If any man G1536 think himself G1380 to be G1511 a prophet, G4396 or G2228 spiritual, G4152 let him acknowledge G1921 that G3754 the things G3739 that I write G1125 unto you G5213 are G1526 the commandments G1785 of the Lord. G2962 But G1161 if any man G1536 be ignorant, G50 let him be ignorant. G50 Wherefore, G5620 brethren, G80 covet G2206 to prophesy, G4395 and G2532 forbid G2967 not G3361 to speak G2980 with tongues. G1100
G1161 Let G2980 the prophets G4396 speak G2980 two G1417 or G2228 three, G5140 and G2532 let G1252 the other G243 judge. G1252 If G1161 G1437 any thing be revealed G601 to another G243 that sitteth by, G2521 let G4601 the first G4413 hold his peace. G4601 For G1063 ye may G1410 all G3956 prophesy G4395 one by one, G2596 G1520 that G2443 all G3956 may learn, G3129 and G2532 all G3956 may be comforted. G3870 And G2532 the spirits G4151 of the prophets G4396 are subject G5293 to the prophets. G4396
Wherefore G5620 tongues G1100 are G1526 for G1519 a sign, G4592 not G3756 to them that believe, G4100 but G235 to them that believe not: G571 but G1161 prophesying G4394 serveth not G3756 for them that believe not, G571 but G235 for them which believe. G4100 If G1437 therefore G3767 the whole G3650 church G1577 be come together G4905 into G1909 one place, G846 and G2532 all G3956 speak G2980 with tongues, G1100 and G1161 there come in G1525 those that are unlearned, G2399 or G2228 unbelievers, G571 will they G2046 not G3756 say G2046 that G3754 ye are mad? G3105 But G1161 if G1437 all G3956 prophesy, G4395 and G1161 there come in G1525 one G5100 that believeth not, G571 or G2228 one unlearned, G2399 he is convinced G1651 of G5259 all, G3956 he is judged G350 of G5259 all: G3956 And G2532 thus G3779 are G1096 the secrets G2927 of his G846 heart G2588 made G1096 manifest; G5318 and G2532 so G3779 falling down G4098 on G1909 his face G4383 he will worship G4352 God, G2316 and report G518 that G3754 God G2316 is G2076 in G1722 you G5213 of a truth. G3689
But G1161 he that prophesieth G4395 speaketh G2980 unto men G444 to edification, G3619 and G2532 exhortation, G3874 and G2532 comfort. G3889 He that speaketh G2980 in an unknown tongue G1100 edifieth G3618 himself; G1438 but G1161 he that prophesieth G4395 edifieth G3618 the church. G1577 G1161 I would G2309 that ye G5209 all G3956 spake G2980 with tongues, G1100 but G1161 rather G3123 that G2443 ye prophesied: G4395 for G1063 greater G3187 is he that prophesieth G4395 than G2228 he that speaketh G2980 with tongues, G1100 except G1622 G1508 he interpret, G1329 that G2443 the church G1577 may receive G2983 edifying. G3619 G1161 Now, G3570 brethren, G80 if G1437 I come G2064 unto G4314 you G5209 speaking G2980 with tongues, G1100 what G5101 shall I profit G5623 you, G5209 except G3362 I shall speak G2980 to you G5213 either G2228 by G1722 revelation, G602 or G2228 by G1722 knowledge, G1108 or G2228 by G1722 prophesying, G4394 or G2228 by G1722 doctrine? G1322
And G2532 he G846 gave G1325 some, G3303 apostles; G652 and G1161 some, prophets; G4396 and G1161 some, evangelists; G2099 and G1161 some, pastors G4166 and G2532 teachers; G1320 For G4314 the perfecting G2677 of the saints, G40 for G1519 the work G2041 of the ministry, G1248 for G1519 the edifying G3619 of the body G4983 of Christ: G5547
