1 Thessalonians 5

David Lipscomb Commentary On 1st Thessalonians 51 Thessalonians 5:1 But concerning the times and the seasons, brethren, ye have no need that aught be written unto you.—The Greek word for times denotes space of time, that for seasons particular times. The question as to times was how long before the Lord comes. What periods will elapse before the Lord comes? As to seasons, what events will transpire meanwhile? How will the course of history shape itself? These questions naturally excited their curiosity.

But they had been plainly told that they could not know.1 Thessalonians 5:2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.—They had, been taught by the apostle that the coming of the Lord would be as a thief in the night. This Jesus taught: “But of that day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only.

And as were the days of Noah, so shall be the coming of the Son of man. For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and they knew not until the flood came, and took them all away; so shall be the coming of the Son of man…. Watch therefore: for ye know not on what day your Lord cometh. But know this, that if the master of the house had known in what watch the thief was coming, he would have watched, and would not have suffered his house to be broken through. Therefore be ye also ready; for in an hour that ye think not the Son of man cometh.” (Matthew 24:36-44. See also 25:13; Luke 12:39-40; 2 Peter 3:10.) No truth seems to have been more clearly and fully taught than that the Son of man would come when not looked for by the world.

Yet there is no question connected with the Scripture on which man bestows more attention, and no question that they seek more earnestly to determine. The time has been often set, and as often proved a mistake.

One, by a righteous and pure life, can be ready for his coming. We should not only be ready for him, but should also love his appearing and desire earnestly the day of his coming.1 Thessalonians 5:3 When they are saying, Peace and safety,—In the very act of their saying, “ Peace and safety”— just when men of the world pronounce everything secure and quiet— then the thief comes, who steals from them the possessions they imag­ined safe from all attack. Such times of security are pregnant with judgment to the wicked.then sudden destruction cometh upon them,—[Then sud­denly over them stands destruction. Without a moment’ s warning ruin comes— riot seen approaching, but first visible hanging over the doomed sinner.]as travail upon a woman with child;—This image signifies, besides the suddenness of the disaster, its intense pain, and its inevitableness. The point of comparison is the suddenness of the birth pang and that of the Lord’ s coming.and they shall in no wise escape.—[Instead of peace and safety destruction surprises them; all for which they have lived passes away; they awake, as from a deep sleep, to dis­cover that their soul has no part with God. It is too late then to think of preparing for the end; the end has come; and it is with solemn emphasis that the apostle adds, “ They shall in no wise escape.” ]1 Thessalonians 5:4 But ye, brethren, are not in darkness, that that day should overtake you as a thief:—This does not mean that they will know when the Lord will come, but is an exhortation to be always prepared, always looking, always ready that they may not be taken by surprise, no matter when he comes.1 Thessalonians 5:5for ye are all sons of light, and sons of the day:—The light which blesses men is all concentrated in Jesus Christ.

As the light imparts new possibilities of life to those who otherwise are hopelessly in trespasses and sins, so the light of Christ enters into the heart through faith and produces a high spiritual order ip the life that is thus begotten and sustained, as the apostle says, by “ the light of the gospel of the glory of Christ. . . . Seeing it is God, that said, Light shall shine out of darkness, who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” (2 Corinthians 4:4-6.)we are not of the night, nor of darkness;—To the sons of the day, who knowing and practicing the truth as it is in Christ, there is no night of darkness.

They are always in the light. [Paul recognizes no exceptions, no inner distinctions, among the members of the church; all stand alike so far as grace, privileges, and duties are concerned. The following exhortation shows that it was a matter of each man’ s free will whether he would sustain his character as a “ child of light” or not.]1 Thessalonians 5:6so then let us not sleep, as do the rest,—Since we are of the day, let us not be careless, indifferent, or engaging in the works of darkness. [There is a conduct appropriate to every position. Our position as sons of light implies a certain cor­responding wakefulness. We are sons of light because we live in Christ; it follows that we look for his appearing, and do not sleep as others may do who do not desire or expect his coming.]but let us watch and be sober.—[Evidently the term sober in this connection means sober as opposed to being drunk. Everyone would shrink from being drunk on the great occa­sion of the Lord’ s coming; yet the great day of his coming is associated with a warning against this awful sin. The Lord warned: “ Take heed to yourselves, lest haply your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and that day come on you suddenly as a snare.” (Luke 21:34.) Paul warns: “ The night is far spent, and the day is at hand: let us therefore cast off the works of dark­ness, and let us put on the armor of light.

Let us walk becomingly as in the day; not in revelling and drunkenness, not in chambering and wantonness, not in strife and jealousy.” (Romans 13:12-13.) What horror could be more awful than to be overtaken in this state?]1 Thessalonians 5:7 For they that sleep sleep in the night;—The wicked, the careless, the licentious are children of the night, and engage in their sins in the night, when the thief will come unawares upon them. The children of the day are those who live faith­fully, always watching for the Lord’ s coming.

He will come to the children of the night with sudden destruction and ruin; but to the children of the day, he will bring deliverance and eternal salvation. Hence, the exhortation to be faithful chil­dren of the light.and they that are drunken are drunken in the night.—[These words are to be taken as a simple statement of fact— what occurs in the ordinary experiences of life. The night is the season in which sleep and drunkenness occur; whereas the day is the time for watchfulness and work. The Jews and heathen considered it disgraceful for a man to be drunk in the day­time. For this reason the Jews on the day of Pentecost said of the apostles: “ They are filled with new wine. But Peter, standing up with the eleven, lifted up his voice, and spake forth unto them, . . . these are not drunken, as ye suppose; seeing it is but the third hour of the day.” (Acts 2:13-15.) ]1 Thessalonians 5:8 But let us, since we are of the day, be sober,—He exhorts those who are of the day to restrain the appetites and passions to proper limits. [While the word sober means freedom from the influence of intoxicants, it also means freedom from credulity and from excitability.

As watch denotes alertness, so sober is in contrast to the lethargy of sleep, so the latter is in con­trast to the excitement of drunkenness. (Ephesians 5:18.) Chris­tian sobriety of maturer years is the result of self-control and the study of the Scriptures.]putting on the breastplate of faith and love;—[Of believers in Christ the apostle says: “ For ye are all sons of God, through faith, in Christ Jesus. For as many of you as were baptized into Christ did put on Christ” (Galatians 3:26-27), and he is to “ put on therefore, as God’s elect, … a heart of compas­sion, kindness, lowliness, meekness, long-suffering” (Colossians 3:12), and such is to be the ordinary apparel of the Christian.

In this character he is to appear daily in the world. He, how­ever, is enrolled as a soldier (2 Timothy 2:4), and as such has suitable armor provided for him, and with this he is exhorted to clothe himself. (Ephesians 6:11.) The whole is summed up in these words: “ But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof” (Romans 13:14), for the man who puts on the Lord Jesus Christ stands both in the Christian’ s dress and in the Christian’ s panoply.]and for a helmet, the hope of salvation.—The hope of salva­tion is the helmet to protect the head— a salvation, the hope of which is to cover their heads in the day of battle.1 Thessalonians 5:9 For God appointed us not unto wrath,—The design of God in sending his Son into the world was not to condemn it.but unto the obtaining of salvation through our, Lord Jesus Christ,—Those who obtain this salvation and glory do so ac­cording to the appointment and calling of God on condition of a willing response to that calling through Jesus Christ.1 Thessalonians 5:10who died for us,—No language expresses the office of the death of Jesus Christ so well as that used by the Holy Spirit: “ All have sinned, and fall short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God sent forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbear­ance of God; for the showing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus.” (Romans 3:23-26.) That is, the blood of Christ was provided for the salvation of all; but only those who, led by faith in God, accept the salvation provided can appropriate that salvation, or God is, by the shedding of that blood, enabled to be just while jus­tifying him who believes in Jesus. This justification and the benefits through it are conveyed to the sinner through the exercise of faith in Christ Jesus, or through walking in the way and complying with the conditions sealed by the blood of Jesus Christ, into which he is led by faith in him. It follows then if one’ s life is saved through the blood of Christ, then Christ is entitled to that life, and man can approach God only through and by virtue of the blood with which he was purchased. He must come to God as the servant of Christ who has redeemed him.that, whether we wake or sleep, we should live together with him.—[This refers to the anxieties of the Thessalonian Christians regarding their deceased brethren. He assures them that the very object of Christ in dying was to secure to his people a life which no death could interrupt or destroy.

Those who have died before his second coming suffer no dis­advantage, for he has secured that whether we wake or sleep— live or die— we should live with him. If we live in the flesh, we are to live by faith in the Son of God; we are to live by his grace, under his protection, in his body— the church.

