Bible Commentaries
1 Thessalonians 5

Introduction

1 Thessalonians 5:1

But concerning the times and the seasons, brethren, ye have no need that aught be written unto you.—The Greek word for times denotes space of time, that for seasons particular times. The question as to times was how long before the Lord comes. What periods will elapse before the Lord comes? As to seasons, what events will transpire meanwhile? How will the course of history shape itself? These questions naturally excited their curiosity. But they had been plainly told that they could not know.

1 Thessalonians 5:2

For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.—They had, been taught by the apostle that the coming of the Lord would be as a thief in the night. This Jesus taught: "But of that day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only. And as were the days of Noah, so shall be the coming of the Son of man. For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and they knew not until the flood came, and took them all away; so shall be the coming of the Son of man.... Watch therefore: for ye know not on what day your Lord cometh. But know this, that if the master of the house had known in what watch the thief was coming, he would have watched, and would not have suffered his house to be broken through. Therefore be ye also ready; for in an hour that ye think not the Son of man cometh.” (Matthew 24:36-44. See also 25:13; Luke 12:39-40; 2 Peter 3:10.) No truth seems to have been more clearly and fully taught than that the Son of man would come when not looked for by the world. Yet there is no question connected with the Scripture on which man bestows more attention, and no question that they seek more earnestly to determine. The time has been often set, and as often proved a mistake. One, by a righteous and pure life, can be ready for his coming. We should not only be ready for him, but should also love his appearing and desire earnestly the day of his coming.

1 Thessalonians 5:3

When they are saying, Peace and safety,—In the very act of their saying, “Peace and safety”—just when men of the world pronounce everything secure and quiet—then the thief comes, who steals from them the possessions they imag­ined safe from all attack. Such times of security are pregnant with judgment to the wicked.

then sudden destruction cometh upon them,—[Then sud­denly over them stands destruction. Without a moment’s warning ruin comes—riot seen approaching, but first visible hanging over the doomed sinner.]

as travail upon a woman with child;—This image signifies, besides the suddenness of the disaster, its intense pain, and its inevitableness. The point of comparison is the suddenness of the birth pang and that of the Lord’s coming.

and they shall in no wise escape.—[Instead of peace and safety destruction surprises them; all for which they have lived passes away; they awake, as from a deep sleep, to dis­cover that their soul has no part with God. It is too late then to think of preparing for the end; the end has come; and it is with solemn emphasis that the apostle adds, “They shall in no wise escape.”]

1 Thessalonians 5:4

But ye, brethren, are not in darkness, that that day should overtake you as a thief:—This does not mean that they will know when the Lord will come, but is an exhortation to be always prepared, always looking, always ready that they may not be taken by surprise, no matter when he comes.

1 Thessalonians 5:5

for ye are all sons of light, and sons of the day:—The light which blesses men is all concentrated in Jesus Christ. As the light imparts new possibilities of life to those who otherwise are hopelessly in trespasses and sins, so the light of Christ enters into the heart through faith and produces a high spiritual order ip the life that is thus begotten and sustained, as the apostle says, by “the light of the gospel of the glory of Christ. . . . Seeing it is God, that said, Light shall shine out of darkness, who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” (2 Corinthians 4:4-6.)

we are not of the night, nor of darkness;—To the sons of the day, who knowing and practicing the truth as it is in Christ, there is no night of darkness. They are always in the light. [Paul recognizes no exceptions, no inner distinctions, among the members of the church; all stand alike so far as grace, privileges, and duties are concerned. The following exhortation shows that it was a matter of each man’s free will whether he would sustain his character as a “child of light” or not.]

1 Thessalonians 5:6

so then let us not sleep, as do the rest,—Since we are of the day, let us not be careless, indifferent, or engaging in the works of darkness. [There is a conduct appropriate to every position. Our position as sons of light implies a certain cor­responding wakefulness. We are sons of light because we live in Christ; it follows that we look for his appearing, and do not sleep as others may do who do not desire or expect his coming.]

but let us watch and be sober.—[Evidently the term sober in this connection means sober as opposed to being drunk. Everyone would shrink from being drunk on the great occa­sion of the Lord’s coming; yet the great day of his coming is associated with a warning against this awful sin. The Lord warned: “Take heed to yourselves, lest haply your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and that day come on you suddenly as a snare.” (Luke 21:34.) Paul warns: “The night is far spent, and the day is at hand: let us therefore cast off the works of dark­ness, and let us put on the armor of light. Let us walk becomingly as in the day; not in revelling and drunkenness, not in chambering and wantonness, not in strife and jealousy.” (Romans 13:12-13.) What horror could be more awful than to be overtaken in this state?]

