1 Thessalonians 5
NASB (UPDATED) TEXT: 1Th 5:1-11 1Now as to the times and the epochs, brethren, you have no need of anything to be written to you. 2For you yourselves know full well that the day of the Lord will come just like a thief in the night. 3While they are saying, "Peace and safety!" then destruction will come upon them suddenly like labor pains upon a woman with child, and they will not escape. 4But you, brethren, are not in darkness, that the day would overtake you like a thief; 5for you are all sons of light and sons of day. We are not of night nor of darkness; 6so then let us not sleep as others do, but let us be alert and sober. 7For those who sleep do their sleeping at night, and those who get drunk get drunk at night. 8But since we are of the day, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation. 9For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ, 10who died for us, so that whether we are awake or asleep, we will live together with Him. 11Therefore encourage one another and build up one another, just as you also are doing.
1Th 5:1 "Now as to" The subject of the Second Coming continues, but a new aspect of the event is approached: the judgment of unbelievers.
NASB "the times and the epochs"
NKJV, NRSV "the times and the seasons"
TEV "the times and occasions"
NJB "times and seasons"
Although believers are not to seek specific times (cf. Mat 24:36 ), they do need to recognize the trends of history (cf. Act 1:7 ; Mat 24:32-33 ). The Greek chronôn, translated "times," answers the question, "How long?" It speaks of the passing of time. The English word "chronology" is derived from this Greek root. Kairôn, translated "epochs," answers the question, "when?" It speaks of special events.
▣ "brethren" This is often used by Paul to mark a transition to a new subject (see 1Th 4:1 ).
▣ "you have no need of anything to be written to you" Paul had not been able to give them extensive and prolonged information about the Second Coming. Remember, he only stayed a short time in Thessalonica, but he must have preached on this subject several times. This phrase does not mean to imply the Thessalonian believers perfectly understood all aspects of the end-time events but that the Spirit would lead them and inform them in the necessary areas (cf. Joh 14:26 ; Joh 16:13 ; 1Jn 2:20 ; 1Jn 2:27 ) especially those truths that relate to: (1) the gospel, and (2) the Christian life.
The other possible option is that it refers to the New Covenant of Jer 31:31-34 , especially 1 Thess. 5:33-34. The New Age of righteousness is characterized by believers knowing God in intimate personal ways. They will not need a teacher for God has written His word on their hearts by means of the Spirit.
1Th 5:2 "the day of the Lord" This corresponds to an OT phrase referring to God or His Messiah breaking into history to set up the new age of righteousness (cf. Joe 1:15 ; Joe 2:11 ; Joe 2:31 ; Amo 5:18 ; Isa 2:12 ). In the OT God's coming could be for blessing or for judgment. For believers it will be the culmination of salvation but for unbelievers the consummation of judgment.
The eschatological emphasis of a special coming day when humans will meet Jesus (as Savior or Judge) goes by several designations in Paul's writings:
1. "the day of our Lord Jesus Christ" (cf. 1Co 1:8 )
2. "the day of the Lord" (cf. 1Co 5:5 ; 1Th 5:2 ; 2Th 2:2 )
3. "the day of the Lord Jesus" (cf. 2Co 1:14 )
4. "the day of Jesus Christ" (cf. Php 1:6 )
5. "the day of Christ" (cf. Php 1:10 ; Php 2:16 )
6. "His day (Son of Man)" (cf. Luk 17:24 )
7. "the day that the Son of Man is revealed" (cf. Luk 17:30 )
8. "the revelation of our Lord Jesus Christ" (cf. 1Co 1:7 )
9. "when the Lord Jesus shall be revealed from heaven" (cf. 2Th 1:7 )
10. "in the presence of the Lord Jesus at His coming" (cf. 1Th 2:19 )
In the OT the writers saw two ages, an evil age and a coming age of righteousness, the age of the Spirit. God would intervene in history through His Messiah to set up this new age. This event was know as the "Day of the Lord." Notice that NT writers attribute this to Christ. His first coming, the Incarnation, was foretold in many OT texts. The Jews did not expect a divine person, just a divine intervention. The two comings of the Messiah, one as suffering servant and savior, one as Judge and Lord, were not obvious to OT people. See Special Topic: The Two Ages in Gal 1:4 .