If we die, we die unto him, and in some way he reveals himself as nearer to us than when we live here on earth. Thus Paul says: “ But I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better.” (Philippians 1:23.)]1 Thessalonians 5:11 Wherefore exhort one another, and build each other up,—Because Jesus died that all might live with him, we should encourage, edify, and strengthen one another to continue in the way of life and peace. [It remains with us to watch and be sober; to arm ourselves with faith, love, and hope. Paul says: “ Set your mind on the things that are above, not on the things that are upon the earth.” (Colossians 3:2.) It is left to us as Christians to assist each other in the appropriation and application of these great truths.]even as also ye do.—[In this new spirit each member sought the welfare of his fellow Christian, not on stated occasions, but as opportunity afforded; and not in any formal way, but as from the heart, thus realizing the intimate relations that exist between those who are members of the one body (Romans 12:5), and thus giving effectual expression to the unity of all in Christ.]1 Thessalonians 5:12 But we beseech you, brethren, to know them that labor among you,—To labor is the ordinary expression of Paul for such work as he himself did. Perhaps it refers to the giving of that regular and connected instruction in the truth which followed faith and baptism. It covers everything that could be of service to the church or any of its members. Paul says: “ Now I beseech you, brethren (ye know the house of Stephanas, that it is the first-fruits of Achaia, and that they have set them­selves to minister unto the saints), that ye also be in subjec­tion unto such, and to every one that helpeth in the work and laboreth.” (1 Corinthians 16:15-16.) Those who labor are not neces­sarily elders or deacons; for some of the best workers in the church are not elders or deacons.and are over you in the Lord,—They were not over them in worldly affairs, but in things pertaining to the Lord.and admonish you;—[Admonition is a somewhat severe word; it means to speak to one about his conduct, reminding him of what he seems to have forgotten, and of what is rightly expected of him.

Admonition differs from remonstrance in that the former is warning based on instruction; the latter may be little more than expostulation. Eli remonstrated with his sons (1 Samuel 2:24), but failed to admonish them.

We are admonished (1 Corinthians 10:11) so to minister the word of God that they shall depart from unrighteousness. (2 Timothy 2:19.)]1 Thessalonians 5:13and to esteem them exceeding highly in love for their work’ s sake.—The Bible deals but little in mere sentiment of feeling. It demands action and deeds that flow from kindly feelings and loving hearts, faith made perfect by works. So the esteem must show itself in deeds of kindness and helpful­ness in whatsoever they need or will aid them in their work. It involves both moral and material support. [Thus not per­sonal affinity, but actual service rendered to the Lord in labors among his people is the ground on which believers are to hold their brethren in loving regard.]Be at peace among yourselves.—Christians must cultivate a spirit of peace and harmony among themselves. [This in­struction suitably follows the foregoing admonitions. They were not to quarrel with those over them nor let their actions produce a factious spirit. The church was new among them and brought them into new and delicate relations with persons of various educational advantages and habits: there were diffi­culties and great need of patience and forbearance; but the order that they live in peace was somewhat modified by these additional words: “ If it be possible, as much as in you lieth, be at peace with all men” (Romans 12:18), but not intended to excuse any evasion of the plain obligation imposed by the command, but throws the responsibility on every believer who does not hold himself in obedience to the command.]1 Thessalonians 5:14 And we exhort you, brethren, admonish the disorderly,—It is the duty of Christians, as members of the church, to help one another to a better and more faithful and holy life. [The disorderly are those who fall short of the Christian standard or who violate the laws of the Lord by irregularities of any kind.

Any Christian who sees any walking disorderly has a right to admonish them; it is laid upon him as a sacred duty tenderly and earnestly to do so. We are too much afraid of giving offense and too little afraid of allowing sin to run its course.

Which is more godlike: to speak to the one who has been disorderly or say nothing at all to him, but talk about what we find to censure in him to everyone who will listen to us, dealing freely behind his back with things we dare not speak to his face? Surely admonition is better than gossip; even if it is more difficult, it is more Christ-like. It may be that our own conduct shuts our mouths or at least exposes us to a rude retort; but unaffected humility and de­votion to God can overcome that.]encourage the fainthearted,—This refers to those who are easily disheartened and discouraged. They lack the energy and boldness in which the disorderly abound. They require constraint as the others require restraint. Sensitiveness to criticism, dread of persecution, a sense of failure to follow the will of the Lord, apprehensiveness concerning the future are among the causes that produce faintness of heart.support the weak,—Those without spiritual strength, the weak in faith, and conscience who do not go forward.

It is very conceivable that in so young a church there were yet people, who, like children, easily stumbled. We must hold on to them, not expect or leave them to stand alone. “ Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves.

Let each one of us please his neighbor for that which is good, unto edifying.” (Romans 15:1.)be long-suffering toward all.—[Long-suffering is the qual­ity of self-restraint in the face of provocation which does not hastily retaliate nor promptly punish; it is the opposite of anger and is associated with mercy and used of God. (Exodus 34:6; 1 Peter 3:20.) Christians must learn to be patient, forbearing, persevering, not easily discouraged in helping all men in their weakness and trials.]1 Thessalonians 5:15 See that none render unto any one evil for evil;—The essential temper of Christ is not to render evil for evil; he did not take vengeance. “ For hereunto were ye called: because Christ also suffered for you, leaving you an example, that ye should follow his steps: . . . who, when he was reviled, reviled not again; when he suffered, threatened not; but committed himself to him that judgeth righteously." (1 Peter 2:21-23.) but always follow after that which is good, one toward an­other,—The same spirit of love, forbearance, kindness, return­ing good for evil, that shone so brightly in the Son of God, must exist in the life and bearing of Christians toward one another.and toward all.—God requires Christians to maintain and manifest this spirit for their own good, and as Christ’ s dis­ciples may show his spirit and commend his religion to the world.1 Thessalonians 5:16 Rejoice always;—Christians with the blessings and pro­tection of God here on earth, with his everlasting arms un­derneath them, and with the glories of the eternal world opened to them, should rejoice always. [Paul had learned, and taught the secret, that in sorrow and suffering endured for Christ’ s sake there is hidden a new spring of joy.]1 Thessalonians 5:17pray without ceasing;—Feeling his own weakness, his shortcomings, and his dependence upon God. the child of God cannot otherwise than pray earnestly and fervently for the help of God in all the difficulties, temptations, and trials of life. He realizes his own weakness and infirmities, and God’ s power and goodness, and he cannot do otherwise than pray. A spirit of prayer and devotion should be so cultivated and maintained in the Christian’ s heart that will make every breath he draws fragrant with the odor of prayer. [If prayer is thus combined with all our works, we shall find that it wastes no time, though it fills all. Certainly it is not an easy practice to begin, that of praying without ceasing. It is so natural for us not to pray that we perpetually forget and undertake this or that without God. But surely we get reminders enough that this omission of prayer is a mistake.

Failure, loss of temper, absence of joy, weariness, and dis­couragement are its fruits, while prayer brings us without fail the joy and strength of God. The apostle himself knew that to pray without ceasing requires an extraordinary effort; and in the only passages in which he urges it, he combines it with the duties of watchfulness and persistence. (Ephesians 6:15; Colossians 4:2; Romans 12:12.) We must be on our guard that the occasion for prayer does not escape us, and we must take care not to be wearied with this incessant reference of every­thing to God.]1 Thessalonians 5:18in everything give thanks:—The Christian, realizing what God in Christ has done for him and the world, and how transcendently greater are the glories of the eternal world than all the sorrows and misfortunes of this evil world, that amid the deepest misfortunes of earth, lifts his heart in praise and thanksgiving to God. [Failure in thanksgiving for bless­ings enjoyed is evidence of the alienation of man from God (Romans 1:21); thanksgiving under circumstances of adversity and sorrow was characteristic of the Lord Jesus.

When the people of certain cities rejected him, he answered and said: “ I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes: yea, Father, for so it was well- pleasing in thy sight.” (Matthew 11:25-26.) And when he gave thanks for the bread, the symbol of his death, he knew that in his adversities the will of the Father was being accomplished.]for this is the will of God—To do the will of God is to yield ourselves to the accomplishment of his designs for us.in Christ Jesus—The servants of God are to do the will of God as expressed in the life of Christ Jesus in, his submission to God, which made his heart glad even in the face of death. (Psalms 16:7-11.) [He not only taught his disciples to re­joice (Matthew 5:12), pray (Luke 11:1-13), and to give thanks (John 6:11-23); but he was the perfect example of all these things (Acts 1:1). His conduct (John 6:38; Hebrews 10:7; Hebrews 10:9) and his message (John 17:8; John 17:14) together were the revelation of the will of God to the world, and in these things Paul could say: “ Be ye imitators of me, even as I also am of Christ” (1 Corinthians 11:1). For as to rejoicing (2 Corinthians 6:10; 2 Corinthians 7:4), prayer (Philippians 1:9), and thanksgiving (2 Corinthians 2:14) they were all expressed in his daily life.]to you-ward.—[God not only desires that these things shall be in his children, but what is taught them may be made ef­fectual in their daily conduct. To this end the apostle says: “ So then, my beloved, even as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is God who worketh in you both to will and to work, for his good pleasure.” (Philippians 2:12-13.)]1 Thessalonians 5:19 Quench not the Spirit;—The spirit dwells within the Christian and rises within him. It is likened to a fire burning within him, and is not to be quenched. Not to be restrained, but its promptings are to be followed.

We quench what dwells within and rises up within us. We resist what ap­proaches us from without.

The Christian is warned not to quench the spirit that dwells within. The sinner is warned not to resist the Spirit which appeals to him from without.1 Thessalonians 5:20despise not prophesyings;—Prophesying originally meant foretelling future events. It came to mean, in process of time, any kind of teaching by supernatural gifts. These teachers could often teach by the spirit, but were not able to work miracles to prove it. Under cloak of spiritual gifts false teachers came in and the disciples were in danger of rejecting and despising all claims to spiritual gifts of the lower order. Paul tells them here not to despise these teachers or their teaching.1 Thessalonians 5:21prove all things;—Instead of rejecting these teachings claiming to be spiritual, they were to prove or test all.