1 Thessalonians 5:7

For they that sleep sleep in the night;—The wicked, the careless, the licentious are children of the night, and engage in their sins in the night, when the thief will come unawares upon them. The children of the day are those who live faith­fully, always watching for the Lord’s coming. He will come to the children of the night with sudden destruction and ruin; but to the children of the day, he will bring deliverance and eternal salvation. Hence, the exhortation to be faithful chil­dren of the light.

and they that are drunken are drunken in the night.—[These words are to be taken as a simple statement of fact—what occurs in the ordinary experiences of life. The night is the season in which sleep and drunkenness occur; whereas the day is the time for watchfulness and work. The Jews and heathen considered it disgraceful for a man to be drunk in the day­time. For this reason the Jews on the day of Pentecost said of the apostles: “They are filled with new wine. But Peter, standing up with the eleven, lifted up his voice, and spake forth unto them, . . . these are not drunken, as ye suppose; seeing it is but the third hour of the day.” (Acts 2:13-15.) ]

1 Thessalonians 5:8

But let us, since we are of the day, be sober,—He exhorts those who are of the day to restrain the appetites and passions to proper limits. [While the word sober means freedom from the influence of intoxicants, it also means freedom from credulity and from excitability. As watch denotes alertness, so sober is in contrast to the lethargy of sleep, so the latter is in con­trast to the excitement of drunkenness. (Ephesians 5:18.) Chris­tian sobriety of maturer years is the result of self-control and the study of the Scriptures.]

putting on the breastplate of faith and love;—[Of believers in Christ the apostle says: “For ye are all sons of God, through faith, in Christ Jesus. For as many of you as were baptized into Christ did put on Christ” (Galatians 3:26-27), and he is to “put on therefore, as God’s elect, ... a heart of compas­sion, kindness, lowliness, meekness, long-suffering" (Colossians 3:12), and such is to be the ordinary apparel of the Christian. In this character he is to appear daily in the world. He, how­ever, is enrolled as a soldier (2 Timothy 2:4), and as such has suitable armor provided for him, and with this he is exhorted to clothe himself. (Ephesians 6:11.) The whole is summed up in these words: “But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof” (Romans 13:14), for the man who puts on the Lord Jesus Christ stands both in the Christian’s dress and in the Christian’s panoply.]

and for a helmet, the hope of salvation.—The hope of salva­tion is the helmet to protect the head—a salvation, the hope of which is to cover their heads in the day of battle.

1 Thessalonians 5:9

For God appointed us not unto wrath,—The design of God in sending his Son into the world was not to condemn it.

but unto the obtaining of salvation through our, Lord Jesus Christ,—Those who obtain this salvation and glory do so ac­cording to the appointment and calling of God on condition of a willing response to that calling through Jesus Christ.

1 Thessalonians 5:10

who died for us,—No language expresses the office of the death of Jesus Christ so well as that used by the Holy Spirit: “All have sinned, and fall short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God sent forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbear­ance of God; for the showing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus.” (Romans 3:23-26.) That is, the blood of Christ was provided for the salvation of all; but only those who, led by faith in God, accept the salvation provided can appropriate that salvation, or God is, by the shedding of that blood, enabled to be just while jus­tifying him who believes in Jesus. This justification and the benefits through it are conveyed to the sinner through the exercise of faith in Christ Jesus, or through walking in the way and complying with the conditions sealed by the blood of Jesus Christ, into which he is led by faith in him. It follows then if one’s life is saved through the blood of Christ, then Christ is entitled to that life, and man can approach God only through and by virtue of the blood with which he was purchased. He must come to God as the servant of Christ who has redeemed him.

that, whether we wake or sleep, we should live together with him.—[This refers to the anxieties of the Thessalonian Christians regarding their deceased brethren. He assures them that the very object of Christ in dying was to secure to his people a life which no death could interrupt or destroy. Those who have died before his second coming suffer no dis­advantage, for he has secured that whether we wake or sleep—live or die—we should live with him. If we live in the flesh, we are to live by faith in the Son of God; we are to live by his grace, under his protection, in his body—the church. If we die, we die unto him, and in some way he reveals himself as nearer to us than when we live here on earth. Thus Paul says: “But I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better.” (Philippians 1:23.)]

