1Th 5:1. Περὶ δὲ τῶν χρόνων καὶ τῶν καιρῶν] but concerning the times and periods, i.e. concerning the time and hour, sc. of the advent. The conjunction of these two words frequently occurs; comp. e.g. Act 1:7; Dan 2:21; Ecc 3:1. χρόνος denotes time in general; καίρος, the definite point of time (therefore usually the favourable moment for a transaction). See Tittmann, de synonym. I. p. 39 ff. Paul puts the plural, because he thinks on a plurality of acts or incidents, in which partly preparation is made for the advent (2Th 2:3 ff.), and partly it is accomplished. That, moreover, the apostle, although he has not treated of the advent in itself, but only of an entirely special objection regarding it, feels necessitated also to make the commencement of the advent a subject of explanation, is an evident intimation that this point also formed the subject of frequent discussion among the Thessalonians. Yet on account of the relation of the second Epistle to the first, the opinion that the return of Christ was immediately to be expected was not yet diffused.
οὐ χρείαν ἔχετε] a praeteritio, as in 1Th 4:9. The reason why the readers did not require instruction on the time and hour of the advent, is neither because instruction concerning it would not be useful to them (Oecumenius: ὡς ἀσύμφορον· ὁ δέ γε Παῦλος ἴσως ᾔδει αὐτό, ἐκ τῶν ἀῤῥήτων καὶ τοῦτο καθών, Theophylact, and others), nor also because no instruction can be given concerning it (Zwingli, Hunnius, Estius, Fromond., Flatt, Pelt, Baumgarten-Crusius, Koch, and others), but because the Thessalonians were already sufficiently acquainted with it from the oral instruction of the apostle. Accordingly the apostle adds-
1Th 5:2. Αὐτοὶ γάρ] For ye yourselves, emphatically contrasted with the person of the writer, as in 1Th 4:9.
ἀκριβῶς] exactly, i.e. very well.
By the ἡμέρα κυρίου, Hammond, Schoettgen, and Harduin arbitrarily understand the time of the destruction of Jerusalem; Nicolas de Lyra, Bloomfield, and others, the day of each man’s death; Oecumenius, Theophylact, and Zwingli, the death of the individual and the end of everything earthly, ἡμέρα κυρίου can only be another expression for παρουσία τοῦ κυρίου, 1Th 4:15, and denotes, as everywhere else, the near impending period, when the present order of the world will come to an end, and Christ in His glory will return to the earth for the resurrection of the dead, the general judgment, and the completion of the kingdom of God; comp. 2Th 2:2; 1Co 1:8; 1Co 5:5; 2Co 1:14; Php 1:6; Php 1:10; Php 2:16. Besides, the corresponding expression יוֹם יְהֹוָה is used in the Old Testament to denote a time in which God will manifest in a conspicuous manner His penal justice, or also His power and goodness; comp. Joe 1:15; Joe 2:11; Eze 13:5; Isa 2:12.
ὡς κλέπτης ἐν νυκτί] as a thief in the night, sc. ἔρχεται; comp. 2Pe 3:10. The figure is designed to depict the suddenness and unexpectedness of the coming; comp. Mat 24:43; Luk 12:39. Others, as Flatt, Schott, and Alford (similarly also Hofmann and Riggenbach), find expressed therein the further reference that the day of the Lord will also be terrible to all those who are not properly prepared for it. But this further idea is not contained in 1Th 5:2, but only meets us in what follows. The comparison ὡς κλέπτης ἐν νυκτί was undoubtedly the chief reason of the opinion in the ancient church, that the advent is to be expected at night (more specifically, on an Easter-eve), which gave rise to the vigils, as one wished to be overtaken in a waking condition by the return of Christ. Comp. Lactantius, Institt. vii. 19: “Haec est nox, quae a nobis propter adventum regis ac Dei nostri pervigilio celebratur; cujus noctis duplex ratio est, quod in ea et vitam turn recepit, quum passus est, et postea orbis terrae regnum recepturus est.” Jerome on Mat 25:6 (vol. vii. p. 203): “Traditio Judaeorum est, Christum media nocte venturum in similitudinem Aegyptii temporis, quando pascha celebratum est et exterminator venit, et dominus super tabernacula transiit.… Unde reor et traditionem apostolicam permansisse, ut in die vigiliarum paschae ante noctis dimidium populos dimittere non liceat, exspectantes adventum Christi.”
οὕτως] even so, a strong resumption of the preceding ὡς.
The present ἔρχετε is not here used instead of the future ἐλεύσεται (Vorstius, Koppe, Flatt, Pelt), but is designed to characterize the coming thus taking place as an absolute and certain truth. See Bernhardy, Syntax, p. 371; Winer, p. 237 [E. T. 331].
1Th 5:3. Paul carries on in a vivid manner (therefore asyndetically) the description of the sudden and unexpected nature in which the advent is to break in, whilst he indicates that precisely at the time when man fancies himself in the greatest security, the advent will occur. But with this thought is the wider and more special thought blended, that they who dream of security and serve earthly things will reap the fruit of their carelessness, namely, destruction.
ὅταν λέγωσιν] when they shall say, when it is said. As the subject of the verb, the apostle naturally thinks not on the inhabitants of Jerusalem (Harduin), but, as is evident from the nature of the expression of opinion added, and from the apodosis, unbelievers and merely nominal Christians, the children of this world; comp. Mat 24:38 ff.; Luk 17:26 ff. For the pious and true Christian never abandons himself to the feeling of security, but is always mindful of his salvation with fear and trembling; comp. Php 2:12.
εἰρήνη καὶ ἀσφάλεια] sc. ἐστίν; comp. Eze 13:10.
ἐφίσταται] imminet, or it surprises them.
ἐκφύγωσιν] stands absolutely. Camerarius and others unnecessarily supply τὸν ὄλεθρον. Moreover, de Wette justly remarks, that in the comparison of the pangs of a pregnant woman, the supposition is contained that the advent is close at hand; for although the day and the hour, indeed, is not known to her, yet the period of her bearing is proximately known. Comp. Theodoret: σφόδρα πρόσφορον τὸ παράδειγμα· καὶ γὰρ ἡ κύουσα οἶδεν ὅτι φέρει τὸ ἔμβρυον, ἀγνοεῖ δὲ τὸν τῶν ὠδίνων καιρόν· οὕτω καὶ ἡμεῖς, ὅτι μὲν ἐπιφανήσεται τῶν ὅλων ὁ κύριος, ἴσμεν, σαφῶς δὲ αὐτὸν τὸν καιρὸν οὐδαμῶς ἐδιδάχθημεν. Oecumenius: καλῶς δὲ τὸ ὑπόδειγμα τέθεικε τῆς ἐν γαστρὶ ἐχούσης· καὶ γὰρ καὶ αὕτη σημεῖα μὲν ἔχει τοῦ τόκου πολλά, αὐτῆς δὲ τῆς ὥρας ἢ τῆς ἡμέρας οὐκ ἔτι.
REMARK.
If ὅταν δέ (see critical remark) is read, we might, with Schott, whom Koch follows, find the following contrast with αὐτοί in 1Th 5:2 expressed: ye indeed know certainly that the day of the Lord will infallibly and suddenly arrive; but the day of the Lord, bringing destruction, will surprise the unbelieving and ungodly, who live in carelessness and security. But were such an emphatic opposition of persons the intention of the apostle, he would have attached to the simple verb ὅταν δὲ λέγωσιν a particular personal designation. Besides, αὐτοί, 1Th 5:2, already forms a contrast with the person of the writer, 1Th 5:1; accordingly, it is improbable that αὑτοί, 1Th 5:2, should be so emphatically placed first, in order at the same time to introduce a contrast to third persons who are not mentioned until 1Th 5:3. Lastly, it is evident from the context that it is by no means the design of the apostle to explain that the day of the Lord will befall Christians prepared, but unbelievers unprepared; but he purposes to remind them only of the sudden and unexpected entrance of the advent itself.
(3) 1Th 5:4-11. Exhortation to be ready and prepared for the coming of the advent, occasioned and also softened by the previous indication of their character as “of the light,” which the readers by reason of their peculiarity as Christians possessed.
1Th 5:4. Ὑμεῖς δέ] but ye, in contrast to the unbelieving and worldly-minded described in 1Th 5:3.
ἐστέ] indicative, not imperative; for otherwise μὴ ἔστε would require to be written instead of οὐκ ἐστέ (see Schmalfeld, Syntax des Griech. Verb. p. 143), not to mention that, according to the Pauline view, Christians as such, i.e. in their ideas and principles, are no more σκότος, but φῶς ἐν κυρίῳ; comp. Eph 5:8; 2Co 6:14; Col 1:12. The expression σκότος, darkness, here occasioned by the comparison ὡς κλέπτης ἐν νυκτί, 1Th 5:2, is a designation of the ruined condition of the sinful and unredeemed world, which in its estrangement from God is neither enlightened concerning the divine will, nor possesses power to fulfil it.
ἵνα ὑμᾶς ἡ ἡμέρα κ.τ.λ.] By ὑμᾶς placed first the readers are fittingly and emphatically brought forward in opposition to those described in 1Th 5:3.
ἵνα is not ἐκβατικῶς in the sense of so that (Flatt, Pelt, Olshausen, Baumgarten-Crusius, Bisping, and others), but τελικῶς: that, or in order that. But the design contained in ἵνα is to be referred to God. Paul intends to say: Ye are not among the unbelieving world alienated from God, and thus the design which God has in view in reference to that unbelieving and alienated world, namely, to surprise them by the day of the Lord, can have no application to you. Why this design of God can have no application to the readers, the apostle accordingly states-
1Th 5:5, first positively, and then negatively with a general reference to all Christians.
υἱοὶ φωτός] sons of the light, and υἱοὶ ἡμέρας, sons of the day, are Hebraisms: being a concrete mode of expression, in order to represent “belonging to.” Comp. Eph 2:2-3; Eph 5:8; Luk 16:8; 1Pe 1:14, and other passages. See Winer, p. 213 [E. T. 298], ἡμέρα is here used as a synonym for φῶς. The transition from the notion of the day of the Lord to the notion of day generally, in contrast to the darkness, was so much the more natural, inasmuch as the day of the Lord is according to its nature light, before which no darkness can exist, or rather by which every impurity of the darkness will be discovered and judged. An entirely similar transition from the ἡμέρα τοῦ κυρίου to ἡμέρα generally is found in Rom 13:12-13.
Το οὐκ ἐσμὲν νυκτὸς οὐδὲ σκότους, Estius, Pelt, Schott, and others incorrectly again supply υἱοί; for εἶναι, with the simple genitive, is the genuine Greek mode of expressing the idea of a possessive relation. See Kühner, II. p. 167; Bernhardy, Syntax, p. 165.
1Th 5:6 infers from the Christian’s character as children of the light, the duty to behave conformably to it, i.e. to be watchful and sober, that they might not be taken unprepared by the day of the Lord.
καθεύδειν] denotes, under the image of sleep, carelessness about the eternal salvation of the soul. In Eph 5:14 it is of the sleep of sin.
οἱ λοιποί] the others (comp. 1Th 4:13; Eph 2:3), i.e. the unbelievers.