The test was: “ If any man thinketh himself to be a prophet, or spiritual, let him take knowledge of the things which I write unto you. that they are the commandment of the Lord.” (1 Corinthians 14:37.) Conformity in his teachings and prophesyings to the teachings and writings of the apostles was the test by which all claims of prophetic power or spiritual gifts of any descrip­tion must be decided. If the person did not teach according to the standard, he was to be rejected.

If we relax a constant watchfulness and a free discussion of all practical principles taught, before we are aware of it the faith of the church will be perverted by false teachings, and its life corrupted by sinful practices. “ Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may de­vour.” (1 Peter 5:8.)hold fast that which is good;—Lay hold to that which is good and beneficial in its effects. Those who do so “ are such as in an honest and good heart, having heard the word, hold it fast, and bring forth fruit with patience.” (Luke 8:15.)[The connection is the same as: “ I pray, that your love may abound yet more and more in knowledge and all discernment; so that ye may approve the things that are excellent; that ye may be sincere and void of offence unto the day of Christ; being filled with the fruits of righteousness, which are through Jesus Christ, unto the glory and praise of God.” (Philippians 1:9-11.)]1 Thessalonians 5:22abstain from every form of evil.—They were not only to abstain from doing evil, but from the “ form of evil”— the likeness of evil. This accords with: “ Let not then your good be evil spoken of.” (Romans 14:16.) Do not do good in such a way as to make people think you rendered evil purposes. This is frequently done. Some people do many good things in such a way that others think they are actuated by evil motives and sinister designs.1 Thessalonians 5:23 And the God of peace himself sanctify you wholly;—The object and purpose of God is to build up a community on earth, recognizing him as the only and supreme Ruler that will in all things be governed by his laws and animated by his Spirit. God gives assurance that such a community would bring the highest degree of happiness to every member and confer the highest benefit on the world as well as bring the greatest honor to God that is possible to man in the flesh and eternal glory in the future.

But few of those who profess to be his children believe this. We by our actions show plainly that we disbelieve it; we refuse to use our time, talent, and means as God directs.

What we have belongs to God; he lends it to us here for a time to use for his honor and our good. If we use it wisely and well, as he directs, when we have proved our worthiness, he will give us eternal possessions as our own. The Savior said: “He that is faithful in a very little is faithful also in much: and he that is unrighteous in a very little is unrighteous also in much. If therefore ye have not been faithful in the unrighteous mammon, who will com­mit to your trust the true riches? And if ye have not been faithful in that which is another’ s, who will give you that which is your own?” (Luke 16:10-12.) What we have here is loaned us by the Lord; what will be given to us in the future will be our own forever.and may your spirit and soul and body be preserved entire,—The body is the fleshly part of man in which the soul or spirit dwells. The Bible makes no distinction between the soul and the spirit.

The terms are used interchangeably and refer to the spiritual entity that dwells in the fleshly body and makes that body a man. The two words are used probably five hundred or more times in the Bible.

In this instance they are used together, but as meaning the same thing. Paul, to strengthen his saying and to fully cover the ground, often used several words meaning much the same to give force and breadth to his expression. In this same Epistle are two other examples: “Ye are witnesses, and God also, how holily and righteously and unblamably we behaved ourselves toward you that believe.” (2:10.) Here are three words with hardly a distinction in meaning to express the purity of his life and its worthiness to be followed by them. Again: “ For what is our hope, or joy, or crown of glorying?” (2:19.) These words did not refer to distinct things or feelings. Then the lexicons define soul as spirit and spirit as soul showing that they are so used by all scholars. The body is the fleshly part of man in which the soul or spirit dwells.

Life on earth is the union of the soul or spirit with the material body; the two com­bined constitute the living being or person as we see and be­hold him. Death is the separation of the soul, or spirit, from the material body; so this loses its vitality and crumbles into dust.without blame at the coming of our Lord Jesus Christ.—[He prays that they may be found free of blame at the coming of the Lord, when the saints and their works “ shall be made manifest” (1 Corinthians 3:13) before the judgment seat of Christ.

Thus they were to be without blame not merely in conduct before men, but in heart before the Lord himself.]1 Thessalonians 5:24 Faithful is he that calleth you,—God had called them into the service of the Lord Jesus Christ through the gospel that had been preached unto them. [In making promises God does not lie or repent of them when made (Romans 11:29), but fulfills them all in his own time (1 Timothy 6:15). Because of his faithfulness believers are encouraged to confess their sins with the promise that “ he is faithful and righteous to forgive us our sins, and to cleanse us from all unright­eousness.” (1 John 1:9.)]who will also do it.—He was faithful and would so sanctify and preserve them blameless unto the coming of Jesus Christ. He promised to keep them only as they walked in his ways. When they did it, he was faithful to make good his promise.1 Thessalonians 5:25 Brethren, pray for us.—We learn how Paul esteemed prayer by the constancy with which he prayed for others; how earnest he was in asking the prayers of Christians in his own behalf. If an inspired apostle like Paul felt the constant need of the prayers of others, that he might be able to stand, be steadfast in the truth, and be bold to teach the whole will of God to man, how much more do Christians of today need the help and strength that comes through the prayers of others in their behalf!1 Thessalonians 5:26 Salute all the brethren with a holy kiss.—The kiss was the common salutation in the East. The kiss was not ordained by God as a method of salutation.

It was found and regu­lated. The direction was when you greet one another with a kiss, let it be holy, not a lascivious or lust-exciting kiss.1 Thessalonians 5:27I adjure you by the Lord that this epistle be read unto all the brethren.—Why it was necessary to make this request is a little strange.

Perhaps then as now, some were not highly esteemed and were neglected, and he wished all, the least as well as the greatest, to have the benefit of his teaching. [There is no secret code in Christianity, no mystery for the initiated few. All God’ s spiritual gifts are intended for all God’ s children. Paul had a message from God to deliver (4:15) to all the saints, and each individual believer was, personally and directly, responsible to God for his own hearing and understanding of that message, and for his own obedience to it. There were distracting influences among the saints (2 Thessalonians 2:3). Some lightly accepted untested teachings, some set prophecy altogether at nought (5:19-22); some impatient with the disorderly (5:14); some may have been so overwhelmed with sorrow as to forsake the assembling of the saints (4:13-18). To help such the Epistle had been written, but only those who had heard it read could profit by it.

Thus garbled reports of its contents might be circulated, and the authority of the apostle claimed for teachings and practices he had not sanctioned. And if Timothy had re­ported that some were already misusing his name, and pre­tending to have his authority for their statements, as was certainly the case afterwards (2 Thessalonians 2:2), the public read­ing of what he had written would be the best cure for the mischief, and the best preventive of its recurrence.]1 Thessalonians 5:28 The grace of our Lord Jesus Christ be with you.—[This contains all spiritual good that one Christian can wish an­other.