1 Thessalonians 5:11

Wherefore exhort one another, and build each other up,—Because Jesus died that all might live with him, we should encourage, edify, and strengthen one another to continue in the way of life and peace. [It remains with us to watch and be sober; to arm ourselves with faith, love, and hope. Paul says: “Set your mind on the things that are above, not on the things that are upon the earth.” (Colossians 3:2.) It is left to us as Christians to assist each other in the appropriation and application of these great truths.]

even as also ye do.—[In this new spirit each member sought the welfare of his fellow Christian, not on stated occasions, but as opportunity afforded; and not in any formal way, but as from the heart, thus realizing the intimate relations that exist between those who are members of the one body (Romans 12:5), and thus giving effectual expression to the unity of all in Christ.]

1 Thessalonians 5:12

But we beseech you, brethren, to know them that labor among you,—To labor is the ordinary expression of Paul for such work as he himself did. Perhaps it refers to the giving of that regular and connected instruction in the truth which followed faith and baptism. It covers everything that could be of service to the church or any of its members. Paul says: “Now I beseech you, brethren (ye know the house of Stephanas, that it is the first-fruits of Achaia, and that they have set them­selves to minister unto the saints), that ye also be in subjec­tion unto such, and to every one that helpeth in the work and laboreth.” (1 Corinthians 16:15-16.) Those who labor are not neces­sarily elders or deacons; for some of the best workers in the church are not elders or deacons.

and are over you in the Lord,—They were not over them in worldly affairs, but in things pertaining to the Lord.

and admonish you;—[Admonition is a somewhat severe word; it means to speak to one about his conduct, reminding him of what he seems to have forgotten, and of what is rightly expected of him. Admonition differs from remonstrance in that the former is warning based on instruction; the latter may be little more than expostulation. Eli remonstrated with his sons (1 Samuel 2:24), but failed to admonish them. We are admonished (1 Corinthians 10:11) so to minister the word of God that they shall depart from unrighteousness. (2 Timothy 2:19.)]

1 Thessalonians 5:13

and to esteem them exceeding highly in love for their work’s sake.—The Bible deals but little in mere sentiment of feeling. It demands action and deeds that flow from kindly feelings and loving hearts, faith made perfect by works. So the esteem must show itself in deeds of kindness and helpful­ness in whatsoever they need or will aid them in their work. It involves both moral and material support. [Thus not per­sonal affinity, but actual service rendered to the Lord in labors among his people is the ground on which believers are to hold their brethren in loving regard.]

Be at peace among yourselves.—Christians must cultivate a spirit of peace and harmony among themselves. [This in­struction suitably follows the foregoing admonitions. They were not to quarrel with those over them nor let their actions produce a factious spirit. The church was new among them and brought them into new and delicate relations with persons of various educational advantages and habits: there were diffi­culties and great need of patience and forbearance; but the order that they live in peace was somewhat modified by these additional words: “If it be possible, as much as in you lieth, be at peace with all men” (Romans 12:18), but not intended to excuse any evasion of the plain obligation imposed by the command, but throws the responsibility on every believer who does not hold himself in obedience to the command.]

1 Thessalonians 5:14

And we exhort you, brethren, admonish the disorderly,—It is the duty of Christians, as members of the church, to help one another to a better and more faithful and holy life. [The disorderly are those who fall short of the Christian standard or who violate the laws of the Lord by irregularities of any kind. Any Christian who sees any walking disorderly has a right to admonish them; it is laid upon him as a sacred duty tenderly and earnestly to do so. We are too much afraid of giving offense and too little afraid of allowing sin to run its course. Which is more godlike: to speak to the one who has been disorderly or say nothing at all to him, but talk about what we find to censure in him to everyone who will listen to us, dealing freely behind his back with things we dare not speak to his face? Surely admonition is better than gossip; even if it is more difficult, it is more Christ-like. It may be that our own conduct shuts our mouths or at least exposes us to a rude retort; but unaffected humility and de­votion to God can overcome that.]

encourage the fainthearted,—This refers to those who are easily disheartened and discouraged. They lack the energy and boldness in which the disorderly abound. They require constraint as the others require restraint. Sensitiveness to criticism, dread of persecution, a sense of failure to follow the will of the Lord, apprehensiveness concerning the future are among the causes that produce faintness of heart.

support the weak,—Those without spiritual strength, the weak in faith, and conscience who do not go forward. It is very conceivable that in so young a church there were yet people, who, like children, easily stumbled. We must hold on to them, not expect or leave them to stand alone. “Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let each one of us please his neighbor for that which is good, unto edifying.” (Romans 15:1.)

be long-suffering toward all.—[Long-suffering is the qual­ity of self-restraint in the face of provocation which does not hastily retaliate nor promptly punish; it is the opposite of anger and is associated with mercy and used of God. (Exodus 34:6; 1 Peter 3:20.) Christians must learn to be patient, forbearing, persevering, not easily discouraged in helping all men in their weakness and trials.]