▣ "will come just like a thief in the night" This is a present tense used as a future. This "any-moment" return is a recurrent theme in the NT (cf. Mat 24:42-44 ; Mat 25:13 ; Luk 12:40 ; Luk 12:45 ; Luk 21:34-36 ; 2Pe 3:10 ; Rev 3:3 ; Rev 16:15 ). See Special Topic at 1Th 4:15 .
There was a Jewish tradition that the Messiah would come at midnight on Passover like the Death Angel of the Exodus.
1Th 5:3 "While they are saying, ‘Peace and safety'" This was the message of the false prophets of Jeremiah's day (cf. Jer 6:14 ; Jer.8:11,28). Human life and society will appear normal before God's intervention (cf. Mat 24:37-38 ; Luk 17:26-27 ). They will not be expecting the Messiah.
The NT emphasis is that there will be intense suffering before the Second Coming (cf. Mat 24:21 ; Mar 13:19-20 ).
▣ "then destruction will come upon them suddenly" This passage strongly contrasts "them" (1Th 5:3 ) and "brothers" (1Th 5:4 ). This destruction does not refer to annihilation, but is a biblical metaphor for God's judgment (cf. 2Th 1:9 ; Dan 12:2 ).
"Suddenly" is only found here and in Luke's account of Jesus' Olivet discourse (cf. Luk 21:34 ). It implies a sudden and unexpected event.
▣ "labor pains" This OT metaphor of judgment (cf. Isa 13:6-8 ; Jer 4:31 ) became a NT metaphor (i.e., birth pains of the new age, cf. Mat 24:8 ; Mar 13:8 ; Rom 8:22 ). It speaks of the suddenness yet certainty of an event, as well as the severe pain involved.
NASB "and they will not escape"
NKJV "And they shall not escape"
NRSV "and there will be no escape"
TEV "They will not escape"
JB "and there will be no way for anybody to evade it"
This is an emphatic double negative: "Never, no, never under any circumstances."
1Th 5:4 "But you, brethren, are not in darkness" God has revealed—through the OT prophets, Jesus, and NT writers—the basic outline of end-time events so that those believers who are alive will not be surprised by what is occurring. This is one way that God has provided courage to His followers amid the difficulties of this life and the end-time tribulation period.
One reason for the recurrent confusion among believers about these events is that every generation of believers has tried to force these events into their history.
SPECIAL TOPIC: OLD TESTAMENT PREDICTIONS OF THE FUTURE VS. NEW TESTAMENT PREDICTIONS <http://www.freebiblecommentary.org/special_topics/eschatology.html>
1Th 5:5 "sons of light and sons of day" These are two Semitic idioms for the righteous (cf. Luk 16:8 ; Joh 1:4-9 ; Joh 3:17-21 ; Joh 8:12 ; Joh 11:9-10 ; Joh 12:35-36 ; Joh 12:46 ; Eph 5:8 ; 1Jn 1:5 ; 1Jn 1:7 ; 1Jn 2:8-10 ). This metaphorical dualism of light versus darkness is characteristic of the Ancient Near East. It is a recurrent theme in the Apostle John's writings and in the Dead Sea Scrolls.
1Th 5:6 "let us not sleep" This is a different word from 1Th 4:13 ff. It is often used in the NT for moral indifference (cf. Mar 13:36 ; Eph 5:14 ). Notice the three different uses of "sleep" (katheudô): (1) lack of moral alertness, (1Th 5:6 ); (2) physical rest, (1Th 5:7 ); (3) death, (1Th 5:10 ).
NASB, NKJV,
NRSV "as others do"
TEV "like the others"
NJB "as everyone else does"
This is literally "the remaining" or "the rest." It is the same term used to describe unbelievers who have no hope in 1Th 4:13 .
▣ "let us be alert and sober" 1Th 5:6 has three present active subjunctives. The first is negative, "do not continue to sleep." The next two are positive, "keep alert and sober." These emphasize continual diligence, but with an element of contingency. Some believers are asleep and are not alert or sober. Alertness is a common theme of the NT for Christians concerning the Second Coming (cf. Mat 24:42-43 ; Mat 25:13 ; Mar 13:34 ; Luk 21:34 ). Both "alert" and "sober" are used metaphorically. "Sober" in 1Th 5:6 ; 1Th 5:8 is used of mental alertness or self-control (cf. 2Ti 4:5 ; 1Pe 1:13 ; 1Pe 4:7 ; 1Pe 5:8 ).