Such grace is with us, when it constantly attends us, when it forms the atmosphere we breathe, the light by which we see, the guiding and sustaining influence of our whole lives.] Verse 1 1 Thessalonians 5This chapter continues, significantly, the teaching on the Second Advent, but with a difference of purpose. Whereas in 1 Thessalonians 4 the purpose was reassurance with reference to deceased Christians, in this it is rather an admonition to be ready for the event when it occurs (1 Thessalonians 5:1-11). Then follows a paragraph of instructions directed especially to the elders of the church (1 Thessalonians 5:12-22), with the conclusion next, containing the apostolic signature and characteristic greeting (1 Thessalonians 5:23-28). But concerning the times and the seasons, brethren, ye have no need that aught be written unto you. (1 Thessalonians 5:1) Times and seasons … “This refers to the time and the precise period of our Lord’s advent."[1] Kelcy properly discerned the apostle’s intent here, the same being that of warning them so to conduct themselves “that they will be ready for the Lord’s coming."[2] A very similar line of thought is found in the gospel of Luke (Luke 13:23-24), where is recorded a question by the Lord’s followers, thus: “Are there few that be saved?” Instead of answering their question, the Lord thundered the imperative, “Strive to enter in.” Of far more importance than speculations as to the final number of the redeemed, Christ’s admonition that every man agonize' in the hope of being among that number shows where the emphasis should be. Some of those Thessalonians were very concerned about the destiny of dead Christians; but, after disposing of that problem, showing that death cannot make the slightest difference in eternal rewards, Paul then thundered the warning that when the Second Advent does occur, vast numbers of earth's population shall be totally unprepared for it, and that even Christians should exercise the utmost diligence to be prepared for Jesus' coming. Cousins thought that Paul in this verse was reassuring those "who feared they might not be ready";[3] but this writer believes that it was Paul who feared they might not be ready. This view is based on the fact that there is more of warning than of reassurance in this first paragraph. [1] P. J. Gloag, The Pulpit Commentary, Vol. 21 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 102. [2] Raymond C. Kelcy, The Letters of Paul to the Thessalonians (Austin, Texas: R. B. Sweet Company, Inc., 1968), p. 104. [3] Peter E. Cousins, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 496. Verse 2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.Know perfectly .... "There had been no special revelation to any of the Thessalonians regarding this; they had not had the privilege of hearing Christ personally while he was upon earth; and, therefore, it may be assumed that Paul here meant that he and Silas and Timothy had fully and carefully instructed them on these things at the time of their conversion. Day of the Lord so cometh ... "In the Greek, there is no definite article before either day’ or Lord,' indicating that the expression was stereotyped, having become somewhat as a proper noun."[4] The expression was used extensively in the Old Testament; and Barclay summarized the Old Testament meaning of the expression thus: (i) It would come suddenly and unexpected, (ii) it would involve a cosmic upheaval in which the universe would be shaken to its very foundations, and (iii) it would be a time when God would bring judgment upon the nations.[5]The adoption, from the very beginning of Christianity, of this same expression, used in the sense of the day of Jesus Christ, shows how universally the early church accepted Jesus as co-equal with God. Thus, as Gloag put it, "The day of the Lord here means not the destruction of Jerusalem, nor the day of one's death, but the day of the Lord's advent."[6]The suddenness and unexpectedness of that day were always associated with the prophecies pertaining to it. Lipscomb has a wonderful comment on this thus: No truth seems to have been more clearly and fully taught than that the Son of man would come when not looked for by the world. Yet there is no scriptural question upon which men bestow more attention, and no question that they seek more earnestly to determine. The time has often been set, and as often proved a mistake. Only by a righteous and pure life can one be ready for his coming. We should not only be ready for him, but should love his appearing and desire earnestly the day of his coming.[7][4] Raymond C. Kelcy, op. cit., p. 105. [5] William Barclay, The Letters to the Philippians, Colossians, and Thessalonians (Philadelphia: The Westminster Press, 1975), p. 205. [6] P. J. Gloag, op. cit., p. 102. [7] David Lipscomb, Commentary on 1Thessalonians (Nashville: The Gospel Advocate Company, 1976), p. 63. Verse 3 When they are saying, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child; and they shall in no wise escape.When they are saying ... has the equivalent meaning of "When people are saying."[8] Primarily, it is the non-Christian portion of humanity in view, because the thrust of this warning is that Christians may not find themselves surprised by the Lord's coming. As Moffatt expressed it: While the Day comes suddenly to Christians and unbelievers alike, only the latter are surprised by it. Christians are on the alert, open-eyed; they do not know when it is to come, but they are alive to any signs of its coming.[9]Peace and safety ... At the precise moment when humanity feels most secure in their rebellious and sinful course against God, and at a time when all of the devices of government and society may have produced the environment in which man may fancy that the peace, prosperity and safety of the whole world have been secured - precisely then shall the Lord descend from heaven with a mighty shout, the voice of the archangel and the trump of God! Travail upon a woman with child ... A very apt simile is this; for, as Ward noted, "The sudden pain of labor, even when it is expected (and a woman expects labor just as a Christian expects the [@parousia]), it is sudden when it comes."[10][8] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 979. [9] James Moffatt, The Expositor's Greek Testament, Vol. 4 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 39. [10] Ronald A. Ward, Commentary on 1,2Thessalonians (Waco, Texas: Word Books, Publisher, 1973), p. 110. Verse 4 But ye, brethren, are not in darkness, that day should overtake you as a thief:Darkness is used here as antithetical to light, and very similarly to the writings of John; these passages refer not to literal darkness and light, but to the state of rebellion against God (darkness) and to the state of obedience (light). Wesley's paraphrase of this is: But ye members of the church, living in the light, expecting the coming of your Lord (<a href="/bible/parallel/MAT/25/10" class="green-link">Matthew 25:10</a>) cannot be surprised. Your knowledge and faith lead you to be always ready.[11]The ASV in this place follows the rendition in KJV and this is good. As Morris said, "The KJV has better manuscript attestation ... the sense of KJV is better."[12]As a thief ... The Lord himself used this figure; a thief gives no warning of his coming. [11] John Wesley, One Volume New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), in loco. [12] Leon Morris, Tyndale Commentary, 1,2Thessalonians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1956), p. 92. Verse 5 for ye are all sons of light, and sons of the day: we are not of the night, nor of darkness;These Johannine metaphors were known and used by all of the apostles. The uses of "sons" in such a metaphor "indicate close connection or a resemblance, and are a Hebrew idiom."[13] Thus, Son of God’ identified Jesus Christ as having the same nature of God and as existing on an equality with God. Sons of the day … means nearly the same as “sons of light,” except, as Morris said, “It refers back to ’the day of the Lord,’ with all that that means in terms of participation in the triumph of that great day."[14]Note too that Paul first stated the positive truth of their being sons of light, and sons of day, and then in the negative opposites of being not of the night or of darkness. [13] Peter E. Cousins, op. cit., p. 496. [14] Leon Morris, op. cit., p. 93. Verse 6 so then let us not sleep, as do the rest, but let us watch and be sober.Let us not sleep … This refers to a state of spiritual deadness in which the whole pagan world of that era slumbered. It did not seem so, of course, to them that slept. They were doubtless busy with many exciting and interesting things; but, as regarded the age of debauchery in which they lived and the signal of the summary end of it in the preaching of the good news of Christ; of that they were totally unaware. They slept through it! Only that person who is spiritually aware, having regard to the will of the Creator, and possessing a sharp consciousness of the moral and spiritual state of humanity - only such a person is truly awake. The person thus awake is heeding Paul’s admonition here to “watch and be sober.” For extended discussion of “Sleep” in the spiritual sense, see my Commentary on Romans, pp. 458-460. Verse 7 For they that sleep sleep in the night; and they that are drunken are drunken in the night.There is no need to hunt metaphors here. These words are “not to be taken metaphorically, but as a simple statement of fact - what occurs in ordinary experience."[15] Immorality, drunkenness and debaucheries of every kind are practiced principally at night. Long before the Christian era, the association of drunkenness with night was so universally accepted that when Peter defended the apostles against a charge of being filled with new wine on Pentecost, he appealed to a universally accepted truth, “These are not drunken, as ye suppose, seeing it is but the third hour of the day” (Acts 2:15). There has always been something about wickedness which makes it inappropriate to indulge in it in the daytime. Night is the time for the deeds of darkness. George Elliott has a beautiful passage on this, quoted by Moffatt: There are few of us who are not rather ashamed of our sins and follies as we look on the blessed morning sunlight, which comes to us like a bright-winged angel beckoning to us to quit the old path of vanity that stretches its dreary length behind us.[16][15] P. J. Gloag, op. cit., p. 103. [16] James Moffatt, op. cit., p. 40. Verse 8 But let us, since we are of the day, be sober, putting on the breastplate of faith and love; and for a helmet, the hope of salvation.For extended comment on Paul’s famed triad of “faith, hope and love,” see under 1 Thessalonians 1:3, above. Amazingly, Paul here switched metaphors in the middle of a train of thought, a style characteristic of the blessed apostle and absolutely impossible of forgery or imitation. Only Paul could have done a thing like this. As Paul was familiar with military operations, it would appear that his mention of “watch and be sober” triggered the thought of an armed sentry; and, as the “armor of God” metaphor was a favorite of his, he immediately combined it with the prime virtues of faith, hope and love. The fullest development of the metaphor is in Ephesians 6:13 ff. Verse 9 For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with him.Appointed us not unto wrath … Although the wrath of God was not elaborated in this paragraph, it is the background against which every line of it is written. Some are appointed unto wrath, namely, the rebellious and sinful enemies of God and all righteousness; and a prerequisite of salvation is an awareness of its opposite. Morris’ comment on this is: Whoever thinks he can smile at God’s wrath will never praise him eternally for his grace. One of the things that gave salvation so full a meaning to New Testament Christians was that they were sure of the wrath of God and knew that Christ had rescued them from a terrible fate.[17]Obtaining of salvation … “The natural meaning of this is the acquiring of salvation,' making it (salvation) to some extent to be a matter of human activity,"[18] which of course it is! When the apostles exhorted people to "work out" their own salvation, and to "save yourselves" from a perverse generation, such were not idle words but present urgencies. Nor did any of them pause to explain with every mention of what people were to do, that of course man cannot be his own saviour. Our own generation has stressed the latter fact (and it is a fact) to the extent of failure to make it clear to every man that if he desires to be saved there are definitely some things he must do, the same being neither optional, unessential or unnecessary. Such a truth is inherent in what is said in this ninth verse. Whether we wake or sleep ... Here the meaning is, "whether we live or slumber in the sleep of death" we shall participate in the fellowship of Christ at his coming. [17] Leon Morris, op. cit., p. 95. [18] Ibid. Verse 11 Wherefore exhort one another, and build each other up, even as also ye do.The responsibility of Christians is to do, practice, say and engage in only those things that contribute constructively to the building up (the figure is that of a building) of fellow Christians. It is not enough merely to refrain from saying what will discourage or damage another, or from practicing what will offend another, or from doing what may tempt another. The mandate is to do what will help the spiritual life and growth of fellow-Christians. Verse 12 But we beseech you, brethren, to know them that labor among you, and are over you in the Lord, and admonish you;In this study, the entire paragraph beginning here and through <a href="/bible/parallel/1TH/5/22" class="green-link">1 Thessalonians 5:22</a> is accepted and explained as Paul's instructions to the elders at Thessalonica. In all the history of true Christianity, there were never any persons appointed "over you in the Lord" except elders of the church; and the mention of this is a definition of the persons addressed. Although some deny it, substantial scholarship supports this opinion: Certainly, if there were elders in the church at Thessalonica - and it is highly probable that there were - these are meant in <a href="/bible/parallel/1TH/5/12" class="green-link">1 Thessalonians 5:12</a>.[19]They (of <a href="/bible/parallel/1TH/5/12" class="green-link">1 Thessalonians 5:12</a>) are no doubt identical with those elsewhere called pastors, elders and bishops.[20]The probable reference is to the presbyters sometimes called overseers.[21]It is plain from <a href="/bible/parallel/ACT/14/23" class="green-link">Acts 14:23</a> that Paul selected elders to guide the churches he founded, and so in Thessalonica.[22]Frame rejects this idea, "for we are in the period of informal and voluntary leadership." But elders were appointed from the earliest times (<a href="/bible/parallel/ACT/9/30" class="green-link">Acts 9:30</a> <a href="/bible/parallel/ACT/14/23" class="green-link">Acts 14:23</a>).[23]It was Paul's custom to organize the churches which he had founded, and to appoint presbyters among them. Although the church at Thessalonica had been so recently founded, yet it had its presbyters.