And G2532 I will give G1325 power unto my G3450 two G1417 witnesses, G3144 and G2532 they shall prophesy G4395 a thousand G5507 two hundred G1250 and threescore G1835 days, G2250 clothed in G4016 sackcloth. G4526 These G3778 are G1526 the two G1417 olive G1636 trees, and G2532 the two G1417 candlesticks G3087 standing G2476 before G1799 the God G2316 of the earth. G1093 And G2532 if any man G1536 G846 will G2309 hurt G91 them, G846 fire G4442 proceedeth G1607 out of G1537 their G846 mouth, G4750 and G2532 devoureth G2719 their G846 enemies: G2190 and G2532 if any man G1536 will G2309 hurt G91 them, G846 he must G1163 in this manner G3779 be killed. G615 These G3778 have G2192 power G1849 to shut G2808 heaven, G3772 that G3363 it rain G1026 G5205 not G3363 in G1722 the days G2250 of their G846 prophecy: G4394 and G2532 have G2192 power G1849 over G1909 waters G5204 to turn G4762 them G846 to G1519 blood, G129 and G2532 to smite G3960 the earth G1093 with all G3956 plagues, G4127 as often G3740 as G1437 they will. G2309 And G2532 when G3752 they shall have finished G5055 their G846 testimony, G3141 the beast G2342 that ascendeth G305 out of G1537 the bottomless pit G12 shall make G4160 war G4171 against G3326 them, G846 and G2532 shall overcome G3528 them, G846 and G2532 kill G615 them. G846 And G2532 their G846 dead bodies G4430 shall lie in G1909 the street G4113 of the great G3173 city, G4172 which G3748 spiritually G4153 is called G2564 Sodom G4670 and G2532 Egypt, G125 where G3699 also G2532 our G2257 Lord G2962 was crucified. G4717 And G2532 they G991 of G1537 the people G2992 and G2532 kindreds G5443 and G2532 tongues G1100 and G2532 nations G1484 shall see G991 their G846 dead bodies G4430 three G5140 days G2250 and G2532 an half, G2255 and G2532 shall G863 not G3756 suffer G863 their G846 dead bodies G4430 to be put G5087 in G1519 graves. G3418 And G2532 they that dwell G2730 upon G1909 the earth G1093 shall rejoice G5463 over G1909 them, G846 and G2532 make merry, G2165 and G2532 shall send G3992 gifts G1435 one to another; G240 because G3754 these G3778 two G1417 prophets G4396 tormented G928 them that dwelt G2730 on G1909 the earth. G1093 And G2532 after G3326 three G5140 days G2250 and G2532 an half G2255 the Spirit G4151 of life G2222 from G1537 God G2316 entered G1525 into G1909 them, G846 and G2532 they stood G2476 upon G1909 their G846 feet; G4228 and G2532 great G3173 fear G5401 fell G4098 upon G1909 them which saw G2334 them. G846
And the LORD H3068 came down H3381 in a cloud, H6051 and spake H1696 unto him, and took H680 of the spirit H7307 that was upon him, and gave H5414 it unto the seventy H7657 elders: H2205 H376 and it came to pass, that, when the spirit H7307 rested H5117 upon them, they prophesied, H5012 and did not cease. H3254 But there remained H7604 two H8147 of the men H582 in the camp, H4264 the name H8034 of the one H259 was Eldad, H419 and the name H8034 of the other H8145 Medad: H4312 and the spirit H7307 rested H5117 upon them; and they were of them that were written, H3789 but went not out H3318 unto the tabernacle: H168 and they prophesied H5012 in the camp. H4264 And there ran H7323 a young man, H5288 and told H5046 Moses, H4872 and said, H559 Eldad H419 and Medad H4312 do prophesy H5012 in the camp. H4264 And Joshua H3091 the son H1121 of Nun, H5126 the servant H8334 of Moses, H4872 one of his young men, H979 answered H6030 and said, H559 My lord H113 Moses, H4872 forbid H3607 them. And Moses H4872 said H559 unto him, Enviest H7065 thou for my sake? would God that all the H5414 LORD'S H3068 people H5971 were prophets, H5030 and that the LORD H3068 would put H5414 his spirit H7307 upon them!
