not treat prophecies with contempt.

These twin imperatives express Paul's encouragement to heed the prophecies received by the church. The first focuses particularly on the Spirit's role in inspiring the prophet. Paul's expression is literally, "Do not quench the Spirit," by implication comparing the Spirit's work to a fire that could be doused with water. That Paul has the Spirit's work in prophecy in mind is made clear with the next command. "Treat with contempt" translates ejcouqenevw (exoutheneô), which implies disdain and utter rejection. To ignore or disobey God's inspired instruction would be most perilous for this young congregation. Both commands are expressed in the Greek present tense, indicating continuing action.

Testing Prophecy (5:21-22)

5:21 Test everything. Hold on to the good. 5:22 Avoid every kind of evil.

These words, like v. 19, could be taken in a general sense, but combined with v. 20 they appear to address again the specific issue of prophecy. "Test" here translates dokimavzw (dokimazô), which implies in particular a test to prove genuineness. How prophecies are to be tested is something that Paul does not articulate here; he apparently assumes that the readers have already been instructed in this matter. But we can infer that the test would involve at least a comparison of the prophecy's content to what the readers had already received in the gospel (cf. Matt 24:4-5, 11, 23-27; Mark 13:5-6, 21-23; Luke 17:23; 21:8-11; 1 Cor 12:1-3, 10; 14:29; 1 John 4:1-3). Paul's own "test" in 2 Thess 2:1-12 of a supposed prophecy about the Lord's return having already occurred is of this kind, based on the gospel's affirmation that Christ's return will mean the end of every manifestation of evil (see discussion below).

The results of the test are expressed in the two commands that follow. These are expressed in parallel fashion. "Hold on" translates katevcw (katechô), literally "hold fast to"; "avoid" renders ajpevcw (apechô), literally "hold away." As if to underline the importance of the negative command, Paul adds the phrase "every kind," subtly suggesting the broad range of threats to the believers' faith.

V. CONCLUSION (5:23-28)

²³ May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. ²⁴ The one who calls you is faithful and he will do it.

²⁵ Brothers, pray for us. ²⁶ Greet all the brothers with a holy kiss. ²⁷ I charge you before the Lord to have this letter read to all the brothers.

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

Paul's letters generally end with a combination of the elements seen here: a benediction or prayer for God's blessing (a "wish-prayer"; cf. discussion of 3:11-13 above), a request for prayer for himself, a word of greeting, instructions about the reading of the letter, and a pronouncement of blessing. Though such conclusions are loosely structured and contain stock elements, they nevertheless express the close relationship which Paul has with the churches and his confidence in God's protection and blessing for them and for him while they are separated.

A. BENEDICTION (5:23-24)

5:23 May God himself, the God of peace, sanctify you through and through.

Paul's prayer highlights the connection between God's peace and his work in making his people holy. For Paul this was apparently a significant connection: to be at peace with God and others could come only through holiness. Holiness is, of course, already an attribute of the readers, as they have been made God's people through Christ (3:13). It is also their ongoing responsibility to live in holiness (4:3-4, 7). Here, then, is the final assurance that God will indeed bring to completion the work which he began at their conversion and continues as they live their lives as Christians. Paul stresses this idea with the adverb oJlotelhv" (holotelçs, "through and through"), a compound word which emphasizes the utter completion of the process.

A controversial theological issue hinges on the interpretation of this statement, namely the idea of "entire sanctification," that God gives to some a second act of grace by which they are made incapable of sinning. Exegetically this conclusion is drawn from the use of the aorist tense here, which, it is argued, indicates a single, momentary action. Even if this were the case, Paul could be referring to the moment of the Lord's return, as the end of the verse shows. However, it is simply not true that the aorist tense alone indicates a one-time action, as many counter-examples demonstrate. The aorist tense leaves the specific manner of action to the context; Paul elsewhere envisages an ongoing process of God's work in the believer's life, climaxing at the return of Jesus (e.g., Phil 1:6, 9-11).

May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ.

The connection of this prayer with the last one (the two clauses are joined with a coordinating conjunction kai in the Greek text, untranslated in the NIV) clarifies that Paul sees both these actions as belonging to Christ's coming. The final result of the "entire sanctification" of the preceding clause is something to be anticipated by all Christians when the Lord returns, not an experience received by a few Christians in this life.

The assurance that God will complete his sanctifying purpose is coupled to the assurance that he will protect and preserve believers comprehensively through the trials of this age, bringing them safe and whole to the goal which the Lord has for them. Paul's language here emphasizes that God protects and preserves believers in every aspect of their being. "Whole" translates oJlovklhro" (holoklçros), used here as an adverb at the beginning of the clause to stress that God's protective work is absolutely thorough. This word obviously is a compound sharing the same initial root word found in oJlotelhv" (holotelçs, "through and through"), further strengthening the emphasis in both clauses.

That idea is further underlined with the combination "spirit, soul and body." Much discussion of this phrase has concerned whether it indicates that human beings are trichotomous, consisting of three distinct aspects described by these terms, or dichotomous, really consisting of two aspects, body and spirit. In favor of the former interpretation is the fact that all three terms are used here; in favor of the latter is the difficulty in distinguishing clearly between the meaning of "spirit" (pneu'ma, pneuma ) and "soul" (yuchv, psychç). However, it must be conceded that Paul is not discussing the precise nature of humanity but is offering assurance of God's protection. The combination of three terms here is probably only intended as a means of underlining the comprehensive nature of that protection; it is no more a systematic presentation of human nature than is the combination "heart, soul, mind and strength" in Matt 22:37; Mark 12:30; Luke 10:27. Paul, like the other New Testament writers, repeatedly indicates that God's purpose is to save the whole person, not just some part.

The nature of that salvation and preservation is expressed with "blameless" (ajmevmptw", amemptôs), connected earlier in this letter to the concept of holiness or sanctification (2:10; 3:13). God's work in both removing the penalty of sin, complete at conversion, and its power in the Christian's life, an ongoing process of growth, will ultimately lead to the fulfillment of his purpose, the elimination of every aspect of sin and its effects from his people. Regardless of the circumstances faced by the readers, they can be assured that God's love and power will not fail them in this regard.

5:24 The one who calls you is faithful and he will do it.

Reiterating the focus on God's preserving work, Paul points to the nature of God as the final source of assurance. God's faithfulness is a basic assumption of everything that the gospel teaches; he is true to his promises and utterly able to fulfill them. By focusing on the believers' call from God, Paul reminds them of their ongoing relationship with God and established by his power. "Calls" translates a present participle and so stresses that God continually calls Christians as his people. And so that ongoing process he will certainly complete for eternity (cf. Phil 1:6). Therefore, the readers' confidence in difficulty is based supremely on the utterly certain faithfulness of God.

B. FINAL WORDS (5:25-28)

5:25 Brothers, pray for us.

Paul asks for prayers on his behalf at the end of other letters, sometimes expressing concerns that arise out of the specific circumstances of his ministry (2 Thess 3:1; Rom 15:30-32; Eph 6:19-20; Col 4:3). Just as Paul prays for the readers (cf. 1:2-3; 3:11-13; 5:23), so he asks them to pray for him. To do so is a necessary consequence of the brotherhood expressed with the familiar noun of direct address here. And it voices the faith expressed in the previous verse: the assurance of God's faithfulness carries with it the responsibility to depend on God in all things and to confess that dependence through prayer.

5:26 Greet all the brothers with a holy kiss.

Brotherhood expressed to God in prayer for others is also to be expressed to one another directly. The significance of the kiss in the Greco-Roman world is not entirely clear; it appears to have been practiced more widely and openly in some circles than in others. What is clear is that outside the New Testament, we have no examples of ethical teachers who specifically commanded or encouraged the people of a community to greet one another with a kiss. It may well be, then, that this repeated New Testament command (Rom 16:16; 1 Cor 16:20; 2 Cor 13:12; 1 Pet 5:14) attests to an innovative and striking practice among early Christians, one that expressed a bond that stretches beyond the usual social boundaries. There is evidence to suggest that the kiss was a regular part of Christian worship, incorporated into the observance of the Lord's Supper, at least as early as the second century and perhaps before. Since "brothers" (generically including "sisters" also) are particularly those to be so greeted, it appears that Paul uses the modifier "holy" to indicate that the kiss expresses the mutual relationship of believers as those who belong to God.

In modern western culture the kiss may not be an appropriate means of expressing Christian fellowship as it is generally confined to family or sexual relationships. Marshall's remark about the application of this verse is trenchant:

What is important is that the members of the church should have some way of expressing visibly and concretely the love which they have for one another as fellow-members of the body of Christ. The manner of expression may vary in different cultures; but it is doubtful whether doing nothing at all, as modern western Christians tend to do, really fulfills the spirit of the injunction.

5:27 I charge you before the Lord to have this letter read to all the brothers.

Paul's self-consciousness of his apostolic authority is very much in evidence with this instruction. As one who speaks under the inspiration of God, his words carry an import and authority which makes them relevant to the entire Thessalonian church and, by implication, to other churches as well. Because his teachings as an apostle carry the authority of the Lord himself, they are to be heard and followed by Christians generally, not only those who first received the letter. Similar authority is reflected in, among other things, the remark which Paul makes about the circulation of his letters in Col 4:16 (cf. 2 Pet 3:15-16), the wide scope of the address in 1 Cor 1:2 ("with all those everywhere who call on the name of our Lord Jesus Christ") and the apparent counterfeiting of his letters by opponents (2 Thess 2:2; 3:17).

The issue of the "canonization" of the New Testament, the delineation of what constituted Scripture for the church, is complex, involving a series of historical developments in the early centuries of Christianity. But the core of the later developments is to be found here in Paul's consciousness that his words carried divine authority. Certainly he may have had in mind a specific issue in the Thessalonian church that made the reading of this letter important for all; the suggestion that he wanted the "idle" (v. 14) to hear it has some merit. But whatever its proximate cause, the dramatic expression here points to Paul's consciousness of authority for the document: "charge" literally indicates a call for the recipients of the letter to swear by the Lord's own authority to read the letter to all. Such reading would, of course, be aloud, so directing that it be read "to all" would point to a reading in the Lord's Day assembly of the entire church, another formative factor in the early foundation of the canon. It is especially notable that these points are articulated in what may be Paul's earliest extant letter.

The shift from first-person plural to singular here is noteworthy. It may indicate that at this point Paul took up the pen from his amanuensis and wrote the words himself (cf. 2 Thess 3:17).

5:28 The grace of our Lord Jesus Christ be with you.

As Paul begins with a word about grace (1:1), so he concludes with it here (cf. 2 Thess 3:16; Rom 15:33; 16:20; 2 Cor 13:11; Phil 4:9). While it would be wrong to put too much weight on what was for Paul a standard closing formula, the fact that he begins and ends with this theme no doubt reflects the supreme importance of grace to Paul's experience and doctrine.

-College Press New Testament Commentary: with the NIV

McGarvey: 1Th 5:10

who died for us, that, whether we wake or sleep [live or die before his coming] , we should live together with him . [This verse is suggested by the word "salvation" which precedes it. The hope of salvation may well defend us in the hour of temptation, and it should be strong enough to do so, for God has not appointed us to be lost, but to be saved, and has given his Son to die that we might be saved; and so, whether we remain alive unto his coming, or pass to our rest before that day, we may be assured that we shall live in one company with him.]

McGarvey: 1Th 5:11

Wherefore exhort one another, and build each other up, even as also ye do . [As Paul closed his main teaching about his Lord's coming with an injunction that the Thessalonians comfort each other with it (1Th 4:18), so he closes this afterpiece to it with a similar injunction that because of it they should exhort and strengthen one another.]

McGarvey: 1Th 5:12

But we beseech you, brethren, to know them that labor among you, and are over you in the Lord, and admonish you ;

McGarvey: 1Th 5:13

and to esteem them exceeding highly in love for their work's sake . [Paul here admonishes the church as to how it shall treat its elders. He bids the church recognize their leadership, respect them, and hold them in affection because of the blessed and divine work which they were discharging, the work being that enjoined by the third term of the great commission; viz.: admonishing or teaching the church to observe all things whatsoever Jesus commanded (Mat 28:20). Such teaching is an essential duty of an elder (1Ti 3:2 ; 2Ti 2:24 ; Tit 1:9). This section is closely connected with the last verse of the preceding one, the instruction of the elders being the chief means of effecting the edification there mentioned.] Be at peace among yourselves. [Mar 9:50 . Contempt for the instruction and authority of the elders is the first step toward that strife and faction which is here reproved.]

