King James Version
1 Thessalonians 5
28 verses with commentary
The Day of the Lord
But of the times and the seasons, brethren, ye have no need that I write unto you.
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<strong>But of the times and the seasons, brethren, ye have no need that I write unto you</strong>—<em>peri de tōn chronōn kai tōn kairōn, adelphoi, ou chreian echete hymin graphesthai</em> (περὶ δὲ τῶν χρόνων καὶ τῶν καιρῶν, ἀδελφοί, οὐ χρείαν ἔχετε ὑμῖν γράφεσθαι). Paul transitions from rapture comfort (4:13-18) to day of the Lord warning (5:1-11). <em>Chronoi kai kairoi</em> (χρόνοι καὶ καιροί,...
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V.
(1) **But of the times.**—The fourth subject of instruction; the bearing of the doctrine of the Advent upon the Christian’s own life. “Times and seasons” is a Hebraism, and in the original, the *second* word, not the first, is the more explicit: we should say, “About day and hour.” The plural seems to mean the different periods at which men might conceive the Advent likely to come.
**Ye have no...
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**11. If by any means--**not implying uncertainty of the issue, but the earnestness of the struggle of faith (1Co 9:26, 27), and the urgent need of jealous self-watchfulness (1Co 10:12).
**attain unto the resurrection of the dead--**The oldest manuscripts read, "the resurrection from (out of) the dead," namely, the first resurrection; that of believers at Christ's coming (1Co 15:23; 1Th 4:15; Re...
Read full commentary →For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.
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<strong>For yourselves know perfectly that the day of the Lord so cometh as a thief in the night</strong>—<em>autoi gar akribōs oidate hoti hēmera Kyriou hōs kleptēs en nykti houtōs erchetai</em> (αὐτοὶ γὰρ ἀκριβῶς οἴδατε ὅτι ἡμέρα Κυρίου ὡς κλέπτης ἐν νυκτὶ οὕτως ἔρχεται). <em>Akribōs</em> (ἀκριβῶς, 'accurately/perfectly') indicates thorough prior teaching. <em>Hēmera Kyriou</em> (ἡμέρα Κυρίου, '...
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(2) **Know** **perfectly.**—Or, *accurately.* There is something of an *oxymoron* (see Note on 1Thessalonians 4:11) here. “I need not tell you about the time, for you know to a nicety—not the hour of Christ’s coming, but—the utter uncertainty respecting it.” The word shows at the same time with what scrupulous care St. Paul had instructed them on this topic.
**The day of the Lord.**—Here “the Lord...
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12. Translate, "Not that I," &c. (I do not wish to be understood as saying that, &c.).
**attained--**"obtained," namely, a perfect knowledge of Christ, and of the power of His death, and fellowship of His sufferings, and a conformity to His death.
**either were already perfect--**"or am already perfected," that is, crowned with the garland of victory, my course completed, and perfectio...
Read full commentary →For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child ; and they shall not escape.
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<strong>For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape</strong>—<em>hotan legōsin, Eirēnē kai asphaleia, tote aiphnidios autois ephistatai olethros hōsper hē ōdin tē en gastri echousē, kai ou mē ekphygōsin</em> (ὅταν λέγωσιν, Εἰρήνη καὶ ἀσφάλεια, τότε αἰφνίδιος αὐτοῖς ἐφίσταται ὄλεθρος ὥσπερ ἡ ὠδὶν ...
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(3) **They.**—Quite vague and general, like the French *on.* The plural is so used frequently in St. Luke (Luke 12:11; Luke 12:20, margin; Luke 16:9, probably; Luke 23:29-31). Of course, however, no *Christian* could say so, for they are ever on the watch, so that “they” will mean “the world.” The word “for” at the beginning of the verse should (according to the best MSS.) be struck out—the abrupt...
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**13. I--**whatever others count as to themselves. He who counts himself perfect, must deceive himself by calling sin infirmity (1Jo 1:8); at the same time, each must aim at perfection, to be a Christian at all (Mt 5:48).
**forgetting those things ... behind--**Looking back is sure to end in going back (Lu 9:62): So Lot's wife (Lu 17:32). If in stemming a current we cease pulling the oar against...
Read full commentary →But ye, brethren, are not in darkness, that that day should overtake you as a thief.