And Saul H7586 sent H7971 messengers H4397 to take H3947 David: H1732 and when they saw H7200 the company H3862 of the prophets H5030 prophesying, H5012 and Samuel H8050 standing H5975 as appointed H5324 over them, the Spirit H7307 of God H430 was upon the messengers H4397 of Saul, H7586 and they also prophesied. H5012 And when it was told H5046 Saul, H7586 he sent H7971 other H312 messengers, H4397 and they prophesied H5012 likewise. And Saul H7586 sent H7971 messengers H4397 again H3254 the third H7992 time, and they prophesied H5012 also. Then went H3212 he also to Ramah, H7414 and came H935 to a great H1419 well H953 that is in Sechu: H7906 and he asked H7592 and said, H559 Where H375 are Samuel H8050 and David? H1732 And one said, H559 Behold, they be at Naioth H5121 in Ramah. H7414 And he went H3212 thither to Naioth H5121 in Ramah: H7414 and the Spirit H7307 of God H430 was upon him also, and he went H3212 on, H1980 and prophesied, H5012 until he came H935 to Naioth H5121 in Ramah. H7414 And he stripped off H6584 his clothes H899 also, H1571 and prophesied H5012 before H6440 Samuel H8050 in like manner, and lay down H5307 naked H6174 all that day H3117 and all that night. H3915 Wherefore they say, H559 Is Saul H7586 also among the prophets? H5030
And when they came H935 thither to the hill, H1389 behold, a company H2256 of prophets H5030 met H7125 him; and the Spirit H7307 of God H430 came H6743 upon him, and he prophesied H5012 among H8432 them. And it came to pass, when all that knew H3045 him beforetime H865 H8032 saw H7200 that, behold, he prophesied H5012 among the prophets, H5030 then the people H5971 said H559 one H376 to another, H7453 What is this that is come unto the son H1121 of Kish? H7027 Is Saul H7586 also among the prophets? H5030 And one H376 of the same place answered H6030 and said, H559 But who is their father? H1 Therefore it became a proverb, H4912 Is Saul H7586 also among the prophets? H5030 And when he had made an end H3615 of prophesying, H5012 he came H935 to the high place. H1116
After H310 that thou shalt come H935 to the hill H1389 of God, H430 where is the garrison H5333 of the Philistines: H6430 and it shall come to pass, when thou art come thither H935 to the city, H5892 that thou shalt meet H6293 a company H2256 of prophets H5030 coming down H3381 from the high place H1116 with a psaltery, H5035 and a tabret, H8596 and a pipe, H2485 and a harp, H3658 before H6440 them; and they shall prophesy: H5012 And the Spirit H7307 of the LORD H3068 will come H6743 upon thee, and thou shalt prophesy H5012 with them, and shalt be turned H2015 into another H312 man. H376
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 Thessalonians 5
Commentary on 1 Thessalonians 5 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 5
1Th 5:1-28. The Suddenness of Christ's Coming a Motive for Watchfulness; Various Precepts: Prayer for Their Being Found Blameless, Body, Soul, and Spirit, at Christ's Coming: Conclusion.
1. times—the general and indefinite term for chronological periods.
seasons—the opportune times (Da 7:12; Ac 1:7). Time denotes quantity; season, quality. Seasons are parts of times.
ye have no need—those who watch do not need to be told when the hour will come, for they are always ready [Bengel].
cometh—present: expressing its speedy and awful certainty.
2. as a thief in the night—The apostles in this image follow the parable of their Lord, expressing how the Lord's coming shall take men by surprise (Mt 24:43; 2Pe 3:10). "The night is wherever there is quiet unconcern" [Bengel]. "At midnight" (perhaps figurative: to some parts of the earth it will be literal night), Mt 25:6. The thief not only gives no notice of his approach but takes all precaution to prevent the household knowing of it. So the Lord (Re 16:15). Signs will precede the coming, to confirm the patient hope of the watchful believer; but the coming itself shall be sudden at last (Mt 24:32-36; Lu 21:25-32, 35).
3. they—the men of the world. 1Th 5:5, 6; 1Th 4:13, "others," all the rest of the world save Christians.
Peace—(Jud 18:7, 9, 27, 28; Jer 6:14; Eze 13:10).
then—at the very moment when they least expect it. Compare the case of Belshazzar, Da 5:1-5, 6, 9, 26-28; Herod, Ac 12:21-23.
sudden—"unawares" (Lu 21:34).
as travail—"As the labor pang" comes in an instant on the woman when otherwise engaged (Ps 48:6; Isa 13:8).
shall not escape—Greek, "shall not at all escape." Another awful feature of their ruin: there shall be then no possibility of shunning it however they desire it (Am 9:2, 3; Re 6:15, 16).
