Bible Commentaries
1 Thessalonians 5

Verses 1-3

Now, brothers and sisters, about times and dates we do not need to write to you, 1 Thessalonians 5:1

The Greek word again, is adelphos, and although it technically means "a brother," in its usage here it includes brothers and sisters. Regarding "times" and "dates" Stott says, "Usually chromos means a period of time and kairos a point of time, a crisis or opportunity. But it does not seem that Paul is making this distinction here."^(F1) Once more, we see how the initial apostolic teaching had supplied the Thessalonians with a broad understanding regarding the subject of the end days.

Paul continues, "for you know very well that the day of the Lord will come like a thief in the night" (5:2). No doubt this verse is a reference to Jesus' own teaching about the subject in Matthew 24:43ff Jesus will come with stealth and his appearing will greatly surprise most people. He will come in a sudden and unexpected way.

Here, the apostle opens up the vast subject of the "Day of the Lord." This was an almost constant theme of the Old Testament prophets.^(F2) There seems to be no good reason for us to separate the concepts of "the Day of the Lord," "the Day of Christ," "the Day," and "that Day" as they are later used in the New Testament. All these speak of the same event. The entire book of Revelation likewise speaks in detail of this day.

The prophets see that the Day of the Lord will bring down the proud and lofty. Isaiah says "The eyes of the arrogant man will be humbled and the pride of men brought low; the LORD alone will be exalted in that day" (Isaiah 2:11). It is a day of disaster and destruction upon the ungodly (Isaiah 13:6). We see this also pictured in Revelation 6:17, "For the great day of their wrath has come, and who can stand?" God will shake the earth terribly (Isaiah 2:19). As is said in Job 38:13, God's plan is to shake the wicked out of the earth. Then the people will cast their idols of gold and silver to the moles and bats (Isaiah 2:20). Earth's great and mighty ones will cry for the rocks and mountains to fall on them and hide them from the face of the Lamb (Revelation 6:15). The cry of that day will be bitter (Zephaniah 1:14). Wicked hearts will be seized with terror (Isaiah 13:7-8). The heavenly bodies will no longer give their light (Isaiah 13:10-13). A blazing fire will break out on the earth as the Lord comes.

In Malachi 4:1 the prophet says, "'Surely the day is coming; it will burn like a furnace. All the arrogant and every evildoer will be stubble, and that day that is coming will set them on fire,' says the LORD Almighty. 'Not a root or a branch will be left to them.'"

It is clear from the New Testament that God's elect will be prepared for this day and they will not be surprised, for they will be watching. It is also clear that what brings judgment and disaster for the wicked will bring great joy and blessing for the righteous. At last they will see their Master and they will suddenly be called up to meet him, while their bodies will undergo an immediate change, being made immortal.

There are many things that Paul does not cover here. He does not mention the rise of the antichrist and his demise at the Lord's return. He does not mention that the resurrected righteous will reign on earth for the Millennium just after the Lord's return, and that they will apparently coexist on earth with some mortals.^(F3) Nor does he mention the final rebellion of Satan for a very short period and the great White Throne judgment. No doubt, the apostle had shared all these things initially with the Thessalonians. Again, it is amazing how carefully Paul had taught these new Christians.

"While people are saying, 'Peace and safety,' destruction will come on them suddenly, as labor pains on a pregnant woman, and they will not escape" (5:3). It is clear that people will be talking a lot about peace before the last days come upon them. Wiersbe says, "The unsaved world will be enjoying a time of false peace and security just before these cataclysmic events occur."^(F4) It seems that people are often deceived by "peace," since they desire it so fervently. Just before World War II, Britain's Prime Minister Neville Chamberlain sought to appease the Nazis. He returned from his meetings with Hitler announcing "peace in our time," but very soon the awful war broke out and engulfed Britain. Beginning in 1993, as we were living in Israel, and continuing for many years, the "Peace Process" with the Arabs was greatly touted by many. Most of the evangelical Christians, however, realized that it was a false peace, and sure enough it came to be just that. It cost the lives of thousands of innocent people and resulted in the loss of a considerable amount of what is known as biblical Israel.