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<strong>But ye, brethren, are not in darkness, that that day should overtake you as a thief</strong>—<em>hymeis de, adelphoi, ouk este en skotei, hina hē hēmera hymas hōs kleptēs katalabē</em> (ὑμεῖς δέ, ἀδελφοί, οὐκ ἐστὲ ἐν σκότει, ἵνα ἡ ἡμέρα ὑμᾶς ὡς κλέπτης καταλάβῃ). Sharp contrast: unbelievers caught by surprise (v. 3), but believers aren't <em>en skotei</em> (ἐν σκότει, 'in darkness'). <em>S...
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(4) **But ye.**—“Though the world (which lieth in darkness) may be surprised at the coming of the Day, you, members of the Church, living in the light, cannot be surprised.” The words “in darkness” seem to be suggested by the mention of “night” in 1Thessalonians 5:2; and the chief thought (as the succeeding verses show) is that of supineness, inattention, torpor, not so much either ignorance or si...
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**14. high calling--**literally, "the calling that is above" (Ga 4:26; Col 3:1): "the heavenly calling" (He 3:1). "The prize" is "the crown of righteousness" (1Co 9:24; 2Ti 4:8). Re 2:10, "crown of life." 1Pe 5:4, "a crown of glory that fadeth not away." "The high," or "heavenly calling," is not restricted, as Alford thinks, to Paul's own calling as an apostle by the summons of God from heaven; bu...
Read full commentary →Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.
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<strong>Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness</strong>—<em>pantes gar hymeis huioi phōtos este kai huioi hēmeras; ouk esmen nyktos oude skotous</em> (πάντες γὰρ ὑμεῖς υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας· οὐκ ἐσμὲν νυκτὸς οὐδὲ σκότους). <em>Huioi phōtos</em> (υἱοὶ φωτός, 'sons of light') and <em>huioi hēmeras</em> (υἱοὶ ἡμέρας, 'sons of ...
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(5) **Ye are all.**—St. Paul recognises 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.
**Children of light.**—The expression is an enthusiastic Hebrew poetical...
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**15. therefore--**resuming Php 3:3. "As many of us then, as are perfect," that is, full grown (no longer "babes") in the Christian life (Php 3:3, "worshipping God in the Spirit, and having no confidence in the flesh"), 1Co 2:6, fully established in things of God. Here, by "perfect," he means one fully fit for running [Bengel]; knowing and complying with the laws of the course (2Ti 2:5). Though "p...
Read full commentary →Therefore let us not sleep, as do others; but let us watch and be sober.
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<strong>Therefore let us not sleep, as do others; but let us watch and be sober</strong>—<em>ara oun mē katheudōmen hōs hoi loipoi, alla grēgorōmen kai nēphōmen</em> (ἄρα οὖν μὴ καθεύδωμεν ὡς οἱ λοιποί, ἀλλὰ γρηγορῶμεν καὶ νήφωμεν). <em>Ara oun</em> (ἄρα οὖν, 'therefore') draws ethical conclusion from theological truth (vv. 4-5). Since we're light-children, we must live accordingly. <em>Katheudō</...
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(6) **Let us not sleep.**—The metaphor here expresses not so much actual sin (Ephesians 5:14) as carelessness in spiritual and moral things. “Let *us* not say, ‘Peace and safety,’ and resign ourselves to indifference about Christ’s coming.” St. Paul (as always) indicates that it was possible for “children of light” to be converted back into “children of darkness.”
**Others.**—Rather, *the rest, *a...
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16. The expectation of a new revelation is not to make you less careful in walking according to whatever degree of knowledge of divine things and perfection you have already attained. God makes further revelations to those who walk up to the revelations they already have (Ho 6:3).
**rule, let us mind the same thing--**omitted in the oldest manuscripts. Perhaps partly inserted from Ga 6:16, and P...
Read full commentary →For they that sleep sleep in the night; and they that be drunken are drunken in the night.
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<strong>For they that sleep sleep in the night; and they that be drunken are drunken in the night</strong>—<em>hoi gar kathedontes nyktos katheudousin, kai hoi methyskomenoi nyktos methyousin</em> (οἱ γὰρ καθεύδοντες νυκτὸς καθεύδουσιν, καὶ οἱ μεθυσκόμενοι νυκτὸς μεθύουσιν). Paul extends the metaphor: sleeping and drunkenness belong to night (darkness, evil, ignorance). <em>Nyx</em> (νύξ, 'night')...