4. not in darkness—not in darkness of understanding (that is, spiritual ignorance) or of the moral nature (that is, a state of sin), Eph 4:18.
that—Greek, "in order that"; with God results are all purposed.
that day—Greek, "THE day"; the day of the Lord (Heb 10:25, "the day"), in contrast to "darkness."
overtake—unexpectedly (compare Joh 12:35).
as a thief—The two oldest manuscripts read, "as (the daylight overtakes) thieves" (Job 24:17). Old manuscripts and Vulgate read as English Version.
5. The oldest manuscripts read, "FOR ye are all," &c. Ye have no reason for fear, or for being taken by surprise, by the coming of the day of the Lord: "For ye are all sons (so the Greek) of light and sons of day"; a Hebrew idiom, implying that as sons resemble their fathers, so you are in character light (intellectually and morally illuminated in a spiritual point of view), Lu 16:8; Joh 12:36.
are not of—that is, belong not to night nor darkness. The change of person from "ye" to "we" implies this: Ye are sons of light because ye are Christians; and we, Christians, are not of night nor darkness.
6. others—Greek, "the rest" of the world: the unconverted (1Th 4:13). "Sleep" here is worldly apathy to spiritual things (Ro 13:11; Eph 5:14); in 1Th 5:7, ordinary sleep; in 1Th 5:10, death.
watch—for Christ's coming; literally, "be wakeful." The same Greek occurs in 1Co 15:34; 2Ti 2:26.
be sober—refraining from carnal indulgence, mental or sensual (1Pe 5:8).
7. This verse is to be taken in the literal sense. Night is the time when sleepers sleep, and drinking men are drunk. To sleep by day would imply great indolence; to be drunken by day, great shamelessness. Now, in a spiritual sense, "we Christians profess to be day people, not night people; therefore our work ought to be day work, not night work; our conduct such as will bear the eye of day, and such has no need of the veil of night" [Edmunds], (1Th 5:8).
8. Faith, hope, and love, are the three pre-eminent graces (1Th 1:3; 1Co 13:13). We must not only be awake and sober, but also armed; not only watchful, but also guarded. The armor here is only defensive; in Eph 6:13-17, also offensive. Here, therefore, the reference is to the Christian means of being guarded against being surprised by the day of the Lord as a thief in the night. The helmet and breastplate defend the two vital parts, the head and the heart respectively. "With head and heart right, the whole man is right" [Edmunds]. The head needs to be kept from error, the heart from sin. For "the breastplate of righteousness," Eph 6:14, we have here "the breastplate of faith and love"; for the righteousness which is imputed to man for justification, is "faith working by love" (Ro 4:3, 22-24; Ga 5:6). "Faith," as the motive within, and "love," exhibited in outward acts, constitute the perfection of righteousness. In Eph 6:17 the helmet is "salvation"; here, "the hope of salvation." In one aspect "salvation" is a present possession (Joh 3:36; 5:24; 1Jo 5:13); in another, it is a matter of "hope" (Ro 8:24, 25). Our Head primarily wore the "breastplate of righteousness" and "helmet of salvation," that we might, by union with Him, receive both.
9. For—assigning the ground of our "hopes" (1Th 5:8).
appointed us—Translate, "set" (Ac 13:47), in His everlasting purpose of love (1Th 3:3; 2Ti 1:9). Contrast Ro 9:22; Jude 4.
to—that is, unto wrath.
to obtain—Greek, "to the acquisition of salvation"; said, according to Bengel, Of One saved out of a general wreck, when all things else have been lost: so of the elect saved out of the multitude of the lost (2Th 2:13, 14). The fact of God's "appointment" of His grace "through Jesus Christ" (Eph 1:5), takes away the notion of our being able to "acquire" salvation of ourselves. Christ "acquired (so the Greek for 'purchased') the Church (and its salvation) with His own blood" (Ac 20:28); each member is said to be appointed by God to the "acquiring of salvation." In the primary sense, God does the work; in the secondary sense, man does it.
10. died for us—Greek, "in our behalf."
whether we wake or sleep—whether we be found at Christ's coming awake, that is, alive, or asleep, that is, in our graves.
together—all of us together; the living not preceding the dead in their glorification "with Him" at His coming (1Th 4:13).