In this verse we see that the last days will come suddenly and they will be like the birth pains of a pregnant woman. Although her pains are determined and expected, she knows not the day or the hour they will come. We realize that there will be a lot of suspense as these days approach. It reminds us of some of the old horror movies where the radio was playing softly in the background, where the mother was casually working in her kitchen and the children were happily playing. The natural scene builds suspense just before the dreadful horror happens. The Bible says people will be eating, drinking, marrying and so-forth just before the dreadful day falls upon them (Matthew 24:38-39).

Verses 4-8

SONS AND DAUGHTERS OF LIGHT

But you, brothers and sisters, are not in darkness so that this day should surprise you like a thief. 1 Thessalonians 5:4

When we come to Christ in simple faith, we are saved and we step out of the darkness into God's marvelous light. We can no longer walk in darkness or in the shadows. The people walking in darkness will be greatly surprised by the Lord's coming. Indeed, they will be terrified by this event. The righteous will not be surprised and they will have nothing to fear. It will be a wonderfully joyous occasion for them. The event will not slip up on them like a thief.

Pfeiffer and Harrison expound on the idea of darkness saying, "Darkness is more than ignorance; it is the unbeliever's moral and spiritual separation from God…"^(F5) For the Christian, the darkness, ignorance and separation is over because the True Light has shined upon them as the scripture says, "For God, who said, 'Let light shine out of darkness,' made his light shine in our hearts to give us the light of the knowledge of God's glory displayed in the face of Christ" (2 Corinthians 4:6).

Wesley, the great preacher, paraphrases this verse saying, "But ye members of the church, living in the light, expecting the coming of your Lord (Matthew 25:10) cannot be surprised. Your knowledge and faith lead you to be always ready."^(F6)

"You are all children of the light and children of the day. We do not belong to the night or to the darkness" (5:5). Several scholars see the expression "children of light" (Gk. huioi phōtos) as a Hebraism. Morris says, "In the Semitic idiom to be a 'son' of something is to be characterized by that thing (e.g. 'a son of strength' means 'a strong man').^(F7) So we Christians are sons or children of the light and of the day. Paul says in Ephesians 5:9, "(for the fruit of the light consists in all goodness, righteousness and truth)."

"So then, let us not be like others, who are asleep, but let us be awake and sober" (5:6). Sleep here does not mean death. "It means moral indifference and carelessness about spiritual things."^(F8) Rather than being asleep, we need to be "morning people" as Wiersbe says; "to be awake, alert, sober and ready for the dawning of that wonderful day."^(F9) Paul says in Romans 13:12-13, "The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light."

At the end of this verse the words "be awake" and "sober," are the Greek words grēgoreō and nēphō. They mean that we should be watchful and alert in regards to the coming of the Lord. The early church father Clement of Alexandria (c. 150 – c. 215) says, "We should sleep half-awake."^(F10)

"For those who sleep, sleep at night, and those who get drunk, get drunk at night. But since we belong to the day, let us be sober, putting on faith and love as a breastplate, and the hope of salvation as a helmet" (5:7-8). Obviously, the night is the time when most wickedness and lawlessness is done. It is the choice time for adulterers and drunkards to venture out. Moffatt quotes George Elliott in a beautiful passage, "There are few of us who are not rather ashamed of our sins and follies as we look on the blessed morning sunlight, which comes to us like a bright-winged angel beckoning to us to quit the old path of vanity that stretches its dreary length behind us."^(F11)

Rather than sleeping, getting drunk, or participating in wickedness, we should rather put on our breastplate of faith and our helmet of salvation and be ready for the last battle. Paul seems to have been fascinated by the Roman armor and he uses it as an example several times (cf. Romans 13:12-13; 2 Corinthians 10:4; Ephesians 6:13-17). No doubt, he was quite familiar with it because he was chained to a Roman soldier for long periods (Philippians 1:13).

He switches up his metaphor a bit here and compares the breastplate (Gk. thōraka) to faith and love. It is true that faith shields us from the deadly attacks of doubt and despair that the devil is prone to launch upon us. There is a very real sense in which the love of Jesus keeps our souls as well. We note in Ephesians 6:14 that he uses the symbol of righteousness for the breastplate and that too is very appropriate. All in all, the armor is one of light (Romans 13:12). Utley notes that hope is often linked to the Second Coming. This is especially true in the Thessalonian epistles.^(F12)

Verses 9-11

ESCAPING WRATH, RECEIVING SALVATION

For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ. 1 Thessalonians 5:9

In Romans 3:23, Paul makes this sweeping statement regarding humanity, "for all have sinned and fall short of the glory of God…." In Romans 1:18, he also says, "The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness…." In Ephesians 2:3, Paul concludes, "…All of us also lived among them at one time, gratifying the cravings of our flesh and following its desires and thoughts. Like the rest, we were by nature deserving of wrath." So, humanity's situation is dismal. Because of the sin of our forefather Adam we are doomed (1 Corinthians 15:22). We are doomed by the inherited sinful nature of Adam, and we are also doomed by our own predisposition toward sinning.