1 Thessalonians 5:15

See that none render unto any one evil for evil;—The essential temper of Christ is not to render evil for evil; he did not take vengeance. “For hereunto were ye called: because Christ also suffered for you, leaving you an example, that ye should follow his steps: . . . who, when he was reviled, reviled not again; when he suffered, threatened not; but committed himself to him that judgeth righteously." (1 Peter 2:21-23.)

but always follow after that which is good, one toward an­other,—The same spirit of love, forbearance, kindness, return­ing good for evil, that shone so brightly in the Son of God, must exist in the life and bearing of Christians toward one another.

and toward all.—God requires Christians to maintain and manifest this spirit for their own good, and as Christ’s dis­ciples may show his spirit and commend his religion to the world.

1 Thessalonians 5:16

Rejoice always;—Christians with the blessings and pro­tection of God here on earth, with his everlasting arms un­derneath them, and with the glories of the eternal world opened to them, should rejoice always. [Paul had learned, and taught the secret, that in sorrow and suffering endured for Christ’s sake there is hidden a new spring of joy.]

1 Thessalonians 5:17

pray without ceasing;—Feeling his own weakness, his shortcomings, and his dependence upon God. the child of God cannot otherwise than pray earnestly and fervently for the help of God in all the difficulties, temptations, and trials of life. He realizes his own weakness and infirmities, and God’s power and goodness, and he cannot do otherwise than pray. A spirit of prayer and devotion should be so cultivated and maintained in the Christian’s heart that will make every breath he draws fragrant with the odor of prayer. [If prayer is thus combined with all our works, we shall find that it wastes no time, though it fills all. Certainly it is not an easy practice to begin, that of praying without ceasing. It is so natural for us not to pray that we perpetually forget and undertake this or that without God. But surely we get reminders enough that this omission of prayer is a mistake. Failure, loss of temper, absence of joy, weariness, and dis­couragement are its fruits, while prayer brings us without fail the joy and strength of God. The apostle himself knew that to pray without ceasing requires an extraordinary effort; and in the only passages in which he urges it, he combines it with the duties of watchfulness and persistence. (Ephesians 6:15; Colossians 4:2; Romans 12:12.) We must be on our guard that the occasion for prayer does not escape us, and we must take care not to be wearied with this incessant reference of every­thing to God.]

1 Thessalonians 5:18

in everything give thanks:—The Christian, realizing what God in Christ has done for him and the world, and how transcendently greater are the glories of the eternal world than all the sorrows and misfortunes of this evil world, that amid the deepest misfortunes of earth, lifts his heart in praise and thanksgiving to God. [Failure in thanksgiving for bless­ings enjoyed is evidence of the alienation of man from God (Romans 1:21); thanksgiving under circumstances of adversity and sorrow was characteristic of the Lord Jesus. When the people of certain cities rejected him, he answered and said: “I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes: yea, Father, for so it was well- pleasing in thy sight.” (Matthew 11:25-26.) And when he gave thanks for the bread, the symbol of his death, he knew that in his adversities the will of the Father was being accomplished.]

for this is the will of God—To do the will of God is to yield ourselves to the accomplishment of his designs for us.

in Christ Jesus—The servants of God are to do the will of God as expressed in the life of Christ Jesus in, his submission to God, which made his heart glad even in the face of death. (Psalms 16:7-11.) [He not only taught his disciples to re­joice (Matthew 5:12), pray (Luke 11:1-13), and to give thanks (John 6:11-23); but he was the perfect example of all these things (Acts 1:1). His conduct (John 6:38; Hebrews 10:7; Hebrews 10:9) and his message (John 17:8; John 17:14) together were the revelation of the will of God to the world, and in these things Paul could say: “Be ye imitators of me, even as I also am of Christ” (1 Corinthians 11:1). For as to rejoicing (2 Corinthians 6:10; 2 Corinthians 7:4), prayer (Philippians 1:9), and thanksgiving (2 Corinthians 2:14) they were all expressed in his daily life.]

to you-ward.—[God not only desires that these things shall be in his children, but what is taught them may be made ef­fectual in their daily conduct. To this end the apostle says: “So then, my beloved, even as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is God who worketh in you both to will and to work, for his good pleasure.” (Philippians 2:12-13.)]