1Th 5:8 "having put on" This is an Aorist middle participle which could read "having once for all ourselves put on." This usage is very similar to Rom 13:12 ; Eph 6:11-14 , which reflects Isa 59:17 . Paul used this military armor metaphor often, but not always using the armor to represent the same Christian attributes. Believers must personally avail themselves of the spiritual weaponry provided by Christ. Maturity's protection is not automatic (cf. 1Th 5:7 ).
▣ "faith. . .love. . .hope" This was Paul's favorite triad of Christian virtues (cf. Rom 5:2-5 ; Gal 5:5-6 ; Col 1:4-5 ; 1Th 1:3 ; Heb 6:10-12 ; 1Pe 1:21-22 ). They form a link from initial faith to consummated faith.
▣ "hope" This often is used to refer to the Second Coming, especially in I & 2 Thessalonians. See SPECIAL TOPIC: HOPE <http://www.freebiblecommentary.org/special_topics/hope.html> at Gal 5:5 .
1Th 5:9 "for obtaining salvation through our Lord Jesus Christ" God's love flows to us only through Christ. He is the only way (cf. Joh 14:6 ); the door (Joh 10:1-3 ); the only mediator (1Ti 2:5 ).
SPECIAL TOPIC: SALVATION (GREEK VERB TENSES) <http://www.freebiblecommentary.org/special_topics/salvation_greek_verb_tenses.html>
1Th 5:10 "who died for us" This expresses Jesus' substitutionary vicarious sacrifice on our behalf (cf. Isaiah 5:3 ; Mar 10:45 ; 2Co 5:21 ).
▣ "whether we are awake or asleep" There are two interpretive options: (1) the church was concerned about those members of their fellowship who have died or (2) Jesus died for even those believers who are not alert and not sober.
▣ "we will live together with Him" Heaven is surely a place (cf. Joh 14:2-3 a), but primarily it is being with Jesus (cf. Joh 14:3 c; 2Co 5:6 ; 2Co 5:8 ). Heaven, like salvation, is a personal relationship!
1Th 5:11 "encourage one another" This is a present active imperative. "Encourage" is from the same root as "paraclçtos" (cf. Joh 14:16 ; Joh 14:26 ; Joh 15:26 ; Joh 16:17 ; 1Jn 2:1 ). Paul's discussion of the Rapture (cf. 1Th 4:13-18 ) ends in an ethical, ministry admonition (cf. 1Co 15:58 ; Eph 4:13 ). Doctrine should encourage godly living (cf. Luk 12:48 ).
▣ "build up one another" This is another present active imperative. The expectation of Christ's return and heaven should motivate us to minister to one another, not fight over competing human eschatological systems!
SPECIAL TOPIC: EDIFY <http://www.freebiblecommentary.org/special_topics/edify.html>
NASB (UPDATED) TEXT: 1Th 5:12-22 12But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction, 13and that you esteem them very highly in love because of their work. Live in peace with one another. 14We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone. 15See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people. 16Rejoice always;17 pray without ceasing; 18in everything give thanks; for this is God's will for you in Christ Jesus. 19Do not quench the Spirit; 20do not despise prophetic utterances. 21But examine everything carefully; hold fast to that which is good; 22abstain from every form of evil.
1Th 5:12 "brethren" This is often used by Paul to show a transition to a new subject (cf. 1Th 4:13 ; 1Th 5:1 ), though not always (cf. 1Th 5:14 ; 1Th 5:25-26 ). Here it shows that Paul was addressing the whole church.
NASB "appreciate"
NKJV "recognize"
NRSV "respect"
TEV "to pay proper respect"
NJB "be considerate"
This is a perfect infinitive, literally "to know," used in the sense of "to appreciate," "to show people respect," "to acknowledge the value of" or "know the value of." Believers must respond appropriately and respectfully toward God-called leadership (cf. 1Co 16:18 ; Php 2:29 ; 1Ti 5:17 ).
NASB "those who diligently labor amongst you"
NKJV, NRSV "those who labor among you"
TEV "to those who work among you"
NJB "those who are working amongst you"
This term for "labor" means "strenuous effort" (cf. 1Co 16:16 ). This entire section seems to refer to an attitude problem in the church toward its leadership.