Christ came into our dismal situation and by his atoning death and resurrection he made a way for us to escape the wrath of God that was poured out toward our sins. He literally took our sins upon himself in order that we could be free of God's judgment. In Romans 5:19, Paul speaks in relation to the sins of Adam and humanity with these words, "For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous." The simple gospel, that was received by the Thessalonians and is now available to all of us, is that if we accept the work of Jesus and allow him to have control of our lives we will be delivered from wrath and the eternal death it brings about. The scripture is plain saying, "…Everyone who calls on the name of the Lord will be saved" (Romans 10:13).

Unfortunately, we live in a time when the sacrifice of Jesus is taken lightly. In our so-called post-Christian age many people do not even realize that such a sacrifice has been made for them. Some scoff at the work of Jesus and treat the whole matter of God's salvation and his wrath with scorn. Heinrich Vogel remarks about this saying, "whoever thinks he can smile at God's wrath will never praise him eternally for his grace."^(F13)

Pett speaks of this salvation of God as an overall process. He says:

It commences when we first believe in Christ and have been "saved" (Ephesians 2:8), that is when we experience the work of the Holy Spirit and believe, and are accounted righteous before God through the sacrifice of the cross. It goes on as the Holy Spirit continues his work within us, changing us from one degree of glory to another (2 Corinthians 3:18), as we continue to grow in faith and are "being saved" (1 Corinthians 1:18), becoming more and more like him. And it reaches its final accomplishment when we are presented before God holy and without blemish (Colossians 1:22; Ephesians 5:27), made like him (1 John 3:1-2).^(F14)

Paul himself sums up the gospel and its implications for us saying, "He died for us so that, whether we are awake or asleep, we may live together with him" (5:10). This verse is noteworthy. Barker and Kohlenberger exclaim at this point, "Here for the first time in Paul's writings, he states the specific means by which Jesus Christ procures our salvation…He died for us…."^(F15) Simply, because he died for us we live for him. So, as Christians we must be awake in every sense of the word. Like Jesus, we must be about our Father's business (Luke 2:49). We must continue to walk or live in the light and devote our lives to the Lord Jesus and to his people.

"Therefore encourage one another and build each other up, just as in fact you are doing" (5:11). No doubt some of the Thessalonians had become discouraged, due to the misunderstanding of the last days and the status of their beloved dead. Paul challenges them to encourage one another. The Greek word for encourage is paracl"tos and it is a difficult word to translate. According to Barclay's New Testament word studies, the word "always means someone called in to help and to render some service…[it] is the word for exhorting men to noble deeds and high thoughts…"^(F16) We remember how Barnabas, Paul's helper was called a son of encouragement or consolation (Acts 4:36). What a wonderful trait this is.

The other Greek word used here is oikodomeite. It is taken from the word "house" and it means to build the house or in a metaphorical sense, to build one another up. We see the word translated as "edification" in Romans, "Let us therefore make every effort to do what leads to peace and to mutual edification" (Romans 14:19). We learn in Ephesians 2:19-21, that we are being built into a spiritual house for God. In fact, believing Jews and Gentiles are being built into a holy spiritual temple for God. We are built upon the foundation of apostles and prophets with Jesus being the chief cornerstone to this grand building.

Verses 12-15

PAUL BEGINS TO CLOSE

Now we ask you, brothers and sisters, to acknowledge those who work hard among you, who care for you in the Lord and who admonish you. 1 Thessalonians 5:12

In most of his epistles, Paul has an ethical section that follows his teaching and theological section. Here he gives his ethical section almost in staccato fashion. First he challenges the Thessalonian Christians to get to know and to honor those who work and care for them in the Lord. This would no doubt be a reference primarily to pastors as well as deacons and others. Many of these early leaders no doubt worked doubly hard because at this early time they probably had to maintain their secular vocations as well as their religious ones.^(F17)

The words "to acknowledge" is the Greek oida and it has the basic meaning "to know." It has derivative meanings "to be aware of" or "to appreciate."^(F18) Often we cannot appreciate someone unless we take the time to get really acquainted with them. Although some translations (NAS, NAB, NKJ) speak of these leaders being over the sheep, the basic idea is that they are servants of the sheep. The Greek word is proistamenous, and it literally means "to stand in front,"^(F19) or to lead the flock. They are servants of the church but they do exercise spiritual authority (Hebrews 13:17) and the people must follow and submit to them.