McGarvey: 1Th 5:14

And we exhort you, brethren, admonish the disorderly, encourage the fainthearted, support the weak, be longsuffering toward all . [The word "disorderly" describes the soldier who does not remain in the ranks; it is the following out of the military figure introduced at verse 8. The whole is an admonition against a too strictly disciplinarian spirit. The disorderly are not to be too hastily considered apostates, nor are the fainthearted to be regarded as cowards, nor the weak called backsliders, nor are any to be hastily cast out; but the church, being slow to condemn, is to bear with offenders, and seek to reclaim them.]

McGarvey: 1Th 5:15

See that none render unto any one evil for evil [Christians are repeatedly bidden to return good for evil (Mat 5:38-48 ; Rom 12:19-21 ; 1Pe 2:18-25). "See that" puts the Thessalonians on notice that the practice of retaliation or revenge was apt to creep in unawares, and so it was, for persecution wakens revenge as fire kindles fire, thus making two wrongs out of one]; but always follow after that which is good, one toward another, and toward all . ["Make," says the Cambridge Bible, "the good of your fellow-men your constant pursuit, and let no injury or unworthiness on their part turn you aside from it. Revenge must be cherished neither toward those within nor those without the church, but good must be rendered to all -- Gal 6:10]

McGarvey: 1Th 5:16

Rejoice always [A short time previous to Paul's letter the Thessalonian Christians had all been pagans, and as such, under similar conditions of distress and persecutions, would have been apt to seek escape from their troubles by suicide; but now they are bidden to make their sufferings for Christ a source of new joy, as Jesus had commanded (Mat 5:10-12), and as Paul, who practiced this teaching, had so often enjoined (Rom 5:3-5 ; 2Co 12:10). Confidence in the good providence of God made such joy possible -- Rom 8:28];

McGarvey: 1Th 5:17

pray without ceasing [This not only means to observe habitual seasons of prayer, and to cultivate a disposition to pray, but to be ever in a prayerful spirit, to have constantly a subconsciousness of the presence of God. Compare 1Th 1:9 ; 1Th 2:12 ; Eph 6:18 ; Col 4:2];

McGarvey: 1Th 5:18

in everything give thanks [not for peace and prosperity only, but also for affliction and persecution (Act 5:41), and as did Paul and Silas at Philippi -- Act 16:25]: for this [the discharge of the three duties just named] is the will [desire] of God in Christ Jesus to you-ward .

McGarvey: 1Th 5:19

Quench not the Spirit [as fire may be smothered out by overwhelming it with noncombustible matter, so the Spirit of God in the breast of a man may be quenched by overloading the life with worldly cares];

McGarvey: 1Th 5:20

despise not prophesyings [Prophesyings were instructions given through inspired men, and included moral and spiritual precepts as well as predictions as to the future. Such instructors stood next in rank to the apostles (1Co 12:28). Compare also Eph 2:20 ; 1Co 14:1-5 ; 1Co 14:39 . They were neither to neglect to hear nor refuse to obey prophecy];

McGarvey: 1Th 5:21

prove all things; hold fast that which is good [Sift the bad from the good (1Jo 4:1-13), and cherish the good. To this corresponds the "unwritten saying" attributed to Jesus, "Show yourselves approved money-changers;" i. e., distinguish between the true coin and the counterfeit. Surely such advice has always been pertinent, when false teaching of every kind abounds];

McGarvey: 1Th 5:22

abstain from every form of evil . [These words close the sentence; the full thought is this: despise no prophecy, but prove it; if it is good, hold fast to it, but abstain from every form of evil teaching or practice.]

McGarvey: 1Th 5:23

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 . [May God, who makes peace between himself and mankind, himself prepare you for his judgment-day, making your entire being, in all its threefold nature, fit to be preserved, and wholly above all censure.]

McGarvey: 1Th 5:24

Faithful is he that calleth you, who will also do it . [If God were not thus faithful to sanctify and preserve blameless, it would be useless for him to call us; for it is certain that left to ourselves we can not keep ourselves from sin and evil-doing. This faithfulness is elsewhere noted (1Co 1:8-9 ; 1Co 10:13 ; 2Th 3:3 ; 1Jo 1:9); and is the basis of the glorious and sublime confidence expressed at Rom 8:31-39]

McGarvey: 1Th 5:25

Brethren, pray for us . [It was Paul's habit to ask for the prayers of those to whom he wrote (Rom 15:30 ; 2Co 1:11 ; Eph 6:19 ; Col 4:3 ; 2Th 3:1). Compare Heb 13:18 .

McGarvey: 1Th 5:26

Salute all the brethren with a holy kiss . [In the East, a kiss was and still is a common salutation among kindred and near friends. Paul did not, by this command, create a church ordinance or ceremony; nor did he even create a new custom. He merely injected a spiritual virtue into an old-established, time-honored custom. This custom never prevailed among the nations of the West, and we feel that we obey Paul when we shake hands with holiness; i. e., with cordial sincerity and honest good-will. The Bible was not written as a work on etiquette, nor was it intended in this case that the Syrian and Grecian custom should become universal.]

McGarvey: 1Th 5:27

I adjure you by the Lord that this epistle be read unto all the brethren . [The importance of the Epistle is shown by the solemnity of the adjuration. The command in this, the first of the Epistles, is fittingly echoed in the last written of the New Testament books. See Rev 1:3 . They suggest that the New Testament writings were to be read in the churches, and by all the people, just as the Old Testament was read in the synagogues. "What Paul commands with an adjuration," says Bengel, "Rome forbids under a curse."]

McGarvey: 1Th 5:28

The grace of our Lord Jesus Christ be with you . [This is the benediction with which Paul closes most of his Epistles. It is a prayer that they may have all the blessings which the loving favor of God can bestow.]

Commentary -- Other

Evidence: 1Th 5:14

This is the spirit in which we should share our faith. See 2Ti 2:24 .

Evidence: 1Th 5:17

General " Stonewall" Jackson, one of the country’s greatest generals, gives a good example of how to " pray without ceasing" :

" When we take our meals, there is the grace. When I take a draught of water, I always pause...to lift up my heart to God in thanks and prayer for the water of life. Whenever I [send] a letter...I send a petition along with it, for God’s blessing upon its mission and upon the person to whom it is sent.

" When I [open] a letter...I stop to pray to God that He may prepare me for its contents...When I go to my class-room and await the arrangement of the cadets in their places, that is my time to intercede with God for them."

" Prayers are not limited to place and time. If you are not in the right place to pray, you’re not in the right place." Chuck Missler

" Prayer is the shield to the soul, a delight to God, and a scourge to Satan." John Bunyan

Evidence: 1Th 5:20

The Bible’s fascinating facts . In Isa 66:7-8 (700 B.C.), the prophet Isaiah gives a strange prophecy: " Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who has heard such a thing? Who has seen such things? Shall the earth be made to bring forth in one day? Or shall a nation be born at once? For as soon as Zion travailed, she brought forth her children." In 1922 the League of Nations gave Great Britain the mandate (political authority) over Palestine. On May 14, 1948, Britain withdrew her mandate, and the nation of Israel was " born in a day." There are more than 25 Bible prophecies concerning Palestine that have been literally fulfilled. Probability estimations conclude that the chances of these being accidentally fulfilled are less than one chance in 33 million.

Introduction / Outline

Robertson: 1 Thessalonians (Book Introduction)

First Thessalonians

From Corinth a.d. 50-51

By Way of Introduction

We cannot say that this is Paul’s first letter to a church, for in 2Th_2:2 he speaks of some as palming off letters as his and in 2Th_3:17 he says that he appends his own signature to every letter after dictating it to an amanuensis (Rom_16:22). We know of one lost letter (1Co_5:11) and perhaps another (2Co_2:3). But this is the earliest one that has come down to us and it may even be the earliest New Testament book, unless the Epistle of James antedates it or even Mark’s Gospel. We know, as already shown, that Paul was in Corinth and that Timothy and Silas had just arrived from Thessalonica (1Th_3:6; Act_18:5). They had brought supplies from the Macedonian churches to supply Paul’s need (2Co_11:9), as the church in Philippi did once and again while Paul was in Thessalonica (Phi_4:15.). Before Timothy and Silas came to Corinth Paul had to work steadily at his trade as tent-maker with Aquila and Priscilla (Act_18:3) and could only preach in the synagogue on sabbaths, but the rich stores from Macedonia released his hands and " Paul devoted himself to the word" ( suneicheto tōi logōi Paulos ). He gave himself wholly to preaching now. But Timothy and Silas brought news of serious trouble in the church in Thessalonica. Some of the disciples there had misunderstood Paul’s preaching about the second coming of Christ and had quit work and were making a decided disturbance on the subject. Undoubtedly Paul had touched upon eschatological matters while in Thessalonica. The Jewish leaders at Thessalonica charged it against Paul and Silas to the politarchs that they had preached another king, Jesus, in place of Caesar. Paul had preached Jesus as King of the spiritual kingdom which the Jews misrepresented to the politarchs as treason against Caesar as the Sanhedrin had done to Pilate about Jesus. Clearly Paul had said also that Jesus was going to come again according to his own promise before his ascension. Some asserted that Paul said Jesus was going to come right away and drew their own inferences for idleness and fanaticism as some do today. Strange as it may seem, there are scholars today who say that Paul did believe and say that Jesus was going to come back right away. They say this in spite of 2Th_2:1. where Paul denies having ever said it. Undoubtedly Paul hoped for the early return of Jesus as most of the early Christians did, but that is a very different thing from setting a time for his coming. It is open to us all to hope for the speedy return of Christ, but times and seasons are with God and not with us. It is not open to us to excuse our negligence and idleness as Christians because of such a hope. That hope should serve as a spur to increased activity for Christ in order to hasten his coming. So Paul writes this group of Epistles to correct gross misapprehension and misrepresentation of his preaching about last things (eschatology). It is a rare preacher who has never been misunderstood or misrepresented.

JFB: 1 Thessalonians (Book Introduction)

The AUTHENTICITY of this Epistle is attested by IRENÆUS [Against Heresies, 5.6.1], quoting 1Th 5:23; CLEMENT OF ALEXANDRIA [The Instructor, 1.88], quoting 1Th 2:7; TERTULLIAN [On the Resurrection of the Flesh, 24], quoting 1Th 5:1; CAIUS in EUSEBIUS' Ecclesiastical History [6.20]; ORIGEN [Against Celsus, 3].