γρη γορεῖν and νήφειν are also conjoined in 1Pe 5:8. νήφειν is the opposite of μεθύσκεσθαι, 1Th 5:7. Oecumenius: ἐπίτασις ἐγρηγόρσεως τὸ νήφειν· ἔνι γὰρ καὶ ἐγρηγορέναι καὶ μηδὲν διαφέρειν καθεύδοντος.
1Th 5:7. A reason for the exhortation in 1Th 5:6 by a reference to the practice of the outward life.
νυκτὸς μεθύουσιν] refers to the known custom of devoting the evening and the night for debauchery.
μεθύσκεσθαι is entirely synonymous with μεθύειν. It is not to be assumed that the change of the verb is intentional, in order to denote with the first “the act of getting drunk,” and with the second “the state of being so” (Macknight); since, as also the analogy of the first half of the sentence proves, the progress of the discourse is contained in the addition of νυκτός, and accordingly only the idea already expressed in μεθυσκόμενοι is again taken up by μεθύουσιν. The view of Baumgarten-Crusius, repeated by Koch and Hofmann, that 1Th 5:7 is to be understood in a figurative sense (comp. already Chrysostom and Oecumenius), and that Paul intends to say: “A want of spiritual life (καθεύδειν) and immorality (μεθύσκεσθαι) belong to the state of darkness (νυκτός), thus not to you,” is logically and grammatically impossible, since νυκτός, on account of the same verbs as subjects and predicates, can only contain a designation of time. In order to justify the above interpretation, οἱ γὰρ καθεύδοντες καὶ (οἱ) μεθυσκόμενοι νυκτός εἰσιν would require to have been written.
1Th 5:8. The apostle passes over to a new image, whilst he, as the proper preparation for watchfulness and sobriety, requires the putting on of the Christians’ spiritual armour, with the help of which they are in a condition victoriously to repel all the assaults of internal and external enemies.[62] The apostle delights to represent the Christian under the image of a warrior; comp. 2Co 10:4 ff.; Rom 6:13; Rom 13:12; and especially Eph 6:11 ff. Here the transition to this new image was very easily occasioned either by the expression ἡμέρα, 1Th 5:5, inasmuch as in the day one is not only watchful, but also completely clothed; or by the idea of γρηγορεῖν, 1Th 5:6, inasmuch as whoever watches must also be provided with weapons. Whilst in Eph 6:11 ff. not only weapons of defence, but also of offence are mentioned, the apostle here names only weapons of the first description. He designates as weapons the three principal parts of the Christian life-faith, love, and hope; comp. 1Th 1:3 and 1Co 13:13.
πίστεως καὶ ἀγάπης] are genitives of apposition. πίστις and ἀγάπη do not import “trust in God and Christ, and in connection with it love to Him and to our fellow-men, and to our fellow-Christians” (Flatt); but the first is faith in Christ as the Redeemer, and the latter love to our neighbour. The πίστις and the ἀγάπη are a θώραξ, a coat of mail (comp. Isa 59:17; Wis 5:19), i.e. they protect the Christian’s heart against the influences of evil, even as a coat of mail protects the breast of the earthly warrior.
καὶ περικεφαλαίαν ἐλπίδα σωτηρίας] and as a helmet the hope of salvation. This hope of eternal salvation is so much the more a powerful protection against all the attacks and allurements to evil, as it by means of a reference to a future better world sustains our courage amidst trial and tribulation, and communicates strength to stedfast endurance.
The helmet is already in Isa 59:17 represented as a symbol of victory.
[62] This design of the armour is evident from the context. Schrader’s objection to the words, that “Paul elsewhere only speaks of an arming against evil in order to overcome it,” is therefore without meaning.
1Th 5:9. In this verse does not follow a new reason for the duty of watchfulness and sobriety (Musculus), but a confirmation of the concluding words of 1Th 5:8 : ἐλπίδα σωτηρίας. Hofmann strangely perverts the passage: ὅτι is to be translated by that (not by for), and depends on ἐλπίδα,-a construction which is plainly impossible by the addition of σωτηρίας to ἐλπίδα, on account of which the passage Rom 8:21, which Hofmann insists on as an alleged analogy, cannot be compared.
The construction τιθέναι or τιθεσθαί τινα εἴς τι, to appoint one for a purpose, to destine one to something, is conformable with the Hebrew שׁוּת שׂוּם, or נָתַן with לְ following; comp. Act 13:47; 1Pe 2:8; 1Ti 1:12.
εἰς ὀργήν] to wrath, i.e. to be subject to it, to become its prey; comp. 1Th 1:10.
ἀλλʼ εἰς περιποιήσιν σωτηρίας] but to the acquisition of salvation. περιποιεῖν means to cause something to remain, to save, to acquire. The middle περιποιεῖσθαι signifies to save for oneself. Therefore περιποίησις denotes the acquisition, and particularly the possession of a people; comp. Eph 1:14; 1Pe 2:9; Act 20:28, corresponding to the Hebrew סְנֻּלָּה, by which the people of Israel were denominated God’s holy property; comp. Exo 19:5; Deu 7:6, etc. Here as in 2Th 2:14 περιποίησις has the meaning of acquisition generally.
διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ] belongs to περιποίησιν, not to ἔθετο (Estius). Even by this grammatical relation of the words, Hofmann’s opinion, that by διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ the pledge of salvation is prominently brought forward, is refuted. But the meaning is not: per doctrinam eam, quam Christus nobis attulit, non rabbini, non philosophi (Grotius), but: by faith on Him.
1Th 5:10. That by which the acquisition of salvation is rendered objectively possible is the death of Christ for our redemption. However, this objective reason of περιποίησις σωτηρίας appears, according to the verbal expression, here not in causal connection with the preceding; for otherwise 1Th 5:10 would have been attached with the simple participle ἀποθανόντος without the article. Rather Paul adds in 1Th 5:10 simply the fact of the death of Christ for our redemption as an independent expression, in order, by the addition of the final end of His death, to return to the chief reason which led him to this whole explanation concerning the advent, namely, to the comforting assurance that Christians who have already fallen asleep at the entrance of the advent will, as well as those who are alive, be partakers in Christ’s glory.
ὑπὲρ ἡμῶν] for our benefit, not in our stead (Baumgarten-Crusius). See Meyer on Rom 5:6.
γρηγορεῖν and καθεύδειν cannot here, as formerly, be taken in an ethical sense; for in what precedes καθεύδειν was represented as a mark of the unbelieving, of the children of this world, something incompatible with Christians in their character as children of the light. But to understand the words in their literal sense, with Musculus, Aretius, and Whitby, that is, to interpret them of day and night: “whether the advent happens in the day-time or at night,” would be feeble and trifling. It only remains that waking and sleeping here is to be regarded as a figurative designation of life and death, whether we are yet alive at the advent, or whether we are already dead. Accordingly the same thought is expressed in the sentence with ἵνα, generally considered, which is contained in the concluding words of Rom 14:8 (ἐάν τε οὖν ζῶμεν ἐάν τε ἀποθνήσκωμεν, τοῦ κυρίου ἐσμέν).[63]
On καθεύδειν of death, comp. LXX. Dan 12:2; 2Sa 7:12; Psa 88:5.
On εἴτε … εἴτε, with the conjunctive, see Winer, p. 263 [E. T. 368].
ἅμα] does not belong to σὺν αὐτῷ (Hofmann, Riggenbach), but to ζήσωμεν. It here corresponds to the Hebrew יַהַד, altogether (Rom 3:12), so that it emphatically brings forward the similar share in the ζῆν σὺν Χριστῷ for all Christians, whether living or dead.
ΖΉΣΩΜΕΝ] more specific than ἘΣΌΜΕΘΑ, 1Th 4:17; for being united with the Lord is a partaking of His glory. According to Hofmann (comp. also Möller on de Wette), ΖΉΣΩΜΕΝ is designed to denote only a state of life-fellowship with Christ, so that there is indicated by it not something future, but the present condition of Christians. But this weakening of the verbal idea militates against the context of our passage, as it has for its contents questions respecting the advent, and we are reminded of the period of the advent by ΕἸς ὈΡΓΉΝ and ΕἸς ΠΕΡΙΠΟΊΗΣΙΝ ΣΩΤΗΡΊΑς directly preceding. Besides, Paul, if he would have expressed nothing more than “a fellowship of life with Christ, for which the distinction of corporeal life and death is indifferent,” would much more naturally have written ΑὐΤΟῦ ὮΜΕΝ (comp. Rom 14:8) instead of ΣῪΝ ΑὐΤῷ ΖΉΣΩΜΕΝ.
[63] By this parallel with Rom 14:8-9, the objections of Schrader against our passage are settled, who thinks that “the manner in which the death of Christ and His coming again are spoken of, is not similar to what is found elsewhere in Paul, but rather to what Mark and Luke say concerning it. We do not find here the words taught by the Holy Spirit as we are accustomed to hear from Paul, but the words from tradition, such as were at a later period prevalent among Christians!”
1Th 5:11. Διό] therefore, sc. because we will undoubtedly be made partakers of the glory of Christ, brings the preceding explanation to a conclusion; comp. ὥστε, 1Th 4:18.
παρακαλεῖν] Grotius, Turretin, Flatt, Pelt, de Wette, Koch, Hofmann, and others interpret it as “to exhort.” More correctly, it is to be taken, as in 1Th 4:18, “to comfort.” For (1) the exhortation begun in 1Th 5:6 has already, in 1Th 5:9-10, been changed into words of comfort and consolation; (2) 1Th 5:10-11 stand in evident parallelism with chap. 1Th 4:17-18.
καὶ οἰκοδομεῖτε εἰς τὸν ἕνα] and edify one the other. Paul considers the Christian church, as also the individual Christian, as a holy building, a holy temple of God which is in the course of construction; comp. Eph 2:20 ff.; 1Co 3:16; 2Co 6:16. Accordingly οἰκοδομεῖν is a figurative designation of Christian progress generally; comp. 1Co 8:1; 1Co 10:23; 1Co 14:4.
εἷς τὸν ἕνα] equivalent to ἀλλήλους, see Kypke, Observ. sacr. II. p. 339. Comp. οἱ καθʼ ἕνα, Eph 5:33. Faber Stapulensis, Whitby, and Rückert (Römerbr. II. p. 249) read εἰς τὸν ἕνα, but differ from one another in their renderings. Faber Stapulensis finds the thought: “aedificate vos mutuo ad unum usque, h. e. nullum omittendo;” Whitby explains it: “edify yourselves into one body;” lastly, Rückert maintains οἰκοδομεῖν εἰς τὸν ἕνα is used “in order to denote the One, Christ, as the foundation on whom the building should be reared.” But in the first case Paul would have written ἕως ἑνός (comp. Rom 3:12), in the second εἰς ἕν (comp. Eph 2:14), and in the third ἐπὶ τῷ ἑνί (comp. Eph 2:19).
καθὼς καὶ ποιεῖτε] a laudatory recognition, that the οἰκοδομεῖν had already begun with the readers; comp. 1Th 4:1; 1Th 4:10.
1Th 5:12. The apostle commences with an exhortation to a dutiful conduct toward the rulers of the church.
δέ] can only be a particle of transition to a new subject. It were possible that 1Th 5:12 might be in the following closer connection with 1Th 5:11 : Certainly I have praised you, because you seek to edify one another; but this by no means excludes the duty of treating those who are appointed for the government of the church with becoming esteem and respect.[64] At all events, it appears from this that Paul considered this exhortation in respect to the rulers of the church necessary, to prevent the Thessalonians failing in any way in the respect due to them.