From the outset, the early church had its leaders. First of all there were apostles (1 Corinthians 12:28) but afterwards it became necessary for other officials to be appointed (Acts 6:2-4). It seems that the synagogue was the pattern for the early Christians. The synagogue had a council of elders and soon the early church had something similar (Acts 9:30; 11:30; 14:23; 15:2,4; 15:22; 20:17).^(F20) Stott points out how we know that the Thessalonian church had responsible elders. Luke mentions two of these, Aristarchus and Secundus (Acts 20:4).^(F21)

These officials were not only to lead but also to admonish the flock when necessary. The Greek word is nouthetountas. Since nous is the mind, this word has the idea of putting sense into the minds of people. The early 20th century Greek scholar, A.T. Robertson remarks how this is a necessary but thankless task.^(F22) Stedman notes that even the mighty apostles were still called by their first names. No one called them St. Peter or St. John.^(F23) The leadership of apostles and elders was informal in its nature. Leaders were recognized by their service. Morris notes that while it was "brotherly" it was still "big-brotherly."^(F24)

Despite the prevailing postmodern aversion to experts and leaders, they are vitally important at all levels, even in the family. Wiersbe says, "Without leadership, a family falls apart…According to Martin L. Gross in his book The Psychological Society, more than sixty thousand guidance workers and seven thousand school psychologists work in our American public education system, and many of them function as substitute parents."^(F25)

"Hold them in the highest regard in love because of their work. Live in peace with each other" (5:13). Here we are instructed to hold pastors and other workers in the highest regard. The expression "highest regard" is the Greek huperekperissos. Morris points out how this is a really forceful word meaning "beyond-exceeding-abundantly."^(F26) This should be an admonishment to present-day churches that often treat their ministers shabbily. Of course, it should also be a warning to some pastors who try to lord it over the flocks and who are more interested in their own salary than in the welfare of the people. All in all, the church and its leaders should live in God's peace.

"And we urge you, brothers and sisters, warn those who are idle and disruptive, encourage the disheartened, help the weak, be patient with everyone" (5:14). We cannot miss the fact here that it is the whole church that is to do the work of ministry. We have mentioned how some who were in a frenzy about the coming of the Lord were idle. They had perhaps quit their normal jobs and were nervously waiting around for the Parousia. Because they were idle, they were also disruptive. These ataktos or idle ones were to be warned, admonished and exhorted. It was not necessarily the job of ministers but of the flock. Interestingly, the Greek word ataktos originally belonged to the military. It described a soldier who could not stay in the ranks, or one who was disorderly and neglectful.^(F27) God's great army cannot afford such as these.

We come back to the idea of the whole church doing the ministry. In Ephesians 4:11-12, we learn that the various offices such as, apostles, prophets, evangelists, pastors and teachers are given to the church so that they could, "…equip his people for works of service, so that the body of Christ may be built up" (Ephesians 4:12). Wiersbe remarks how this is real Body life, as Christians minister to other Christians, with the older members ministering to the younger members (Titus 2:3-5).^(F28)

We all are to "encourage the disheartened." Holmes notes how this Greek word, oligopsychous, can mean timid, faint hearted, fearful, inadequate, or lacking confidence.^(F29) Next, in his rapid-fire succession Paul tells us that we are to help the weak. The idea of helping is to hold to firmly. We might ask, who are the weak? They may even be those whose conscience is weak so that they cannot eat meat, as was the case in the Roman church. These held also to the Jewish holy days in a legalistic manner.^(F30)

We are to help the weak, the helpless and those without strength (cf. Romans 15:1). Sometimes with help and encouragement the weak can become strong. Godbey says, "There is a maxim among swine-feeders, 'that the runt will make the biggest hog;' but you must give him time to grow…"^(F31)