1 Thessalonians 5:19

Quench not the Spirit;—The spirit dwells within the Christian and rises within him. It is likened to a fire burning within him, and is not to be quenched. Not to be restrained, but its promptings are to be followed. We quench what dwells within and rises up within us. We resist what ap­proaches us from without. The Christian is warned not to quench the spirit that dwells within. The sinner is warned not to resist the Spirit which appeals to him from without.

1 Thessalonians 5:20

despise not prophesyings;—Prophesying originally meant foretelling future events. It came to mean, in process of time, any kind of teaching by supernatural gifts. These teachers could often teach by the spirit, but were not able to work miracles to prove it. Under cloak of spiritual gifts false teachers came in and the disciples were in danger of rejecting and despising all claims to spiritual gifts of the lower order. Paul tells them here not to despise these teachers or their teaching.

1 Thessalonians 5:21

prove all things;—Instead of rejecting these teachings claiming to be spiritual, they were to prove or test all. The test was: “If any man thinketh himself to be a prophet, or spiritual, let him take knowledge of the things which I write unto you. that they are the commandment of the Lord.” (1 Corinthians 14:37.) Conformity in his teachings and prophesyings to the teachings and writings of the apostles was the test by which all claims of prophetic power or spiritual gifts of any descrip­tion must be decided. If the person did not teach according to the standard, he was to be rejected. If we relax a constant watchfulness and a free discussion of all practical principles taught, before we are aware of it the faith of the church will be perverted by false teachings, and its life corrupted by sinful practices. “Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may de­vour.” (1 Peter 5:8.)

hold fast that which is good;—Lay hold to that which is good and beneficial in its effects. Those who do so “are such as in an honest and good heart, having heard the word, hold it fast, and bring forth fruit with patience.” (Luke 8:15.)

[The connection is the same as: “I pray, that your love may abound yet more and more in knowledge and all discernment; so that ye may approve the things that are excellent; that ye may be sincere and void of offence unto the day of Christ; being filled with the fruits of righteousness, which are through Jesus Christ, unto the glory and praise of God.” (Philippians 1:9-11.)]

1 Thessalonians 5:22

abstain from every form of evil.—They were not only to abstain from doing evil, but from the “form of evil”—the likeness of evil. This accords with: “Let not then your good be evil spoken of.” (Romans 14:16.) Do not do good in such a way as to make people think you rendered evil purposes. This is frequently done. Some people do many good things in such a way that others think they are actuated by evil motives and sinister designs.

1 Thessalonians 5:23

And the God of peace himself sanctify you wholly;—The object and purpose of God is to build up a community on earth, recognizing him as the only and supreme Ruler that will in all things be governed by his laws and animated by his Spirit. God gives assurance that such a community would bring the highest degree of happiness to every member and confer the highest benefit on the world as well as bring the greatest honor to God that is possible to man in the flesh and eternal glory in the future. But few of those who profess to be his children believe this. We by our actions show plainly that we disbelieve it; we refuse to use our time, talent, and means as God directs. What we have belongs to God; he lends it to us here for a time to use for his honor and our good. If we use it wisely and well, as he directs, when we have proved our worthiness, he will give us eternal possessions as our own. The Savior said: "He that is faithful in a very little is faithful also in much: and he that is unrighteous in a very little is unrighteous also in much. If therefore ye have not been faithful in the unrighteous mammon, who will com­mit to your trust the true riches? And if ye have not been faithful in that which is another’s, who will give you that which is your own?” (Luke 16:10-12.) What we have here is loaned us by the Lord; what will be given to us in the future will be our own forever.

and may your spirit and soul and body be preserved entire,—The body is the fleshly part of man in which the soul or spirit dwells. The Bible makes no distinction between the soul and the spirit. The terms are used interchangeably and refer to the spiritual entity that dwells in the fleshly body and makes that body a man. The two words are used probably five hundred or more times in the Bible. In this instance they are used together, but as meaning the same thing. Paul, to strengthen his saying and to fully cover the ground, often used several words meaning much the same to give force and breadth to his expression. In this same Epistle are two other examples: "Ye are witnesses, and God also, how holily and righteously and unblamably we behaved ourselves toward you that believe.” (2:10.) Here are three words with hardly a distinction in meaning to express the purity of his life and its worthiness to be followed by them. Again: “For what is our hope, or joy, or crown of glorying?” (2:19.) These words did not refer to distinct things or feelings. Then the lexicons define soul as spirit and spirit as soul showing that they are so used by all scholars. The body is the fleshly part of man in which the soul or spirit dwells. Life on earth is the union of the soul or spirit with the material body; the two com­bined constitute the living being or person as we see and be­hold him. Death is the separation of the soul, or spirit, from the material body; so this loses its vitality and crumbles into dust.