11. comfort yourselves—Greek, "one another." Here he reverts to the same consolatory strain as in 1Th 4:18.
edify one another—rather as Greek, "edify (ye) the one the other"; "edify," literally, "build up," namely, in faith, hope, and love, by discoursing together on such edifying topics as the Lord's coming, and the glory of the saints (Mal 3:16).
12. beseech—"Exhort" is the expression in 1Th 5:14; here, "we beseech you," as if it were a personal favor (Paul making the cause of the Thessalonian presbyters, as it were, his own).
know—to have a regard and respect for. Recognize their office, and treat them accordingly (compare 1Co 16:18) with reverence and with liberality in supplying their needs (1Ti 5:17). The Thessalonian Church having been newly planted, the ministers were necessarily novices (1Ti 3:6), which may have been in part the cause of the people's treating them with less respect. Paul's practice seems to have been to ordain elders in every Church soon after its establishment (Ac 14:23).
them which labour … are over … admonish you—not three classes of ministers, but one, as there is but one article common to the three in the Greek. "Labor" expresses their laborious life; "are over you," their pre-eminence as presidents or superintendents ("bishops," that is, overseers, Php 1:1, "them that have rule over you," literally, leaders, Heb 13:17; "pastors," literally, shepherds, Eph 4:11); "admonish you," one of their leading functions; the Greek is "put in mind," implying not arbitrary authority, but gentle, though faithful, admonition (2Ti 2:14, 24, 25; 1Pe 5:3).
in the Lord—Their presidency over you is in divine things; not in worldly affairs, but in things appertaining to the Lord.
13. very highly—Greek, "exceeding abundantly."
for their work's sake—The high nature of their work alone, the furtherance of your salvation and of the kingdom of Christ, should be a sufficient motive to claim your reverential love. At the same time, the word "work," teaches ministers that, while claiming the reverence due to their office, it is not a sinecure, but a "work"; compare "labor" (even to weariness: so the Greek), 1Th 5:12.
be at peace among yourselves—The "and" is not in the original. Let there not only be peace between ministers and their flocks, but also no party rivalries among yourselves, one contending in behalf of some one favorite minister, another in behalf of another (Mr 9:50; 1Co 1:12; 4:6).
14. brethren—This exhortation to "warm (Greek, 'admonish,' as in 1Th 5:12) the unruly (those 'disorderly' persons, 2Th 3:6, 11, who would not work, and yet expected to be maintained, literally, said of soldiers who will not remain in their ranks, compare 1Th 4:11; also those insubordinate as to Church discipline, in relation to those 'over' the Church, 1Th 5:12), comfort the feeble-minded (the faint-hearted, who are ready to sink 'without hope' in afflictions, 1Th 4:13, and temptations)," applies to all clergy and laity alike, though primarily the duty of the clergy (who are meant in 1Th 5:12)."
support—literally, "lay fast hold on so as to support."
the weak—spiritually. Paul practiced what he preached (1Co 9:22).
be patient toward all men—There is no believer who needs not the exercise of patience "toward" him; there is none to whom a believer ought not to show it; many show it more to strangers than to their own families, more to the great than to the humble; but we ought to show it "toward all men" [Bengel]. Compare "the long-suffering of our Lord" (2Co 10:1; 2Pe 3:15).
15. (Ro 12:17; 1Pe 3:9.)
unto any man—whether unto a Christian, or a heathen, however great the provocation.
follow—as a matter of earnest pursuit.
16, 17. In order to "rejoice evermore," we must "pray without ceasing" (1Th 5:17). He who is wont to thank God for all things as happening for the best, will have continuous joy [Theophylact]. Eph 6:18; Php 4:4, 6, "Rejoice in the Lord … by prayer and supplication with thanksgiving"; Ro 14:17, "in the Holy Ghost"; Ro 12:12, "in hope"; Ac 5:41, "in being counted worthy to suffer shame for Christ's name"; Jas 1:2, in falling "into divers temptations."
17. The Greek is, "Pray without intermission"; without allowing prayerless gaps to intervene between the times of prayer.