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(7) **They that sleep. . . .**—As the connection of sleep with night has already been sufficiently worked out, and is not touched upon again in 1Thessalonians 5:8, the first clause seems only to be inserted for the sake of bringing out the second, and to justify the sudden introduction of the words, “and be sober.” It may thus be paraphrased: “I say, ‘and be sober too,’ for as they that sleep in t...
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**17. followers--**Greek, "imitators together."
**of me--**as I am an imitator of Christ (1Co 11:1): Imitate me no farther than as I imitate Christ. Or as Bengel "My fellow imitators of God" or "Christ"; "imitators of Christ together with me" (see on Php 2:22; Ep 5:1).
**mark--**for imitation.
**which walk so as ye have us for an ensample--**In English Version of the former clause, the trans...
Read full commentary →But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.
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<strong>But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation</strong>—<em>hēmeis de hēmeras ontes nēphōmen, endysamenoi thōraka pisteōs kai agapēs kai perikephalaian elpida sōtērias</em> (ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν, ἐνδυσάμενοι θώρακα πίστεως καὶ ἀγάπης καὶ περικεφαλαίαν ἐλπίδα σωτηρίας). Military metaphor: Roman soldie...
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(8) **Putting on.**—A curiously abrupt transition, suggested by the sober vigilance just advocated. The Christian must be careful to watch, not only because the Lord is coming back at some unexpected hour, but also because there are enemies all round. He is not only the *porter, *sitting up to let his Lord in at any hour when He may return from the wedding (Mark 13:34; Luke 12:36), but the soldier...
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**18. many walk--**in such a manner. Follow not evildoers, because they are "many" (Ex 23:2). Their numbers are rather a presumption against their being Christ's "little flock" (Lu 12:32).
**often--**There is need of constant warning.
**weeping--**(Ro 9:2). A hard tone in speaking of the inconsistencies of professors is the very opposite of Paul's spirit, and David's (Psa 119:136), and Jeremia...
Read full commentary →For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,
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<strong>For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ</strong>—<em>hoti ouk etheto hēmas ho Theos eis orgēn alla eis peripoiēsin sōtērias dia tou Kyriou hēmōn Iēsou Christou</em> (ὅτι οὐκ ἔθετο ἡμᾶς ὁ Θεὸς εἰς ὀργὴν ἀλλὰ εἰς περιποίησιν σωτηρίας διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ). <em>Etheto</em> (ἔθετο, aorist of <em>tithēmi</em>, 'to place/appoint') ind...
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(9) **For.**—This is not the reason for being watchful, but for being hopeful of salvation. The image of the soldier is abandoned’ as suddenly as it was introduced.
**Hath not appointed.**—Rather, *did not appoint, *referring to some mysterious moment of God’s eternal counsels, when He fixed His predestination of us—whether the moment of creative thought, or of sending the gospel to us. The “wrath...
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**19. destruction--**everlasting at Christ's coming. Php 1:28, "perdition"; the opposite word is "Saviour" (Php 3:20).
**end--**fixed doom.
**whose god is their belly--**(Ro 16:18); hereafter to be destroyed by God (1Co 6:13). In contrast to our "body" (Php 3:21), which our God, the Lord Jesus, shall "fashion like unto His glorious body." Their belly is now pampered, our body now wasted; then ...
Read full commentary →Who died for us, that, whether we wake or sleep, we should live together with him.
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<strong>Who died for us, that, whether we wake or sleep, we should live together with him</strong>—<em>tou apothanontos hyper hēmōn, hina eite grēgorōmen eite katheudōmen hama syn autō zēsōmen</em> (τοῦ ἀποθανόντος ὑπὲρ ἡμῶν, ἵνα εἴτε γρηγορῶμεν εἴτε καθεύδωμεν ἅμα σὺν αὐτῷ ζήσωμεν). Christ <em>apothanontos hyper hēmōn</em> (ἀποθανόντος ὑπὲρ ἡμῶν, 'died for us')—substitutionary atonement: Christ d...
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(10) **Who died for us.**—Not a mere pious recollection of a fact which has nothing to do with the context, but an account of the way by which Christ made it possible for us to set about earning salvation. What a blessed privilege a Christian’s life of labour must be, if it alone—to say nothing of the “salvation” at the end—cost such a price!
**Whether we wake or sleep.**—The mention of Christ’s d...
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**20. our conversation--**rather, "our state" or "country"; our citizenship: our life as citizens. We are but pilgrims on earth; how then should we "mind earthly things?" (Php 3:19; He 11:9, 10, 13-16). Roman citizenship was then highly prized; how much more should the heavenly citizenship (Ac 22:28; compare Lu 10:20)?