The OBJECT OF THE EPISTLE.--Thessalonica was at this time capital of the Roman second district of Macedonia [LIVY, Histories, 45.29]. It lay on the bay of Therme, and has always been, and still is, under its modern name Saloniki, a place of considerable commerce. After his imprisonment and scourging at Philippi, Paul (1Th 2:2) passed on to Thessalonica; and in company with Silas (Act 17:1-9) and Timotheus (Act 16:3; Act 17:14, compare with 1Th 1:1; 1Th 3:1-6; 2Th 1:1) founded the Church there. The Jews, as a body, rejected the Gospel when preached for three successive sabbaths (Act 17:2); but some few "believed and consorted with Paul and Silas, and of the devout (that is, proselytes to Judaism) Greeks a great multitude, and of the chief women not a few." The believers received the word joyfully, notwithstanding trials and persecutions (1Th 1:6; 1Th 2:13) from their own countrymen and from the Jews (1Th 2:14-16). His stay at Thessalonica was doubtless not limited to the three weeks in which were the three sabbaths specified in Act 17:2; for his laboring there with his hands for his support (1Th 2:9; 2Th 3:8), his receiving supplies there more than once from Philippi (Phi 4:16), his making many converts from the Gentiles (1Th 1:9; and as two oldest manuscripts read, Act 17:4, "of the devout and of the Greeks a great multitude," Act 17:4), and his appointing ministers--all imply a longer residence. Probably as at Pisidian Antioch (Act 13:46), at Corinth (Act 18:6-7), and at Ephesus (Act 19:8-9), having preached the Gospel to the Jews, when they rejected it, he turned to the Gentiles. He probably thenceforth held the Christian meetings in the house of Jason (Act 17:5), perhaps "the kinsman" of Paul mentioned in Rom 16:21. His great subject of teaching to them seems to have been the coming and kingdom of Christ, as we may infer from 1Th 1:10; 1Th 2:12, 1Th 2:19; 1Th 3:13; 1Th 4:13-18; 1Th 5:1-11, 1Th 5:23-24; and that they should walk worthy of it (1Th 2:12; 1Th 4:1). And it is an undesigned coincidence between the two Epistles and Act 17:5, Act 17:9, that the very charge which the assailants of Jason's house brought against him and other brethren was, "These do contrary to the decrees of Cæsar, saying that there is another king, one Jesus." As in the case of the Lord Jesus Himself (Joh 18:33-37; Joh 19:12; compare Mat 26:64), they perverted the doctrine of the coming kingdom of Christ into a ground for the charge of treason against Cæsar. The result was, Paul and Silas were obliged to flee under the cover of night to Berea; Timothy had probably preceded him (Act 17:10, Act 17:14). But the Church had been planted, and ministers appointed; nay, more, they virtually became missionaries themselves for which they possessed facilities in the extensive commerce of their city, and both by word and example were extending the Gospel in Macedonia, Achaia, and elsewhere (1Th 1:7-8). From Berea, also. Paul, after having planted a Scripture-loving Church, was obliged to flee by the Thessalonian Jews who followed him thither. Timothy (who seems to have come to Berea separately from Paul and Silas, compare Act 17:10, with Act 17:14) and Silas remained there still, when Paul proceeded by sea to Athens. While there he more than once longed to visit the Thessalonians again, and see personally their spiritual state, and "perfect that which was lacking in their faith" (1Th 3:10); but (probably using the Thessalonian Jews as his instruments, Joh 13:27) "Satan hindered" him (1Th 2:18; compare Act 17:13). He therefore sent Timotheus, who seems to have followed him to Athens from Berea (Act 17:15), immediately on his arrival to Thessalonica (1Th 3:1); glad as he would have been of Timothy's help in the midst of the cavils of Athenian opponents, he felt he must forego that help for the sake of the Thessalonian Church. Silas does not seem to have come to Paul at Athens at all, though Paul had desired him and Timothy to "come to him with all speed" (Act 17:15); but seems with Timothy (who from Thessalonica called for him at Berea) to have joined Paul at Corinth first; compare Act 18:1, Act 18:5, "When Silas and Timothy were come from Macedonia." The Epistle makes no mention of Silas at Athens, as it does of Timothy (1Th 3:1).

Timothy's account of the Thessalonian Church was highly favorable. They abounded in faith and charity and reciprocated his desire to see them (1Th 3:6-10). Still, as nothing human on earth is perfect, there were some defects. Some had too exclusively dwelt on the doctrine of Christ's coming kingdom, so as to neglect the sober-minded discharge of present duties (1Th 4:11-12). Some who had lost relatives by death, needed comfort and instruction in their doubts as to whether they who died before Christ's coming would have a share with those found alive in His kingdom then to be revealed. Moreover, also, there had been committed among them sins against chastity and sobriety (1Th 5:5-7), as also against charity (1Th 4:3-10; 1Th 5:13, 1Th 5:15). There were, too, symptoms in some of want of respectful love and subordination to their ministers; others treated slightingly the manifestations of the Spirit in those possessing His gifts (1Th 5:19). To give spiritual admonition on these subjects, and at the same time commend what deserved commendation, and to testify his love to them, was the object of the Epistle.

The PLACE OF WRITING IT was doubtless Corinth, where Timothy and Silas rejoined him (Act 18:5) soon after he arrived there (compare 1Th 2:17) in the autumn of A.D. 52.

The TIME OF WRITING was evidently immediately after having received from Timothy the tidings of their state (1Th 3:6) in the winter of A.D. 52, or early in 53. For it was written not long after the conversion of the Thessalonians (1Th 1:8-9), while Paul could speak of himself as only taken from them for a short season (1Th 2:17). Thus this Epistle was first in date of all Paul's extant Epistles. The Epistle is written in the joint names of Paul, Silas, and Timothy, the three founders of the Thessalonian Church. The plural first person "we," is used everywhere, except in 1Th 2:18; 1Th 3:5; 1Th 5:27. "We" is the true reading, 1Th 4:13. The English Version "I," in 1Th 4:9 1Th 5:1, 1Th 5:23, is not supported by the original [EDMUNDS].

The STYLE is calm and equable, in accordance with the subject matter, which deals only with Christian duties in general, taking for granted the great doctrinal truths which were not as yet disputed. There was no deadly error as yet to call forth his more vehement bursts of feeling and impassioned argument. The earlier Epistles, as we should expect, are moral and practical. It was not until Judaistic and legalizing errors arose at a later period that he wrote those Epistles (for example, Romans and Galatians) which unfold the cardinal doctrines of grace and justification by faith. Still, later the Epistles from his Roman prison confirm the same truths. And last of all, the Pastoral Epistles are suited to the more developed ecclesiastical constitution of the Church, and give directions as to bishops and deacons, and correct abuses and errors of later growth.

The prevalence of the Gentile element in this Church is shown by the fact that these two Epistles are among the very few of Paul's writings in which no quotation occurs from the Old Testament.

JFB: 1 Thessalonians (Outline)

• ADDRESS: SALUTATION: HIS PRAYERFUL THANKSGIVING FOR THEIR FAITH, HOPE, AND LOVE. THEIR FIRST RECEPTION OF THE GOSPEL, AND THEIR GOOD INFLUENCE ON ALL AROUND. (1Th 1:1-10)
• HIS MANNER OF PREACHING, AND THEIRS OF RECEIVING, THE GOSPEL; HIS DESIRE TO HAVE REVISITED THEM FRUSTRATED BY SATAN. (1Th. 2:1-20)
• PROOF OF HIS DESIRE AFTER THEM IN HIS HAVING SENT TIMOTHY: HIS JOY AT THE TIDINGS BROUGHT BACK CONCERNING THEIR FAITH AND CHARITY: PRAYERS FOR THEM. (1Th 3:1-13)
• EXHORTATIONS TO CHASTITY; BROTHERLY LOVE; QUIET INDUSTRY; ABSTINENCE FROM UNDUE SORROW FOR DEPARTED FRIENDS, FOR AT CHRIST'S COMING ALL HIS SAINTS SHALL BE GLORIFIED. (1Th. 4:1-18)
• THE SUDDENNESS OF CHRIST'S COMING A MOTIVE FOR WATCHFULNESS; VARIOUS PRECEPTS: PRAYER FOR THEIR BEING FOUND BLAMELESS, BODY, SOUL, AND SPIRIT, AT CHRIST'S COMING: CONCLUSION. (1Th. 5:1-28)

TSK: 1 Thessalonians 5 (Chapter Introduction)

Overview

1Th 5:1, He proceeds in the former description of Christ’s coming to judgment; 1Th 5:16, and gives divers precepts; 1Th 5:23, and so concludes the epistle.

Poole: 1 Thessalonians 5 (Chapter Introduction)

THESSALONIANS CHAPTER 5

MHCC: 1 Thessalonians (Book Introduction)

This epistle is generally considered to have been the first of those written by St. Paul. The occasion seems to have been the good report of the stedfastness of the church at Thessalonica in the faith of the gospel. It is full of affection and confidence, and more consolatory and practical, and less doctrinal, than some of the other epistles.

MHCC: 1 Thessalonians 5 (Chapter Introduction)

(1Th 5:1-11) The apostle exhorts to be always ready for the coming of Christ to judgment, which will be with suddenness and surprise.

(1Th 5:12-22) He directs to several particular duties.

(1Th 5:23-28) And concludes with prayer, greetings, and a blessing.

Matthew Henry: 1 Thessalonians (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle of st. Paul to the Thessalonians

Thessalonica was formerly the metropolis of Macedonia; it is now called Salonichi, and is the best peopled, and one of the best towns for commerce, in the Levant. The apostle Paul, being diverted from his design of going into the provinces of Asia, properly so called, and directed after an extraordinary manner to preach the gospel in Macedonia (Act 16:9, Act 16:10), in obedience to the call of God went from Troas to Samothracia, thence to Neapolis, and thence to Philippi, where he had good success in his ministry, but met with hard usage, being cast into prison with Silas his companion in travel and labour, from which being wonderfully delivered, they comforted the brethren there, and departed. Passing through Amphipolis and Apollonia, they came to Thessalonica, where the apostle planted a church that consisted of some believing Jews and many converted Gentiles, Act 17:1-4. But a tumult being raised in the city by the unbelieving Jews, and the lewd and baser sort of the inhabitants, Paul and Silas, for their safety, were sent away by night unto Berea, and afterwards Paul was conducted to Athens, leaving Silas and Timotheus behind him, but sent directions that they should come to him with all speed. When they came, Timotheus was sent to Thessalonica, to enquire after their welfare and to establish them in the faith (1Th 3:2), and, returning to Paul while he tarried at Athens, was sent again, together with Silas, to visit the churches in Macedonia. So that Paul, being left at Athens alone (1Th 3:1), departed thence to Corinth, where he continued a year and a half, in which time Silas and Timotheus returned to him from Macedonia (Act 18:5), and then he wrote this epistle to the church of Christ at Thessalonica, which, though it is placed after the other epistles of this apostle, is supposed to be first in time of all Paul's epistles, and to be written about a.d. 51. The main scope of it is to express the thankfulness of this apostle for the good success his preaching had among them, to establish them in the faith, and persuade them to a holy conversation.

Matthew Henry: 1 Thessalonians 5 (Chapter Introduction)

The apostle, having spoken in the end of the foregoing chapter concerning the resurrection, and the second coming of Christ, proceeds to speak concerning the uselessness of enquiring after the particular time of Christ's coming, which would be sudden and terrible to the wicked, but comfortable to the saints (1Th 5:1-5). He then exhorts them to the duties of watchfulness, sobriety, and the exercise of faith, love, and hope, as being suitable to their state (1Th 5:6-10). In the next words he exhorts them to several duties they owed to others, or to one another (1Th 5:11-15), afterwards to several other Christian duties of great importance (1Th 5:16-22), and then concludes this epistle (1Th 5:23-28).

Barclay: 1 Thessalonians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who would Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added Ws own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO THE THESSALONIANS

Paul Comes To Macedonia

For anyone who can read between the lines the story of Paulcoming to Macedonia is one of the most dramatic in the book of Acts. Luke, with supreme economy of words, tells it in Act_16:6-10 . Short as that narrative is, it gives the impression of a chain of circumstances inescapably culminating in one supreme event. Paul had passed through Phrygia and Galatia and ahead of him lay the Hellespont. To the left lay the teeming province of Asia, to the right stretched the great province of Bithynia; but the Spirit would allow him to enter neither. There was something driving him relentlessly on to the Aegean Sea. So he came to Alexandrian Troas, still uncertain where he ought to go; and then there came to him a vision in the night of a man who cried, "Come over into Macedonia and help us." Paul set sail, and for the first time the gospel came to Europe.

One World

At that moment Paul must have seen much more than a continent for Christ. It was in Macedonia that he landed; and Macedonia was the kingdom of Alexander the Great, who had conquered the world and wept because there were no more worlds left to conquer. But Alexander was much more than a military conqueror. He was almost the first universalist. He was more a missionary than a soldier; and he dreamed of one world dominated and enlightened by the culture of Greece. Even so great a thinker as Aristotle had said that it was a plain duty to treat Greeks as free men and orientals as slaves; but Alexander declared that he had been sent by God "to unite, to pacify and to reconcile the whole world." Deliberately he had said that it was his aim "to marry the East to the West." He had dreamed of an Empire in which there was neither Greek nor Jew, barbarian or Scythian, bond or free (Col_3:11 ). It is hard to see how Alexander could have failed to be in Paulthoughts. Paul left from Alexandrian Troas which was called after Alexander; he came to Macedonia which was Alexanderoriginal kingdom; he worked at Philippi which was called after Philip, Alexanderfather; he went on to Thessalonica which was called after Alexanderhalf-sister. The whole territory was saturated with memories of Alexander; and Paul must surely have thought, not of a country nor of a continent, but of a world for Christ.