εἰδέναι] to recognise, sc. what they are, according to their nature and position, i.e. in other words, highly to value, highly to esteem. Comp. ἐπιγινώσκειν, 1Co 16:18, and יָדַע, Pro 27:23; Psa 144:3; Nah 1:7.
Paul does not by κοπιῶντας, προϊσταμένους, and νουθετοῦντας indicate different classes of persons (Bernard a Picon and others), for otherwise the article τούς would have been repeated before the two last predicates; but the same men, namely, the πρεσβύτεροι, whom the apostles were accustomed to place in newly founded churches, and who in apostolic times were not different from the ἐπίσκοποι; comp. Tit 1:5; Tit 1:7; Act 20:17; Act 20:28; Winer, bibl. Realwörterb. 2d ed. vol. I. p. 217 f. These presbyters are at first named generally κοπιῶντας ἐν ὑμῖν] those who labour among you, i.e. in your midst (Musculus, Zanchius, Flatt, Pelt, Hofmann erroneously explain it: on you, in vobis sc. docendis, monendis, consolandis, aedificandis), in order to make it appear beforehand that the εἰδέναι, the esteeming highly, was a corresponding duty due to the presbyters on account of their labour for the church. The expression ΚΟΠΙῶΝΤΑς might, on account of its generality, have been understood of any member of the church they liked; therefore, in order with ΚΟΠΙῶΝΤΑς to make them think definitely on presbyters, Paul adds by way of explanation, ΚΑῚ ΠΡΟΪΣΤΑΜΈΝΟΥς ΚΑῚ ΝΟΥΘΕΤΟῦΝΤΑς, by which presbyters are more particularly described, according to the diversity of their official functions, namely, as such to whom it belongs, first, to direct the general and external concerns of the church; and to whom, secondly, the office of teaching and exhortation is assigned. Incorrectly Theodoret: ΤῸ ΔῈ ΠΡΟΪΣΤΑΜΈΝΟΥς ὙΜῶΝ ἘΝ ΚΥΡΊῼ ἈΝΤῚ ΤΟῦ ὙΠΕΡΕΥΧΟΜΈΝΟΥς ὙΜῶΝ ΚΑῚ Τῷ ΘΕῷ ΤῊΝ ὙΠῈΡ ὙΜῶΝ ΠΡΕΣΒΕΊΑΝ ΠΡΟΣΦΈΡΟΝΤΑς.
ἘΝ ΚΥΡΊῼ] in the sphere of the Lord, a limitation of προϊσταμένους. Theophylact: οὐκ ἐν τοῖς κοσμικοῖς προΐσταταί σου, ἀλλʼ ἐν τοῖς κατὰ κύριον.
νουθετεῖν] to lay to heart, then generally to instruct and admonish. It refers particularly to the management of Christian discipline, yet Christian instruction generally is not excluded from it. Comp. also Kypke, Obs. II. p. 339 f.
[64] Already Chrysostom closely unites ver. 12 with ver. 11, but determines the connection in the following form not much to be commended: Ἐπειδὴ εἶπεν οἰκοδομεῖτε εἷς τὸν ἕνα, ἵνα μὴ νομίσωσιν, ὅτι εἰς τὸ τῶν διδασκάλων ἀξίωμα αὐτοὺς ἀνήγαγε, τοῦτο ἐπήγαγε, μονονουχὶ λέγων, ὅτι καὶ ὑμῖν ἐπέτρεψα οἰκοδομεῖν ἀλλήλους· οὐ γὰρ δυνατὸν πάντα τὸν διδάσκαλον εἰπεῖν.
1Th 5:13. Καὶ ἡγεῖσθαι αὐτούς] is by Theodoret, Estius, Grotius, Wolf, Baumgarten, Koppe, de Wette, Koch, Bloomfield, and others, connected with ὑπερεκπερισσῶς, “and to esteem very highly, to value much,” to which ἐν ἀγάπῃ is added as a supplementary statement, to express that this esteem is not to be founded on fear, but on love, or is to express itself in love. But the requirement to esteem highly is already, 1Th 5:12, expressed by εἰδέναι. Add to this that ἡγεῖσθαι, in order to denote the idea of high esteem or regard, requires an additional clause, as περὶ πλείονος, or περὶ πλείστου; but the adverb ὑπερεκπερισσῶς cannot represent that additional clause. We must therefore, with Chrysostom, Oecumenius, Theophylact, Beza, Flatt, Pelt, Schott, Olshausen, Alford, Hofmann, Riggenbach, and others, unite ἡγεῖσθαι with ἐν ἀγάπῃ, by which, along with the duty of high esteem, 1Th 5:12, the duty of love toward the rulers of the church is specially brought forward. The formula ἡγεῖσθαι τινὰ ἐν ἀγάπῃ, to hold a person in love, to cherish toward him a loving disposition, is not without harshness, but has its analogy in the genuine Greek construction, ἔχειν τινὰ ἐν ὀργῇ (Thucyd. ii. 18). Others less suitably compare ἡγεῖσθαί τι ἐν κρίσει, LXX. Job 35:2.
διὰ τὸ ἔργον αὐτῶν] for their works’ (office) sake, i.e. first, on account of the labour which is connected with it; but secondly and chiefly, because it is an office in the service of Christ.
εἰρηνεύετε ἐν ἑαυτοῖς] preserve peace among yourselves, comp. Rom 12:18; 2Co 13:11; Mar 9:50. ἐν ἑαυτοῖς is equivalent to ἐν ἀλλήλοις, see Kühner, II. p. 325; Bernhardy, Syntax, p. 273. The words contain an independent exhortation to be separated from the preceding, the apostle passing from the conduct enjoined respecting rulers, to the conduct enjoined generally of the readers to one another. Chrysostom, Theodoret, Faber Stapulensis, Zwingli, Calvin, Bullinger, Balduin, Cornelius a Lapide, Ernest Schmid, Fromond., and others, adopting the reading ἐν αὐτοῖς (see critical note), have indeed explained it: “preserve peace with them, the presbyters,” but without grammatical justification, because for this εἰρηνεύετε μετʼ αὐτῶν would be required, comp. Rom 12:18.
1Th 5:14. Ἄτακτος] is especially said of the soldier who does not remain in his rank and file (so inordinatus in Livy); then of people who will not conform to civil regulations; then generally disorderly. Here the apostle alludes to those members of the Thessalonian church who, instead of applying themselves to the duties of their calling, had given themselves up to an unregulated and unsteady nature and to idleness, comp. 1Th 4:11; 2Th 3:6; 2Th 3:11. We are not to understand, with Chrysostom, Oecumenius, Theophylact, Estius, Fromond., Turretin, Benson, Bolten, Bloomfield, and others, the presbyters as the subject of νουθετεῖτε, but, as is already evident from the addition of ἀδελφοί, and generally from the similarity of the introductory words of 1Th 5:14 with those of 1Th 5:12, the members of the church in their totality. Paul thus here puts it out of the question that the church as such had fallen into ἀταξία (see on 1Th 4:11). But it also follows from these words that the apostle was far removed from all hierarchical notions in regard to rulers (Olshausen).
Further, they were to comfort, to calm τοὺς ὀλιγοψύχους] the faint-hearted, the desponding. Paul here thinks particularly on those who, according to 1Th 4:13 ff., were painfully agitated concerning their deceased friends. Yet this does not prevent us from extending the expression also to such who failed in endurance in persecution, or who, conscious of some great sin, despaired of the attainment of divine grace, etc.
The ἀσθενεῖς] the weak, whom the church is to assist, are not the bodily sick, but fellow-Christians who still cling to prejudices, and were more imperfect than others in faith, in knowledge, or in reference to a Christian life; comp. Rom 14:1-2; 1Co 8:7; 1Co 8:11-12.
μακροθυμεῖν] to be long-suffering, denotes the disposition by which we do not fly into a passion at injuries inflicted, but bear them with patience and forbearance, comp. 1Co 13:4; Eph 4:2; Col 3:12.
πρὸς πάντας] to all, is not to be limited to ἄτακτοι, ὀλιγόψυχοι, and ἀσθενεῖς (Koppe), nor to fellow-Christians (Riggenbach), but is to be understood of all men generally; comp. εἰς ἀλλήλους καὶ εἰς πάντας, 1Th 5:15.
1Th 5:15. Prohibition of revenge. This is easily and fitly added to the command of μακροθυμία.
ὁρᾶτε] take care, take heed. The apostle speaks thus, because man is only too ready to gratify his natural inclination to revenge. Watchfulness, struggle, and self-conquest are necessary to offer resistance to it.
μή τις] sc. ὑμῶν. Erroneously Fromond.: “subditorum vestrorum.” Also incorrectly de Wette: “Since revenge is entirely unworthy of the Christian, so all are not warned against it, but the better disposed are exhorted to watch that no outbreaks of it should occur (among others).” For (1) the prohibition of revenge is peculiarly Christian, corresponding neither to the spirit of heathenism (see Hermann, ad Sophocl. Philoct. 679; Jacobs, ad Delect. Epigr. p. 144) nor to that of Judaism (comp. Mat 5:38; Mat 5:43). But de Wette’s reason makes the prohibition appear as if it were something long known, something evident of itself. (2) Also the better disposed are not free from momentary thoughts of revenge; accordingly also upon them was that prohibition to be pressed. (3) The fulfilling of that command appertains to the individual life of every one; whereas to guard against the outbreaks of revenge among others is only rarely possible.
κακὸν ἀντὶ κακοῦ τινι ἀποδοῦναι] to render to any one evil for evil, comp. Rom 12:17; 1Pe 3:9; Mat 5:44.
τὸ ἀγαθόν] denotes not the useful or agreeable (Koppe, Flatt, Schott, Olshausen, and others), or “what is good to one” (Hofmann, Möller), nor does it contain an exhortation to benevolence (Piscator, Beza, Calixt, Pelt, Baumgarten-Crusius, and others), but denotes the moral good; see Meyer on Gal 6:10.
διώκειν τι] to pursue something, to seek to reach it in the race (Php 3:12; Php 3:14), then generally a figurative expression for striving after a thing, comp. Rom 9:30-31; Rom 12:13; Rom 14:19; 1Co 14:1.
1Th 5:16. Comp. Php 4:4. Also this exhortation is closely connected with the preceding. The readers are to be always joyfully inclined, even when the case indicated in 1Th 5:15 occurs-that sufferings are prepared for them. The Christian can always feel inspired and elevated with internal joy, as he has the assured confidence that all things promote the good of the children of God; comp. Rom 8:28; 2Co 6:10; Rom 5:3. In a forced manner Chrysostom, whom Theophylact and others follow, refers 1Th 5:16 to the disposition required in 1Th 5:15 : Ὅταν γὰρ τοιαύτην ἔχωμεν ψυχήν, ὥστε μηδένα ἀμύνεσθαι, ἀλλὰ πάντας εὐεργετεῖν, πόθεν, εἰπέ μοι, τὸ τῆς λύπης κέντρον παρεισελθεῖν δυνήσεται;
Also it deserves to be mentioned as a curiosity that Koppe and Bolten hold it possible to consider πάντοτε χαίρετε as a concluding salutation (intended, but afterwards overlooked amid further additions): “Semper bene valere vos jubeat deus!” (Koppe). “Farewell always!” (Bolten).