without blame at the coming of our Lord Jesus Christ.—[He prays that they may be found free of blame at the coming of the Lord, when the saints and their works “shall be made manifest” (1 Corinthians 3:13) before the judgment seat of Christ. Thus they were to be without blame not merely in conduct before men, but in heart before the Lord himself.]

1 Thessalonians 5:24

Faithful is he that calleth you,—God had called them into the service of the Lord Jesus Christ through the gospel that had been preached unto them. [In making promises God does not lie or repent of them when made (Romans 11:29), but fulfills them all in his own time (1 Timothy 6:15). Because of his faithfulness believers are encouraged to confess their sins with the promise that “he is faithful and righteous to forgive us our sins, and to cleanse us from all unright­eousness.” (1 John 1:9.)]

who will also do it.—He was faithful and would so sanctify and preserve them blameless unto the coming of Jesus Christ. He promised to keep them only as they walked in his ways. When they did it, he was faithful to make good his promise.

1 Thessalonians 5:25

Brethren, pray for us.—We learn how Paul esteemed prayer by the constancy with which he prayed for others; how earnest he was in asking the prayers of Christians in his own behalf. If an inspired apostle like Paul felt the constant need of the prayers of others, that he might be able to stand, be steadfast in the truth, and be bold to teach the whole will of God to man, how much more do Christians of today need the help and strength that comes through the prayers of others in their behalf!

1 Thessalonians 5:26

Salute all the brethren with a holy kiss.—The kiss was the common salutation in the East. The kiss was not ordained by God as a method of salutation. It was found and regu­lated. The direction was when you greet one another with a kiss, let it be holy, not a lascivious or lust-exciting kiss.

1 Thessalonians 5:27

I adjure you by the Lord that this epistle be read unto all the brethren.—Why it was necessary to make this request is a little strange. Perhaps then as now, some were not highly esteemed and were neglected, and he wished all, the least as well as the greatest, to have the benefit of his teaching. [There is no secret code in Christianity, no mystery for the initiated few. All God’s spiritual gifts are intended for all God’s children. Paul had a message from God to deliver (4:15) to all the saints, and each individual believer was, personally and directly, responsible to God for his own hearing and understanding of that message, and for his own obedience to it. There were distracting influences among the saints (2 Thessalonians 2:3). Some lightly accepted untested teachings, some set prophecy altogether at nought (5:19-22); some impatient with the disorderly (5:14); some may have been so overwhelmed with sorrow as to forsake the assembling of the saints (4:13-18). To help such the Epistle had been written, but only those who had heard it read could profit by it. Thus garbled reports of its contents might be circulated, and the authority of the apostle claimed for teachings and practices he had not sanctioned. And if Timothy had re­ported that some were already misusing his name, and pre­tending to have his authority for their statements, as was certainly the case afterwards (2 Thessalonians 2:2), the public read­ing of what he had written would be the best cure for the mischief, and the best preventive of its recurrence.]

1 Thessalonians 5:28

The grace of our Lord Jesus Christ be with you.—[This contains all spiritual good that one Christian can wish an­other. Such grace is with us, when it constantly attends us, when it forms the atmosphere we breathe, the light by which we see, the guiding and sustaining influence of our whole lives.]

Verse 1

1Th 5:1

But concerning the times and the seasons, brethren, ye have no need that aught be written unto you.—The Greek word for times denotes space of time, that for seasons particular times. The question as to times was how long before the Lord comes. What periods will elapse before the Lord comes? As to seasons, what events will transpire meanwhile? How will the course of history shape itself? These questions naturally excited their curiosity. But they had been plainly told that they could not know.