Paul Comes To Thessalonica

This sense of the wide-stretching arms of Christianity must have been accentuated when Paul came to Thessalonica. It was a great city. Its original name was Thermal, which means The Hot Springs, and it gave its name to the Thermaic Gulf on which it stood. Six hundred years ago Herodotus had described it as a great city. It has always been a famous harbour. It was there that Xerxes the Persian had his naval base when he invaded Europe; and even in Roman times it was one of the worldgreat dockyards. In 315 B.C. Cassander had rebuilt the city and renamed it Thessalonica, the name of his wife, who was a daughter of Philip of Macedon and a half-sister of Alexander the Great. It was a free city; that is to say it had never suffered the indignity of having Roman troops quartered within it. It had its own popular assembly and its own magistrates. Its population rose to 200,000 and for a time it was a question whether it or Constantinople would be recognized as the capital of the world. Even today, under the name Salonika, it has 70,000 inhabitants.

But the supreme importance of Thessalonica lay in this--it straddled the Via Egnatia, the Egnatian Road, which stretched from Dyrrachium on the Adriatic to Constantinople on the Bosphorus and thence away to Asia Minor and the East. Its main street was part of the very road which linked Rome with the East. East and West converged on Thessalonica; it was said to be "in the lap of the Roman Empire." Trade poured into her from East and West, so that it was said, "So long as nature does not change, Thessalonica will remain wealthy and prosperous."

It is impossible to overstress the importance of the arrival of Christianity in Thessalonica. If Christianity was settled there, it was bound to spread East along the Egnatian Road until all Asia was conquered and West until it stormed even the city of Rome. The coming of Christianity to Thessalonica was crucial in the making of it into a world religion.

PaulStay At Thessalonica

The story of Paulstay at Thessalonica is in Act_17:1-10 . Now, for Paul, what happened at Thessalonica was of supreme importance. He preached in the synagogue for three Sabbaths (Act_17:2 ) which means that his stay there could not have been much more than three weeks in length. He had such tremendous success that the Jews were enraged and raised so much trouble that Paul had to be smuggled out, in peril of his life, to Beroea. The same thing happened in Beroea (Act_17:10-12 ) and Paul had to leave Timothy and Silas behind and make his escape to Athens. What exercised his mind was this. He had been in Thessalonica only three weeks. Was it possible to make such an impression on a place in three weeksime that Christianity was planted so deeply that it could never again be uprooted? If so, it was by no means an idle dream that the Roman Empire might yet be won for Christ. Or was it necessary to settle down and work for months, even years, before an impression could be made? In that event, no man could even dimly foresee when Christianity would penetrate all over the world. Thessalonica was a test case; and Paul was torn with anxiety to know how it would turn out.

News From Thessalonica

So anxious was Paul that, when Timothy joined him at Athens, he sent him back to Thessalonica to get the information without which he could not rest (1Th_3:1-2 , 1Th_3:5 ; 1Th_2:17 ). What news did Timothy bring back? There was good news. The affection of the Thessalonians for Paul was as strong as ever; and they were standing fast in the faith (1Th_2:14 ; 1Th_3:4-6 ; 1Th_4:9-10 ). They were indeed "his glory and Ws joy" (1Th_2:20 ). But there was worrying news.

(i) The preaching of the Second Coming had produced an unhealthy situation in which people had stopped working and had abandoned all ordinary pursuits to await the Second Coming with a kind of hysterical expectancy. So Paul tells them to be quiet and to get on with their work (1Th_4:11 ).

(ii) They were worried about what was to happen to those who died before the Second Coming arrived. Paul explains that those who fall asleep in Jesus will miss none of the glory (1Th_4:13-18 ).

(iii) There was a tendency to despise all lawful authority; the argumentative Greek was always in danger of producing a democracy run mad (1Th_5:12-14 ).

(iv) There was the ever-present danger that they would relapse into immorality. It was hard to unlearn the point of view of generations and to escape the contagion of the heathen world (1Th_4:3-8 ).

(v) There was at least a section who slandered Paul. They hinted that he preached the gospel for what he could get out of it (1Th_2:5 , 1Th_2:9 ); and that he was something of a dictator (1Th_2:6-7 , 1Th_2:11 ).

(vi) There was a certain amount of division in the Church (1Th_4:9 ; 1Th_5:13 ).

These were the problems with which Paul had to deal; and they show that human nature has not changed so very much.

Why Two Letters?

We must ask why there are two letters. They art, very much alike and they must have been written within weeks, perhaps days of each other. The second letter was written mainly to clear up a misconception about the Second Coming. The first letter insists that the Day of the Lord will come like a thief in the night, and urges watchfulness (1Th_5:2 ; 1Th_5:6 ). But this produced the unhealthy situation where men did nothing but watch and wait; and in the second letter Paul explains what signs must come first before the Second Coming should come (2Th_2:3-12 ). The Thessalonians had got their ideas about the Second Coming out of proportion. As so often happens to a preacher, Paulpreaching had been misunderstood, and certain phrases had been taken out of context and over-emphasized; and the second letter seeks to put things back in their proper balance and to correct the thoughts of the excited Thessalonians regarding the Second Coming. Of course, Paul takes occasion in the second letter to repeat and to stress much of the good advice and rebuke he had given in the first, but its main aim is to tell them certain things which will calm their hysteria and make them wait, not in excited idleness, but in patient and diligent attendance to the daywork. In these two letters we see Paul solving the day to day problems which arose in the expanding Church.

FURTHER READINGS

Thessalonians

J. E. Frame, Thessalonians (ICC; G)

G. Milligan, St. PaulEpistles to the Thessalonians (MmC; G)

W. Neil, The Epistles of Paul to the Thessalonians (MC; E)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 1 Thessalonians 5 (Chapter Introduction)

Like A Thief In The Night (1Th_5:1-11)

Advice To A Church (1Th_5:12-22)

The Grace Of Christ Be With You (1Th_5:23-28)

Constable: 1 Thessalonians (Book Introduction)

Introduction

Historical background

Thessalonica was an important city. Cassander, the Macedonian king, founded it in 315 B.C. and named it for his wife, who was a half-sister of Alexander the Great. It was the capital of the Roman province of Macedonia, and it stood on the Via Egnatia, the Roman highway to the East. It was a self-governing community with enough Jews in residence to warrant a synagogue (Acts 17:1).

Paul first visited Thessalonica during his second missionary journey with Silas and Timothy. They had just left prison in Philippi and made their way southward to Thessalonica. For at least three Sabbath days Paul reasoned in the synagogue with those present, and many believed the gospel (Acts 17:2). However, he probably ministered in Thessalonica for a longer time than just three weeks in view of what he wrote that he had done there (e.g., 1 Thess. 2:9; cf. Phil. 4:15-16).¹ Those who responded to the message of Christ's sufferings and resurrection (Acts 17:3, 7) were Jews (Acts 17:4) and God-fearing proselytes to Judaism. There were also some leading women of the city and many idol-worshipping pagans (Acts 17:4-5).

"If Macedonia produced perhaps the most competent group of men the world had yet seen, the women were in all respects the men's counterparts; they played a large part in affairs, received envoys and obtained concessions from them for their husbands, built temples, founded cities, engaged mercenaries, commanded armies, held fortresses, and acted on occasion as regents or even co-rulers."²

When the unbelieving Jews heard of the conversion of the proselytes, whom they were discipling, they stirred up a gang of roughnecks who attacked the house of Jason. Paul had been staying with him. Unable to find the missionaries the mob dragged Jason before the magistrates who simply charged him to keep the peace. Convinced of the danger for Paul and Jason the Christians sent Paul and Silas away from the city by night to Berea (Acts 17:10).

Paul and his party began their evangelistic work in Berea in the synagogue, as was their custom. However when many Jews there believed, the Thessalonian Jews came down to Berea and stirred up more trouble (Acts 17:10-13). The Berean Christians sent Paul away to Athens, but Silas and Timothy remained in Berea (Acts 17:14). Having been sent for by Paul, Silas and Timothy joined Paul in Athens, but he soon sent Silas back to Philippi and or Berea, and Timothy back to Thessalonica (1 Thess. 3:1-3; Acts 17:15). Later both men returned to Paul while he was practicing his trade in Corinth (Acts 18:3, 5) with a gift from the Christians in those Macedonian towns (2 Cor. 11:9; cf. Phil. 4:15).

Timothy's report of conditions in the Thessalonian church led Paul to write this epistle. Some of the Thessalonians apparently believed that Jesus Christ was about to return momentarily and had consequently given up their jobs and had become disorderly (cf. 1 Thess. 4:11; 5:14). Some worried about what had happened to their loved ones who had died before the Lord had returned (4:13, 18). Persecution from the Gentiles as well as the Jews still oppressed the believers (2:17-3:10) who were nevertheless holding fast to the truth and eager to see Paul again (3:6-8). Some outside the church, however, remained hostile to Paul (2:1-12). There appears to have been some misuse of spiritual gifts in the assembly as well as an unfortunate tendency on the part of some to return to their former habits involving sexual impurity (4:1-8; 5:19-21).

It seems clear that Paul wrote this epistle shortly after he arrived in Corinth (1:7-9; 2:17; 3:1, 6; Acts 18:5, 12), about 51 A.D. If one follows the early dating of Galatians, as I have suggested, this epistle would have been Paul's second inspired writing. If Paul penned Galatians after the second missionary journey, 1 Thessalonians could have been his first inspired epistle.³ However the first option seems more probable.⁴

A few scholars have suggested that Paul wrote 2 Thessalonians before he wrote 1 Thessalonians.⁵ This is not as improbable as may appear at first since the traditional sequence of Pauline letters to churches rests on length rather than date. Nonetheless this theory has not convinced most scholars.⁶

Purpose

In view of this epistle's contents, Paul had at least three purposes in mind when he wrote it. First, he wanted to encourage the Christians in Thessalonica who were making good progress in their new faith (1:2-10). Second, he desired to correct misinformation about himself and his fellow missionaries that some of his critics in Thessalonica were circulating (2:1-3:13). Third, he wrote to give additional instruction that would contribute to the Thessalonians' spiritual growth (4:1-5:24).

"Far and away the largest theological contribution of the Epistles [1 and 2 Thessalonians] lies in what they say about eschatology."⁷

". . . over a quarter of 1 Thessalonians and nearly half of 2 Thessalonians deal with problems and issues regarding the parousia or coming of Christ from heaven."⁸

"The Thessalonian letters present the first literary evidence for the use of parousia . . . in the sense of the future Advent of Christ: it occurs in this sense six times in the two letters. The event is depicted repeatedly in language borrowed from portrayals of OT theophanies. But it is the ethical implications that are chiefly stressed: the writers look forward to the Parousia especially as the time when their service will be reviewed and rewarded by the Lord who commissioned them, and they will be content, they say, to have it assessed by the quality of their converts."⁹

Message¹⁰

In this epistle there is evidence that Paul had conflicting emotions regarding the new church in Thessalonica. On the one hand he was joyful and satisfied with what God had accomplished. On the other hand he felt concern about the perils in which the new Christians lived.

This letter differs from most of Paul's others in that it does not deal primarily with a doctrinal issue or a departure in belief or behavior. While the teaching on the Rapture of the church is definitely a doctrinal contribution, Paul did not write primarily to expound that truth or to defend it. He simply clarified the events he had previously taught them. The new revelation is in a sense secondary to Paul's argument. Nevertheless it is obvious that the Lord's return was prominent in Paul's mind from beginning to end of this letter. He referred to it in every chapter.

Paul wrote this epistle primarily to comfort and to encourage those who were suffering for their Lord. Their hope was an essential emphasis in view of this purpose (cf. 1 Pet.).

The epistle deals with the hope of the Lord's return as this relates to Christian experience.