1Th 5:17. One means of promoting Christian joyfulness is prayer. Theophylact: Τὴν ὁδὸν ἔδειξε τοῦ ἀεὶ χαίρειν, τὴν ἀδιάλειπτον προσευχὴν καὶ εὐχαριστίαν· ὁ γὰρ ἐθισθεὶς ὁμιλεῖν τῷ Θεῷ καὶ εὐχαριστεῖν αὐτῷ ἐπὶ πᾶσιν ὡς συμφερόντως συμβαίνουσι, πρόδηλον, ὅτι χαρὰν ἕξει διηνεκῆ. Paul also exhorts to continued prayer in Eph 6:18, and to perseverance in prayer in Col 4:2; Rom 12:12.
1Th 5:18. Christians ought not only to pray to God, but also to give thanks to Him, and that ἐν παντί] in everything, i.e. under every circumstance, in joy as well as in sorrow; which is different only in form, but not in meaning, from περὶ παντός, for everything. Incorrectly Estius: in omnibus sc. bonis; and Flatt: ἐν παντί, sc. καιρῷ.
τοῦτο] sc. τὸ ἐν παντὶ εὐχαριστεῖν. This is the most natural meaning. Yet it were not incorrect, with Grotius, Scholt, and Bloomfield, to refer τοῦτο to 1Th 5:17, as prayer and thanksgiving form a closely connected unity; comp. Php 4:6; Col 4:2. Also to refer it even to 1Th 5:16 (Cornelius a Lapide, Alford) may be justified from the same reason. On the contrary, there is no reason to refer it to the whole passage from 1Th 5:14 onwards (Musculus, Calovius, and others), as then ταῦτα would require to have been written.
θέλημα] (sc. ἐστίν) denotes will, requirement, as in 1Th 4:3 : the article is here wanting, because the will of God comprehends more than εὐχαριστεῖν: this is only one requirement among many. Otherwise Schott, who finds in θέλημα Θεοῦ the divine decree of salvation indicated. According to him, the meaning is: “Huc pertinet sive hoc secum fert decretum divinum (de vobis captum, itemque in Christo positum), ut gratias deo pro omnibus agere debeatis. Vos enim, huic servatori addictos, latere amplius non potest, quaecunque Christianis acciderint, deo volente, eorum saluti consulere aeternae, Rom 8:28 ff.” But (1) the ἐστίν to be supplied cannot denote: huc pertinet or hoc secum fert; (2) the article τό would not be wanting either before θέλημα or before ἐν Χριστῷ; (3) the reason alleged is introduced contrary to the context, and so much the more arbitrarily, as τοῦτο γὰρ θέλημα κ.τ.λ. is a dependent clause which is founded on the preceding, not an independent point which requires a reason of its own. Storr also takes θέλημα as the decree of redemption, but he understands τοῦτο in the sense of τοιοῦτο, which is contrary to the Greek.
ἐν Χριστῷ Ἰησοῦ] Christ is, as it were, the vehicle of this requirement, inasmuch as it is made known through Him.
1Th 5:19. Comp. Noesselt, in locum P. ap. 1 Thess. v. 19-22, disputatio (Exercit. p. 255 ff.).
Lasch, de sententia atque ratione verborum Pauli, πάντα δὲ δοκιμ., τὸ καλὸν κατ., 1Th 5:19-22, Lips. 1834.
The prayer of the Christian is an outflow of the Holy Spirit dwelling and working in him; comp. Rom 8:16; Rom 8:26. Accordingly the new admonition, 1Th 5:19, is united in a natural manner to the exhortations, 1Th 5:17-18. Schrader’s view requires no contradiction. He, indeed, finds in this admonition a genuine Pauline reminiscence; but also an objection against the composition of this Epistle by Paul, because “if such an admonition had been necessary for the Thessalonians, it is not elsewhere noticed in the whole Epistle.”
τὸ πνεῦμα] is the Holy Spirit, and that as the source of extraordinary gifts-speaking with tongues, prophecy, etc., as they are more fully described in 1Co 12:7 ff. Chrysostom, Theophylact, and Oecumenius will have τὸ πνεῦμα to indicate either spiritual illumination which fits us for the exercise of Christian virtues, but may be lost by immoral living,[65] or specially prophecy (so also Michaelis and others). Both are erroneous on account of 1Th 5:20.
ΜῊ ΣΒΈΝΝΥΤΕ] extinguish not, quench not. The πνεῦμα is conceived as a flame, whilst there is particular reference to the strained and inspired speech in which those who were seized by the Spirit expressed themselves. On the figurative expression, comp. Galen. ad Pison. de Ther. i. 17 (Opp. T. xiii. p. 956, Lut. Par. 1639 fol.): ἐπὶ δὲ τῶν παιδίων παντάπασι δεῖ φυλάττεσθαι τὸ φάρμακον· μεῖζον γάρ ἐστιν αὐτῆς τῆς δυνάμεως τὸ μέγεθος τοῦ φαρμάκου καὶ διαλύει ῥαδίως τὸ σῶμα καὶ τὸ ἔμφυτον πνεῦμα ταχέως σβέννυσιν, ὥσπερ δὴ καὶ τὴν λυχναίαν φλόγα τὸ ἔλαιον, τοῦ τυρὸς πλέον γενόμενον, εὐκόλως ἀποσβέννυσιν.
[65] Similarly Noesselt: πνεῦμα denotes “vim divinam, Christianis propriam, h. e. quidquid rerum divinarum, deo ita providente, cognovissent.”
1Th 5:20. Paul passes from the genus to a species.
προφητεία] denotes prophetic discourse. Its nature consisted not so much in the prediction of future events, although that was not excluded, as in energetic, soul-captivating, and intelligent expression of what was directly communicated by the Holy Ghost to the speaker for the edification and moral elevation of the church. See Meyer on Act 11:27; Rückert on 1 Cor. p. 448 f.; Fritzsche on Rom 12:6. The Thessalonians were not to despise these prophetic utterances; they were rather to value them as a form of the revelation of the Holy Spirit; comp. 1Co 14:5. The undervaluing of the gifts of the Spirit, of which some members of the church must at least have been guilty, had its reason probably in their abuse, whilst partly deceivers who pursued impure designs under the pretext of having received divine revelations, and partly self-deceivers who considered the deceptions of their own fancy as divine suggestions, appeared (see 2Th 2:2), and thus spiritual gifts in general might have been brought into discredit among discerning and calmer characters.
1Th 5:21. The apostle therefore adds to the prescription, “Prove all things,” whether they have their origin from God or not, and to retain the good.
πάντα δέ] but all things, namely, what is brought forward in inspired discourse.
δοκιμάζετε] Paul expresses the same requirement of testing in 1Co 14:29, and according to 1Co 12:10 there was a peculiar gift of testing spirits, the διάκρισις πνευμάτων. That, moreover, this testing can only proceed from those who are themselves illuminated by the Holy Spirit was evident to the apostle. The fundamental principle of rationalism, that the reason as such is the judge of revelation, is not contained in these words.
τὸ καλόν] the good, namely, that is found in the πάντα. Hofmann arbitrarily thinks that “the good generally” is meant, which the Thessalonians “as Christians already have, and do not now merely seek or expect.”
1Th 5:22. With 1Th 5:22 the discourse again reverts to what is general, whilst the requirement to hold fast that which is good in the discourses of the inspired very naturally required the transition to the further requirement to keep at a distance from every kind of evil, accordingly also from that which was perhaps intermixed in these discourses. Usually 1Th 5:22 is referred exclusively to the discourses of the inspired, so that πάντα δὲ δοκιμάζετε contains the chief point which is then unfolded according to its two sides, first positively (τὸ καλὸν κατέχετε), and then negatively (1Th 5:22). But ἀπὸ παντὸς εἴδους πονηροῦ is against this view: ἀπὸ τοῦ πονηροῦ would require to have been written. Erasmus, Luther, Calvin, Drusius, Piscator, Grotius, Calixt, Calovius, Seb. Schmid, Michaelis, and others find in 1Th 5:22 the meaning: avoid all evil appearance. But (1) εἶδος never signifies appearance. (2) A distorted thought would arise. For as the apostle has required the holding fast not that which has the appearance of good, but that which is actually good; so also in 1Th 5:22, on account of the close reference of πονηροῦ to the preceding καλόν, the discourse must also be of an abstinence from that which is actually evil. (3) To preserve oneself from all appearance of evil is not within the power of man.
Εἶδος denotes very often the particular kind of a class (the species of a genus). Comp. Porphyry, isagoge de quinque vocibus 1 Thessalonians 2 : λέγεται δὲ εἶδος καὶ τὸ ὑπὸ τὸ ἀποδοθὲν γένος· καθʼ ὃ εἰώθαμεν λέγειν τὸν μὲν ἄνθρωπον εἶδος τοῦ ζώου, γένους ὄντος τοῦ ζώου· τὸ δὲ λευκὸν τοῦ χρώματος εἶδος· τὸ δὲ τρίγωνον τοῦ σχήματος εἶδος.
πονηροῦ] is not to be taken, with Bengel, Pelt, Schott, and others, as an adjective (ab omni mala specie), but as a substantive (ab omni specie mali). What Bengel and Schott object against this meaning, that the article τοῦ would be required before πονηροῦ, would be correct if the discourse were specially of the πονηρόν contained in the πάντα, 1Th 5:21; but is erroneous, as πονηροῦ is taken in abstract generality. See Kühner, II. pp. 129, 141. Comp. Heb 5:14; Joseph. Ant. vii. 4. 1 Thessalonians 2 : πᾶν εἶδος μέλους; ibid. x. 3. 1 Thessalonians 1 : πᾶν εἶδος πονηρίας.-1Th 5:22, as well as 1Th 5:21, is peculiarly interpreted by Hänsel (Theol. Stud. u. Krit. 1836, Part 1, p. 170 ff.).[66] 1Th 5:21-22 are repeatedly cited by Cyril Alexandrinus as an expression of the Apostle Paul, in such a manner that with this citation, and indeed as its contents, the words ΓΊΝΕΣΘΕ ΔΌΚΙΜΟΙ ΤΡΑΠΕΖῖΤΑΙ are united. Also these words are elsewhere frequently by the Fathers united with our passage, being quoted sometimes as a saying of Christ, sometimes generally as a saying of Scripture, and sometimes specially as a saying of the Apostle Paul. See Suicer, Thesaurus, II. p. 1281 ff. (Sacr. Observ. p. 140 ff.); Fabricius, Cod. Apocr. N. T. I. p. 330 ff., III. p. 524. On this Hänsel supports his opinion. He regards the words γίνεσθε δόκιμοι τραπεζῖται as a saying of Christ, and thinks that this dictum ἌΓΡΑΦΟΝ of the Lord was in the mind of the Apostle Paul, and in consequence of this the expressions in 1Th 5:21-22 were selected by him, which were usual in the money terms employed by antiquity. So that the sense would be: “Act as experienced exchangers; everything which is presented to you as good coin, that test; preserve the good coin (what actually is divine truth), but guard against every false coin (reject all false doctrine).” But evidently only the expression ΔΟΚΙΜΆΖΕΤΕ was the occasion for the Fathers uniting the dictum ἌΓΡΑΦΟΝ of Christ, handed down by tradition, with our passage. Paul, on the contrary, could not have thought of it, even supposing it to have been known to him. For although the verb ΔΟΚΙΜΆΖΕΙΝ would well suit, if otherwise the reference was to the figure of exchangers, yet in an actual reference to the same the words τὸ καλὸν εἶδος κατέχετε, ἀπὸ δὲ τοῦ πονηροῦ ἀπέχεσθε would have been written. Lastly, add to this that ΕἾΔΟς cannot import in itself a coin, νομίσματος must be added, or money must have been spoken of in what goes before.