18. In every thing—even what seems adverse: for nothing is really so (compare Ro 8:28; Eph 5:20). See Christ's example (Mt 15:36; 26:27; Lu 10:21; Joh 11:41).
this—That ye should "rejoice evermore, pray without ceasing, (and) in every thing give thanks," "is the will of God in Christ Jesus (as the Mediator and Revealer of that will, observed by those who are in Christ by faith, compare Php 3:14) concerning you." God's will is the believer's law. Lachmann rightly reads commas at the end of the three precepts (1Th 5:16-18), making "this" refer to all three.
19. Quench not—the Spirit being a holy fire: "where the Spirit is, He burns" [Bengel] (Mt 3:11; Ac 2:3; 7:51). Do not throw cold water on those who, under extraordinary inspiration of the Spirit, stand up to speak with tongues, or reveal mysteries, or pray in the congregation. The enthusiastic exhibitions of some (perhaps as to the nearness of Christ's coming, exaggerating Paul's statement, 2Th 2:2, By spirit), led others (probably the presiding ministers, who had not always been treated with due respect by enthusiastic novices, 1Th 5:12), from dread of enthusiasm, to discourage the free utterances of those really inspired, in the Church assembly. On the other hand, the caution (1Th 5:21) was needed, not to receive "all" pretended revelations as divine, without "proving" them.
20. prophesyings—whether exercised in inspired teaching, or in predicting the future. "Despised" by some as beneath "tongues," which seemed most miraculous; therefore declared by Paul to be a greater gift than tongues, though the latter were more showy (1Co 14:5).
21, 22. Some of the oldest manuscripts insert "But." You ought indeed not to "quench" the manifestations of "the Spirit," nor "despise prophesyings"; "but," at the same time, do not take "all" as genuine which professes to be so; "prove (test) all" such manifestations. The means of testing them existed in the Church, in those who had the "discerning of spirits" (1Co 12:10; 14:29; 1Jo 4:1). Another sure test, which we also have, is, to try the professed revelation whether it accords with Scripture, as the noble Bereans did (Isa 8:20; Ac 17:11; Ga 1:8, 9). This precept negatives the Romish priest's assumption of infallibly laying down the law, without the laity having the right, in the exercise of private judgment, to test it by Scripture. Locke says, Those who are for laying aside reason in matters of revelation, resemble one who would put out his eyes in order to use a telescope.
hold fast that which is good—Join this clause with the next clause (1Th 5:22), not merely with the sentence preceding. As the result of your "proving all things," and especially all prophesyings, "hold fast (Lu 8:15; 1Co 11:2; Heb 2:1) the good, and hold yourselves aloof from every appearance of evil" ("every evil species" [Bengel and Wahl]). Do not accept even a professedly spirit-inspired communication, if it be at variance with the truth taught you (2Th 2:2).
22. Tittmann supports English Version, "from every evil appearance" or "semblance." The context, however, does not refer to evil appearances IN OURSELVES which we ought to abstain from, but to holding ourselves aloof from every evil appearance IN OTHERS; as for instance, in the pretenders to spirit-inspired prophesyings. In many cases the Christian should not abstain from what has the semblance ("appearance") of evil, though really good. Jesus healed on the sabbath, and ate with publicans and sinners, acts which wore the appearance of evil, but which were not to be abstained from on that account, being really good. I agree with Tittmann rather than with Bengel, whom Alford follows. The context favors this sense: However specious be the form or outward appearance of such would-be prophets and their prophesyings, hold yourselves aloof from every such form when it is evil, literally, "Hold yourselves aloof from every evil appearance" or "form."
23. the very God—rather as the Greek, "the God of peace Himself"; who can do for you by His own power what I cannot do by all my monitions, nor you by all your efforts (Ro 16:20; Heb 13:20), namely, keep you from all evil, and give you all that is good.
sanctify you—for holiness is the necessary condition of "peace" (Php 4:6-9).
wholly—Greek, "(so that you should be) perfect in every respect" [Tittmann].
and—that is, "and so (omit 'I pray God'; not in the Greek) may your … spirit and soul and body be preserved," &c.