[24]Scholars who reject such opinions do so upon a priori attitudes which they bring to the consideration. For example, the notion that church government is something that "developed" in the early church, or that Paul was "feeling his way along" in the formulation of his doctrine - these and other such assumptions enter into the rejection of that which is, on the face of it, rather simple truth revealed in the New Testament. Regarding the duties of the officers in view in this passage, Mason stated: The presbyters are not only organizers, managers of the corporate affairs of their church, but also spiritual guides to give practical advice. These are the two senses in which they "are over you."[25][19] William Hendriksen, op. cit., p. 135. [20] A. M. Stibbs, New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1160. [21] J. R. Dummelow, op. cit., p. 989. [22] Peter E. Cousins, op. cit., p. 497. [23] Leon Morris, op. cit., p. 98. [24] P. J. Gloag, op. cit., p. 104. [25] A. J. Mason, Ellicott's Commentary on the Holy Bible, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 144. Verse 13 and to esteem them exceedingly highly in love for their work's sake. Be at peace among yourselves.This admonition reaches something of a superlative in sacred instructions regarding the esteem and honor to be bestowed upon men, men in possession of the office of the eldership, and charged with the spiritual guidance of a church. This divine order is frequently neglected, but to the hurt of all who do so. True and faithful elders of the church are the most honored men in the New Testament, aside from the holy apostles and prophets themselves. It is not for themselves alone, personally, that this honor and esteem are intended, but as a mark of respect and appreciation for their work, which is the most important on earth. Verse 14 And we exhort you, brethren, admonish the disorderly, encourage the fainthearted, support the weak, be longsuffering toward all.While primarily the duty of elders, Paul so phrased this edict as to make it applicable to all "brethren," thus involving every Christian in the need of admonishing, correcting and encouraging others. The disorderly ... "Originally a military term (for a soldier who fell out of the ranks, or failed to keep step), the term came to be used of idle and careless habits."[26] Regarding the particular disorder which might have been in evidence at Thessalonica, Moffatt has this: "The particular form of insubordination at Thessalonica was idleness."[27] Paul would deal with that effectively in the second epistle to the Thessalonians. Encourage the fainthearted ... This word is "Feeble minded" in the KJV, but the present-day connotations of that term make the ASV far preferable. Support the weak ... Where is there an eldership that is not concerned with the "weak"? People who are weak in faith, weak in their commitment, weak in their attendance, weak in their duty of giving, weak in all departments - these are the constant concern of elders, and should be the concern of all Christians. [26] Peter E. Cousins, op. cit., p. 497. [27] James Moffatt, op. cit., p. 41. Verse 15 See that none render unto any one evil for evil; but always follow after that which is good, one toward another, and toward all.None render unto any one evil for evil ... This has no reference whatever to magistrates whose duty it is to mete out punishment to convicted criminals. Rather the teaching here is that Christians must not, in their personal relationships, retaliate in kind against wrong-doers. Christianity was never intended merely for clear days and fair weather. In the bitter experiences of life, the grace of non-retaliation must be honored and cultivated, difficult as it may be to do so. Paul said almost this same thing in <a href="/bible/parallel/ROM/12/17" class="green-link">Romans 12:17</a>, under which additional comment on this may be found in my Commentary on Romans, p. 439. Verse 16 Rejoice always; pray without ceasing; in everything give thanks: for this is the will of God in Christ Jesus to you-ward.Rejoice always ... Few things about the New Testament are more remarkable than this continual stress on joy."[28] The whole of the letter to the Philippians is dominated by it, and extensive attention to it was given in the commentary on that epistle. Pray without ceasing ... This cannot mean the constant and unintermittent utterance of petitions to God, but means "maintain the good habit of frequent prayers." In everything give thanks ... For an entire sermon on this text, see in my Commentary on Galatians, Ephesians, Philippians and Colossians, under <a href="/bible/parallel/PHP/4/6" class="green-link">Philippians 4:6</a>. These brief, hammer-blow admonitions carry the full authority of apostolic power and have been greatly honored and appreciated in all generations since they appeared. Barclay spoke of them as "a chain of jewels of good advice."[29] Moffatt declared that "To comment adequately upon these diamond drops would be to outline a history of the Christian experience in its highest levels."[30] Here in bas-relief, chiseled into the granite face of history, are these mighty virtues of the "new man" in Christ Jesus, without whom the world would never have survived as long as it has. [28] Leon Morris, op. cit., p. 101. [29] William Barclay, op. cit., p. 206. [30] James Moffatt, op. cit., p. 41. Verse 19 Quench not the Spirit;The word for "quench" was used of putting out a fire, and the thought is that the child of God should not put out the sacred fire within. This verse is parallel with the following: Many are weak and sickly among you, and some sleep (<a href="/bible/parallel/1CO/11/30" class="green-link">1 Corinthians 11:30</a>). The last state is become worse than the first (<a href="/bible/parallel/2PE/2/20" class="green-link">2 Peter 2:20-21</a>). There is a sin unto death (<a href="/bible/parallel/1JN/5/16" class="green-link">1 John 5:16</a>). It is impossible to renew them (<a href="/bible/parallel/HEB/6/4" class="green-link">Hebrews 6:4-6</a>). She that giveth herself to pleasure is dead while she lives (<a href="/bible/parallel/1TI/5/6" class="green-link">1 Timothy 5:6</a>). Whosoever shall blaspheme against the Holy Spirit hath never forgiveness, but is guilty of an eternal sin (<a href="/bible/parallel/MRK/3/29" class="green-link">Mark 3:29</a>). In all seven of the references cited, the unpardonable sin is in view. Regarding quenching the Spirit: The reference here is most certainly to the earnest of the Holy Spirit given to every Christian upon his obedience to the gospel of Christ (<a href="/bible/parallel/ACT/2/38" class="green-link">Acts 2:38</a> f and <a href="/bible/parallel/EPH/1/13" class="green-link">Ephesians 1:13</a>). Just as fire may be smothered by an element such as earth or water, so the spirit of God may be quenched in people's hearts by things which the Spirit cannot abide. The cares, riches and pleasures of life choke out the word and quench the Spirit. The blessed fire can be put out by the cold drizzle of worldliness, by the heavy blanket of selfishness, or by the companionship of evil people. The negligent student of the holy scriptures can let the fire go out. The stormy winds of false doctrine can blow it out! Of all the outrageous interpretations of this place, the prize must go to them who see the passage as an admonition not to discourage charismatic gifts, namely, tongue-speaking! Ward's comment is, "The church would have been harmed by the discouragement of men with gifts of spontaneous utterance!"[31] It is too bad Paul did not know that, for he did everything that even an apostle could do to stop it altogether down at Corinth. Besides, the word here is not "discourage" but "quench," which means to put out altogether. Cousins is doubtless correct in the opinion that "The emphasis is ethical, a warning against conduct which might stifle the Spirit's operation."[32] For a list of the seven sins that people may commit against the Holy Spirit, see under <a href="/bible/parallel/EPH/4/30" class="green-link">Ephesians 4:30</a> in my Commentary on Galatians, Ephesians, Philippians and Colossians. For discussion of the Sin against the Holy Spirit, from the viewpoint of its being "an eternal sin," see my Commentary on Matthew, pp. 173-175. Any sin that quenches the Spirit of God in Christian hearts is the eternal and unpardonable sin. The soul draws back from the contemplation of so terrible a disaster as that. Oh child of God, keep the holy fire alive. As the vestal virgins in the ancient Roman temple guarded the sacred flame with their lives and constant devotion, let Christians tend the sacred token of heaven that burns in their souls. In Atlanta, Georgia, there is a burning street lamp, the flame of which dates back to the Civil War, a link with the past which that community has faithfully guarded for over a century. How much more should people who have tasted the good word of God and the powers of the age to come and have been made partakers of the Holy Spirit guard against those evils which continually threaten to quench his blessed presence in their hearts! [31] Ronald A. Ward, op. cit., p. 117. [32] Peter E. Cousins, op. cit., p. 497. Verse 20 despise not prophesyings; prove all things; hold fast that which is good; abstain from every form of evil.Despise not prophesyings ... There is no need to understand this as a reference to charismatic gifts of the primitive era before the New Testament was written. It is well known that Paul often used the word in the sense of teaching the holy scriptures. Calvin and many other noted expositors construed it in this way. Calvin said, "By the term prophesying’ I do not understand the gift of foretelling the future, but the science of interpreting Scripture.” [33] In this light, therefore, “proving all things” and “holding fast to that which is good” would be exemplified by the ancient Bereans who “searched the scriptures daily, whether these things were so” (Acts 17:11). Even today, in finding the difference between what is true and what is false, there is no substitute for searching the word of the Lord. Some commentators find a reference here to money-changers biting coins to see if they were good; but this is fanciful, being founded on variant meanings of Greek terms which Paul used. Abstain from every form of evil … Despite the traditional usage of this verse (as in the KJV) to warn against “the appearance of evil,” the actual meaning, in this context, is that, having tested what is true and false, the believer should cling to the true and abstain from the false. ENDNOTE: [33] P. J. Gloag, op. cit., p. 105. Verse 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.“Peace” in this verse and “grace” a little later in 1 Thessalonians 5:28 are another variant, along with the instance in Ephesians, of Paul’s varying the formula of “grace and peace.” Here it is “peace and grace.” Sanctify you wholly … Despite the “setting apart” unto God that takes place in one’s conversion (faith, repentance and baptism) into Christ, the sanctification in this verse refers to the continuation of the sanctification that is begun at the beginning of the Christian life. The word “wholly” indicates that it is a perfected or completed state of sanctification that Paul desired the Thessalonians to possess. Spirit and soul and body … Despite the prevalent opinions to the effect that Paul used these words loosely and that man is not a triple being, this writer cannot resist the thought that these words do indicate that man, like his Creator, is a trinity. After all, was he not made in the image of God? Spirit and soul are often confused, but as Ward pointed out, “Through the Holy Spirit man’s mind has been quickened, and Paul called such a quickened mind “spirit."[34] This view seems correct, and thus we have man as a creature of mind, soul and body, the mind standing for the intellect, the soul for his spiritual nature, and the body for his physical being. The three institutions in every society appointed to minister in these three separate categories (the mental hospital, the penitentiary, and the hospital of joint and bone diseases) clearly prove man’s triple nature. Be preserved entire, without blame … The summation of the effect of salvation of people will be their presentation “without blame” before the throne of the glory of God. This can be only by the saved being presented “in Christ” (Colossians 1:28), and as being fully identified with Christ, in Christ and as Christ, and by no means in their own identity as perfect souls. ENDNOTE: [34] Ronald A. Ward, op. cit., p. 119. Verse 24 Faithful is he that calleth you, who will also do it.The great achievement must ever remain the work of God. When people do all that they are commanded to do (and whoever did that?), the perfection that must be attained prior to entering eternal life is the attainment of God in Christ, not the achievement of any man. “Unprofitable” is the word that God has written by the name of every servant; and the marvel of ages is that God knows how to save even his unworthy servants! Verse 25 Brethren, pray for us. Salute all the brethren with a holy kiss. I adjure you by the Lord that this epistle be read unto all the brethren. The grace of our Lord Jesus Christ be with you.Despite its brevity, this apostolic benediction and signature contains some very important teaching. Brethren, pray for us … Despite being a giant of prayer himself, Paul always felt the need of the prayer of others; and the more one prays the more he feels such a need. Salute all the brethren with a holy kiss … This has been frequently commented upon in this series in the several other places where the apostle issues such a command. As Cousins noted: Kissing was a normal mode of greeting friends and became a sign of the mutual affection within the Christian brotherhood. Later it continued (to the present day in some liturgies) as a ritual observance. In the West today, even the most conservative are content to substitute the handshake.[35]That this epistle be read unto all the brethren … As a considerable portion of this epistle was directed to the elders at Thessalonica, Paul, by this powerful, even blunt, adjuration served notice upon them that the epistle did not belong to the elders, but to the church. They were to be selective neither in the matter of what was read nor the individuals to whom it was read. One cannot resist the conviction that these words were written prophetically with regard to the times which, soon after the decease of the apostles, resulted in the officialdom in Christianity taking over the scriptures and arrogating to themselves the sole right, either of reading or of interpretation. Furthermore, in some of the ancient versions (from whence the same error in the KJV), the passage was perverted to read “all the holy brethren,” this device making a discrimination to the effect that only the holy brethren were to hear it read. Presumably, this was then interpreted to mean that only the orders of the religious should read it; and thus the common man was robbed of his access to this epistle and to all the word of God. William Tyndale was burned at the stake for challenging such a conception. The grace of our Lord Jesus Christ be with you … With these noble and characteristic words, Paul closed this beautiful and instructive epistle. Every line of it is a gem. It is rich with some of the most inspiring and comforting passages in all the Bible, and the voice of this letter is frequently sounded over the graves of the righteous in all generations. Fittingly, this final brief paragraph presents the Christian’s right to know, his right to read and understand the word of God. O Lord, blessed is thy holy word. Amen. ENDNOTE: [35] Peter E. Cousins, op. cit., p. 498.