[66] Baumgarten-Crusius accedes to the interpretation of Hänsel; Koch strangely rejects it for ver. 22, but adopts it for ver. 23.
1Th 5:23. If what the apostle requires in 1Th 5:22 is to be actually realized, God’s assistance must supervene. Accordingly, this benediction is fitly added to the preceding.
αὐτὸς δὲ ὁ Θεὸς τῆς εἰρήνης] the God of peace Himself; an emphatic contrast to the efforts of man.
ὁ Θεὸς τῆς εἰρήνης] the God of peace, i.e. who communicates Christian peace. Neither the connection with 1Th 5:22 nor the contents of the benediction itself will permit us to understand εἰρήνη of harmony. To refer to εἰρηνεύετε, 1Th 5:13, for this meaning is far-fetched.
ὁλοτελής] here only in the N. T. spoken of what is perfect, to which nothing belonging to its nature is wanting. Jerome, ad Hedib. 12, Ambrosiaster, Koppe, Pelt, and others understand ὁλοτελεῖς in an ethical sense, as an accusative of result: “so that ye be entire, that is, pure and blameless.” But it is better, on account of what follows, to take ὁλοτελεῖς as an adverb of quantity, uniting it closely with ὑμᾶς, and finding the whole personality of the Thessalonians denoted as if the simple ὅλους were written: “in your entire extent, through and through.”
καὶ ὁλόκληρον … τηρηθείη] a fuller repetition of the wish already expressed.
καί] and indeed.
ὁλόκληρος] means, as ὁλοτελής, perfectly, consisting of all its parts. ὁλόκληρον refers not only to τὸ πνεῦμα, although it is governed by it, as the nearest noun, in respect of its gender, but also to ψυχή and σῶμα. Comp. Winer, p. 466 [E. T. 661]. The totality of man is here divided into three parts: spirit, soul, and body. See Olshausen, de naturae hum. trichotomia N. T. scriptoribus recepta in s. Opusc. theol., Berol. 1834, p. 143 ff.; Messner, die Lehre der Apostel, Leipz. 1856, p. 207. We are not to assume that this trichotomy has a purely rhetorical signification, as elsewhere Paul also definitely distinguishes πνεῦμα and ψυχή (1Co 2:14-15; 1Co 15:44; 1Co 15:46). The twofold division, which elsewhere occurs with Paul (1Co 7:34; 2Co 7:1), is a popular form of representation. The origin of the trichotomy is Platonic; but Paul has it not from the writings of Plato and his scholars, but from the current language of society, into which it had passed from the narrow circle of the schools.
πνεῦμα denotes the higher and purely spiritual side of the inner life, what is elsewhere called by Paul νοῦς (reason); ψυχή is the lower side, which comes in contact with the region of the senses. The spirit is preserved blameless in its totality at the advent, i.e. so that it approves itself blameless at the advent (ἀμέμπτως is a more exact definition of ὁλόκληρον τηρηθείη), when the voice of truth always rules in it; the soul, when it strives against all the charms of the senses; and, lastly, the body, when it is not abused as the instrument of shameful actions.[67]
[67] According to Schrader, ver. 23 contains an un-Pauline thought, because when Paul distinguishes the ψυχή from the spirit, the latter is considered as something “divine,” as “unutterably good,” as “eternally opposed to every perversity.” Paul, accordingly, could not have assumed, “besides the soul in man, a mutable spirit which must be preserved from blemish.” But the discourse is not of the holy Divine Spirit which rules in man, but of a part of man, himself, of the νοῦς; but the νοῦς may fall into ματαιότης (Eph 4:17), may be ἀδόκιμος (Rom 1:28), μεμιασμένος (Tit 1:15), κατεφθαρμένος (2Ti 3:8), etc.
1Th 5:24. Paul knows that he does not implore God in vain. For God is faithful; He keeps what He promises; if He has called the Thessalonians to a participation in His kingdom, He will preserve them pure and faultless even to its commencement.
ὁ καλῶν ὑμᾶς] not equivalent to ὁ καλέσας ὑμᾶς (Koppe and others), but the present participle used as a substantive, and therefore without regard to time: your Caller. See Winer, p. 316 [E. T. 444].
ὃς καὶ ποιήσει] who also will perform it, sc. τὸ ἀμέμπτως ὑμᾶς τηρηθῆναι.
1Th 5:25. Comp. Rom 15:30; Eph 6:19; Col 4:3; 2Th 3:1.
περὶ ἡμῶν] for us, namely, that our apostolic work may be successful.
1Th 5:26. Ἀσπάσασθε τοὺς ἀδελφοὺς πάντας] That here individuals[68] are exhorted to salute the other members of the church, whilst in the parallel passages, Rom 16:16, 1Co 16:20, 2Co 13:12, it is ἀσπάσασθε ἀλλήλους, is a proof that this Epistle was to be received by the rulers of the church. (So also Php 4:21.) By them it was to be read to the assembled church (1Th 5:27). Erroneously, because in contradiction with the entire character of the Epistle, Schrader infers from τοὺς ἀδελφοὺς πάντας that “the writer of the Epistle wished to impart to it a general destination.”
ἐν φιλήματι ἁγίῳ] with a holy kiss. Comp. 1Co 16:20; 2Co 13:12; Rom 16:16; also 1Pe 5:14 (φίλημα ἀγάπης); Constit. ap. ii. 57 (τὸ ἐν κυρίῳ φίλημα); Tertullian, de orat. 14 (osculum pacis). The brotherly kiss, the usual salutation of Christians, proceeded from the custom of antiquity, particularly in the East, to unite a salutation with a kiss. But Paul calls it ἅγιον, as a symbol of the holy Christian fellowship. In the Greek church it is still used at Easter.
[68] Contrary to the sense, Hofmann, whom Riggenbach follows, makes the whole church, the ἀδελφοὶ πάντες, be addressed in ἀσπάσασθε; thus the church is to salute itself.
1Th 5:27. This command has not its reason in any distrust of the rulers of the church; nor, as Chrysostom, Oecumenius, and Theophylact think, in the yearning love of the apostle, who, in compensation of his bodily absence, wished this letter read to all; nor, as Hofmann supposes, in the anxiety of the apostle lest they should not properly value a mere epistle which he sent, instead of coming in person to Thessalonica: but simply because Paul regarded the contents of his Epistle of importance for all without exception. How, moreover, Schrader can infer from 1Th 5:27 that the composition of the Epistle belongs to a time when already a clerus presided in the churches, surpasses comprehension. Completely groundless and untenable is also Baur’s opinion (p. 491), that “the admonition so emphatically given in 1Th 5:27 was written from the opinions of a time which no longer saw in the apostolic Epistles the natural means of spiritual communication, but regarded them as sacred objects, to which due reverence was to be shown by making their contents known as accurately as possible, particularly by public reading. How could the apostle himself have judged it necessary so solemnly to adjure the churches, to which his Epistles were directed, not to leave them unread? An author could only say this who did not write from the natural pressure of existing circumstances, but in writing placed himself in an imagined situation, and sought to vindicate for his pretended apostolic Epistle the consideration which the apostolic Epistles received in the practice of a later age.” But does the author adjure the church to leave his Epistle not unread? What a mighty difference is there between such a command and his urgent desire that the contents of the Epistle should be made known to all the members of the church! If the former were objectionable, the latter is natural and unobjectionable. And further, how is it possible that 1Th 5:27 is the reflex of a time in which the apostolic Epistles were valued as sacred objects, and to which due honour must be paid by public reading, since ἀναγυωσθῆναι is in the aorist, and accordingly a single and exclusive act of reading is referred to! And what a wrong method would the post-apostolic author have employed to secure for his letter the consideration of an apostolic Epistle, when he did not select the infinitive of the present, and did not fail to add πασῖν!
τὸν κύριον] Comp. Mar 5:7; Act 19:13; LXX. Gen 24:3. See Matthiae, p. 756. On the Greek idiom ἐνορκίζω, see Lobeck, ad Phryn. p. 360 ff.
ἀναγνωσθῆναι] that it be read to (Luk 4:16; 2Co 3:15; Col 4:16), not that it be read by. Incorrectly also Michaelis, appealing to 2Th 2:2 (!): there is here intended the recognition of the Epistle as a genuine Pauline Epistle, by means of a conclusion added by his own hand.
τὴν ἐπιστολήν] comp. Rom 16:22; Col 4:16.
πᾶσιν τοῖς ἀδελφοῖς] to the whole of the brethren, sc. in Thessalonica; not also in all Macedonia (Bengel, Flatt); still less also in neighbouring Asia (Grotius), or even the churches of all Christendom (Seb. Schmid).
1Th 5:28. Paul concludes with the usual benediction.
ἡ χάρις τοῦ κυρίου ἡμ. Ἰ. Χρ.] See Meyer on Gal 1:6.
1. But as to times. He now, in the third place, calls them back from a curious and unprofitable inquiry as to times, but in the mean time admonishes them to be constantly in a state of preparation for receiving Christ. (589) He speaks, however, by way of anticipation, saying, that they have no need that he should write as to those things which the curious desire to know. For it is an evidence of excessive incredulity not to believe what the Lord foretells, unless he marks out the day by certain circumstances, and as it were points it out with the finger. As, therefore, those waver between doubtful opinions who require that moments of time should be marked out for them, as if they would draw a conjecture (590) from some plausible demonstration, he accordingly says that discussions of this nature are not necessary for the pious. There is also another reason — that believers do not desire to know more than they are permitted to learn in God’s school. Now Christ designed that the day of his coming should be hid from us, that, being in suspense, we might be as it were upon watch.
(589) “Quand il viendra en iugement;” — “When he will come to judgment.”
(590) “De ce qu’ils en doyuent croire;” — “Of what they must believe.”
2. Ye know perfectly. He places exact knowledge in contrast with an anxious desire of investigation. But what is it that he says the Thessalonians know accurately? (591) It is, that the day of Christ will come suddenly and unexpectedly, so as to take unbelievers by surprise, as a thief does those that are asleep. This, however, is opposed to evident tokens, which might portend afar off his coming to the world. Hence it were foolish to wish to determine the time precisely from presages or prodigies.
(591) “Plenement et certainement;” — “Fully and certainly.”
3. For when they shall say. Here we have an explanation of the similitude, the day of the Lord will be like a thief in the night. Why so? because it will come suddenly to unbelievers, when not looked for, so that it will take them by surprise, as though they were asleep. But whence comes that sleep? Assuredly from deep contempt of God. The prophets frequently reprove the wicked on account of this supine negligence, and assuredly they await in a spirit of carelessness not merely that last judgment, but also such as are of daily occurrence. Though the Lord threatens destruction, (592) they do not hesitate to promise themselves peace and every kind of prosperity. And the reason why they fall into this destructive indolence (593) is, because they do not see those things immediately accomplished, which the Lord declares will take place, for they reckon that to be fabulous that does not immediately present itself before their eyes. For this reason the Lord, in order that he may avenge this carelessness, which is full of obstinacy, comes all on a sudden, and contrary to the expectation of all, precipitates the wicked from the summit of felicity. He sometimes furnishes tokens of this nature of a sudden advent, but that will be the principal one, when Christ will come down to judge the world, as he himself testifies, (Mat 24:37) comparing that time to the age of Noe, inasmuch as all will give way to excess, as if in the profoundest repose.