Paul took the fact of the Lord's return for granted. He did not feel compelled to try to prove it. His belief that Jesus would return for His own is obvious to anyone who reads this letter regardless of his or her eschatology. Paul believed in a real return of the same Jesus who had lived on the earth, died, was buried, arose from the dead, and ascended into heaven (cf. 4:16). First Thessalonians deals with when the Lord will return. The larger emphasis in 1 Thessalonians, however, is that He will return.

In relation to Christian experience the return of Christ is the final argument that produces faith. When Paul preached the gospel in Thessalonica, he proclaimed that the Christ who had come would come again (1:9-10). His converts were to wait for Him. They had turned from belief in visible idols to an invisible God. Paul urged them to wait with the assurance that they would see their God visibly soon. They turned from disorder to the hope of divine rule, from spiritual anarchy to the hope of an orderly kingdom. Christians trust in Christ's first coming and wait for His return. Without the hope of Christ's vindication the message of His death is incomplete. I do not mean that the return of Christ is part of the gospel message. However without the hope of Christ's return the gospel message is harder to accept. The return of Christ is the final argument that produces faith in this sense. It is an apologetic for Christianity.

In relation to Christian experience the return of Christ is, second, the abiding confidence that inspires labor (1:9). The Thessalonians turned from idols to serve the living God. Their reward for service would come at His return. That would be their payday. Paul referred to his readers as his own reward for service at Christ's return (2:19-20). A little of our reward comes to us here and now, but the great bulk of it awaits the judgment seat of Christ (cf. 1 Cor. 15:58). When those we have led to Christ and discipled experience glorification, our reward will be full. This prospect is what so forcefully motivated Paul in his tireless missionary service.

Third, in relation to Christian experience the return of Christ is the ultimate victory that creates patience (3:13). The conviction that we will experience ultimate victory at the Rapture produces patience in the believer (cf. 5:14b). We can be patient about our own slow growth knowing that eventual glorification will take place. Furthermore we can be patient with God knowing that God will balance the scales of justice and vindicate Himself. One day Christ will return just as one day He was born. Both events are crises in history. They are high points not built up to gradually but introduced as cataclysms.

Thus the return of Christ is the final argument producing faith, the abiding confidence inspiring labor, and the ultimate victory creating patience. In the introduction to this epistle Paul said he remembered his readers' work of faith, labor of love, and patience of hope (1:3). Faith, hope, and love are the three greatest attributes of the Christian life, and they are possible because Christ will return.

This epistle also helps us understand how we should respond to the truth that Christ will return.

First, in our own life we should respond with godly behavior: personal purity, love for the brethren, and honesty in the world. Christ's return should have a purifying effect in every one of these areas of our life (ch. 4).

Second, in the face of death there is a two-fold response. There is comfort for the bereaved in particular (4:14).

Also there is comfort for all the living (4:18).

Third, in view of judgment to come our response should be confidence. We will not experience God's wrath, but He will deliver us from it in all its manifestations.

Failure to accept the truth of the Lord's return results in unbelief and a return to idols.

It results in indolence that leads to strife.

Furthermore it results in impatience that leads to sin. These are the very opposite of the work of faith, the labor of love, and the patience of hope.

The light of this great doctrine underwent an eclipse during the history of the church. It only came out into prominence again in the nineteenth century. We at Dallas Seminary follow in the train of those dispensational writers and teachers who through careful study of the whole Word of God have brought this doctrine back out into public view. Satan would like to silence this emphasis because the hope of Christ's return is one of the greatest motivations for Christian service and sacrifice. The sanctification of the whole person (spirit, soul, and body) consists in active waiting for Jesus to return (5:23). I pray that as a result of this study of 1 Thessalonians we may all live with a greater conscious awareness of Christ's return.

Outline¹¹

I. Salutation and greeting 1:1

II. Personal commendations and explanations 1:2-3:13

A. Thanksgiving for the Thessalonians 1:2-10

1. Summary statement 1:2-3

2. Specific reasons 1:4-10

B. Reminders for the Thessalonians 2:1-16

1. How the gospel was delivered 2:1-12

2. How the gospel was received 2:13-16

C. Concerns for the Thessalonians 2:17-3:13

1. Desires to see them again 2:17-3:5

2. Joy on hearing about them 3:6-13

III. Practical instructions and exhortations 4:1-5:24

A. Christian living 4:1-12

1. Continued growth 4:1-2

2. Sexual purity 4:3-8

3. Brotherly love 4:9-12

B. The Rapture 4:13-18

C. Personal watchfulness 5:1-11

D. Church life 5:12-15

1. Attitudes toward leaders 5:12-13

2. Relationships among themselves 5:14-15

E. Individual behavior 5:16-24

1. Personal actions and attitudes 5:16-18

2. Actions and attitudes in corporate living 5:19-22

3. Divine enablement 5:23-24

IV. Conclusion 5:25-28

Constable: 1 Thessalonians

1 Thessalonians

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Ockenga, Harold John. "Will the Church Go Through the Tribulation? Yes." Christian Life, February 1955, pp. 22, 66.

Payne, J. Barton. The Imminent Appearing of Christ. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Pentecost, J. Dwight Things to Come. Findlay, Oh.: Dunham Publishing Co., 1958.

Plevnik, Joseph. "The Taking Up of the Faithful and the Resurrection of the Dead in 1 Thessalonians 4:13-18." Catholic Biblical Quarterly 46 (1984):274-83.

Radmacher, Earl D. "Believers and the Bema." Grace Evangelical Society News 10:3 (May-June 1995):1, 4.

_____. "The Imminent Return of the Lord." In Issues in Dispensationalism, pp. 247-67. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Reese, Alexander. The Approaching Advent of Christ. London: Marshall, Morgan & Scott, 1937.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Rosenthal, Marvin. The Pre-Wrath Rapture of the Church. Nashville: Thomas Nelson Publishers, 1990.

Ryrie, Charles Caldwell. First and Second Thessalonians. Moody Colportage Library series. Chicago: Moody Press, 1959.

_____. So Great Salvation. Wheaton: Scripture Press Publications, Victor Books, 1989.

Showers, Renald E. Maranatha Our Lord, Come: A Definitive Study of the Rapture of the Church. Bellmawr, Pa.: Friends of Israel Gospel Ministry, 1995.

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_____. "A Review of The Pre-Wrath Rapture of the Church." Bibliotheca Sacra 148:589 (January-March 1991):90-111.

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Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Thomas, Robert L. "1 Thessalonians." In Ephesians--Philemon. Vol. 11 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1978.

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Thessalonians (Book Introduction)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE THESSALONIANS.

INTRODUCTION.

St. Paul having preached with success at Thessalonica, the chief city of Macedonia, wrote to the this letter, to confirm them in the Christian faith and in the practice of virtue. This, in order, is the first epistle of St. Paul. He wrote it about the year fifty-two, as it is thought, from Corinth. (Witham) --- St. Paul having preached the gospel in this place, converted some Jews and a great number of Gentiles; but the unbelieving Jews, envying his success, raised such a commotion against him, that he and his companion Silvanus were obliged to quit the city. Afterwards he went to Athens, where he had heard that the converts in Thessalonica were under severe persecution ever since his departure; and lest they should lose their fortitude, he sent Timothy to strengthen and comfort them in their sufferings. In the mean time St. Paul came to Corinth, where he wrote this first epistle and also the second to the Thessalonians, both in the same year, being the nineteenth after our Lord's ascension. (Challoner) --- St. Paul preached the faith in this city, assisted by Silas and Silvanus, whose name is joined with the apostle's in this letter. See Acts xvii. Being driven away from this city by the violence of the Jews, he left Timothy and Silas in Macedonia, to confirm the new converts in their faith. But having afterwards called them to him, and hearing of their constancy and perseverance, he writes this epistle to encourage them and praise them. It is the first in time of all St. Paul's epistles, and filled with the most affectionate expressions of love and tenderness for his spiritual children in Jesus Christ. In the latter part of the epistle, he gives some short instructions concerning the state of souls after death, and the coming of the last day; as his companions had informed him that strange reports concerning these two articles were in circulation at Thessalonica, to the disturbance of the faithful. (Calmet, Estius, and others.) --- The first three chapters are to confirm and comfort the Thessalonians against the temptations of persecution; the other two are to exhort them to live up to the precepts he delivers them.

====================

Gill: 1 Thessalonians (Book Introduction)

INTRODUCTION TO 1 THESSALONIANS

Thessalonica was a very large, populous, and flourishing city, it was "liberae conditionis", as Pliny says ^a, a free city, and the metropolis of Macedonia; it was formerly called Halis ^b, and had the name of Thessalonica given it by Philip king of Macedon, on account of his conquest of Thessalia, which this name signifies; and some say he gave this name to a daughter of his on that occasion, who was afterwards the wife of Cassander; who, others say, called this place by his wife's name ^c, which before was Therme: its name with the Italians is Salonichi, and is now in the hands of the Turks, as all Greece is: here the Apostle Paul came after he had been at Philippi, and stayed about three weeks, and preached every sabbath day, and his ministry was blessed to the conversion of some Jews, a multitude of devout Greeks, and many of the chief women of the place, which laid the foundation of a Gospel church; to which the apostle wrote this epistle, and is the first of all the epistles he wrote: the occasion of it was this; the unbelieving Jews, vexed to see the apostle's success, raised a mob of the baser sort of people, and assaulted the house of Jason, where the apostle and his companions were; but Paul and Silas were sent away by night to Berea, which the rabble understanding, followed them thither; when Paul was sent as if he was going to the sea, but was conducted by the brethren to Athens, who gave orders that Silas and Timothy should come to him with all speed, as they did; and Timothy was sent back to Thessalonica to establish and comfort the young converts there; and returning with good news of their faith, and charity, to the apostle at Corinth, he sent them from thence this epistle, and not from Athens, as some have thought: the design of which is to encourage them under their afflictions and sufferings; to exhort them to stand fast in the Lord, to abide by his truths and ordinances, and to live an holy life and conversation, and to regard the several duties of religion, towards God and one another, and those that were set over them; and in it he instructs them concerning the resurrection of the dead, and the coming of Christ, articles of very great importance and concern: the writing of this epistle is placed by Dr. Lightfoot in the 51st year of Christ, and in the 11th of Claudius Caesar.

Gill: 1 Thessalonians 5 (Chapter Introduction)

INTRODUCTION TO 1 THESSALONIANS 5

In this chapter the apostle discourses concerning the suddenness of Christ's coming, and the necessity of sobriety and watchfulness, and being on our guard with respect unto it, and then proceeds to exhort to several duties of religion, and closes the epistle with prayers for the saints, salutations of them, advice unto them, and with his usual benediction. Having spoken of the coming of Christ in the preceding chapter, the apostle signifies he had no need to write of the time and season of it; since it was a well known thing that it would be sudden, and at an unawares, like the coming of a thief in the night, and the travail of a woman with child, though certain and inevitable; and would bring sure destruction on wicked men, unthought of by them, 1Th 5:1 but such was the state and condition of the saints, being not in the night of nature's darkness and unregeneracy, but enlightened by the spirit of God, that they were not ignorant of these things, nor liable to be surprised unawares hereby, 1Th 5:4, however, in consideration of their being in the light, and not in darkness, it became them to behave accordingly, and not indulge themselves in sleep and sloth, but be watchful and sober, and on their guard, having on their spiritual armour, 1Th 5:6 and the rather, since they were not appointed to the wrath they deserved, but to salvation by Christ; whose end in dying for them was, that they might live together with him, and therefore should exhort and comfort, and edify one another, 1Th 5:9 and then follow various exhortations, some, which respect their ministers, their knowledge of them, love to them, and esteem for them, on account of their dignity, office, work, and usefulness, 1Th 5:12 others, which concern themselves and one another, as church members, 1Th 5:13 others, which regard also them that are without, 1Th 5:14 and others which relate to joy and thanksgiving, to prayer and praise; to the gifts of the spirit, and the ministry of the word; and to a trial and examination of what is good, and an abiding by it, and an abstinence from all evil, and every appearance of it, 1Th 5:16 and the whole is concluded with prayers for them, for their perfect sanctification, and entire preservation to the coming of Christ; which were put up in faith, grounded upon the faithfulness of God who had called them to grace and glory, 1Th 5:23 and with a request to them to pray for him, and other ministers of the Gospel, and to salute all the brethren, 1Th 5:25 and with a charge to read this letter to them all, 1Th 5:27 and with his usual benediction, 1Th 5:28.