“THE FIRST EPISTLE TO THE "

Chapter Five

IN THIS CHAPTER

1. To note the unexpected nature of the coming of the Lord, and how we should prepare for that event

2. To see what our responsibilities are toward those who are over us in the Lord, and what responsibilities we have to one another

3. To appreciate what the will of God is for us as it relates to joy, thanksgiving, and prayer

SUMMARY Continuing his apostolic instructions, Paul knows he does not need to write to the Thessalonians concerning the timing of the Lord’s coming, for they know full well that He will come as a thief in the night and with sudden destruction catch many people unexpectedly (1 Thessalonians 5:1-3). Such should not be the case for Christians, however, for they are “sons of light” and “sons of the day”; therefore they should watch and be sober, putting on the breastplate of faith and love, and having as a helmet the hope of their salvation (1 Thessalonians 5:4-8). Knowing that God has appointed them to obtain salvation through Jesus Christ, they know that whether dead or alive they will live with Christ. Through such hope they should therefore comfort and edify one another, just as they were doing (1 Thessalonians 5:9-11).

A series of exhortations follows. First, to recognize and esteem those who labor among them and are over them in the Lord, and to be at peace among themselves (1 Thessalonians 5:12-13). Then, exhortations related to our concern for one another, along with a call to rejoice always, to pray without ceasing, to give thanks in everything, to quench not the Spirit nor despise prophecies, yet testing all things, holding fast to what is good and abstaining from all that is evil (1 Thessalonians 5:14-22).

Paul concludes his epistle with a prayer for their sanctification as it relates to the coming of Christ, a reminder of the faithfulness of God, a plea for prayer in his behalf, and final instructions concerning greeting one another and having the epistle read to all the brethren. He signs off with a prayer for grace from the Lord Jesus in their behalf (1 Thessalonians 5:23-28).

OUTLINE

I. WALK IN LIGHT (1 Thessalonians 5:1-11)

A. FOR THE DAY OF THE LORD WILL COME AS A THIEF IN THE NIGHT (1 Thessalonians 5:1-4)

1. Concerning times and seasons, Paul did not need to write to them (1 Thessalonians 5:1)
2. They understood that the day of the Lord will come as a thief in the night (1 Thessalonians 5:2)
3. It will come unexpectedly upon many, and such will not escape (1 Thessalonians 5:3)
4. But they are not in darkness, so that day would overtake them as a thief (1 Thessalonians 5:4)

B. FOR WE ARE TO BE SONS OF LIGHT AND SONS OF THE DAY (1 Thessalonians 5:5-8)1. We are not to be of the night or of darkness (1 Thessalonians 5:5) 2. Therefore we must watch and be sober, unlike those who sleep and get drunk (1 Thessalonians 5:6-7) 3. Those of the day are to be sober, and properly attired by putting on… (1 Thessalonians 5:8) a. The breastplate of faith and love b. The hope of salvation as a helmet

C. FOR GOD HAS US TO (1 Thessalonians 5:9-11)1. He did not appoint us to wrath, but to obtain salvation through Jesus Christ (1 Thessalonians 5:9) 2. Who died for us, that whether dead or alive, we should live together with Him (1 Thessalonians 5:10) 3. Therefore we need to comfort and edify one another (1 Thessalonians 5:11)

II. WALK IN (1 Thessalonians 5:12-22)

A. WITH RESPECT TOWARD THOSE OVER US (1 Thessalonians 5:12-13)1. To recognize those… a. Who labor among us (1 Thessalonians 5:12 c) b. Who are over us in the Lord (1 Thessalonians 5:12 b) c. Who admonish us (1 Thessalonians 5:12 c) 2. To esteem them highly in love for their work’s sake (1 Thessalonians 5:13 a) 3. To be at peace among ourselves (1 Thessalonians 5:13 b)

B. WITH CONCERN FOR ONE ANOTHER (1 Thessalonians 5:14-15)1. Exhorted to… a. Warn those who are unruly (1 Thessalonians 5:14 a) b. Comfort the fainthearted (1 Thessalonians 5:14 b) c. Uphold the weak (1 Thessalonians 5:14 c) d. Be patient with all (1 Thessalonians 5:14 d) 2. To render not evil for evil to anyone (1 Thessalonians 5:15 a) 3. To always pursue what is good for yourselves and for all (1 Thessalonians 5:15 c)

C. WITH JOY, PRAYER AND (1 Thessalonians 5:16-18)1. Rejoicing always (1 Thessalonians 5:16) 2. Praying without ceasing (1 Thessalonians 5:17) 3. Giving thanks in everything (1 Thessalonians 5:18 a) – Which is God’s will for us in Christ Jesus (1 Thessalonians 5:18 b)

D. NOT THE SPIRIT, BUT STILL TESTING ALL THINGS (1 Thessalonians 5:19-22)1. They were not to quench the Spirit, nor despise prophesies (1 Thessalonians 5:19-20) 2. Yet they were to test all things; holding fast to that which is good, and abstaining from all forms of evil (1 Thessalonians 5:21-22)

III. REMARKS (1 Thessalonians 5:23-28)

A. A PRAYER FOR THEM (1 Thessalonians 5:23-24)1. That the God of peace sanctify them completely (1 Thessalonians 5:23 a) 2. That their whole spirit, soul, and body be preserved blameless at the coming of the Lord Jesus Christ (1 Thessalonians 5:23 b) 3. Reminding them that the One who calls them is faithful, who will also do it (1 Thessalonians 5:24)

B. A REQUEST FOR PRAYER IN HIS BEHALF (1 Thessalonians 5:25)

C. FINAL CHARGES (1 Thessalonians 5:26-27)

1. To greet all the brethren with a holy kiss (1 Thessalonians 5:26)2. That this epistle be read to all the brethren (1 Thessalonians 5:27)

D. FINAL OF GRACE FROM THE LORD JESUS (1 Thessalonians 5:28)

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?