**is--**Greek, "has its existence."
**in heaven--**Greek, "in the heavens."...
Read full commentary →Wherefore comfort yourselves together, and edify one another, even as also ye do. comfort: or, exhort
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<strong>Wherefore comfort yourselves together, and edify one another, even as also ye do</strong>—<em>dio parakaleite allēlous kai oikodomeite heis ton hena, kathōs kai poieite</em> (διὸ παρακαλεῖτε ἀλλήλους καὶ οἰκοδομεῖτε εἷς τὸν ἕνα, καθὼς καὶ ποιεῖτε). <em>Dio</em> (διό, 'therefore') draws practical conclusion from theological teaching (vv. 1-10). <em>Parakaleite allēlous</em> (παρακαλεῖτε ἀλλ...
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(11) **Comfort.**—Rightly translated. St. Paul is here catching up once more the thought of 1Thessalonians 4:18. They are to comfort one another about their communion with the dead who live in Christ; but perhaps the word also involves the comfort to be imparted by the thought of predestination to earn salvation. The command to “Edify one another” certainly refers to the instruction given in 1Thes...
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21. Greek, "Who shall transfigure the body of our humiliation (namely, in which our humiliation has place, 2Co 4:10; Ep 2:19; 2Ti 2:12), that it may be conformed unto the body of His glory (namely, in which His glory is manifested), according to the effectual working whereby," &c. Not only shall He come as our "Saviour," but also as our Glorifier.
**even--**not only to make the body like His...
Read full commentary →Final Instructions and Exhortations
And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you;
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<strong>And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you</strong>—<em>erōtōmen de hymas, adelphoi, eidenai tous kopiōntas en hymin kai proistamenous hymōn en Kyriō kai nouthetountas hymas</em> (ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, εἰδέναι τοὺς κοπιῶντας ἐν ὑμῖν καὶ προϊσταμένους ὑμῶν ἐν Κυρίῳ καὶ νουθετοῦντας ὑμᾶς). Paul transitions to church ...
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(12) We now come to minor details of instruction, no doubt suggested by observation of manifest defects in the Thessalonian Church. These details show us still further the mixture of restless ungoverned zeal with gloomy forebodings and discontents.
**To know them which labour.**—A command to enter into the spirit of ecclesiastical discipline. The persons meant are not simply the hard-working laity...
Read full commentary →And to esteem them very highly in love for their work's sake. And be at peace among yourselves.
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<strong>And to esteem them very highly in love for their work's sake. And be at peace among yourselves</strong>—<em>kai hēgeisthai autous hyperekperissou en agapē dia to ergon autōn. eirēneuete en heautois</em> (καὶ ἡγεῖσθαι αὐτοὺς ὑπερεκπερισσοῦ ἐν ἀγάπῃ διὰ τὸ ἔργον αὐτῶν. εἰρηνεύετε ἐν ἑαυτοῖς). <em>Hēgeisthai autous hyperekperissou en agapē</em> (ἡγεῖσθαι αὐτοὺς ὑπερεκπερισσοῦ ἐν ἀγάπῃ, 'estee...
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(13) **Very highly in love.**—The original here is difficult; but it seems best, with most good commentators, ancient and modern, to construe “in love” with “esteem,” and to make “very highly” (a very enthusiastic word in the Greek) an expletive attached to “in love,” implying “hold in a most extraordinary degree of love.” The bond which binds the Christian community to their directors is not to b...
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CHAPTER 4 Php 4:1-23. Exhortations: Thanks for the Supply from Philippi:
Greeting; and Closing Benediction.
1. "Wherefore"; since we have such a glorious hope (Php 3:20, 21).
**dearly beloved--**repeated again at the close of the verse, implying that his great love to them should be a motive to their obedience.
**longed for--**"yearned after" in your absence (Php 1:8).
**crown--**in the ...
Read full commentary →Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. exhort: or, beseech unruly: or, disorderly
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<strong>Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men</strong>—<em>parakaloumen de hymas, adelphoi, noutheteite tous ataktous, paramytheisthe tous oligopsychous, antechesthe tōn asthenōn, makrothymeite pros pantas</em> (παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, νουθετεῖτε τοὺς ἀτάκτους, παραμυθεῖσθε τοὺς ὀλιγοψύχους, ἀντέχεσθε τῶ...