As the pains of child-bearing. Here we have a most apt similitude, inasmuch as there is no evil that seizes more suddenly, and that presses more keenly and more violently on the very first attack; besides this, a woman that is with child carries in her womb occasion of grief without feeling it, until she is seized amidst feasting and laughter, or in the midst of sleep.
(592) “Leur denonce ruine et confusion;” — “Threatens them with ruin and confusion.”
(593) “Ceste paresse tant dangereuse et mortelle;” — “This indolence so dangerous and deadly.”
4. But ye, brethren. He now admonishes them as to what is the duty of believers, that they look forward in hope to that day, though it be remote. And this is what is intended in the metaphor of day and light. The coming of Christ will take by surprise those that are carelessly giving way to indulgence, because, being enveloped in darkness, they see nothing, for no darkness is more dense than ignorance of God. We, on the other hand, on whom Christ has shone by the faith of his gospel, differ much from them, for that saying of Isaiah is truly accomplished in us, that
while darkness covers the earth, the Lord arises upon us, and his glory is seen in us. (Isa 60:2)
He admonishes us, therefore, that it were an unseemly thing that we should be caught by Christ asleep, as it were, or seeing nothing, while the full blaze of light is shining forth upon us. He calls them children of light, in accordance with the Hebrew idiom, as meaning — furnished with light; as also children of the day, meaning — those who enjoy the light of day. (594) And this he again confirms, when he says that we are not of the night nor of darkness, because the Lord has rescued us from it. For it is as though he had said, that we have not been enlightened by the Lord with a view to our walking in darkness.
(594) “It is ‘day’ with them. It is not only ‘day’ round about them, (so it is wherever the gospel is afforded to men,) but God hath made it ‘day’ within. ” —Howe’s Works, (Lond. 1822,) vol. 6, p. 294. — Ed.
6. Therefore let us not sleep. He adds other metaphors closely allied to the preceding one. For as he lately shewed that it were by no means seemly that they should be blind in the midst of light, so he now admonishes that it were dishonorable and disgraceful to sleep or be drunk in the middle of the day. Now, as he gives the name of day to the doctrine of the gospel, by which the Christ, the Sun of righteousness (Mal 4:2) is manifested to us, so when he speaks of sleep and drunkenness, he does not mean natural sleep, or drunkenness from wine, but stupor of mind, when, forgetting God and ourselves, we regardlessly indulge our vices. Let us not sleep, says he; that is, let us not, sunk in indolence, become senseless in the world. As others, that is, unbelievers, (595) from whom ignorance of God, like a dark night, takes away understanding and reason. But let us watch, that is, let us look to the Lord with an attentive mind. And be sober, that is, casting away the cares of the world, which weigh us down by their pressure, and throwing off base lusts, mount to heaven with freedom and alacrity. For this is spiritual sobriety, when we use this world so sparingly and temperately that we are not entangled with its allurements.
(595) “The refuse, as the word λοιποὶ emphatically signifies, or the reprobate and worst of men.... The word καθεύδωμεν, signifies a deeper or a more intense sleep. It is the word that is used in the Septuagint to signify the sleep of death.” (Dan 12:2)—Howe’s Works, (Lond. 1822,) vol. 6, p. 290. — Ed
8. Having put on the breastplate. He adds this, that he may the more effectually shake us out of our stupidity, for he calls us as it were to arms, that he may shew that it is not a time to sleep. It is true that he does not make use of the term war; but when he arms us with a breastplate and a helmet, he admonishes us that we must maintain a warfare. Whoever, therefore, is afraid of being surprised by the enemy, must keep awake, that he may be constantly on watch. As, therefore, he has exhorted to vigilance, on the ground that the doctrine of the gospel is like the light of day, so he now stirs us up by another argument — that we must wage war with our enemy. From this it follows, that idleness is too hazardous a thing. For we see that soldiers, though in other situations they may be intemperate, do nevertheless, when the enemy is near, from fear of destruction, refrain from gluttony (596) and all bodily delights, and are diligently on watch so as to be upon their guard. As, therefore, Satan is on the alert against us, and tries a thousand schemes, we ought at least to be not less diligent and watchful. (597)
It is, however, in vain, that some seek a more refined exposition of the names of the kinds of armor, for Paul speaks here in a different way from what he does in Eph 6:14 for there he makes righteousness the breastplate. This, therefore, will suffice for understanding his meaning, that he designs to teach, that the life of Christians is like a perpetual warfare, inasmuch as Satan does not cease to trouble and molest them. He would have us, therefore, be diligently prepared and on the alert for resistance: farther, he admonishes us that we have need of arms, because unless we be well armed we cannot withstand so powerful (598) an enemy. He does not, however, enumerate all the parts of armor, (πανοπλίαν,) but simply makes mention of two, the breastplate and the helmet. In the mean time, he omits nothing of what belongs to spiritual armor, for the man that is provided with faith, love, and hope, will be found in no department unarmed.
(596) “Et yurognerie;” — “And drunkenness.”
(597) “Pour le moins ne deuons—nous pas estre aussi vigilans que les gendarmes ?” — “Should we not at least be as vigilant as soldiers are?”
(598) “Si puissant et si fort;” — “So powerful and so strong.”
9. For God hath not appointed us. As he has spoken of the hope of salvation, he follows out that department, and says that God has appointed us to this — that we may obtain salvation through Christ. The passage, however, might be explained in a simple way in this manner — that we must put on the helmet of salvation, because God wills not that we should perish, but rather that we should be saved. And this, indeed, Paul means, but, in my opinion, he has in view something farther. For as the day of Christ is for the most part regarded with alarm, (599) having it in view to close with the mention of it, he says that we are appointed to salvation
The Greek term περιποίησις means enjoyment, (as they speak,) as well as acquisition. Paul, undoubtedly, does not mean that God has called us, that we may procure salvation for ourselves, but that we may obtain it, as it has been acquired for us by Christ. Paul, however, encourages believers to fight strenuously, setting before them the certainty of victory; for the man who fights timidly and hesitatingly is half-conquered. In these words, therefore, he had it in view to take away the dread which arises from distrust. There cannot, however, be a better assurance of salvation gathered, than from the decree (600) of God. The term wrath, in this passage, as in other instances, is taken to mean the judgment or vengeance of God against the reprobate.
(599) “D’autant que volontiers nous auons en horreur et craignons le iour du Seigneur;” — “Inasmuch as we naturally regard with horror, and view with dread the day of the Lord.”
(600) “Du decret et ordonnance de Dieu;” — “From the decree and appointment of God.”
10Who died. From the design of Christ’s death he confirms what he has said, for if he died with this view — that he might make us partakers of his life, there is no reason why we should be in doubt as to our salvation. It is doubtful, however, what he means now by sleeping and waking, for it might seem as if he meant life and death, and this meaning would be more complete. At the same time, we might not unsuitably interpret it as meaning ordinary sleep. The sum is this — that Christ died with this view, that he might bestow upon us his life, which is perpetual and has no end. It is not to be wondered, however, that he affirms that we now live with Christ, inasmuch as we have, by entering through faith into the kingdom of Christ, passed from death into life. (Joh 5:24) Christ himself, into whose body we are ingrafted, quickens us by his power, and the Spirit that dwelleth in us is life, because of justification (601)
(601) “Comme il est dit en l’Epistre aux Rom 8:0. b. 10;” — “As is stated in the Epistle to the Romans Rom 8:10.”
11Exhort. It is the same word that we had in the close of the preceding chapter, and which we rendered comfort, because the context required it, and the same would not suit ill with this passage also. For what he has treated of previously furnishes matter of both — of consolation as well as of exhortation. He bids them, therefore, communicate to one another what has been given them by the Lord. He adds, that they may edify one another — that is, may confirm each other in that doctrine. Lest, however, it might seem as if he reproved them for carelessness, he says at the same time that they of their own accord did what he enjoins. But, as we are slow to what is good, those that are the most favourably inclined of all, have always, nevertheless, need to be stimulated.
12And we beseech you. Here we have an admonition that is very necessary. For as the kingdom of God is lightly esteemed, or at least is not esteemed suitably to its dignity, there follows also from this, contempt of pious teachers. Now, the most of them, offended with this ingratitude, not so much because they see themselves despised, as because they infer from this, that honor is not rendered to their Lord, are rendered thereby more indifferent, and God also, on just grounds, inflicts vengeance upon the world, inasmuch as he deprives it of good ministers, (602) to whom it is ungrateful. Hence, it is not so much for the advantage of ministers as of the whole Church, that those who faithfully preside over it should be held in esteem. And it is for this reason that Paul is so careful to recommend them. To acknowledge means here to have regard or respect; but Paul intimates that the reason why less honor is shewn to teachers themselves than is befitting, is because their labor is not ordinarily taken into consideration.
We must observe, however, with what titles of distinction he honors pastors. In the first place, he says that they labor. From this it follows, that all idle bellies are excluded from the number of pastors. Farther, he expresses the kind of labor when he adds, those that admonish, or instruct, you. It is to no purpose, therefore, that any, that do not discharge the office of an instructor, glory in the name of pastors. The Pope, it is true, readily admits such persons into his catalogue, but the Spirit of God expunges them from his. As, however, they are held in contempt in the world, as has been said, he honors them at the same time, with the distinction of presidency.
Paul would have such as devote themselves to teaching, and preside with no other end in view than that of serving the Church, be held in no ordinary esteem. For he says literally — let them be more than abundantly honored, and not without good ground, for we must observe the reason that he adds immediately afterwards — on account of their work. Now, this work is the edification of the Church, the everlasting salvation of souls, the restoration of the world, and, in fine, the kingdom of God and Christ. The excellence and dignity of this work are inestimable: hence those whom God makes ministers in connection with so great a matter, ought to be held by us in great esteem. We may, however, infer from Paul’s words, that judgment is committed to the Church, that it may distinguish true pastors. (603) For to no purpose were these marks pointed out, if he did not mean that they should be taken notice of by believers. And while he commands that honor be given to those that labor, and to those that by teaching (604) govern properly and faithfully, he assuredly does not bestow any honor upon those that are idle and wicked, nor does he mark them out as deserving of it.
Preside in the Lord. This seems to be added to denote spiritual government. For although kings and magistrates also preside by the appointment of God, yet as the Lord would have the government of the Church to be specially recognized as his, those that govern the Church in the name and by the commandment of Christ, are for this reason spoken of particularly as presiding in the Lord. We may, however, infer from this, how very remote those are from the rank of pastors and prelates who exercise a tyranny altogether opposed to Christ. Unquestionably, in order that any one may be ranked among lawful pastors, it is necessary that he should shew that he presides in the Lord, and has nothing apart from him. And what else is this, but that by pure doctrine he puts Christ in his own seat, that he may be the only Lord and Master?
(602) “Fideles ministres de la parolle;” — “Faithful ministers of the word.”
(603) “Et les ministres fideles;” — “And faithful ministers.”
(604) “Et admonestant;” — “And admonishing.”