College: 1 Thessalonians (Book Introduction)

FOREWORD

This commentary has been produced through a full schedule of college and seminary teaching and church-based ministry. In the current climate of biblical studies, that schedule has necessitated some compromises. Journal articles, scholarly monographs and commentaries are today so numerous that the person who wants to keep current in the study of a biblical book must have the leisure to devote almost full time to the task. Therefore, I have not been able to consider all the issues as thoroughly as I might have liked. For most readers, however, this is probably a relief. I have tried to discuss only those matters which significantly affect our understanding of the text and have sufficient supporting evidence to warrant a hearing. So to those who find that an issue has been ignored, too briefly summarized, or too fully discussed, I offer my apologies. It is my hope that the setting in which I have written the book, having taught and preached on it in churches and a church-based college and seminary, will ensure a greater degree of relevance than might be found in some scholarly works and a greater degree of accuracy than in some popular ones.

Thanks for assistance with this project go to several people. I am grateful to the publishers and editors of the series for their invaluable help in bringing this work to publication. To my former professor and present colleague Dr. Jack Cottrell, who first offered the invitation, and to Mr. John Hunter of College Press, who graciously worked with me for its completion, I give special thanks. Another former professor and present colleague, Mr. Tom Friskney, first stimulated my study of the Thessalonian letters. His influence is felt on every page, but he should not be blamed for my mistakes. In particular I thank my family - my wife, Tammie, and our children, Cale and Allison - for their patience with me as I spent too many evenings, weekends and vacation times working on this project.

My parents, Chet and Millie Weatherly, more than anyone have provided the example for me of the integrity, love, discipline, hard work, generosity, endurance and expectancy which these letters teach. I dedicate this book to them with heartfelt gratitude.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

Though it is a relatively brief letter, 1 Thessalonians provides the modern Christian with a challenging glimpse into the life and thought of the first generation of Christianity. Its presentation of the ministry of Paul, the trials of the persecuted church, the ethical demands of the new life in Christ, and especially of the vivid expectation of Christ's return provides some of the foundational elements for genuine Christian experience in every era.

Major critical problems with 1 Thessalonians are fewer than with some other Pauline letters; the bulk of modern scholarship is largely agreed about the general circumstances under which the letter was written. But knowing those circumstances provides a necessary touchstone for the interpretation of the letter, so they will be briefly summarized below.

THE CITY OF THESSALONICA

Founded by Cassander, a general of Alexander the Great, around 315 B.C., Thessalonica was a city of size and influence. Located at the head of the Thermatic Gulf, now called the Gulf of Salonika, a natural harbor on the Aegean coast of Macedonia, the northern part of the Greece, it was an important port city, providing a gateway to the Macedonian interior. Its prominence as a transportation center was augmented when the Romans constructed the Via Egnatia or Egnatian Way, a highway crossing the Greek peninsula from east to west and ultimately connecting Asia in the east with Italy and Rome in the west. Inland from Thessalonica lay a fertile plain, which provided abundant agricultural resources for the city and the region.

It is little wonder, then, that in 146 B.C. the Romans designated Thessalonica as the capital of the province of Macedonia. The city itself had an independent government with magistrates known as "politarchs" (Acts 17:6, 8), providing a degree of autonomy from the imperial government and its taxes. The religious climate was dominated by paganism; the cults of Dionysus and the Cabirus appear to have been especially prominent. According to Acts 17:1 there was also a colony of Jews large enough to constitute at least one synagogue.

Altogether, then, Thessalonica appears to us as a busy, prosperous, cosmopolitan city, a place where the gospel could readily take root but also meet significant resistance. That image is confirmed to us by the description of Paul's mission in Acts and the corresponding elements of 1 Thessalonians.

PAUL'S MINISTRY IN THESSALONICA

AND THE WRITING OF 1 THESSALONIANS

According to Acts, Paul visited Thessalonica with Timothy and Silas on what we call his second missionary journey (17:1). Having left Philippi after being jailed overnight, Paul traveled to the neighboring city on the Egnatian Way, perhaps pursuing a strategy of planting churches in cities on major transportation arteries so that the gospel could spread out from those centers. There, as was his custom, Paul preached in the synagogue as long as he was able (17:2-3). Acts indicates that his converts included Jews, God-fearers (Gentiles who acknowledged the God of Israel but had not converted fully to Judaism), and some of the principal women (17:4). According to Acts these conversions prompted a jealous response from non-Christian Jews, presumably synagogue leaders, who incited a mob against the Christians (17:5-7). The magistrates appear to have recognized that the mob's anger was not prompted by any offense against the civil order and required only that Jason, apparently a prominent Christian convert, post a bond pledging no further trouble (17:8-9). The violence did, however, prompt Paul to leave the city, perhaps sooner than he had planned (17:10).

From Thessalonica Paul went to Berea. But the fervor of his Thessalonian opponents was intense, for they followed him there and incited similar opposition (17:13). Paul then went on alone to Athens, leaving Silas and Timothy behind (17:14-15). After Paul had preached in Athens with mixed results (17:16-34), he went on to Corinth (18:1). There Silas and Timothy rejoined him (18:5).

The text of 1 Thessalonians confirms and supplements this outline. Though Paul focuses on the conversion of Gentiles in 1:9 (see comments below), says little about the conversion of Jews, and does not quote the Old Testament, themes from the Jewish Scriptures and Judaism appear throughout the letter (cf. 1:4, 6, 10; 2:4, 10, 12, 15-16, 18; 3:3, 5; 4:3, 5-8, 16; 5:3, 5, 8-9, 23-24), implying an audience familiar with them. The letter acknowledges the opposition to Paul (2:2) and the ongoing problem of persecution in Thessalonica (1:6; 2:14; 3:3-4), elements entirely consistent with the anti-Christian violence which Acts depicts. It indicates that Paul left the city prematurely and under duress (2:17) and was prevented from returning (2:18). In particular it makes clear that from Athens Paul sent Timothy back to Thessalonica as a substitute for his own presence (3:1-3; see comments below) to strengthen the church and report about its progress to Paul. Timothy's return and report are recounted also (3:6).

It appears, then, that Timothy's report prompts the writing of this first letter. We can infer from the letter's contents that the report was mostly positive but did note some areas of serious concern. The letter serves to reassure the readers about their status as Christians (1:3-10; 3:11-13) and about Paul's concern for them despite his absence (2:1-12; 2:17-3:10), to strengthen them in the persecution which they endure (2:13-16; 3:4-5), and to reiterate instruction which they had already received about the standards by which they are to live as people in Christ surrounded by an immoral pagan culture (4:1-12). In particular Paul is concerned about their misunderstanding of the significance of Christ's return, especially regarding the status of those who have died as Christians (4:13-18), but also more generally (5:1-11). He also expresses specific concern about the need for Christians to support themselves responsibly (4:11-12; 5:14; cf. 2:6b-9), and to have proper respect for leaders (5:12) and for the spiritual gift of prophecy (5:19-22). In essence, then, this letter is a substitute for Paul's actual presence, containing the teaching which he would have delivered had it been possible for him to return to Thessalonica immediately. While a couple of specific problems had arisen, Paul's primary concern is to strengthen the young church in its commitment and the consistency of its practice.

DATE

If the reconstruction above is correct, then 1 Thessalonians was written during Paul's stay in Corinth on his second missionary journey. It is conceivable that Paul could have written this letter on his third journey after his second visit to Thessalonica, but since the letter itself refers to only one visit, the obvious explanation is that Paul had made only one. Some have denied the accuracy of the sequence of events in Acts altogether, but the numerous points of confirmation between 1 Thessalonians and Acts as noted above make such a denial highly questionable.

Paul's stay in Corinth can be dated with an exceptional degree of precision. According to Acts 18:12-17, Gallio served as proconsul of Achaia during Paul's Corinthian mission. An inscription at Delphi puts Gallio as proconsul during the twelfth year of Claudius' imperial power, after the Roman senate's twenty-sixth proclamation of Claudius as emperor. Since the twenty-seventh proclamation was made in August of A.D. 52 and proconsuls took office usually in midsummer, Gallio can be assumed to have taken office in the summer of A.D. 50 or 51. The Acts account makes it appear that Paul was brought before Gallio not long after he took office and near the end of Paul's eighteen-month sojourn in the city. Therefore, a date of 50-51 is likely for this letter.

Relative to Paul's other letters, 1 Thessalonians is very early. Unless Galatians was written earlier, as is plausible, between the first and second missionary journeys, or 2 Thessalonians was written first (see the introduction to 2 Thessalonians below), this letter is Paul's earliest. If so, it is also likely to be the earliest book of the New Testament, unless, as we have no way to confirm, one of the Gospels or the letter of James was penned sometime in the forties of the first century. For students of Paul and of early Christianity generally, then, this letter has special import.

AUTHORSHIP

Few critical scholars have doubted that Paul composed this letter himself. The internal claim of the letter is clear and unequivocal, including not only the salutation (1:1), but the repeated personal references in the middle section of the letter (2:1-3:10). Likewise, the external evidence is clear. The letter was quoted in some of the earliest Christian literature outside the New Testament (Ign. Eph. 10:1; Ign. Rom. 2:1; Did. 16:6-7), attributed to Paul as early as Marcion (c. A.D. 140), and never questioned in the early centuries of Christianity.

Those who have contended that 1 Thessalonians is not an authentic letter of Paul have largely based their arguments on alleged discrepancies with Acts. As implied above, it has been argued that this letter indicates that Paul's Thessalonian converts were pagans (1:9; 4:1-5) while Acts asserts that they were Jews and God-fearers (17:4). However, as noted in the comments below, Paul may have a particular reason for emphasizing converts from paganism, and Acts certainly emphasizes Jewish converts in Thessalonica as a part of a larger theme in Paul's ministry. Neither book, however, should be understood to be deliberately specifying the precise composition of the Thessalonian church.

Likewise, it has been argued that the movements of Timothy and Silas in 1 Thessalonians do not match those in Acts. In particular, Acts 18:5 shows them rejoining Paul in Corinth, whereas 1 Thessalonians 3:1-6 may show Timothy rejoining Paul in Athens. Several reconstructions of their specific movements can be offered which account for the material in both books. Paul may have initially left Timothy and Silas behind in Macedonia, and they may have returned to him briefly in Athens only to be sent back to Macedonia a second time. Alternately, Paul may have sent his associates back to Thessalonica after arriving in Athens, and Acts may simply condense their movements, giving the result that they were "left behind" while focusing attention on Paul. But most important is the observation that the use of "Athens" instead of "here" in 1 Thess 3:1 indicates that Paul probably wrote from a place other than Athens and so was reunited with Timothy at that place. Corinth clearly fits the details here, precisely in accord with the description in Acts.

A third argument based on alleged tensions with Acts concerns the length of Paul's stay. It is argued that Acts 17:2 indicates a stay of three weeks, whereas this letter presumes a longer stay with its discussion of Paul's self-support and preaching. However, all that Acts 17:2 asserts is that Paul preached in the synagogue for three sabbaths, not that those three weeks comprised his entire stay. And if only three weeks were involved, Paul still could have preached, taught and worked with his hands.

Another challenge to authorship is found in hypotheses which argue that the letter is a compilation of several authentic or pseudepigraphical letters, edited together by a later follower of Paul. Elaborate arguments for compilation are entirely conjectural and have found little support. Some have argued that 5:1-11 is a later, non-Pauline interpolation based on its vocabulary and content. The differences with the rest of Paul's letters are in fact few, however, and so this hypothesis has little support either. More prominent has been the hypothesis that 2:13-16 are a later interpolation of non-Pauline material. Specific discussion of this issue can be found in the comments on the passage below.

ORGANIZATION

Most of Paul's letters follow a rather set pattern of salutation, thanksgiving, letter body, and closing greetings. This pattern is apparent in a wide variety of letters from the Greco-Roman world, indicating that Paul adapted the standard letter form for his own purposes.