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(14) **Now we exhort you, brethren.**—Rather *and* than *now.* The writers turn to the presbytery, and explain their duty in the administration of discipline to the flock. The flock will be more apt to receive the discipline when they see with what apostolic authority their pastors are armed. Several special parts of the clerical office are then enumerated.
**Warn.**—The same Greek word as “admoni...
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2. Euodia and Syntyche were two women who seem to have been at variance; probably deaconesses of the church. He repeats, "I beseech," as if he would admonish each separately, and with the utmost impartiality.
**in the Lord--**the true element of Christian union; for those "in the Lord" by faith to be at variance, is an utter inconsistency.
See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men.
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<strong>See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men</strong>—<em>horate mē tis kakon anti kakou tini apodō, alla pantote to agathon diōkete kai eis allēlous kai eis pantas</em> (ὁρᾶτε μή τις κακὸν ἀντὶ κακοῦ τινι ἀποδῷ, ἀλλὰ πάντοτε τὸ ἀγαθὸν διώκετε καὶ εἰς ἀλλήλους καὶ εἰς πάντας). <em>Horate mē</em> (ὁρᾶτε μή, 'see t...
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(15) **See that.**—The exhortation is given to those who have the authority to *oversee* the Church (Acts 19:28; 1Peter 5:2).
**None render evil for evil.**—Like the prohibition of fornication, abstinence from revenge is practically a new thought for Greeks, among whom feuds were frequent and undying. (Comp. Romans 1:31; Titus 3:3.)
**That which is good**—*i.e.*, that which is *kind.* (See Note on...
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**3. And--**Greek, "Yea."
**true yoke-fellow--**yoked with me in the same Gospel yoke (Mt 11:29, 30; compare 1Ti 5:17, 18). Either Timothy, Silas (Ac 15:40; 16:19, at Philippi), or the chief bishop of Philippi. Or else the Greek, "Sunzugus," or "Synzygus," is a proper name: "Who art truly, as thy name means, a yoke-fellow." Certainly not Paul's wife, as 1Co 9:5 implies he had none.
**help thos...
Read full commentary →Rejoice evermore.
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<strong>Rejoice evermore</strong>—<em>pantote chairete</em> (πάντοτε χαίρετε, 'always rejoice'). This is the Bible's shortest verse in Greek (two words), yet contains profound command. <em>Pantote</em> (πάντοτε, 'always') removes circumstantial limitations—rejoice in prosperity and adversity, health and sickness, freedom and persecution. <em>Chairō</em> (χαίρω, 'to rejoice') isn't mere happiness (...
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(16) **Rejoice evermore.**—The remaining commands are more simply spiritual, and hardly form part of the same paragraph as 1Thessalonians 5:12-15, which related to discipline; though from 1Thessalonians 5:19 *et seq.* we see that St. Paul was still addressing the Church in its corporate capacity, not only the individual members. The Christian who remains in sadness and depression really breaks a c...
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4. (Is 61:10.)
**alway--**even amidst the afflictions now distressing you (Php 1:28-30).
**again--**as he had already said, "Rejoice" (Php 3:1). Joy is the predominant feature of the Epistle.
**I say--**Greek, rather, "I will say."
Pray without ceasing.
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<strong>Pray without ceasing</strong>—<em>adialeiptōs proseuchesthe</em> (ἀδιαλείπτως προσεύχεσθε, 'unceasingly pray'). <em>Adialeiptōs</em> (ἀδιαλείπτως) means 'without intermission, constantly.' This can't mean 24/7 verbal prayer (which would prevent work, sleep, etc.) but rather attitude of continual communion with God. Paul modeled this: 'night and day praying exceedingly' (3:10), 'we give tha...
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(17) **Pray without ceasing.**—Theophylact well says, “This shows the way to ‘rejoice always’—to wit, incessant prayer and eucharist, for he that has accustomed himself to hold converse with God, and to give thanks to Him over everything that happens as happening well, will evidently have unbroken joy.” Though a man cannot be incessantly praying in words, the mind may be held continuously in an at...
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**5. moderation--**from a Greek root, "to yield," whence yieldingness [Trench]; or from a root, "it is fitting," whence "reasonableness of dealing" [Alford], that considerateness for others, not urging one's own rights to the uttermost, but waiving a part, and thereby rectifying the injustices of justice. The archetype of this grace is God, who presses not the strictness of His law against us as w...
Read full commentary →In every thing give thanks: for this is the will of God in Christ Jesus concerning you.