13With love. Others render it by love; for Paul says in love, which, according to the Hebrew idiom, is equivalent to by or with. I prefer, however, to explain it thus — as meaning that he exhorts them not merely to respect them, (605) but also love them. For as the doctrine of the gospel is lovely, so it is befitting that the ministers of it should be loved. It were, however, rather stiff to speak of having in esteem by love, while the connecting together of love with honor suits well.
Be at peace. While this passage has various readings, even among the Greeks, I approve rather of the rendering which has been given by the old translator, and is followed by Erasmus — Pacem habete cum eis, vel colite — (Have or cultivate peace with them.) (606) For Paul, in my opinion, had in view to oppose the artifices of Satan, who ceases not to use every endeavor to stir up either quarrels, or disagreements, or enmities, between people and pastor. Hence we see daily how pastors are hated by their Churches for some trivial reason, or for no reason whatever, because this desire for the cultivation of peace, which Paul recommends so strongly, is not exercised as it ought.
(605) “De porter honneur aux fideles ministres;” — “To do honor to faithful ministers.”
(606) Wiclif (1380) renders as follows: “Haue ye pees with hem.”
14Admonish the unruly. It is a common doctrine — that the welfare of our brethren should be the object of our concern. This is done by teaching, admonishing, correcting, and arousing; but, as the dispositions of men are various, it is not without good reason that the Apostle commands that believers accommodate themselves to this variety. He commands, therefore, that the unruly (607) be admonished, that is, those who live dissolutely. The term admonition, also, is employed to mean sharp reproof, such as may bring them back into the right way, for they are deserving of greater severity, and they cannot be brought to repentance by any other remedy.
Towards the faint-hearted another system of conduct must be pursued, for they have need of consolation. The weak must also be assisted. By faint-hearted, however, he means those that are of a broken and afflicted spirit. He accordingly favors them, and the weak, in such a way as to desire that the unruly should be restrained with some degree of sternness. On the other hand, he commands that the unruly should be admonished sharply, in order that the weak may be treated with kindness and humanity, and that the faint-hearted may receive consolation. It is therefore to no purpose that those that are obstinate and intractable demand that they be soothingly caressed, inasmuch as remedies must be adapted to diseases.
He recommends, however, patience towards all, for severity must be tempered with some degree of lenity, even in dealing with the unruly. This patience, however, is, properly speaking, contrasted with a feeling of irksomeness, (608) for nothing are we more prone to than to feel wearied out when we set ourselves to cure the diseases of our brethren. The man who has once and again comforted a person who is faint-hearted, if he is called to do the same thing a third time, will feel I know not what vexation, nay, even indignation, that will not permit him to persevere in discharging his duty. Thus, if by admonishing or reproving, we do not immediately do the good that is to be desired, we lose all hope of future success. Paul had in view to bridle impatience of this nature, by recommending to us moderation towards all.
(607) “The whole phraseology of this verse is military... ᾿Ατάκτους — those who are out of their ranks, and are neither in a disposition nor situation to perform the work and duty of a soldier: those who will not do the work prescribed, and who will meddle with what is not commanded.” —Dr. A. Clarke. —Ed
(608) “A l’ennuy qu’on conçoit aiseement en tels affaires;” — “To the irksomeness which one readily feels in such matters.”
15See that no one render evil for evil. As it is difficult to observe this precept, in consequence of the strong bent of our nature to revenge, he on this account bids us take care to be on our guard. For the word see denotes anxious care. Now, although he simply forbids us to strive with each other in the way of inflicting injuries, there can, nevertheless, be no doubt that he meant to condemn, at the same time, every disposition to do injury. For if it is unlawful to render evil for evil, every disposition to injure is culpable. This doctrine is peculiar to Christians — not to retaliate injuries, but to endure them patiently. And lest the Thessalonians should think that revenge was prohibited only towards their brethren, he expressly declares that they are to do evil to no one. For particular excuses are wont to be brought forward in some cases. “What! why should it be unlawful for me to avenge myself on one that is so worthless, so wicked, and so cruel?” But as vengeance is forbidden us in every case, without exception, however wicked the man that has injured us may be, we must refrain from inflicting injury.
But always follow benignity. By this last clause he teaches that we must not merely refrain from inflicting vengeance, when any one has injured us, but must cultivate beneficence towards all. For although he means that it should in the first instance be exercised among believers mutually, he afterwards extends it to all, however undeserving of it, that we may make it our aim to overcome evil with good, as he himself teaches elsewhere. (Rom 12:21) The first step, therefore, in the exercise of patience, is, not to revenge injuries; the second is, to bestow favors even upon enemies.
16Rejoice always. I refer this to moderation of spirit, when the mind keeps itself in calmness under adversity, and does not give indulgence to grief. I accordingly connect together these three things — to rejoice always, to pray without ceasing, and to give thanks to God in all things. For when he recommends constant praying, he points out the way of rejoicing perpetually, for by this means we ask from God alleviation in connection with all our distresses. In like manner, in Phi 4:4, having said,
Rejoice in the Lord always; again I say, Rejoice. Let your moderation be known to all. Be not anxious as to anything. The Lord is at hand.
He afterwards points out the means of this—
but in every prayer let your requests be made known to God, with giving of thanks.
In that passage, as we see, he presents as a source of joy a calm and composed mind, that is not unduly disturbed by injuries or adversities. But lest we should be borne down by grief, sorrow, anxiety, and fear, he bids us repose in the providence of God. And as doubts frequently obtrude themselves as to whether God cares for us, he also prescribes the remedy — that by prayer we disburden our anxieties, as it were, into his bosom, as David commands us to do in Psa 37:5 and Psa 55:22; and Peter also, after his example. (1Pe 5:7.) As, however, we are unduly precipitate in our desires, he imposes a check upon them — that, while we desire what we are in need of, we at the same time do not cease to give thanks.
He observes, here, almost the same order, though in fewer words. For, in the first place, he would have us hold God’s benefits in such esteem, that the recognition of them and meditation upon them shall overcome all sorrow. And, unquestionably, if we consider what Christ has conferred upon us, there will be no bitterness of grief so intense as may not be alleviated, and give way to spiritual joy. For if this joy does not reign in us, the kingdom of God is at the same time banished from us, or we from it. (609) And very ungrateful is that man to God, who does not set so high a value on the righteousness of Christ and the hope of eternal life, as to rejoice in the midst of sorrow. As, however, our minds are easily dispirited, until they give way to impatience, we must observe the remedy that he subjoins immediately afterwards. For on being cast down and laid low we are raised up again by prayers, because we lay upon God what burdened us. As, however, there are every day, nay, every moment, many things that may disturb our peace, and mar our joy, he for this reason bids us pray without ceasing. Now, as to this constancy in prayer, we have spoken of elsewhere. (610) Thanksgiving, as I have said, is added as a limitation. For many pray in such a manner, as at the same time to murmur against God, and fret themselves if he does not immediately gratify their wishes. But, on the contrary, it is befitting that our desires should be restrained in such a manner that, contented with what is given us, we always mingle thanksgiving with our desires. We may lawfully, it is true, ask, nay, sigh and lament, but it must be in such a way that the will of God is more acceptable to us than our own.
(609) “N’est point en nous, ou pour mieux dire, nous en sommes hors;” — “Is not in us, or as we may rather say, we are away from it.”
(610) Our author probably refers here to what he has said on this subject when commenting on Eph 6:18. — Ed.
18For this is the will of God — that is, according to Chrysostom’s opinion — that we give thanks. As for myself, I am of opinion that a more ample meaning is included under these terms — that God has such a disposition towards us in Christ, that even in our afflictions we have large occasion of thanksgiving. For what is fitter or more suitable for pacifying us, than when we learn that God embraces us in Christ so tenderly, that he turns to our advantage and welfare everything that befalls us? Let us, therefore, bear in mind, that this is a special remedy for correcting our impatience — to turn away our eyes from beholding present evils that torment us, and to direct our views to a consideration of a different nature — how God stands affected towards us in Christ.
19Quench not the Spirit. This metaphor is derived from the power and nature of the Spirit; for as it is the proper office of the Spirit to illuminate the understandings of men, and as he is on this account called our light, it is with propriety that we are said to quench him, when we make void his grace. There are some that think that it is the same thing that is said in this clause and the succeeding one. Hence, according to them, to quench the Spirit is precisely the same as to despise prophesyings. As, however, the Spirit is quenched in various ways, I make a distinction between these two things—that of a general statement, and a particular. For although contempt of prophesying is a quenching of the Spirit, yet those also quench the Spirit who, instead of stirring up, as they ought, more and more, by daily progress, the sparks that God has kindled in them, do, by their negligence, make void the gifts of God. This admonition, therefore, as to not quenching the Spirit, has a wider extent of meaning than the one that follows as to not despising prophesyings. The meaning of the former is: “Be enlightened by the Spirit of God. See that you do not lose that light through your ingratitude.” This is an exceedingly useful admonition, for we see that those who have been once enlightened, (Heb 6:4) when they reject so precious a gift of God, or, shutting their eves, allow themselves to be hurried away after the vanity of the world, are struck with a dreadful blindness, so as to be an example to others. We must, therefore, be on our guard against indolence, by which the light of God is choked in us.
Those, however, who infer from this that it is in man’s option either to quench or to cherish the light that is presented to him, so that they detract from the efficacy of grace, and extol the powers of free will, reason on false grounds. For although God works efficaciously in his elect, and does not merely present the light to them, but causes them to see, opens the eyes of their heart, and keeps them open, yet as the flesh is always inclined to indolence, it has need of being stirred up by exhortations. But what God commands by Paul’s mouth, He himself accomplishes inwardly. In the mean time, it is our part to ask from the Lord, that he would furnish oil to the lamps which he has lighted up, that he may keep the wick pure, and may even increase it.
20Despise not prophesyings. This sentence is appropriately added to the preceding one, for as the Spirit of God illuminates us chiefly by doctrine, those who give not teaching its proper place, do, so far as in them lies, quench the Spirit, for we must always consider in what manner or by what means God designs to communicate himself to us. Let every one, therefore, who is desirous to make progress under the direction of the Holy Spirit, allow himself to be taught by the ministry of prophets.
By the term prophecy, however, I do not understand the gift of foretelling the future, but as in 1Co 14:3, the science of interpreting Scripture, (611) so that a prophet is an interpreter of the will of God. For Paul, in the passage which I have quoted, assigns to prophets teaching for edification, exhortation, and consolation, and enumerates, as it were, these departments. Let, therefore, prophecy in this passage be understood as meaning — interpretation made suitable to present use. (612) Paul prohibits us from despising it, if we would not choose of our own accord to wander in darkness.
The statement, however, is a remarkable one, for the commendation of external preaching. It is the dream of fanatics, that those are children who continue to employ themselves in the reading of the Scripture, or the hearing of the word, as if no one were spiritual, unless he is a despiser of doctrine. They proudly, therefore, despise the ministry of man, nay, even Scripture itself, that they may attain the Spirit. Farther, whatever delusions Satan suggests to them, (613) they presumptuously set forth as secret revelations of the Spirit. Such are the Libertines, (614) and other furies of that stamp. And the more ignorant that any one is, he is puffed up and swollen out with so much the greater arrogance. Let us, however, learn from the example of Paul, to conjoin the Spirit with the voice of men, which is nothing else than his organ. (615)
(611) See Calvin on the Corinthians, vol. 1, p. 415, 436.