1 Thessalonians follows this pattern approximately, as the outline below indicates. One variation comes at 2:13-16, where Paul appears to offer a second thanksgiving. Such formal irregularities are not surprising, however, if Paul felt free to adapt standard forms as the occasion demanded.

Recently Paul's letters have been analyzed according to the patterns of Greek rhetoric. Several recent works have employed this approach in understanding 1 Thessalonians, with the beneficial result of stressing that the letter is a unified composition with a specific purpose of communication. Opinions vary, however, on where the precise rhetorical divisions lie, probably because Paul did not compose his letters strictly according to the canons of rhetoric, though he was probably influenced by them. In this commentary, therefore, no direct attention will be given to specifying the precise rhetorical contours of the letter.

THEOLOGICAL VALUE

As a small, young church in big, pagan city, the Thessalonian Christians faced challenges to their faith at every turn. Persecution, social pressure, temptations of the old lifestyle, conflict with new brothers and sisters in Christ, and surrender to despair were constant threats. Whatever the confidence with which they began their Christian pilgrimage, these believers were now faced with the daily ordeals of life in Christ in hostile surroundings.

Paul's answers to these problems are varied and significant. He confirms the truth of the gospel in the face of the doubts and struggles which they face, reminding them of the change which the gospel has brought to their lives and of the warnings which they had already received about the difficulties to come. He reminds them of his own manner of life with them, itself a confirmation of the truth of his message and an example of the self-sacrificial love and Christ-glorifying integrity which comprise the core of the Christian lifestyle. That love expressed to one another will in turn draw the church together to stand up to the pressure of the hostile culture which surrounds it. Perhaps most importantly, Paul reminds the readers repeatedly that the work of God begun in them in Christ will not be complete until Christ returns. They can therefore look forward to his return with great expectancy, remembering that even death itself will then be utterly defeated, and living each moment in faithfulness as they await the fulfillment of their relationship with Christ.

The situation for Christians near the beginning of the third millennium is not much different from the one that Paul addressed. And so his reminders remain timely. The truth and power of the gospel, the love and integrity which characterize Christ's people, and the living hope of Christ's return are especially relevant to a people confronted with the contemporary diseases of relativism, hatred, selfishness, and despair. The conviction that this universe will end with God's eternal triumph is as foreign to modern thinking as is the idea that it began by God's command. But apart from such a conviction, which stands at the center of 1 Thessalonians, can humanity find meaning in what seems to be chaos? Without it, can humanity find a basis for moral decisions? Faced with such questions, today's reader will not have to read far in 1 Thessalonians to find both blessing and challenge.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

1 & 2 THESSALONIANS

COMMENTARIES

Commentaries are cited in the notes by author's last name alone.

Bruce, F.F. 1 & 2 Thessalonians . WBC 45. Waco, TX: Word, 1982.

Best, Ernest. The First and Second Epistles to the Thessalonians . BNTC. 1972. Reprint, Peabody, MA: Hendrickson, 1986.

Frame, James Everett. A Critical and Exegetical Commentary on the Epistles of St. Paul to the Thessalonians . ICC. Edinburgh: T. & T. Clark, 1979 (reprint).

Marshall, I. Howard. 1 and 2 Thessalonians . NCB. Grand Rapids: Eerdmans, 1983.

Morris, Leon. The First and Second Epistles to the Thessalonians . NICNT. Rev. ed. Grand Rapids: Eerdmans, 1991.

Wanamaker, Charles A. The Epistles to the Thessalonians . NIGTC. Grand Rapids: Eerdmans, 1990.

OTHER WORKS

Allison, Dale C. "The Pauline Epistles and the Synoptic Gospels: the Pattern of the Parallels," NTS 28 (1982)1-31.

Aus, Roger D. "God's Plan and God's Power: Isaiah 66 and the Restraining Factors of 2 Thess 2:6-7," JBL 96 (1977) 537-553.

. "The Liturgical Background of the Necessity and Propriety of Giving Thanks According to 2 Thes 1:3," JBL 92 (1973) 432-438.

Bammel, Ernst. "Preparation for the Perils of the Last Days: 1 Thessalonians 3:3." In Suffering and Martyrdom in the New Testament: Studies Presented to G. M. Styler by the Cambridge New Testament Seminar . Ed. William Horbury and Brian McNeil. New York: Cambridge University Press, 1981.

Bassler, Jouette M. "The Enigmatic Sign: 2 Thessalonians 1:5," CBQ 46 (1984) 498-510.

Boers, Hendrikus. "The Form Critical Study of Paul's Letters. I Thessalonians as a Case Study," NTS 22 (1976) 140-158.

Collins, R.F. Studies on the First Letter to the Thessalonians . BETL 66. Leuven: Leuven University Press, 1984.

Cottrell, Jack. What the Bible Says About God the Ruler . Joplin, MO: College Press, 1984.

Donfried, Karl P. The Theology of the Shorter Pauline Letters . New York: Cambridge University Press, 1993.

Ellis, E. Earle. Prophecy and Hermeneutic in Early Christianity . Grand Rapids: Eerdmans, 1978.

Ferguson, Everett. Backgrounds of Early Christianity . 2nd ed. Grand Rapids: Eerdmans, 1993.

Friskney, Tom. Thirteen Lessons on First and Second Thessalonians . Joplin, MO: College Press, 1982.

Funk, Robert W. Parables and Presence: Forms of the New Testament Tradition . Philadelphia: Fortress, 1982.

Guthrie, Donald. New Testament Introduction . 4th ed. Downers Grove, IL: InterVarsity, 1990.

Harris, Murray J. Raised Immortal: Resurrection and Immortality in the New Testament . Grand Rapids: Eerdmans, 1983.

Hengel, Martin. The Pre-Christian Paul . Philadelphia: Trinity Press International, 1991.

Hewett, James A. "1 Thessalonians 3:11," ExpTim 87 (1975-76) 54-55.

Hock, Ronald F. The Social Context of Paul's Ministry: Tentmaking and Apostleship . Minneapolis: Fortress, 1980.

Holland, Glenn S. The Tradition that You Received from Us: 2 Thessalonians in the Pauline Tradition . HUT 24. Tübingen: Mohr, 1988.

Jewett, Robert. The Thessalonian Correspondence: Pauline Rhetoric and Millenarian Piety . FFNT. Philadelphia: Fortress, 1986.

Johnson, Luke T. "The New Testament's Anti-Jewish Slander and the Conventions of Ancient Polemic," JBL 108 (1989) 419-441.

Klijn, A.F.J. "1 Thessalonians 4.13-18 and Its Background in Apocalyptic Literature." In Paul and Paulinism: Essays in Honour of C. K. Barrett . Ed. M.D. Hooker and S.G. Wilson. London: SPCK, 1982, pp. 67-73.

Ladd, G.E. A Theology of the New Testament . Grand Rapids: Eerdmans, 1974.

Lightfoot, J.B. Notes on Epistles of St. Paul . 1885. Reprint, Grand Rapids: Baker, 1980.

Malherbe, Abraham J. "Exhortations in First Thessalonians," NovT 25 (1983) 238-256.

. "'Gentle as a Nurse': The Stoic Background to 1 Thess. II," NovT 12 (1970) 203-217.

. Moral Exhortation, A Greco-Roman Sourcebook . Library of Early Christianity. Philadelphia: Westminster, 1986.

. Paul and the Thessalonians: The Philosophic Tradition of Pastoral Care . Philadelphia: Fortress, 1987.

Marshall, I. Howard. "Pauline Theology in the Thessalonian Correspondence." In Paul and Paulinism: Essays in Honour of C.K. Barrett . Ed. M.D. Hooker and S.G. Wilson. London: SPCK, 1982, pp. 173-183.

Meeks, Wayne A. The First Urban Christians: The Social World of the Apostle Paul . New Haven, CT: Yale University Press, 1983.

Morris, Leon. The Apostolic Preaching of the Cross . 3rd ed. Grand Rapids: Eerdmans, 1965.

Moule, C.F.D. The Origin of Christology . New York: Cambridge University Press, 1977.

Pauline Theology, Volume I: Thessalonians, Philippians, Galatians, Philemon . Ed. Jouette M. Bassler. Minneapolis: Fortress, 1991.

Pate, C. Marvin. The End of the Age Has Come: The Theology of Paul . Grand Rapids: Zondervan, 1995.

Pearson, Birger A. "I Thessalonians 2:13-16: A Deutero-Pauline Interpolation," HTR 64 (1971) 79-94.

Plevnik, Joseph. "1 Thess 5,1-11: Its Authenticity, Intention and Message," Bib 60 (1979) 71-90.

. "The Taking Up of the Faithful and the Resurrection of the Dead in 1 Thessalonians 4:13-18," CBQ 46 (1984) 274-283.

Poythress, Vern S. "2 Thessalonians 1 Supports Amillennialism," JETS 37 (1994) 529-538.

Russell, R. "The Idle in 2 Thess 3.6-12: An Eschatological or a Social Problem," NTS 34 (1988) 105-119.

Schlueter, Carol J. Filling Up the Measure: Polemical Hyperbole in 1 Thessalonians 2.14-16 . JSNTSup 98. Sheffield: Sheffield Academic Press, 1994.

Schmidt, Daryl. "1 Thess 2:13-16: Linguistic Evidence for an Interpolation," JBL 102 (1983) 269-279.

Schmithals, Walter. Paul and the Gnostics . Trans. J.E. Steely. Nashville: Abingdon, 1972.

Stowers, Stanley K. "Social Status, Public Speaking and Private Teaching: The Circumstances of Paul's Preaching Activity," NovT 26 (1984) 68-82.

The Thessalonian Correspondence . Raymond F. Collins, ed. BETL 87. Leuven: Leuven University Press, 1990.

Walton, Steve "What Has Aristotle to Do with Paul? Rhetorical Criticism and 1 Thessalonians," TynBul 46 (1995) 229-249.

Warfield, B.B. "The Prophecies of St. Paul." In Biblical and Theological Studies . 1886. Ed. Samuel G. Craig. Reprint, Philadelphia: Presbyterian & Reformed, 1952, pp. 463-475.

Weatherly, Jon A. "The Authenticity of 1 Thessalonians 2.13-16: Additional Evidence," JSNT 42 (1991) 79-98.

. Jewish Responsibility for the Death of Jesus in Luke-Acts . JSNTSup 106. Sheffield: Sheffield Academic Press, 1994.

Wenham, David. Gospel Perspectives 4: The Rediscovery of Jesus' Eschatological Discourse . Sheffield: JSOT, 1984.

. Paul: Follower of Jesus or Founder of Christianity? Grand Rapids: Eerdmans, 1995.

Winter, Bruce W. "The Entries and Ethics of Orators and Paul (1 Thessalonians 2:1-12)," TynBul 44 (1993) 55-74.

Witton, J. "A Neglected Meaning for Skeuos in 1 Thessalonians 4.4," NTS 28 (1982) 142-143.

Wright, N.T. The Climax of the Covenant . Minneapolis: Fortress, 1992.

COMMENTARIES

Commentaries are cited in the notes by author's last name alone.

Bruce, F.F. 1 & 2 Thessalonians . WBC 45. Waco, TX: Word, 1982.

Best, Ernest. The First and Second Epistles to the Thessalonians . BNTC. 1972. Reprint, Peabody, MA: Hendrickson, 1986.

Frame, James Everett. A Critical and Exegetical Commentary on the Epistles of St. Paul to the Thessalonians . ICC. Edinburgh: T. & T. Clark, 1979 (reprint).

Marshall, I. Howard. 1 and 2 Thessalonians . NCB. Grand Rapids: Eerdmans, 1983.

Morris, Leon. The First and Second Epistles to the Thessalonians . NICNT. Rev. ed. Grand Rapids: Eerdmans, 1991.

Wanamaker, Charles A. The Epistles to the Thessalonians . NIGTC. Grand Rapids: Eerdmans, 1990.

OTHER WORKS

Allison, Dale C. "The Pauline Epistles and the Synoptic Gospels: the Pattern of the Parallels," NTS 28 (1982)1-31.

Aus, Roger D. "God's Plan and God's Power: Isaiah 66 and the Restraining Factors of 2 Thess 2:6-7," JBL 96 (1977) 537-553.