Last of all in the verse we are to be "patient with everyone." The Greek word is macrothumeo and according to Barclay it describes "the 'steadfast spirit which will never give in.' It is that spirit of 'patience' and faith which will ultimately inherit the promise."^(F32)

"Make sure that nobody pays back wrong for wrong, but always strive to do what is good for each other and for everyone else" (5:15). No doubt this teaching of non-retaliation came directly from Jesus and his Sermon on the Mount (Matthew 5:39; 44). Instead of retaliating against our enemies we must pray for them. Holmes says of this verse 15 that it "is a categorical prohibition against repaying evil for evil…"^(F33) Paul says in Romans 12:19, "Do not take revenge, my dear friends, but leave room for God's wrath, for it is written: 'It is mine to avenge; I will repay,' says the Lord."

Barker and Kohlenberger say, "…Non-retaliation for personal wrongs is perhaps the best evidence of personal Christian maturity."^(F34) Rather than to pursue after someone, in order to retaliate for wrongs done to us, we should pursue or strive (Gk. diōkete) to do good for that person. Morris remarks, "The verb…means something like 'pursue vigorously' and is the usual word for 'persecute.' It is interesting to find Paul the 'persecutor' (1 Timothy 1:13) using the strong term for the Christian duty of doing good…"^(F35)

The early Christian writer, Theodoret of Cyr (c. 393 – c. 458/466), says, "Let us then bravely bear the ills that befall us. It is in war that heroes are discerned; in conflicts that athletes are crowned; in the surge of the sea that the act of the helmsman is shown; in the fire that the gold is tried."^(F36)

Verses 16-18

BEGINNING HIS FINAL INSTRUCTIONS

Rejoice always, pray continually, give thanks in all circumstances; for this is God's will for you in Christ Jesus. 1 Thessalonians 5:16-18

The Christian is to always rejoice, and this is quite in contrast to the surrounding pagan society. Dean Overman says, "The Christian position is that the chief end of man is to know and glorify God and enjoy him forever…"^(F37) O that such could be the case with the unhappy world around us today! "In the US, 2.4 billion prescriptions are written each year. 118 million or these, or the largest group, are for anti-depressants."^(F38)

As Christians, we rejoice in the hope of God's glory (Romans 5:2); we rejoice because our names are written in heaven (Luke 10:20); that we have received God's atonement (Romans 5:11); we rejoice because we have a living hope and a sure salvation (1 Peter 1:3-6). There are many more promises of God that should cause us to rejoice. Morris says, "Few things about the New Testament are more remarkable than this continual stress on joy."^(F39)

Next, we are to pray continually. How do we do that? We certainly do not go around with our hands folded together as a symbol of our prayer. Rather, we go around in a spirit of prayer, often thinking prayers in our minds regarding the situations we face daily. As Romans 12:12 tells us, we should be "devoted to prayer." Or as radio Pastor and commentator Warren Wiersbe says, we are to "keep the receiver off the hook: and be in touch with God…"^(F40)

Paul continues, saying that we should "give thanks in all circumstances." We notice that he says "in" all circumstances and not "for" all of them. It was popular back in the 60s and 70s for Christians to think they had to give thanks for all evil circumstances. The preacher, Spurgeon, remarks, concerning joy and prayer, "When joy and prayer are married their first born child is gratitude."^(F41)

Again, many Christians are wondering what God's will is for them. Here it is once more, plain and simple. We are to start rejoicing, praying and giving thanks at all times.

Verses 19-22

THE CHRISTIAN AND THE HOLY SPIRIT

Do not quench the Spirit. Do not treat prophecies with contempt but test them all; hold on to what is good, reject every kind of evil. 1 Thessalonians 5:19-22

Several translations agree with the newer NIV versions here that we should not quench the Spirit. Quite frankly, in modern times many Christians seemed to be afraid of the Holy Spirit. I remember a story of a little boy who was afraid to go up to his bed. His dad called up to him with these reassuring words, "Son, don't be afraid because God's Holy Spirit is with you." The little boy was quiet for a while and then said under his breath, "Holy Spirit, if you are here don't you dare move. It would scare me to death."