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<strong>In every thing give thanks: for this is the will of God in Christ Jesus concerning you</strong>—<em>en panti euchareisteite; touto gar thelēma Theou en Christō Iēsou eis hymas</em> (ἐν παντὶ εὐχαριστεῖτε· τοῦτο γὰρ θέλημα Θεοῦ ἐν Χριστῷ Ἰησοῦ εἰς ὑμᾶς). <em>En panti</em> (ἐν παντί, 'in everything') is comprehensive—not 'for everything' (suggesting thanksgiving for sin or evil) but 'in ever...
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(18) **In every thing give thanks.**—To the Christian who really trusts his Father’s providence, and believes that his prayers are heard, every moment’s occurrence will be just that which he has prayed for—the fulfilment of our Father’s will. It is for this reason that thanksgiving is so inseparably joined with prayer. (See Philippians 4:6; Colossians 4:2.)
**This is the will of God**—*i.e., *that...
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6. Translate, "Be anxious about nothing." Care and prayer are as mutually opposed as fire and water [Bengel].
**by prayer and supplication--**Greek, "by the prayer and the supplication" appropriate to each case [Alford]. Prayer for blessings; and the general term. Supplication, to avert ills; a special term, suppliant entreaty (see on Ep 6:18).
**thanksgiving--**for every event, prosperity and...
Read full commentary →Quench not the Spirit.
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<strong>Quench not the Spirit</strong>—<em>to pneuma mē sbennyte</em> (τὸ πνεῦμα μὴ σβέννυτε, 'the Spirit do not quench'). <em>Sbennymi</em> (σβέννυμι, 'to quench/extinguish') is used of putting out fires—firefighters 'quench' flames. The Holy Spirit is likened to fire (Acts 2:3; Matt 3:11)—purifying, illuminating, energizing. Believers can 'quench' (suppress, stifle, extinguish) the Spirit's work...
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(19) **Quench not the Spirit.**—The mention of prayer and thanksgiving (*eucharistia*)*, *by which public as well as private worship is intended, leads St. Paul on to the mention of other parts of the service. The gloom and depression to which an antidote is administered in 1Thessalonians 5:16-18 had been such as almost to extinguish that fire of enthusiasm which ought to have burst out in prayers...
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**7. And--**The inseparable consequence of thus laying everything before God in "prayer with thanksgiving."
**peace--**the dispeller of "anxious care" (Php 4:6).
**of God--**coming from God, and resting in God (Joh 14:27; 16:33; Col 3:15).
**passeth--**surpasseth, or exceedeth, all man's notional powers of understanding its full blessedness (1Co 2:9, 10; Ep 3:20; compare Pr 3:17).
**shall ...
Read full commentary →Despise not prophesyings.
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<strong>Despise not prophesyings</strong>—<em>prophēteias mē exoutheneite</em> (προφητείας μὴ ἐξουθενεῖτε, 'prophecies do not despise'). <em>Exoutheneō</em> (ἐξουθενέω, 'to despise, treat with contempt, make of no account') indicates active rejection. <em>Prophēteia</em> (προφητεία) in NT means both foretelling (predicting future) and forthtelling (declaring God's message). Paul emphasizes the lat...
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(20) **Despise not prophesyings.**—The highest outward or *charismatic* manifestation of this inward fire was the gift of “prophecy” (1Corinthians 12:28; 1Corinthians 14:1; 1Corinthians 14:5; 1Corinthians 14:39), which was an inspired and inspiring preaching, The despondency of the Thessalonians led them not only to quench the fervour of the Holy Ghost in their own bosoms, but to turn a cold and d...
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8. Summary of all his exhortations as to relative duties, whether as children or parents, husbands or wives, friends, neighbors, men in the intercourse of the world, &c.
**true--**sincere, in words.
**honest--**Old English for "seemly," namely, in action; literally, grave, dignified.
**just--**towards others.
**pure--**"chaste," in relation to ourselves.
**lovely--**lovable (compare ...
Read full commentary →Prove all things; hold fast that which is good.
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<strong>Prove all things; hold fast that which is good</strong>—<em>panta dokimazete, to kalon katechete</em> (πάντα δοκιμάζετε, τὸ καλὸν κατέχετε). <em>Dokimazō</em> (δοκιμάζω, 'to test, examine, prove') means careful scrutiny, like testing metals for purity or coinage for genuineness. <em>Panta</em> (πάντα, 'all things') includes prophecies (v. 20) and all spiritual claims. Don't despise prophec...