. "The Liturgical Background of the Necessity and Propriety of Giving Thanks According to 2 Thes 1:3," JBL 92 (1973) 432-438.

Bammel, Ernst. "Preparation for the Perils of the Last Days: 1 Thessalonians 3:3." In Suffering and Martyrdom in the New Testament: Studies Presented to G. M. Styler by the Cambridge New Testament Seminar . Ed. William Horbury and Brian McNeil. New York: Cambridge University Press, 1981.

Bassler, Jouette M. "The Enigmatic Sign: 2 Thessalonians 1:5," CBQ 46 (1984) 498-510.

Boers, Hendrikus. "The Form Critical Study of Paul's Letters. I Thessalonians as a Case Study," NTS 22 (1976) 140-158.

Collins, R.F. Studies on the First Letter to the Thessalonians . BETL 66. Leuven: Leuven University Press, 1984.

Cottrell, Jack. What the Bible Says About God the Ruler . Joplin, MO: College Press, 1984.

Donfried, Karl P. The Theology of the Shorter Pauline Letters . New York: Cambridge University Press, 1993.

Ellis, E. Earle. Prophecy and Hermeneutic in Early Christianity . Grand Rapids: Eerdmans, 1978.

Ferguson, Everett. Backgrounds of Early Christianity . 2nd ed. Grand Rapids: Eerdmans, 1993.

Friskney, Tom. Thirteen Lessons on First and Second Thessalonians . Joplin, MO: College Press, 1982.

Funk, Robert W. Parables and Presence: Forms of the New Testament Tradition . Philadelphia: Fortress, 1982.

Guthrie, Donald. New Testament Introduction . 4th ed. Downers Grove, IL: InterVarsity, 1990.

Harris, Murray J. Raised Immortal: Resurrection and Immortality in the New Testament . Grand Rapids: Eerdmans, 1983.

Hengel, Martin. The Pre-Christian Paul . Philadelphia: Trinity Press International, 1991.

Hewett, James A. "1 Thessalonians 3:11," ExpTim 87 (1975-76) 54-55.

Hock, Ronald F. The Social Context of Paul's Ministry: Tentmaking and Apostleship . Minneapolis: Fortress, 1980.

Holland, Glenn S. The Tradition that You Received from Us: 2 Thessalonians in the Pauline Tradition . HUT 24. Tübingen: Mohr, 1988.

Jewett, Robert. The Thessalonian Correspondence: Pauline Rhetoric and Millenarian Piety . FFNT. Philadelphia: Fortress, 1986.

Johnson, Luke T. "The New Testament's Anti-Jewish Slander and the Conventions of Ancient Polemic," JBL 108 (1989) 419-441.

Klijn, A.F.J. "1 Thessalonians 4.13-18 and Its Background in Apocalyptic Literature." In Paul and Paulinism: Essays in Honour of C. K. Barrett . Ed. M.D. Hooker and S.G. Wilson. London: SPCK, 1982, pp. 67-73.

Ladd, G.E. A Theology of the New Testament . Grand Rapids: Eerdmans, 1974.

Lightfoot, J.B. Notes on Epistles of St. Paul . 1885. Reprint, Grand Rapids: Baker, 1980.

Malherbe, Abraham J. "Exhortations in First Thessalonians," NovT 25 (1983) 238-256.

. "'Gentle as a Nurse': The Stoic Background to 1 Thess. II," NovT 12 (1970) 203-217.

. Moral Exhortation, A Greco-Roman Sourcebook . Library of Early Christianity. Philadelphia: Westminster, 1986.

. Paul and the Thessalonians: The Philosophic Tradition of Pastoral Care . Philadelphia: Fortress, 1987.

Marshall, I. Howard. "Pauline Theology in the Thessalonian Correspondence." In Paul and Paulinism: Essays in Honour of C.K. Barrett . Ed. M.D. Hooker and S.G. Wilson. London: SPCK, 1982, pp. 173-183.

Meeks, Wayne A. The First Urban Christians: The Social World of the Apostle Paul . New Haven, CT: Yale University Press, 1983.

Morris, Leon. The Apostolic Preaching of the Cross . 3rd ed. Grand Rapids: Eerdmans, 1965.

Moule, C.F.D. The Origin of Christology . New York: Cambridge University Press, 1977.

Pauline Theology, Volume I: Thessalonians, Philippians, Galatians, Philemon . Ed. Jouette M. Bassler. Minneapolis: Fortress, 1991.

Pate, C. Marvin. The End of the Age Has Come: The Theology of Paul . Grand Rapids: Zondervan, 1995.

Pearson, Birger A. "I Thessalonians 2:13-16: A Deutero-Pauline Interpolation," HTR 64 (1971) 79-94.

Plevnik, Joseph. "1 Thess 5,1-11: Its Authenticity, Intention and Message," Bib 60 (1979) 71-90.

. "The Taking Up of the Faithful and the Resurrection of the Dead in 1 Thessalonians 4:13-18," CBQ 46 (1984) 274-283.

Poythress, Vern S. "2 Thessalonians 1 Supports Amillennialism," JETS 37 (1994) 529-538.

Russell, R. "The Idle in 2 Thess 3.6-12: An Eschatological or a Social Problem," NTS 34 (1988) 105-119.

Schlueter, Carol J. Filling Up the Measure: Polemical Hyperbole in 1 Thessalonians 2.14-16 . JSNTSup 98. Sheffield: Sheffield Academic Press, 1994.

Schmidt, Daryl. "1 Thess 2:13-16: Linguistic Evidence for an Interpolation," JBL 102 (1983) 269-279.

Schmithals, Walter. Paul and the Gnostics . Trans. J.E. Steely. Nashville: Abingdon, 1972.

Stowers, Stanley K. "Social Status, Public Speaking and Private Teaching: The Circumstances of Paul's Preaching Activity," NovT 26 (1984) 68-82.

The Thessalonian Correspondence . Raymond F. Collins, ed. BETL 87. Leuven: Leuven University Press, 1990.

Walton, Steve "What Has Aristotle to Do with Paul? Rhetorical Criticism and 1 Thessalonians," TynBul 46 (1995) 229-249.

Warfield, B.B. "The Prophecies of St. Paul." In Biblical and Theological Studies . 1886. Ed. Samuel G. Craig. Reprint, Philadelphia: Presbyterian & Reformed, 1952, pp. 463-475.

Weatherly, Jon A. "The Authenticity of 1 Thessalonians 2.13-16: Additional Evidence," JSNT 42 (1991) 79-98.

. Jewish Responsibility for the Death of Jesus in Luke-Acts . JSNTSup 106. Sheffield: Sheffield Academic Press, 1994.

Wenham, David. Gospel Perspectives 4: The Rediscovery of Jesus' Eschatological Discourse . Sheffield: JSOT, 1984.

. Paul: Follower of Jesus or Founder of Christianity? Grand Rapids: Eerdmans, 1995.

Winter, Bruce W. "The Entries and Ethics of Orators and Paul (1 Thessalonians 2:1-12)," TynBul 44 (1993) 55-74.

Witton, J. "A Neglected Meaning for Skeuos in 1 Thessalonians 4.4," NTS 28 (1982) 142-143.

Wright, N.T. The Climax of the Covenant . Minneapolis: Fortress, 1992.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary, ed. by David Noel Freedman

ASNU Acta seminarii neotestamentici upsaliensis

ASV American Standard Version

AV Authorized (King James) Version

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon, 1979

BDF Blass-Debrunner-Funk Greek Grammar

BETL Bibliotheca ephemeridum theologicarum lovaniensium

Bib Biblica

BNTC Black's New Testament Commentary

CBQ Catholic Biblical Quarterly

DPL Dictionary of Paul and His Letters, ed. by Gerald F.

Hawthorne, Ralph P. Martin and Daniel G. Reid

EDNT Exegetical Dictionary of the New Testament, ed. by Horst

Balz and Gerhard Schneider

ET English Translation

ExpTim Expository Times

FFNT Foundations and Facets: New Testament

GELNTBSD Greek-English Lexicon of the New Testament Based on

Semantic Domains (2nd ed.), ed. by Johannes P. Louw,

Eugene A. Nida, Rondal B. Smith and Karen A. Munson

HCNT Hellenistic Commentary to the New Testament, ed. by

M. Eugene Boring, Klaus Berger and Carsten Colpe

HTR Harvard Theological Review

HUT Hermeneutische Untersuchungen zur Theologie

ICC International Critical Commentary

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of the New Testament

JSNTSup Journal for the Study of the New Testament

Supplement Series

LSJ Liddell-Scott-Jones-McKenzie Greek Lexicon (9th ed.)

MHT Moulton-Howard-Turner Grammar of

New Testament Greek

MM Moulton-Milligan Vocabulary of the Greek Testament

NASB New American Standard Bible

NCB New Century Bible Commentary

NIDNTT New International Dictionary of New Testament

Theology, ed. by Colin Brown

NICNT New International Commentary on the New Testament

NIGTC New International Greek Testament Commentary

NIV New International Version

NovT Novum Testamentum

NRSV New Revised Standard Version

NTS New Testament Studies

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

TEV Today's English Version

TynBul Tyndale Bulletin

UBS United Bible Societies

UBSGNT United Bible Societies Greek New Testament

WBC Word Biblical Commentary

ZPEB Zondervan Pictorial Encyclopedia of the Bible, ed. by

Merrill Tenney

ZTK Zeitschrift für Theologie und Kirche

-College Press New Testament Commentary: with the NIV

College: 1 Thessalonians (Outline)

OUTLINE

I. GREETING - 1:1

II. THANKSGIVING - 1:2-10

A. The Initial Thanksgiving - 1:2-5

1. Paul's Constant Prayers for the Readers - 1:2

2. Their Exercise of Faith, Love and Hope - 1:3

3. Their Election - 1:4

4. The Power of the Gospel in Thessalonica - 1:5

B. Reiteration and Further Specification - 1:6-10

1. The Readers' Imitation of Paul and His Associates - 1:6a

2. Their Endurance of Suffering - 1:6b

3. Their Example to Other Churches - 1:7-8

4. Reports of Their Conversion - 1:9-10

a. Forsaking Idols to Serve the Living God - 1:9

b. Awaiting the Return of Jesus - 1:10

III. PAUL'S RELATIONSHIP TO THE THESSALONIAN CHURCH - 2:1-3:13

A. Paul's Behavior in Thessalonica - 2:1-12

1. Paul's Motives - 2:1-6a

2. Paul's Activity - 2:6b-12

B. The Thessalonians' Endurance of Persecution - 2:13-16

1. Their Genuine Reception of the Word - 2:13

2. Their Imitation of the Judean Christians - 2:14

3. The Continuity of Persecution Age to Age - 2:15-16

C. Paul's Continuing Concern for the Church - 2:17-3:10

1. His Desire to See the Thessalonians - 2:17-20

2. Timothy's Visit on Paul's Behalf - 3:1-5

3. Timothy's Report and Paul's Response - 3:6-10

D. Paul's Prayer for the Thessalonians - 3:11-13

1. That He Might Return to Them - 3:11

2. That They Might Abound in Love, and Be Blameless at the Lord's Return - 3:12-13

IV. EXHORTATION - 4:1-5:22

A. Exhortation Concerning Christian Living - 4:1-12

1. To Continue in Current Behavior - 4:1-2

2. To Remain Sexually Pure - 4:3-8

3. To Exercise Brotherly Love - 4:9-10

4. To Lead a Quiet, Honest Life - 4:11-12

B. Exhortation Concerning the Lord's Return - 4:13-5:11

1. The Dead in Christ and the Lord's Return - 4:13-18

2. The Suddenness of the Lord's Return - 5:1-11

C. General Exhortations - 5:12-22

1. Behavior in the Christian Community - 5:12-15

a. Respect for Christian Leaders - 5:12-13

b. Service and Forgiveness - 5:14-15

2. Constants of Christian Behavior - 5:16-18

3. Responding to Christian Prophecy - 5:19-22

a. Yielding to the Spirit's Work - 5:19-20

b. Testing Prophecy - 5:21-22

V. CONCLUSION - 5:23-28

A. Benediction - 5:23-24

B. Final Words - 5:25-28

-College Press New Testament Commentary: with the NIV