Verse 2

1Th 5:2

For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.—They had, been taught by the apostle that the coming of the Lord would be as a thief in the night. This Jesus taught: "But of that day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only. And as were the days of Noah, so shall be the coming of the Son of man. For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and they knew not until the flood came, and took them all away; so shall be the coming of the Son of man.... Watch therefore: for ye know not on what day your Lord cometh. But know this, that if the master of the house had known in what watch the thief was coming, he would have watched, and would not have suffered his house to be broken through. Therefore be ye also ready; for in an hour that ye think not the Son of man cometh.” (Matthew 24:36-44. See also 25:13; Luke 12:39-40; 2 Peter 3:10.) No truth seems to have been more clearly and fully taught than that the Son of man would come when not looked for by the world. Yet there is no question connected with the Scripture on which man bestows more attention, and no question that they seek more earnestly to determine. The time has been often set, and as often proved a mistake. One, by a righteous and pure life, can be ready for his coming. We should not only be ready for him, but should also love his appearing and desire earnestly the day of his coming.

Verse 3

1Th 5:3

When they are saying, Peace and safety,—In the very act of their saying, “Peace and safety”—just when men of the world pronounce everything secure and quiet—then the thief comes, who steals from them the possessions they imag­ined safe from all attack. Such times of security are pregnant with judgment to the wicked.

then sudden destruction cometh upon them,—[Then sud­denly over them stands destruction. Without a moment’s warning ruin comes—riot seen approaching, but first visible hanging over the doomed sinner.]

as travail upon a woman with child;—This image signifies, besides the suddenness of the disaster, its intense pain, and its inevitableness. The point of comparison is the suddenness of the birth pang and that of the Lord’s coming.

and they shall in no wise escape.—[Instead of peace and safety destruction surprises them; all for which they have lived passes away; they awake, as from a deep sleep, to dis­cover that their soul has no part with God. It is too late then to think of preparing for the end; the end has come; and it is with solemn emphasis that the apostle adds, “They shall in no wise escape.”]

Verse 4

1Th 5:4

But ye, brethren, are not in darkness, that that day should overtake you as a thief:—This does not mean that they will know when the Lord will come, but is an exhortation to be always prepared, always looking, always ready that they may not be taken by surprise, no matter when he comes.

Verse 5

1Th 5:5

for ye are all sons of light, and sons of the day:—The light which blesses men is all concentrated in Jesus Christ. As the light imparts new possibilities of life to those who otherwise are hopelessly in trespasses and sins, so the light of Christ enters into the heart through faith and produces a high spiritual order ip the life that is thus begotten and sustained, as the apostle says, by “the light of the gospel of the glory of Christ. . . . Seeing it is God, that said, Light shall shine out of darkness, who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” (2 Corinthians 4:4-6.)

we are not of the night, nor of darkness;—To the sons of the day, who knowing and practicing the truth as it is in Christ, there is no night of darkness. They are always in the light. [Paul recognizes no exceptions, no inner distinctions, among the members of the church; all stand alike so far as grace, privileges, and duties are concerned. The following exhortation shows that it was a matter of each man’s free will whether he would sustain his character as a “child of light” or not.]

Verse 6

1Th 5:6

so then let us not sleep, as do the rest,—Since we are of the day, let us not be careless, indifferent, or engaging in the works of darkness. [There is a conduct appropriate to every position. Our position as sons of light implies a certain cor­responding wakefulness. We are sons of light because we live in Christ; it follows that we look for his appearing, and do not sleep as others may do who do not desire or expect his coming.]

but let us watch and be sober.—[Evidently the term sober in this connection means sober as opposed to being drunk. Everyone would shrink from being drunk on the great occa­sion of the Lord’s coming; yet the great day of his coming is associated with a warning against this awful sin. The Lord warned: “Take heed to yourselves, lest haply your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and that day come on you suddenly as a snare.” (Luke 21:34.) Paul warns: “The night is far spent, and the day is at hand: let us therefore cast off the works of dark­ness, and let us put on the armor of light. Let us walk becomingly as in the day; not in revelling and drunkenness, not in chambering and wantonness, not in strife and jealousy.” (Romans 13:12-13.) What horror could be more awful than to be overtaken in this state?]