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(21) **Prove all things.**—The right reading inserts a “but”:—“I bid you pay all reverence to the cheering utterances of your prophets (comp. Acts 15:32); but take care! put everything to the test.” That the warning was needed, or would be needed soon, is shown by 2Thessalonians 2:2. It is couched in general terms (*all things*)*, *but, of course, has special reference to all things purporting to ...
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**9. both--**rather, "The things also which ye have learned ... these practice"; the things which besides recommending them in words, have been also recommended by my example, carry into practice.
**heard--**though ye have not yet sufficiently "received" them.
**seen--**though ye have not as yet sufficiently "learned" them [Bengel].
**and--**"and then," as the necessary result (Php 4:7). Not...
Read full commentary →Abstain from all appearance of evil.
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<strong>Abstain from all appearance of evil</strong>—<em>apo pantos eidous ponērou apechesthe</em> (ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε). The phrase is ambiguous in Greek. <em>Eidos</em> (εἶδος) can mean (1) 'appearance/form' (KJV: 'abstain from all appearance of evil') or (2) 'kind/type' (ESV: 'abstain from every form of evil'). Context favors the second: after commanding testing (v. 21), Paul say...
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(22) **Abstain from all appearance of evil.**—This translation cannot stand. Possibly it might be rendered “every form of evil,” but the most natural version would be, “Hold yourselves aloof from every evil kind”—*i.e.*, evil kind of whatever you may be testing. The word “evil” is here used in the *moral* sense, and does not constitute an exact antithesis to the “good” of the preceding verse.
Jamieson-Fausset-Brown Bible Commentary
**10. But--**transitional conjunction. But "now" to pass to another subject.
**in the Lord--**He views everything with reference to Christ.
**at the last--**"at last"; implying he was expecting their gift, not from a selfish view, but as a "fruit" of their faith, and to "abound" to their account (Php 4:11, 17). Though long in coming, owing to Epaphroditus' sickness and other delays, he does no...
Read full commentary →Benediction and Farewell
And the very God of peace 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.
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<strong>And the very God of peace 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</strong>—<em>autos de ho Theos tēs eirēnēs hagiasai hymas holoteleis, kai holoklēron hymōn to pneuma kai hē psychē kai to sōma amemptōs en tē parousia tou Kyriou hēmōn Iēsou Christou tērētheiē</em> (αὐτὸς δὲ ὁ Θεὸς τῆς εἰρήνης ἁγι...
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(23) **And.**—The logic of such an expression as, “Do this, and may you be happy,” lies in the writer’s own connection with both the command and the prayer: “I bid you abstain from every evil kind of thing, and I pray that God Himself may enable you to keep the commandment.”
**The very God of peace.**—In more usual English, “the God of peace Himself:” the contrast is between the futile efforts aft...
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**11. I have learned--**The I in Greek is emphatical. I leave it to others if they will, to be discontented. I, for my part, have learned, by the teaching of the Holy Spirit, and the dealings of Providence (He 5:8), to be content in every state.
**content--**The Greek, literally expresses "independent of others, and having sufficiency in one's self." But Christianity has raised the term above th...
Read full commentary →Faithful is he that calleth you, who also will do it.
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<strong>Faithful is he that calleth you, who also will do it</strong>—<em>pistos ho kalōn hymas, hos kai poiēsei</em> (πιστὸς ὁ καλῶν ὑμᾶς, ὃς καὶ ποιήσει, 'faithful is the one calling you, who also will do it'). <em>Pistos</em> (πιστός, 'faithful') describes God's trustworthy character—He keeps promises, completes what He begins. <em>Ho kalōn hymas</em> (ὁ καλῶν ὑμᾶς, 'the one calling you,' prese...
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(24) **Faithful is he.**—A reason for hoping confidently that they *will* be blamelessly preserved. God would forfeit His character for keeping His promise, if He “called,” and did not enable men to obey the call. Of course He can only “do it” in case *they* continue willing to have it done. On the present tense, see Note on 1Thessalonians 2:12.
Jamieson-Fausset-Brown Bible Commentary
**12. abased--**in low circumstances (2Co 4:8; 6:9, 10).
**everywhere--**rather, "in each, and in all things" [Alford].
**instructed--**in the secret. Literally, "initiated" in a secret teaching, which is a mystery unknown to the world.
Brethren, pray for us.
