1 Thessalonians 5:22

Contextual Overview

¹⁶ Always be full of joy. ¹⁶ Rejoice always, ¹⁶ Reioyce ever. ¹⁶ Rejoice always. ¹⁶ Rejoice always, ¹⁶ Always be joyful. ¹⁶ Rejoice always; ¹⁶ Rejoice evermore. ¹⁶ Rejoice always, ¹⁶ Rejoice always.

Bible Verse Review
  from Treasury of Scripure Knowledge

1 Thessalonians 4:12, Exodus 23:7, Isaiah 33:15, Matthew 17:26, Matthew 17:27, Romans 12:17, 1 Corinthians 8:13, 1 Corinthians 10:31-33, 2 Corinthians 6:3, 2 Corinthians 8:20, 2 Corinthians 8:21, Philippians 4:8, Jude 1:23

Reciprocal: Genesis 20:12 - And yet Genesis 27:12 - a deceiver Genesis 39:10 - or to be Leviticus 8:23 - Moses took Leviticus 11:4 - unclean unto you Leviticus 15:24 - General Numbers 6:3 - General Deuteronomy 22:8 - then thou shalt Ruth 3:4 - uncover his feet Ruth 3:14 - Let it not Ezra 4:12 - rebellious Esther 9:15 - but on the prey Proverbs 4:15 - General Proverbs 8:13 - The fear Proverbs 14:16 - feareth Jeremiah 37:12 - went Amos 5:15 - Hate Matthew 10:16 - harmless John 12:6 - the bag Romans 14:16 - General 1 Corinthians 10:29 - why Galatians 2:12 - he withdrew 1 Timothy 3:7 - lest 1 Timothy 5:2 - with

Cross-References

Genesis 5:5
Thus all the days that Adam lived were 930 years, and he died.

Genesis 5:5
And all the days that Adam lived were 930 years: and he died.

Genesis 5:5
So Adam lived a total of 930 years, and then he died.

Genesis 5:5
The entire lifetime of Adam was 930 years, and then he died.

Genesis 5:5
And all the days that Adam lived were nine hundred and thirty years: and he died.

Genesis 5:5
All the days that Adam lived were nine hundred thirty years, then he died.

Genesis 5:5
So Adam lived nine hundred and thirty years in all, and he died.

Genesis 5:5
And al the tyme in which Adam lyuede was maad nyne hundrid yeer and thretti, and he was deed.

Genesis 5:5
And all the days of Adam which he lived are nine hundred and thirty years, and he dieth.

Genesis 5:5
So Adam lived a total of 930 years, and then he died.

Gill's Notes on the Bible

Abstain from all appearance of evil. Of doctrinal evil. Not only open error and heresy are to be avoided, but what has any show of it, or looks like it, or carries in it a suspicion of it, or may be an occasion thereof, or lead unto it; wherefore all new words and phrases of this kind should be shunned, and the form of sound words held fast; and so of all practical evil, not only from sin itself, and all sorts of sin, lesser or greater, as the w Jews have a saying,

"take care of a light as of a heavy commandment,''

that is, take care of committing a lesser, as a greater sin, and from the first motions of sin; but from every occasion of it, and what leads unto it, and has the appearance of it, or may be suspected of others to be sin, and so give offence, and be a matter of scandal. The Jews have a saying very agreeable to this x,

"remove thyself afar off (or abstain) from filthiness, and from everything, הדומה לו, "that is like unto it".''

w Pirke Abot, c. 2. sect. 1. x Apud Drusium in loc.

Barnes' Notes on the Bible

Abstain from all appearance of evil - Not only from evil itself, but from that which seems to be wrong. There are many things which are known to be wrong. They are positively forbidden by the laws of heaven, and the world concurs in the sentiment that they are wicked. But there are also many things about which there may be some reasonable doubt. It is not quite easy to determine in the case what is right or wrong. The subject has not been fully examined, or the question of its morality may be so difficult to settle, that the mind may be nearly or quite balanced in regard to it. There are many things which, in themselves, may not appear to us to be positively wrong, but which are so considered by large and respectable portions of the community; and for us to do them would be regarded as inconsistent and improper. There are many things, also, in respect to which there is great variety of sentiment among mankind - where one portion would regard them as proper, and another as improper.

There are things, also, where, whatever may be our motive, we may be certain that our conduct will be regarded as improper. A great variety of subjects, such as those pertaining to dress, amusements, the opera, the ball-room, games of chance and hazard, and various practices in the transaction of business, come under this general class; which, though on the supposition that they cannot be proved to be in themselves positively wrong or forbidden, have much the “appearance” of evil, and will be so interpreted by others. The safe and proper rule is to lean always to the side of virtue. In these instances it may be certain that there will be no sin committed by abstaining; there may be by indulgence. No command of God, or of propriety, will be violated if we decline complying with these customs; but on the other hand we may wound the cause of religion by yielding to what possibly is a mere temptation. No one ever does injury or wrong by abstaining from the pleasures of the ball-room, the theater, or a glass of wine; who can indulge in them without, in the view of large and respectable portions of the community, doing that which has the “appearance” at least of “evil?”

Clarke's Notes on the Bible

Verse 22. Abstain from all appearance of evil. — Sin not, and avoid even the appearance of it. Do not drive your morality so near the bounds of evil as to lead even weak persons to believe that ye actually touch, taste, or handle it. Let not the form of it, ειδος, appear with or among you, much less the substance. Ye are called to holiness; be ye holy, for God is holy.