1. "who diligently labor among you" (present active participle)
2. "who have charge over you" (present middle participle)
3. "who give you instructions (present active participle). There is one article in the Greek text followed by these three descriptive phrases, all of these participles refer to leadership.
▣ "have charge over you in the Lord" This is literally "to be set before." They will give an account to God for their ministry (cf. 1Co 3:10-17 ; Heb 13:17 ).
▣ "give you instruction" This is literally "put sense into." It is usually translated "to admonish the unruly."
1Th 5:12-22 There is a series of fifteen present imperatives urging believers to live appropriately in a fallen world on the verge of destruction. Our godly lives should point lost people to Christ.
1Th 5:13 NASB, NKJV,
NRSV "esteem them very highly in love"
TEV "Treat them with the greatest respect and love"
NJB "Have the greatest respect and affection for them"
The verbal is a present infinitive which emphasizes continuing personal action. The adverb is a triple compound term used three times by Paul (cf. Eph 3:20 ; 1Th 3:10 ). Believers should respect their leaders (cf. 1Co 16:18 ; Php 2:29 ; 1Ti 5:17 ). See Special Topic: Paul's Use of Huper Compounds at Gal 1:13 .
▣ "because of their work" Leadership is a gift from God (cf. Eph 4:11-13 ). When He assigns the task, He honors the task, not necessarily the person who receives it. The term translated "work" in 1Th 5:13 is different from the one in 1Th 5:12 . This hard working group of leaders may have been contrasted with those who refused to work (cf. 1Th 5:14 and 2Th 3:6-11 ).
▣ "Live in peace with one another" This is a present active imperative, a continual command for believers and a common NT appeal (cf. Mar 9:50 ; Rom 12:18 ; 2Co 13:11 ). This reflects a common problem in the churches. Christianity embraced men and women from many differing backgrounds (cf. Rom 14:1 to Rom 15:13 ; 1Co 8:1-13 ; 1Co 10:23-33 ).
1Th 5:14 "brethren" This verse could refer primarily to the leaders (cf. 1Th 5:27 ), but the things mentioned would apply to all believers. This is also true of 1 Timothy 3. New Testament Christianity does not make a distinction between "clergy" and "laity." We are all God-called, Spirit- gifted ministers of Jesus (cf. Eph 4:11-13 ). Within this family of gifted ministers God does choose leaders!
NASB "admonish the unruly"
NKJV "warn those who are unruly"
NRSV "to admonish the idlers"
TEV "warn the idle"
NJB "warn the idlers"
This begins a series of present imperatives, denoting continuous or habitual action. There are fifteen imperatives in 1Th 5:12-22 . This one could have one of two meanings: (1) a military term for disorderly conduct; or (2) used in the Koine Greek papyri from Egypt for "idlers." The latter connotation fits the context of this letter better (cf. 2Th 3:7-16 ).
NASB, NRSV "encourage the fainthearted"
NKJV "comfort the fainthearted"
TEV "encourage the timid"
NJB "give courage to those who are apprehensive"
A present middle (deponent) imperative, this is literally, "little-minded." The KJV has "feeble-minded," but it is really used in the sense of "fainthearted" or "little-faithed" (cf. Rom 14:1 to Rom 15:13 ; 1 Corinthians 8; 1Co 10:23-33 ). It may be an allusion to Isa 35:4 in the Septuagint.
▣ "help the weak" This present middle imperative is used in the sense of weak in body and/or mind. This may designate the same type of Christian as characterized in Rom 14:1 to Rom 15:13 (i.e., 1Co 8:7 ; 1Co 9:22 ) or it may refer to a physical problem.
▣ "be patient with everyone" This is a present active imperative. It is a command to continually be longsuffering, not short-tempered (cf. 1Co 13:4 ; Eph 4:2 ). This is directed to both leaders and people. It also gives us a window into the problems of the early church.
There are two Greek terms translated "patience": (1) makrothomia and (2) hupomonç. They are listed together in 2Co 6:6 ; Gal 5:22 ; Col 1:11 ; 2Ti 3:10 . The first one is used in this text. It can refer to a characteristic of God (cf. LXX of Isa 57:15 ; Rom 2:4 ; Rom 9:22 ; 1Pe 3:20 ; 2Pe 3:9 ). Believers are to emulate the character (image) of their Father.