Up to the Twentieth Century it was popular in the church to think that all Holy Spirit movements and gifts terminated with the First Century. This was a gross misunderstanding, of course. By the Twentieth Century there began to be much Holy Spirit activity, with the resurrection of spiritual gifts and miracles of all sorts. The word "quench," used here, means to put out the flame or douse the fire (Matthew 25:8; Mark 9:48). Rather than quench the Spirit, the apostle instructed young Timothy with these words, "…I remind you to fan into flame the gift of God, which is in you through the laying on of my hands" (2 Timothy 1:6).

The Bible assures us that the Holy Spirit will become more and more important to us all as we approach the last days. In Ephesians 4:30 it is written, "And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption." How do we quench or put out the fire? Coffman laments, "The blessed fire can be put out by the cold drizzle of worldliness, by the heavy blanket of selfishness, or by the companionship of evil people. The negligent student of the Holy Scriptures can let the fire go out. The stormy winds of false doctrine can blow it out!"^(F42)

We can also quench the flame by our tightly controlled worship services. One dear pastor I worked with some years back had the Sunday worship program timed down almost to the nanosecond. There was little room for the Holy Spirit to make an entrance.

Paul also tells us in this passage, "Do not treat prophecies with contempt but test them all." Again, many in the modern church felt that prophecies had ended with the First Century. We essentially looked upon those who called themselves prophets as lunatics. However, in the late Twentieth Century prophecy also made a comeback. Prophetic gifts and other prophetic utterances, like gifts of knowledge, have become rather common, due to the Pentecostal and Charismatic movements. Prophets and prophetic gifts can certainly edify the church.

I remember before we moved our family to Israel a person, with whom we were not acquainted but one who possessed a rather outstanding prophetic gift, called our family out from a fairly large assembly and told us that we were to minister in Israel. That prophecy came true and my wife and I did minister in Israel for sixteen years. Our oldest son and his wife are still in Israel, along with four of our grandchildren.

In this regard there was another instance of prophecy when we returned to the US at one point and were in a quandary about what direction our lives should take. Actually, we were about to make a rather dreadful decision regarding vocation. At that precise time, a very scared and nervous Christian lady gave us a prophetic warning from Isaiah 48:17-22. It was a stern rebuke to us, saying that we had not paid attention to the Lord's direction. At that time we made an about-face and began to serve the Lord with an Israel ministry. Later, we went back to Israel with that ministry and remained there for many years.

Prophecy is a rather scary and sometimes divisive thing to deal with and no doubt for this reason it lost favor with early pastors and church leaders. Pastors often like to stay in control of services and sometimes do not welcome prophetic interruptions. Thus, it is easy to be contemptuous of such ministries. Paul says we should not treat these ministries with contempt. Rather, we should test them to see if their messages are from God. There are two easy ways to do this. Does their prophecy line up with scripture? Also, are their lives producing the right kind of fruit (Matthew 7:15-18)? Again, I remember a prophet who seemed to have an astounding gift, but his life was a total mess. We should generally keep the attitude of Moses. When challenged about prophecy he said, "Are you jealous for my sake? I wish that all the LORD's people were prophets and that the LORD would put his Spirit on them!" (Numbers 11:29).

Last of all in this passage Paul challenges us, "hold on to what is good, reject every kind of evil." The idea in holding on (Gk. katechete) is to keep on holding on to the noble and beautiful.^(F43) Trapp says, "Whatsoever is heterodox, unsound, and unsavory, shun it, as you would do a serpent in your way or poison in your meats."^(F44)

Verses 23-24

SANCTIFIED THROUGH AND THROUGH

May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. The one who calls you is faithful, and he will do it. 1 Thessalonians 5:23-24

We have already dealt with the subject of sanctification in 4:3. We said that while sanctification is an act of God's grace, there is a continuous process of sanctification that needs to go on in our lives. The method God uses is by his word (John 17:17), by the continuing actions of his Holy Spirit and his blood (1 Peter 1:2; 2 Thessalonians 2:13; 1 John 1:7,9). So we have positional sanctification and progressive sanctification. The Lord desires to do a thorough job of this in our everyday lives. He wants to make real saints out of us all. He wants us to be saints through and through.

When Paul speaks of spirit, soul and body he sets off a firestorm of comment regarding the nature and makeup of humankind. However, several commentators warn us that the apostle is not trying to compartmentalize humans, and that the Bible emphasizes the wholeness of human beings rather than breaking them into elements.^{Mark 12:30 divides man's nature into four parts (heart, soul, mind, and strength), and that 1 Corinthians 7:34 divides man's nature into two parts (body and spirit)." (Guzik, vs. 5:23-24).">(F45)} I fear that many of these attempts to analyze man will come to naught. He is made in the image of God, and is thus beyond our understanding. Often, the attempts to divide humans into portions are mere attempts to gain some power over the person. Unfortunately, some of our psychological programs fall into this error.