• Walk in light (1 Thessalonians 5:1-11)
• Walk in obedience (1 Thessalonians 5:12-22)
• Concluding remarks (1 Thessalonians 5:23-28)

2. Concerning what did Paul feel no need to write to the Thessalonians? (1 Thessalonians 5:1)

• Times and seasons related to the coming of the Lord

3. What did they already know? (1 Thessalonians 5:2)

• That the day of the Lord will come as a thief in the night

4. What will people being saying when the Lord comes? (1 Thessalonians 5:3)

• “Peace and safety!”

5. What will come upon them when the Lord comes? Will they escape? (1 Thessalonians 5:3)

• Sudden destruction
• No

6. Why will the Day of the Lord not overtake Christians as a thief? (1 Thessalonians 5:4-5)

• They are not in darkness
• They are sons of light and sons of the day

7. What is our responsibility as “sons of light” and “sons of the day”? (1 Thessalonians 5:6)

• To watch and be sober

8. What are we to put on? (1 Thessalonians 5:8)

• The breastplate of faith and love
• The hope of salvation as a helmet

9. To what has God appointed us? (1 Thessalonians 5:9)

• To obtain salvation through our Lord Jesus Christ

10. Why did Jesus die for us? (1 Thessalonians 5:10)

• That whether we wake or sleep, we should live together with Him

11. What is our responsibility to one another in view of such things? (1 Thessalonians 5:11)

• To comfort each other and edify one another

12. What is our responsibility to those who labor among us and are over us in the Lord? (1 Thessalonians 5:12-13)

• To recognize them
• To esteem them highly in love for their work’s sake
• To be at peace among ourselves

13. What six charges did Paul give concerning those around us? (1 Thessalonians 5:14-15)

• Warn those who are unruly
• Comfort the fainthearted
• Uphold the weak
• Be patient with all
• See no one renders evil for evil to anyone
• Always pursue what is good both for yourselves and for all

14. What three things does Paul say is the will of God for us in Christ Jesus? (1 Thessalonians 5:16-18)

• Rejoice always
• Pray without ceasing
• In everything give thanks

15. What five admonitions does Paul give related to the Spirit and prophecies? (1 Thessalonians 5:19-22)

• Do not quench the Spirit
• Do not despise prophecies
• Test all things
• Hold fast what is good
• Abstain from every form of evil

16. For what two things does Paul pray in behalf of the Thessalonians? (1 Thessalonians 5:23)

• May the God of peace Himself sanctify them completely
• May their whole spirit, soul, and body be preserved blameless at the coming of the Lord

17. What assurance is there that God will do this? (1 Thessalonians 5:24)

• The God who calls them is faithful (dependable, trustworthy)

18. What two final admonitions does Paul give the Thessalonians? (1 Thessalonians 5:26-27)

• Greet all the brethren with a holy kiss
• To have this epistle read to all the brethren

19. What is Paul’s final benediction? (1 Thessalonians 5:28)

• The grace of our Lord Jesus Christ be with you. Amen.

Questions by E.M. Zerr On 1st Thessalonians 51. To what do times and seasons here refer? 2. Why not needful to write about it now? 3. What is meant by “day of the Lord” ? 4. Is Christ compared to a thief? 5. State the point of comparison. 6. Describe the state of mind at Christ’ s coming. 7. To what class of persons does this apply? 8. May Christians know the day of his coming? 9. Why will it not be to them as a thief ? 10. What the meaning of light and darkness here ? 11. Explain word sleep as used here. 12. Tell what is placed as different from it. 13. What is meaning of being sober? 14. Name the breastplate. 15. What part of the armor is hope? 16. State the purpose of God’ s appointment. 17. Explain “wake or sleep” in light of 4: 15-17. 18. How should these divine conclusions be used? 19. What persons are meant in 12th verse? 20. In what sense should they know them? 21. For what should they be held in esteem? 22. What condition among themselves will help? 23. State the attitude toward the unruly? 24. What is meant by the feebleminded ? 25. State the command against getting even. 26. How long should they rejoice? 27. What about prayer? 28. Will this give us time to sing? 29. For what must they be thankful? 30. How behave toward the Spirit ? 31. What must we not treat with contempt? 32. Hold fast what things? 33. Must abstain from how many kinds of evil ? 34. Name the parts of our being. 35. May we be wholly sanctified ? 36. From what source must it come? 37. How should the human trio be preserved? 38. What is the preserving agent? 39. Can the body think or have desire ? 40. In what way may it be blamed ? 41. How long was this preservation to continue ? 42. Why not beyond that? 43. What will God’ s actions in the case be? 44. State Paul’ s frequent request as repeated here. 45. Repeat the direction about salutation? 46. Does this start any new custom ? 47. In what does the apostolic command consist ? 48. What command given as to this epistle ? 49. Why give the charge by the Lord? 50. Whose favor is wished upon them in conclusion

1 Thessalonians 5:1

1 Thessalonians 5:1. Times and seasons refer to the events described in the closing verses of the preceding chapter, namely, the second coming of Christ and the resurrection. No need that I write. Paul could not write the date of these events for no one but God knows that (Matthew 24:36). Neither was there any need to write as a warning, if they are living as they should, for in that case they would be prepared to meet Him when the day arrived. (See verse 4.)

1 Thessalonians 5:2

1 Thessalonians 5:2. Jesus had taught the world that His second coming would not be announced beforehand (Matthew 24:42-44). There could be no advantage for the faithful disciples to know the exact date when Jesus is to come. In truth, it might be an incentive to carelessness if they knew the date, for they would act on the impression that “there is plenty of time yet.” As a theif in the night applies to the arrival of the day of the Lord, and not a comparison of the Lord himself. A thief does not give any information of his plans, neither will there be any previous announcement of the coming of the last day.

1 Thessalonians 5:3

1 Thessalonians 5:3. Shall say, peace and safety is a figurative expression, representing the state of indifference that the people of the world will be indulging regarding the day of judgment. They will have scorned the warnings of the Lord, spoken to them through the teaching of the Word, and settled themselves in the false peace and safety of their life of sin. The pangs of a woman with child are sharp and sudden, throwing her into a state of fear or dread that can be fully uderstood only by one who personally has such an experience. (See Psalms 48:6; Jeremiah 6 Jeremiah 24 Jeremiah 49:24.) Paul uses it to illustrate the terrible state of mind into wich the hordes of sinners will be thrown when they suddenly realize that they are faced with the doom of the judgment day. Shall not escape. When that awful day comes, it will be impossible to find a hiding place from the Ix rath of God, for the earth and all things therein will be melting with fervent heat, leaving them in the grasp of Him whose righteous law they have despised. (See 2 Peter 3:10.)

1 Thessalonians 5:4

1 Thessalonians 5:4. Not in darkness. The brethren had been warned of the surety of the coming of Christ, although the time was not known. They had manifested confidence in the apostolic teaching by accepting it and living according to its precepts; in this sense they were not in the dark to be surprised as by a thief.

1 Thessalonians 5:5

1 Thessalonians 5:5. Light and day are figurative names for the truth, and are opposite night and darkness.

1 Thessalonians 5:6

1 Thessalonians 5:6. The hours of night are the natural ones for sleeping in the temporal realm. By the same token, the disciples were expected not to be asleep (indifferent) concerning these spiritual matters, since they were living in the light and day of the truth. They should watch (be on the alert) and be sober, which means to be thoughtful and take life seriously.

1 Thessalonians 5:7

1 Thessalonians 5:7. Those who sleep (are indifferent) are in the night of spiritual darkness, which means they are lacking in understanding of the things that concern their soul. But that shortage of knowledge is not the Lord’s fault, for He has offered full opportunity for the necessary information. Druken in the night. With the increase of indulgence in intoxicating drink, this phrase would not have the same application as in former times. When there was such an ‘abhorrence for the practice that most people literally chose the cover of darkness for the shameful vice. (See Acts 2:15.) The principle is true, also, in the spiritual realm, for those who hate the truth, prefer to shun the investigation of their teaching.

1 Thessalonians 5:8

1 Thessalonians 5:8. Who are of the day is the opposite to the ones who sleep in the preceding verse, meaning that they have taken advantage of the light of truth that has been offered by the Lord. Paul exhorts all such to make good their advantage and their profession, by being sober which means to be seriously minded concerning the great affairs of the soul. The parts of a soldier’s equipment are mentioned with greater detail in Ephe-sians 6:11-17, taken from those used by the Roman soldier. The breastplate was a piece made of metal, covering the body from the neck to the hips, thus protecting the heart and other vital parts of the body. No greater protection can be provided a Christian than his faith in the Lord and his love for his brother.

The former will prevent him from going into error, since faith comes by the word of God (Romans 10:17), and the latter will keep him from making the fatal mistake of harming his brother. The helmet was a cap for the protection of the head. A Christian can face any foe and even rejoice in the presence of death, if he has the hope of salvation in his heart.