It is also used of patience with (1) something, cf. Heb 6:12 ; Jas 5:7-8 or (2) someone. cf. Mat 18:26 ; Mat 18:29 ; 1Co 13:1 ; 1Th 5:14 ; Jas 5:10 . This is evidence of spiritual maturity and Christlike living.
1Th 5:15 "See that no one repays another with evil for evil" This is another present active imperative (cf. Mat 5:44 ; Rom 12:17-21 ; 1Pe 3:9 ). Believers must respond differently than unbelievers. Believers should act in love, not react in anger. Difficult and unfair situations are often the most effective witnessing opportunities.
NASB "always seek after that which is good"
NKJV "always pursue what is good"
NRSV "always seek to do good"
TEV "at all times make it your aim to do good"
NJB "you must all think of what is best"
This present active imperative is rendered literally "continue to pursue good" (cf. 1Th 5:21 ; Rom 12:9 ). The term "good" here is agathos, which usually emphasizes a moral quality. But one wonders how this relates to the next phrase "for one another and for all people." The term kalos (good or beautiful) is used in 1Th 5:21 . There is a large semantic overlap between these two terms in Koine Greek. Is there meant to be a distinction? Both immediate contexts refer to "evil" (cf. 1Th 5:15 a, 22). 1Th 5:15 relates to Christian actions toward believers and non-believers (all men), but 1Th 5:21 relates to analyzing Christian leaders or gifts. I am currently thinking that they are synonymous. There was a simplification in grammar and vocabulary occurring in Koine Greek in Paul's day. For a good discussion of kalos see William Barclay's New Testament Words pp. 151-161.
▣ "for one another and for all people" This is much like 1Th 5:14 ; 1Th 3:12 . Believers must put the good of the community above personal benefit (cf. Rom 12:10 ; 1Co 12:7 ; Php 2:1-5 ). How believers treat other believers should be generalized to the way they treat nonbelievers also (cf. Gal 6:10 ).
1Th 5:16 "Rejoice always" This present active imperative is the theme of the book of Philippians (cf. Php 2:18 ; Php 3:1 ; Php 4:4 ; Php 4:10 ). It is a world-view based on our relationship with Christ and our covenant relationship with other Christians, not on circumstances (cf. Rom 8:31-39 ).
1Th 5:17 "pray without ceasing" Another present middle (deponent) imperative, this must refer to lifestyle prayer, a moment by moment fellowship with God (cf. 1Th 1:3 ; 1Th 2:13 ). Paul sensed a need for prayer and believed it affected his ministry (cf. 1Th 5:25 ; Eph 6:18-19 ; 2Th 3:1 ).
1Th 5:18 NASB, NKJV "in everything give thanks"
NRSV "give thanks in all circumstances"
TEV "be thankful in all circumstances"
NJB "for all things give thanks to God"
This is another present active imperative. Circumstances must not dictate our thanksgiving or our joy (cf. Rom 8:26-39 ; Eph 5:20 ). Remember that thanksgiving should flow not "for all things," but "in all circumstances." See Special Topic: Paul's Praise, Prayer, and Thanksgiving at Gal 6:18 . See SPECIAL TOPIC: THANKSGIVING <http://www.freebiblecommentary.org/special_topics/thanksgiving.html> at 1Th 1:2 .
▣ "God's will" This is literally "a will of God" like Eph 5:17 . The will of God is that fallen mankind believe in Christ (cf. Joh 6:29 ). After this there are several "wills" of God. One is to rejoice and give thanks even during persecution and conflict. See Special Topic at 1Th 4:3 .
1Th 5:19 NASB, NKJV,
NRSV "Do not quench the Spirit"
TEV "Do not restrain the Holy Spirit"
NJB "Never try to suppress the Spirit"
1Th 5:19-20 are present active imperatives with the negative particle, usually meaning stop an act in process. The Williams translation has "stop stifling the Spirit." The five imperatives of 1Th 5:19-22 must go together. The first two negative imperatives of 1Th 5:19-20 set the boundaries for the three positive imperatives of 1Th 5:21-22 . "Quench" means "to put out a fire." Our actions affect the working of the Spirit (cf. Isa 63:10 ; Eph 4:30 ).