(612) “Interpretation de l’Escriture applicquee proprement selon le temps, les personnes, et les choses presentes;” — “Interpretation of Scripture properly applied, according to time, persons, and things present.”
(613) “Leur souffle aux aureilles;” — “Breathes into their ears.”
(614) See Calvin on the Corinthians, vol. 2, p. 7, n. 3.
(615) “L’organe et instrument d’celuy;” — “His organ and instrument.”
21Prove all things. As rash men and deceiving spirits frequently pass off their trifles under the name of prophecy, prophecy might by this means be rendered suspicious or even odious, just as many in the present day feel almost disgusted with the very name of preaching, as there are so many foolish and ignorant persons that from the pulpit blab out their worthless contrivances, (616) while there are others, also, that are wicked and sacrilegious persons, who babble forth execrable blasphemies. (617) As, therefore, through the fault of such persons it might be, that prophecy was regarded with disdain, nay more, was scarcely allowed to hold a place, Paul exhorts the Thessalonians to prove all things, meaning, that although all do not speak precisely according to set rule, we must, nevertheless, form a judgment, before any doctrine is condemned or rejected.
As to this, there is a twofold error that is wont to be fallen into, for there are some who, from having either been deceived by a false pretext of the name of God, or from their knowing that many are commonly deceived in this way, reject every kind of doctrine indiscriminately, while there are others that by a foolish credulity embrace, without distinction, everything that is presented to them in the name of God. Both of these ways are faulty, for the former class, saturated with a presumptuous prejudice of that nature, close up the way against their making progress, while the other class rashly expose themselves to all winds of errors. (Eph 4:14.) Paul admonishes the Thessalonians to keep the middle path between these two extremes, while he prohibits them from condemning anything without first examining it; and, on the other hand, he admonishes them to exercise judgment, before receiving, what may be brought forward, as undoubted truth. And unquestionably, this respect, at least, ought to be shewn to the name of God — that we do not despise prophecy, which is declared to have proceeded from him. As, however, examination or discrimination ought to precede rejection, so it must, also, precede the reception of true and sound doctrine. For it does not become the pious to shew such lightness, as indiscriminately to lay hold of what is false equally with what is true. From this we infer, that they have the spirit of judgment conferred upon them by God, that they may discriminate, so as not to be imposed upon by the impostures of men. For if they were not endowed with discrimination, it were in vain that Paul said — Prove: hold fast that which is good. If, however, we feel that we are left destitute of the power of proving aright; it must be sought by us from the same Spirit, who speaks by his prophets. But the Lord declares in this place by the mouth of Paul, that the course of doctrine ought not, by any faults of mankind, or by any rashness, or ignorance, or, in fine, by any abuse, to be hindered from being always in a vigorous state in the Church. For as the abolition of prophecy is the ruin of the Church, let us allow heaven and earth to be commingled, rather than that prophecy should cease.
Paul, however, may seem here to give too great liberty in teaching, when he would have all things proved; for things must be heard by us, that they may be proved, and by this means a door would be opened to impostors for disseminating their falsehoods. I answer, that in this instance he does not by any means require that an audience should be given to false teachers, whose mouth he elsewhere teaches (Tit 1:11) must be stopped, and whom he so rigidly shuts out, and does not by any means set aside the arrangement, which he elsewhere recommends so highly (1Ti 3:2) in the election of teachers. As, however, so great diligence can never be exercised as that there should not sometimes be persons prophesying, who are not so well instructed as they ought to be, and that sometimes good and pious teachers fail to hit the mark, he requires such moderation on the part of believers, as, nevertheless, not to refuse to hear. For nothing is more dangerous, than that moroseness, by which every kind of doctrine is rendered disgusting to us, while we do not allow ourselves to prove what is right. (618)
(617) “Horribles et execrables;” — “Horrible and execrable.”
(618) “Tellement que nostre impatience ou chagrin nous empesche d’esprouuer qui est la vraye ou la fausse;” — “So that our impatience or chagrin keeps us from proving what is true or false.”
22From every evil appearance. Some think that this is a universal statement, as though he commanded to abstain from all things that bear upon their front an appearance of evil. In that case the meaning would be, that it is not enough to have an internal testimony of conscience, unless regard be at the same time had to brethren, so as to provide against occasions of offense, by avoiding every thing that can have the appearance of evil.
Those who explain the word speciem after the manner of dialecticians as meaning the subdivision of a general term, fall into an exceedingly gross blunder. For he (619) has employed the term speciem as meaning what we commonly term appearance. It may also be rendered either—evil appearance, or appearance of evil. The meaning, however, is the same. I rather prefer Chrysostom and Ambrose, who connect this sentence with the foregoing one. At the same time, neither of them explains Paul’s meaning, and perhaps have not altogether hit upon what he intends. I shall state briefly my view of it.
In the first place, the phrase appearance of evil, or evil appearance, I understand to mean — when falsity of doctrine has not yet been discovered in such a manner, that it can on good grounds be rejected; but at the same time an unhappy suspicion is left upon the mind, and fears are entertained, lest there should be some poison lurking. He, accordingly, commands us to abstain from that kind of doctrine, which has an appearance of being evil, though it is not really so — not that he allows that it should be altogether rejected, but inasmuch as it ought not to be received, or to obtain belief. For why has he previously commanded that what is good should be held fast, while he now desires that we should abstain not simply from evil, but from all appearance of evil? It is for this reason, that, when truth has been brought to light by careful examination, it is assuredly becoming in that case to give credit to it. When, on the other hand, there is any fear of false doctrine, or when the mind is involved in doubt, it is proper in that case to retreat, or to suspend our step, as they say, lest we should receive anything with a doubtful and perplexed conscience. In short, he shews us in what way prophecy will be useful to us without any danger — in the event of our being attentive in proving all things, and our being free from lightness and haste.
(619) “S. Paul;” —”St. Paul.”
23Now the God of peace himself. Having given various injunctions, he now proceeds to prayer. And unquestionably doctrine is disseminated in vain, (620) unless God implant it in our minds. From this we see how preposterously those act who measure the strength of men by the precepts of God. Paul, accordingly, knowing that all doctrine is useless until God engraves it, as it were, with his own finger upon our hearts, beseeches God that he would sanctify the Thessalonians. Why he calls him here the God of peace, I do not altogether apprehend, unless you choose to refer it to what goes before, where he makes mention of brotherly agreement, and patience, and equanimity. (621)
We know, however, that under the term sanctification is included the entire renovation of the man. The Thessalonians, it is true, had been in part renewed, but Paul desires that God would perfect what is remaining. From this we infer, that we must, during our whole life, make progress in the pursuit of holiness. (622) But if it is the part of God to renew the whole man, there is nothing left for free will. For if it had been our part to co-operate with God, Paul would have spoken thus — “May God aid or promote your sanctification.” But when he says, sanctify you wholly, he makes him the sole Author of the entire work.
And your entire spirit. This is added by way of exposition, that we may know what the sanctification of the whole man is, when he is kept entire, or pure, and unpolluted, in spirit, soul, and body, until the day of Christ. As, however, so complete an entireness is never to be met with in this life, it is befitting that some progress be daily made in purity, and something be cleansed away from our pollutions, so long as we live in the world.
We must notice, however, this division of the constituent parts of a man; for in some instances a man is said to consist simply of body and soul, and in that case the term soul denotes the immortal spirit, which resides in the body as in a dwelling. As the soul, however, has two principal faculties — the understanding and the will — the Scripture is accustomed in some cases to mention these two things separately, when designing to express the power and nature of the soul; but in that case the term soul is employed to mean the seat of the affections, so that it is the part that is opposed to the spirit. Hence, when we find mention made here of the term spirit, let us understand it as denoting reason or intelligence, as on the other hand by the term soul, is meant the will and all the affections.
I am aware that many explain Paul’s words otherwise, for they are of opinion that by the term soul is meant vital motion, and by the spirit is meant that part of man which has been renewed; but in that case Paul’s prayer were absurd. Besides, it is in another way, as I have said, that the term is wont to be made use of in Scripture. When Isaiah says,
“My soul hath desired thee in the night,
my spirit hath thought of thee,” (Isa 26:9)
no one doubts that he speaks of his understanding and affection, and thus enumerates two departments of the soul. These two terms are conjoined in the Psalms in the same sense. This, also, corresponds better with Paul’s statement. For how is the whole man entire, except when his thoughts are pure and holy, when all his affections are right and properly regulated, when, in fine, the body itself lays out its endeavors and services only in good works? For the faculty of understanding is held by philosophers to be, as it were, a mistress: the affections occupy a middle place for commanding; the body renders obedience. We see now how well everything corresponds. For then is the man pure and entire, when he thinks nothing in his mind, desires nothing in his heart, does nothing with his body, except what is approved by God. As, however, Paul in this manner commits to God the keeping of the whole man, and all its parts, we must infer from this that we are exposed to innumerable dangers, unless we are protected by his guardianship.
(620) “Que proufitera-on de prescher la doctrine ?” — “What profit will be derived from preaching doctrine?”
(621) “Repos d’esprit;” — “Repose of mind.”
(622) “En l’estude et exercice de sainctete;” — “In the study and exercise of holiness.”
24Faithful is he that hath called you. As he has shewn by his prayer what care he exercised as to the welfare of the Thessalonians, so he now confirms them in an assurance of Divine grace. Observe, however, by what argument he promises them the never-failing aid of God — because he has called them; by which words he means, that when the Lord has once adopted us as his sons, we may expect that his grace will continue to be exercised towards us. For he does not promise to be a Father to us merely for one day, but adopts us with this understanding, that he is to cherish us ever afterwards. Hence our calling ought to be held by us as an evidence of everlasting grace, for he will not leave the work of his hands incomplete. (Psa 138:8) Paul, however, addresses believers, who had not been merely called by outward preaching, but had been effectually brought by Christ to the Father, that they might be of the number of his sons.
26Salute all the brethren with an holy kiss. As to the kiss, it was a customary token of salutation, as has been stated elsewhere. (623) In these words, however, he declares his affection towards all the saints.
(623) See Calvin on the Corinthians, vol. 2, p. 78.
27I adjure you by the Lord. It is not certain whether he feared that, as often happened, spiteful and envious persons would suppress the Epistle, or whether he wished to provide against another danger — lest by a mistaken prudence and caution on the part of some, it should be kept among a few. (624) For there will always be found some who say that it is of no advantage to publish generally things that otherwise they recognize as very excellent. At least, whatever artifice or pretext Satan may have at that time contrived, in order that the Epistle might not come to the knowledge of all, we may gather from Paul’s words with what earnestness and keenness he sets himself in opposition to it. For it is no light or frivolous thing to adjure by the name of God. We find, therefore, that the Spirit of God would have those things which he had set forth in this Epistle, through the ministry of Paul, to be published throughout the whole Church. Hence it appears, that those are more refractory than even devils themselves, who in the present day prohibit the people of God from reading the writings of Paul, inasmuch as they are no way moved by so strict an adjuration.
END OF THE COMMENTARY ON THE FIRST EPISTLE TO THE THESSALONIANS.
(624) “Qu’aucuns par vne prudence indiscrete, la communicassent seulement a quelque petit nombre sans en faire les autres participans;” — “That some by an ill-advised prudence, would communicate it only to some small number without making others participate in it.”