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<strong>Brethren, pray for us</strong>—<em>adelphoi, proseuchesthe peri hēmōn</em> (ἀδελφοί, προσεύχεσθε περὶ ἡμῶν, 'brothers, pray for us'). Paul requests mutual intercession. Despite apostolic authority, he needs the Thessalonians' prayers. <em>Peri hēmōn</em> (περὶ ἡμῶν, 'for us') includes Paul, Silvanus, and Timothy (1:1). This request demonstrates: (1) Paul's humility (apostles need prayer), ...
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(25) **Pray for us.**—Taken in conjunction with what follows, this probably is a petition for remembrance in the great public service.
Jamieson-Fausset-Brown Bible Commentary
**13. I can do all things--**Greek, "I have strength for all things"; not merely "how to be abased and how to abound." After special instances he declares his universal power--how triumphantly, yet how humbly! [Meyer].
**through Christ which strengtheneth me--**The oldest manuscripts omit "Christ"; then translate, "In Him who giveth me power," that is, by virtue of my living union and identifica...
Read full commentary →Greet all the brethren with an holy kiss.
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<strong>Greet all the brethren with an holy kiss</strong>—<em>aspasasthe tous adelphous pantas en philēmati hagiō</em> (ἀσπάσασθε τοὺς ἀδελφοὺς πάντας ἐν φιλήματι ἁγίῳ). <em>Aspasasthe</em> (ἀσπάσασθε, 'greet') was standard letter-closing, but Paul specifies method: <em>en philēmati hagiō</em> (ἐν φιλήματι ἁγίῳ, 'with a holy kiss'). The holy kiss was early Christian greeting symbolizing familial l...
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(26) **Greet all the brethren.**—It is concluded from the manner in which *some* are told to greet *all, *instead of *all* being told to greet *one another* (as in the parallel passages), that the “brethren” to whom the letter was sent specially were the priesthood of Thessalonica (comp. the next verse). If so, the “holy kiss” had hardly become the fixed Church ceremony which it afterwards was, fo...
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14. He here guards against their thinking from what he has just said, that he makes light of their bounty.
**ye did communicate with my affliction--**that is, ye made yourselves sharers with me in my present affliction, namely, by sympathy; of which sympathy your contribution is the proof.
I charge you by the Lord that this epistle be read unto all the holy brethren. charge: or, adjure
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<strong>I charge you by the Lord that this epistle be read unto all the holy brethren</strong>—<em>enorkizō hymas ton Kyrion anagnōsthēnai tēn epistolēn pasin tois adelphois</em> (ἐνορκίζω ὑμᾶς τὸν Κύριον ἀναγνωσθῆναι τὴν ἐπιστολὴν πᾶσιν τοῖς ἀδελφοῖς). <em>Enorkizō</em> (ἐνορκίζω, 'I adjure/charge solemnly,' putting under oath) is extremely strong—Paul invokes divine authority. <em>Ton Kyrion</em...
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(27) **I charge you.**—*Adjure* is much nearer the original word, which is as solemn as can be. What is the cause of such awful solemnity? The question has never been very satisfactorily answered. It certainly seems as if the contempt of discipline and partial alienation of clergy and laity implied in 1Thessalonians 5:12-13, might suggest to St. Paul a doubt whether his Epistle would reach *all* t...
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**15. Now--**"Moreover." Arrange as Greek, "Ye also know (as well as I do myself)."
**in the beginning of the gospel--**dating from the Philippian Christian era; at the first preaching of the Gospel at Philippi.
**when I departed from Macedonia--**(Ac 17:14). The Philippians had followed Paul with their bounty when he left Macedonia and came to Corinth. 2Co 11:8, 9 thus accords with the passag...
Read full commentary →The grace of our Lord Jesus Christ be with you. Amen. The first epistle to the Thessalonians was written from Athens.
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<strong>The grace of our Lord Jesus Christ be with you. Amen</strong>—<em>hē charis tou Kyriou hēmōn Iēsou Christou meth' hymōn</em> (ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μεθ' ὑμῶν). Paul closes as he began (1:1)—with <em>charis</em> (χάρις, 'grace'). <em>Charis</em> is unmerited favor, divine enablement, God's empowering presence. The letter opened with 'grace and peace' (1:1); it closes with gr...
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(28) **The grace.**—St. Paul’s autograph to conclude the letter. (See 2Thessalonians 3:17-18.)
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Jamieson-Fausset-Brown Bible Commentary
**16. even in Thessalonica--**"even" as early as when I had got no further than Thessalonica, ye sent me supplies for my necessities more than once.