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT <http://www.freebiblecommentary.org/special_topics/personhood_of_the_spirit.html>
1Th 5:20 NASB "do not despise prophetic utterances"
NKJV "Do not despise prophecies"
NRSV "Do not despise the words of prophets"
TEV "do not despise inspired messages"
NJB "never. . .treat the gift of prophecy with contempt"
The definition of "prophecy" in the NT has been much debated. The gift is included in the list of spiritual gifts in 1Co 12:28-29 and Eph 4:11 . How the Scripture writing prophets of the OT are related to the post-apostolic gift of "prophecy" is uncertain. Most scholars want to limit inspiration/revelation to the NT period (cf. Jud 1:3 ; Jud 1:20 ).
Clearly NT prophets are not synonymous with OT prophets. The NT gift usually relates to practical application issues, not new revelatory information. However, there is a predictive element in Act 11:27-30 ; Act 21:10-11 . In I and 2 Corinthians prophecy and prophesy (cf. 1Co 13:1 ; 1Co 14:1 ; 1Co 14:39 ) mean proclaim the gospel. Exactly how this proclamation differed between apostles, prophets, evangelists, pastors, and teachers is uncertain.
1Th 5:20 is in some way related to 1Th 5:19 . Exactly how this fits into the Thessalonian church is uncertain. Believers must vigorously reject false leaders, but enthusiastically embrace godly leaders.
1Th 5:21 NASB "examine everything carefully"
NKJV "Test all things"
NRSV "test everything"
TEV "Put all things to the test"
NJB "think before you do anything"
This is a present active imperative. It is literally, "and all things prove." In context this could refer to (1) church leaders, (2) spiritual gifts, (3) a spiritual message, or (4) doctrine. The word (dokimazô, see Special Topic at 1Th 3:5 ) implies "to test with a view toward approval" (cf. 1Co 12:10 ; 1Co 14:29 ; 1Jn 4:1 ff.). Some things appear spiritual but actually are not (cf. Mat 7:21-23 ; Col 2:16-23 ).
SPECIAL TOPIC: JUDGING (SHOULD CHRISTIANS JUDGE ONE ANOTHER?) <http://www.freebiblecommentary.org/special_topics/judge.html>
▣ "hold fast to that which is good" "Hold fast" is another present active imperative. It seems to relate to the things examined. This is the Greek term kalos (good or beautiful), not agathos as in 1Th 5:15 .
1Th 5:22 "abstain from every form of evil" "Abstain" is a present middle imperative. "Evil" can be masculine or neuter. This causes problems in passages like Mat 6:13 , because the text could refer to Satan or evil in general. In this context it could be evil persons or evil in general. There is no emphasis on false teachers in 1 Thessalonians, therefore, it is probably parallel to the generic "good" in 1Th 5:21 .
The phrase "every form of" can be understood in two ways: (1) KJV translates it as "every appearance of evil," as in Luk 9:29 . This is also the way the early Church Fathers understood the term or (2) the Didache 3:1 seems to use the term in a general sense of "all evil," not just apparent, but real evil.
NASB (UPDATED) TEXT: 1Th 5:23-24 23Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. 24Faithful is He who calls you, and He also will bring it to pass.
1Th 5:23 "may the God of peace Himself" This is a common phrase in the closings of Paul's letters (cf. Rom 15:33 ; Rom 16:20 ; 2Co 13:11 ; Php 4:6 ; 2Th 3:16 ). What a wonderful, descriptive title for deity!
▣ "sanctify. . .be preserved" These are both aorist optatives, which is the mood of wishing or praying. Paul prayed that believers be sanctified and preserved by God. This shows sanctification is both a gift at salvation and a continuing task. See SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION <http://www.freebiblecommentary.org/special_topics/sanctification.html> at 1Th 4:3 .
▣ "sanctify you entirely" In this sentence, two Greek adjectives, "entirely" and "complete," combined with three nouns, "spirit, soul, and body," underscores the completeness of our person, not that man is a trichotomous being like the Triune God. In Luk 1:46-47 the parallelism shows that soul and spirit are synonymous. Humans do not have a soul—they are a soul (cf. Gen 2:7 ). This phrase emphasizes believers' call to holiness in every area of their lives (cf. Mat 5:48 ; Eph 1:4 ).