Paul's desire was that these early Christians be without blame and that they would be able to meet the Lord in that condition. We see this desire of Paul in other places. Paul instructed young Timothy also that he would be without spot or blame till the coming of the Lord Jesus (1 Timothy 6:14). It seemed to be the fervent desire of early Christians that they be found without blame at the coming of the Lord. It appears that we no longer preach like this today.

Verses 25-28

STANDING IN THE NEED OF PRAYER

Brothers and sisters, pray for us. Greet all God's people with a holy kiss. I charge you before the Lord to have this letter read to all the brothers and sisters. The grace of our Lord Jesus Christ be with you. 1 Thessalonians 5:25-28

Paul did not hesitate to ask for prayer for himself and for his helpers (cf. Romans 15:30-32; 2 Corinthians 1:11; Colossians 4:3-4). Holmes says, "It is a wonderful thing that the greatest saint of them all should feel that he was strengthened by the prayers of the humblest Christians."^(F46) It is perhaps beyond explaining, but "prayer somehow releases the power of God for effective ministry."^(F47) We see the author of Hebrews, whoever he was, making a similar request, "Pray for us. We are sure that we have a clear conscience and desire to live honorably in every way" (Hebrews 13:18).

The apostle then urges these early Christians to give each other a holy kiss. Paul talked about this often and we see him doing it again later in Romans 16:16. It seemed to be a very common thing in the early church. This sounds a little strange in our western culture. Yet, the kiss was common in Jesus' day and we read of him rebuking his Pharisee host because he failed to give Jesus the expected kiss of greeting (Luke 7:45). We also read of the kiss of greeting that Judas gave Jesus at his betrayal.

The custom of giving the holy kiss of greeting continued in sub-apostolic times. Justin Martyr (c. AD 160) remarks about it, "Having ended the prayers, we salute one another with a kiss."^(F48) Apparently as time passed the holy kiss was abused by some. Clement of Alexandria (c. 195) complains, "There are those who do nothing but make the churches resound with a kiss, not having love itself within."^(F49)

We might wonder if this practice is still in vogue particularly among the Jewish people. In Israel, the kiss as a greeting is probably more popular than a handshake. It is very common to see Jews of both sexes giving a greeting kiss, but the kiss is quite unlike our Hollywood style of kissing. When two people meet, the greeting kiss and light embrace is given gently and simultaneously by both parties and both sides of the face are kissed. Each person is actually kissed three times, to one side and then the other and finally returning to kiss the side that one began on. There is nothing sensual about this kiss even when it is done between a man and a woman. We might hasten to add that a kiss of any kind is taboo in some cultures and should not be done. In other cultures it should be done with extreme caution. The kiss is really not acceptable in the US but a fervent handshake or a warm hug (even between sexes) is usually in order. This is more common in a fellowship where believers know each other well.

In verse 27, Paul seems to make an abrupt change. He says, "I charge you before the Lord to have this letter read to all the brothers and sisters." Several commentators feel that at this point Paul took the pen from his amanuenses and wrote the last lines himself, just as he did on several other occasions (cf. 2 Thessalonians 3:17; also Galatians 6:11; 1 Corinthians 16:21). This act was a guarantee that the letter was authentic. Morris remarks, "The strength of the language here is surprising. I charge you before the Lord means 'I put you on your oath as Christians…It is not easy to explain such a strong charge…"^(F50)

We see in his next letter the possibility that some person may have sent a false letter to the Thessalonians in Paul's name. It may be that Paul was suspicious and wanted to insure that such a thing would not happen. Also, it may be that the apostle felt his information on the last days was of utmost importance and for that reason he made such a charge. Perhaps he wanted the leaders to insure that all the people heard this letter. "Invoking an oath and switching to the first person singular indicate his urgency."^(F51)

Paul ends, wishing the customary grace of the Lord Jesus to his recipients. Stott says, "A concluding reference to grace was almost his signature, so central was it to his whole theology…grace is the heart of the gospel, indeed the heart of God."^(F52)