1 Thessalonians 5:9

1 Thessalonians 5:9. Not appointed us to wrath. If people come under the wrath of God, it is not because He prepared them for that purpose. Instead, the plan of the Lord is that men might be saved through the Lord Jesus Christ. The cause why the wrath of God comes on men and women Is shown in Ephesians 5:6 and Colossians 3:5-6.

1 Thessalonians 5:10

1 Thessalonians 5:10. Christ showed his interest in the salvation of man in that He was willing to die for him. Wake or sleep means alive or dead when Jesus comes. (See 1 Corinthians 15:51; 1 Thessalonians 4:1547.) Live together with him will take place after the second coming of Christ and the resurrection. referred to in the last-named passage.

1 Thessalonians 5:11

1 Thessalonians 5:11. Comfort yourselves is the same exhortation that is stated in 1 Thessalonians 4:18. To edify one another means to build each other up in the faith by mutual support in spiritual instruction. These brethren had been doing this, hence the instruction of Paul is not a complaint against them, but rather an encouraging word for them to ccntinue in the good work.

1 Thessalonians 5:12

1 Thessalonians 5:12. Know is from EIDO, and Thayer defines it in this passage to mean, “to have re’ard for one, cherish, pay attention to,” Labor among you is indefinite and could refer to any friends of truth if nothing specific had been added by the apostle. But he shows of whom he is speaking by the words over you in the Lord. Acts 20:17 Acts 20:28 and 1 Peter 5:1-2 plainly teaches that the elders are the ones who have rule over the congregations. Admonish you Is one of the ditties of the elders, and they do it for the sake of the souls of the flock (Hebrews 13:17).

1 Thessalonians 5:13

1 Thessalonians 5:13. To esteem them has about the same meaning as to “have regard for” as defined in the preceding verse. Be at peace among yourselves. If the members of a congregation would always endeavor to “keep the unity of the Spirit in the bond of peace” (Ephesians 4:3), it would simplify and lighten the task of the elders in their rulership.

1 Thessalonians 5:14

1 Thessalonians 5:14. To warn always implies a possible danger or unpleasant experience; and since it is the unruly (disorderly) who are warned, it denotes that the unpleasant experience would be brought on them by their own conduct. The unpleasant experience might consist either of disciplinary action by the church (2 Thessalonians 3:6), or the sentence of punishment at the last day (Matthew 25:4 G), or both. Feebleminded does not mean folks who are irresponsible mentally, for such would not be in the church. The word means “faint-hearted” according to Thayer; disciples who are inclined to be easily discouraged in the presence of trial. Support the weak. Some members have less ability than others. and Paul would have the stronger ones to support them. (See Romans 15:1.) In all the various conditions of human society, it is a gracious attitude to be patient or long-suffering.

1 Thessalonians 5:15

1 Thessalonians 5:15. See that none render is the same as saying “let none render” evil for evil. The so-called golden rule (Matthew 7:12), and Paul’s teaching in Romans 12:21 also will agree with the present verse. Follow that which is good is opposite rendering evil for evil. This kind of conduct was to be practiced among the disciples, and also was to be done toward all others. A Christian does not have the right to return evil for evil at all, whether to his brethren or to men of the world.

1 Thessalonians 5:16

1 Thessalonians 5:16. Rejoice evermore. We need to look elsewhere to learn what it is that Christians may and may not rejoice in. (See Romans 5:2; 1 Corinthians 13:6.)

1 Thessalonians 5:17

1 Thessalonians 5:17. Pray without ceasing. This would not mean that Christians are to spend every minute of their waking hours in prayer, for that would not leave them any time for other duties. It means for them never to cease being praying disciples, in the same sense we would say a man should not cease to partake of food or he would die.

1 Thessalonians 5:18

1 Thessalonians 5:18. This verse gives one specific form of prayer, namely, giving of thanks for every thing. Of course it means things that are good, and we should give thanks to God for them, since all such gifts come from Him (James 1:17). Paul is still more specific in 1 Timothy 4:5, where he shows we should give thanks to God for our food. Since this is the will of God, it follows that if disciples fail to give thanks for their necessities of life, they are failing to do the will of the Father.

1 Thessalonians 5:19

1 Thessalonians 5:19. Quench is from SBENNLI, which Thayer defines, “to suppress, stifle.” The Spirit guided the writers of the New Testament (John 16:13), hence to quench or try to hinder the word of God would be to quench the Spirit.

1 Thessalonians 5:20

1 Thessalonians 5:20. To despise means to be little or treat with indifference. Prophesyings refers to the speeches of the inspired prophets in the church in those days. Sometimes such were predictions of events still in the future, and at other times they consisted of exhortation and edification (1 Corinthians 14:3). Verses 21-24 of the same chapter would indicate the importance Paul attached to proph-esyings, and hence. why he exhorted the Thessalonians not to treat them with indifference.

1 Thessalonians 5:21

1 Thessalonians 5:21. Prove is from , which Thayer defines at this place as follows: “To test, examine, prove, scrutinize,” and he explains, “to see whether a thing be genuine or not.” The passage applies to the various doctrines that were being offered by the teachers in religion. Disciples were warned not to take the mere word of any stranger, but to test his teaching by comparing it with the truths that had been delivered to them by inspired men. The same kind of warning is given in 1 John 4:1-2. After the disciples have applied the scripture test, they are to accept and hold fast to everything that passes inspection.

1 Thessalonians 5:22

1 Thessalonians 5:22. Abstain is from APECHO, which Thayer defines in this passage, “to hold one’s self off, abstain.” Hence it means that we should wholly refrain from the thing being considered. Appearance is from EIDOS, and in the present passage is defined by Thayer with the simple words, “form, kind,” and he explains it to mean, “every kind of evil or wrong.” Robinson defines it, “form, manner, kind.” It therefore does not mean “resemblance of evil” as a popular theory claims. It is true the scriptures elsewhere teach that Christians should not indulge in anything that is doubtful or that might possibly be wrong, but that is not the meaning of our present verse. Nor does this explanation lessen the responsibilities of Christians in avoiding evil, as some fear, but rather does it make it more strict and far-reaching. Some professed disciples would cheerfully give up a number of evil practices, but insist on retaining some others on the ground that they are not in the same class, or that they are not as bad a “kind” of evil as the others.

Our passage allows no distinction to be made between the so-called worse and lesser of evils. They are all–“every kind”–forbidden to Christians.

1 Thessalonians 5:23

1 Thessalonians 5:23. Every good thing is of God, but he is here said to be of peace because that is an outstanding result of being wholly sanctified. The word means to be devoted to the service of God, and such a condition is accomplished by the word of God (John 17:17). As a general statement, the rest of this verse is a prayer of Paul that the entire being of the brethren be kept blameless, which means in obedience to the truth of God that has sanctified them, and that such a condition would exist until Christ comes again. Spirit and soul and body. This is the only place in the Bible where the three parts of the human being are named in one sentence.

There is not much difference between the first two, for they are used interchangeably at various places in the sacred writings. However, since Paul uses them together in the present passage, there must be some difference, although they both refer to the inner or immaterial part of man, in contrast with the material or bodily part. Genesis 2:7 states the origin of the body and soul of man. But God did not stop with the creation of those two parts. Zechariah 12:1 states that God formed the spirit of man within him, thus completing the three parts of the human being. From the forgoing considerations, I will give to the readers the three parts of man as follows: The body is that part that is composed of the ground, made in the form of an animal (not a vegetable or mineral); the soul is the part that makes him a living animal; the spirit is the part that makes him a human, living animal.

It should be added that God intended this being to have an endless existence, beginning with his stay on the earth, during which he was to be given opportunity to serve his Creator intelligently and spiritually. Because of this exalted purpose, God gave to this being a superior personality over all other living creatures, both as to his material and to his immaterial formation.

1 Thessalonians 5:24

1 Thessalonians 5:24. We usually think of the term faithful as applying to one who is true and obedient to another unto whom he is obligated. Yet it would not be appropriate to regard the Lord in that light; hence it means that He will make good all of the promises he has made to man. Such promises were made when He called man by the Gospel and promised him spiritual benefits in this life, and endless joys in the life to come. Who also will do it. God not only has always been faithful, but always will be.

1 Thessalonians 5:25

1 Thessalonians 5:25. It is interesting that the apostle Paul felt the need for the prayers of the brethren, although he was an inspired man. That was because inspiration was not any special protection against misconduct in one’s personal life; it guaranteed only that he would not make any mistake in his teaching. An inspired man could go wrong in his life, even though he had done his duty in his teaching (1 Corinthians 9:27).

1 Thessalonians 5:26

1 Thessalonians 5:26. Paul was not starting any custom by this command. The salutation of a kiss was a common one in that age, and still is in some countries. The emphasis should be placed on the word holy, and the thought is for the brethren to be sincere when they greet each other.

1 Thessalonians 5:27

1 Thessalonians 5:27. There were no duplicating devices known in old times, whereby multiple copies of an epistle could be made and sent to all individuals of a congregation. The inspired documents were sent in care of some responsible person, who was expected to see that the other members would learn of their contents; hence the command to read this epistle to them. Holy brethren simply means righteous men and women of the congregation, since holiness and righteousness are names for the same quality.

1 Thessalonians 5:28

1 Thessalonians 5:28. Grace is the unmerited favor of Christ, which Paul wishes for the Thessalonians. It was a benediction with which he closed most of his epistles.