▣ "may your spirit and soul and body be preserved complete" This is not a proof-text for an ontological trichotomy in mankind (humans a trinity like God), but humans have a dual relationship to both this planet and to God. The Hebrew word nephesh is used of both mankind and the animals in Genesis (cf. Gen 1:24 ; Gen 2:19 ), while "spirit" (ruah) is used uniquely of mankind (the breath of life). This is not a proof-text on the nature of mankind as a three-part (trichotomous) being, nor is Heb 4:12 . Mankind is primarily represented in the Bible as a unity (cf. Gen 2:7 ). For a good summary of the theories of mankind as trichotomous, dichotomous, or a unity, see Millard J. Erickson's Christian Theology (second edition) pp. 538-557 and Frank Stagg's Polarities of Man's Existence in Biblical Perspective.
▣ "without blame" This term is only found here in the NT. It has been found in inscriptions at Thessalonica. It means free from blame or accusations, therefore, morally pure. It possibly reflects the OT term "blameless" that meant free of defects and, therefore, available for sacrifice. See Special Topic at 1Th 2:10 .
▣ "at the coming of our Lord" This has been the theological focus of the entire book, the Second Coming (cf. 1Th 1:10 ; 1Th 2:19 ; 1Th 3:13 ; 1 Thess. 4:13-15:11; 1Th 5:23 ). See SPECIAL TOPIC: JESUS' RETURN <http://www.freebiblecommentary.org/special_topics/jesus_return.html> at 1Th 2:19 ; 1Th 3:13 .
1Th 5:24 "Faithful is He" This functions both as the second descriptive title (cf. Deu 7:9 ; Isa 49:7 ; 1Co 1:9 ; 1Co 10:13 ; 2Co 1:18 ; 2Th 3:3 ) and as a characteristic of YHWH (cf. Psa 36:5 ; Psa 40:10 ; Psa 89:1-2 ; Psa 89:5 ; Psa 89:8 ; Psa 92:2 ; Psa 119:90 ). The believers' confidence is in the established, settled, unchanging character of YHWH (cf. Mal 3:6 ).
▣ "He who calls. . .He also will bring it to pass" The third descriptive title, "He who calls," always refers to God the Father (cf. 1Th 2:12 ; 1Th 4:7 ). This verse refers to the believers' election plus glorification (cf. Rom 8:29-34 ). It focuses on the trustworthy God who initiates and perfects (cf. Php 1:6 ; Php 2:13 ). Our hope is in God's trustworthiness to keep His promises.
NASB (UPDATED) TEXT: 1Th 5:25 25Brethren, pray for us.
1Th 5:25 "pray for us" Paul felt a need for prayer (cf. Rom 15:30 ; Eph 6:18-19 ; Col 4:3-4 ; Php 1:19 ). Prayer somehow releases the power of God for effective ministry. The sovereign God has chosen to limit Himself in some areas to the prayers of His children (cf. Jas 4:2 ). What a responsibility this puts on each one of us as Christians. See SPECIAL TOPIC: INTERCESSORY PRAYER <http://www.freebiblecommentary.org/special_topics/intercessory_prayer.html> at 1Th 1:2 .
NASB (UPDATED) TEXT: 1Th 5:26-27 26Greet all the brethren with a holy kiss. 27I adjure you by the Lord to have this letter read to all the brethren.
1Th 5:26 "holy kiss" The "who," "where," and "how" of the early church's use of this type greeting is uncertain. Later, men kissed men and women kissed women on the cheek (cf. Rom 16:16 ; 1Co 16:20 ; 2 Cor. 13:23; 1Pe 5:14 ). The holy kiss was discontinued because of cultural misunderstanding by the pagans.
This was their cultural sign of love, support, and community. In our day in American culture, a hug or a warm handshake functions in the same way. It is a symbol to acknowledge our oneness!
1Th 5:27 This verse is addressed to the leaders. Paul's letters were for public reading (cf. Col 4:16 ) and later to be passed around to other churches. Paul understood that his writings had meaning beyond their original setting and time.
NASB (UPDATED) TEXT: 1Th 5:28 28The grace of our Lord Jesus Christ be with you.
1Th 5:28 Paul probably wrote this himself to authenticate the letter (cf. 2Th 3:17-18 ).