whole—A different Greek word from "wholly." Translate, "entire"; with none of the integral parts wanting [Tittmann]. It refers to man in his normal integrity, as originally designed; an ideal which shall be attained by the glorified believer. All three, spirit, soul, and body, each in its due place, constitute man "entire." The "spirit" links man with the higher intelligences of heaven, and is that highest part of man which is receptive of the quickening Holy Spirit (1Co 15:47). In the unspiritual, the spirit is so sunk under the lower animal soul (which it ought to keep under) that such are termed "animal" (English Version. "sensual," having merely the body of organized matter, and the soul the immaterial animating essence), having not the Spirit (compare 1Co 2:14; see on 1Co 15:44; 1Cor 15:46-48; Joh 3:6). The unbeliever shall rise with an animal (soul-animated) body, but not like the believer with a spiritual (spirit-endued) body like Christ's (Ro 8:11).
blameless unto—rather as Greek, "blamelessly (so as to be in a blameless state) at the coming of Christ." In Hebrew, "peace" and "wholly" (perfect in every respect) are kindred terms; so that the prayer shows what the title "God of peace" implies. Bengel takes "wholly" as collectively, all the Thessalonians without exception, so that no one should fail. And "whole (entire)," individually, each one of them entire, with "spirit, soul, and body." The mention of the preservation of the body accords with the subject (1Th 4:16). Trench better regards "wholly" as meaning, "having perfectly attained the moral end," namely, to be a full-grown man in Christ. "Whole," complete, with no grace which ought to be wanting in a Christian.
24. Faithful—to His covenant promises (Joh 10:27-29; 1Co 1:9; 10:23; Php 1:6).
he that calleth you—God, the caller of His people, will cause His calling not to fall short of its designed end.
do it—preserve and present you blameless at the coming of Christ (1Th 5:23; Ro 8:30; 1Pe 5:10). You must not look at the foes before and behind, on the right hand and on the left, but to God's faithfulness to His promises, God's zeal for His honor, and God's love for those whom He calls.
25. Some oldest manuscripts read, "Pray ye also for (literally, 'concerning') us"; make us and our work the subject of your prayers, even as we have been just praying for you (1Th 5:23). Others omit the "also." The clergy need much the prayers of their flocks. Paul makes the same request in the Epistles to Romans, Ephesians, Philippians, Colossians, Philemon, and in Second Corinthians; not so in the Epistles to Timothy and Titus, whose intercessions, as his spiritual sons, he was already sure of; nor in the Epistles, I Corinthians, and Galatians, as these Epistles abound in rebuke.
26. Hence it appears this Epistle was first handed to the elders, who communicated it to "the brethren."
holy kiss—pure and chaste. "A kiss of charity" (1Pe 5:14). A token of Christian fellowship in those days (compare Lu 7:45; Ac 20:37), as it is a common mode of salutation in many countries. The custom hence arose in the early Church of passing the kiss through the congregation at the holy communion [Justin Martyr, Apology, 1.65; Apostolic Constitutions, 2.57], the men kissing the men, and the women the women, in the Lord. So in the Syrian Church each takes his neighbor's right hand and gives the salutation, "Peace."
27. I charge—Greek, "I adjure you."
read unto all—namely, publicly in the congregation at a particular time. The Greek aorist tense implies a single act done at a particular time. The earnestness of his adjuration implies how solemnly important he felt this divinely inspired message to be. Also, as this was the FIRST of the Epistles of the New Testament, he makes this the occasion of a solemn charge, that so its being publicly read should be a sample of what should be done in the case of the others, just as the Pentateuch and the Prophets were publicly read under the Old Testament, and are still read in the synagogue. Compare the same injunction as to the public reading of the Apocalypse, the LAST of the New Testament canon (Re 1:3). The "all" includes women and children, and especially those who could not read it themselves (De 31:12; Jos 8:33-35). What Paul commands with an adjuration, Rome forbids under a curse [Bengel]. Though these Epistles had difficulties, the laity were all to hear them read (1Pe 4:11; 2Pe 3:10; even the very young, 2Ti 1:5; 3:15). "Holy" is omitted before "brethren" in most of the oldest manuscripts, though some of them support it.
28. (See on 2Co 13:14.) Paul ends as he began (1Th 1:1), with "grace." The oldest manuscripts omit "Amen," which probably was the response of the Church after the public reading of the Epistle.
The subscription is a comparatively modern addition. The Epistle was not, as it states, written from Athens, but from Corinth; for it is written in the names of Silas and Timothy (besides Paul), who did not join the apostle before he reached the latter city (Ac 18:5).