Verse 7

1Th 5:7

For they that sleep sleep in the night;—The wicked, the careless, the licentious are children of the night, and engage in their sins in the night, when the thief will come unawares upon them. The children of the day are those who live faith­fully, always watching for the Lord’s coming. He will come to the children of the night with sudden destruction and ruin; but to the children of the day, he will bring deliverance and eternal salvation. Hence, the exhortation to be faithful chil­dren of the light.

and they that are drunken are drunken in the night.—[These words are to be taken as a simple statement of fact—what occurs in the ordinary experiences of life. The night is the season in which sleep and drunkenness occur; whereas the day is the time for watchfulness and work. The Jews and heathen considered it disgraceful for a man to be drunk in the day­time. For this reason the Jews on the day of Pentecost said of the apostles: “They are filled with new wine. But Peter, standing up with the eleven, lifted up his voice, and spake forth unto them, . . . these are not drunken, as ye suppose; seeing it is but the third hour of the day.” (Acts 2:13-15.) ]

Verse 8

1Th 5:8

But let us, since we are of the day, be sober,—He exhorts those who are of the day to restrain the appetites and passions to proper limits. [While the word sober means freedom from the influence of intoxicants, it also means freedom from credulity and from excitability. As watch denotes alertness, so sober is in contrast to the lethargy of sleep, so the latter is in con­trast to the excitement of drunkenness. (Ephesians 5:18.) Chris­tian sobriety of maturer years is the result of self-control and the study of the Scriptures.]

putting on the breastplate of faith and love;—[Of believers in Christ the apostle says: “For ye are all sons of God, through faith, in Christ Jesus. For as many of you as were baptized into Christ did put on Christ” (Galatians 3:26-27), and he is to “put on therefore, as God’s elect, ... a heart of compas­sion, kindness, lowliness, meekness, long-suffering" (Colossians 3:12), and such is to be the ordinary apparel of the Christian. In this character he is to appear daily in the world. He, how­ever, is enrolled as a soldier (2 Timothy 2:4), and as such has suitable armor provided for him, and with this he is exhorted to clothe himself. (Ephesians 6:11.) The whole is summed up in these words: “But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof” (Romans 13:14), for the man who puts on the Lord Jesus Christ stands both in the Christian’s dress and in the Christian’s panoply.]

and for a helmet, the hope of salvation.—The hope of salva­tion is the helmet to protect the head—a salvation, the hope of which is to cover their heads in the day of battle.

Verse 9

1Th 5:9

For God appointed us not unto wrath,—The design of God in sending his Son into the world was not to condemn it.

but unto the obtaining of salvation through our, Lord Jesus Christ,—Those who obtain this salvation and glory do so ac­cording to the appointment and calling of God on condition of a willing response to that calling through Jesus Christ.

Verse 10

1Th 5:10

who died for us,—No language expresses the office of the death of Jesus Christ so well as that used by the Holy Spirit: “All have sinned, and fall short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God sent forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbear­ance of God; for the showing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus.” (Romans 3:23-26.) That is, the blood of Christ was provided for the salvation of all; but only those who, led by faith in God, accept the salvation provided can appropriate that salvation, or God is, by the shedding of that blood, enabled to be just while jus­tifying him who believes in Jesus. This justification and the benefits through it are conveyed to the sinner through the exercise of faith in Christ Jesus, or through walking in the way and complying with the conditions sealed by the blood of Jesus Christ, into which he is led by faith in him. It follows then if one’s life is saved through the blood of Christ, then Christ is entitled to that life, and man can approach God only through and by virtue of the blood with which he was purchased. He must come to God as the servant of Christ who has redeemed him.

that, whether we wake or sleep, we should live together with him.—[This refers to the anxieties of the Thessalonian Christians regarding their deceased brethren. He assures them that the very object of Christ in dying was to secure to his people a life which no death could interrupt or destroy. Those who have died before his second coming suffer no dis­advantage, for he has secured that whether we wake or sleep—live or die—we should live with him. If we live in the flesh, we are to live by faith in the Son of God; we are to live by his grace, under his protection, in his body—the church. If we die, we die unto him, and in some way he reveals himself as nearer to us than when we live here on earth. Thus Paul says: “But I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better.” (Philippians 1:23.)]

Verse 11

1Th 5:11

Wherefore exhort one another, and build each other up,—Because Jesus died that all might live with him, we should encourage, edify, and strengthen one another to continue in the way of life and peace. [It remains with us to watch and be sober; to arm ourselves with faith, love, and hope. Paul says: “Set your mind on the things that are above, not on the things that are upon the earth.” (Colossians 3:2.) It is left to us as Christians to assist each other in the appropriation and application of these great truths.]

even as also ye do.—[In this new spirit each member sought the welfare of his fellow Christian, not on stated occasions, but as opportunity afforded; and not in any formal way, but as from the heart, thus realizing the intimate relations that exist between those who are members of the one body (Romans 12:5), and thus giving effectual expression to the unity of all in Christ.]

Verse 12

1Th 5:12

But we beseech you, brethren, to know them that labor among you,—To labor is the ordinary expression of Paul for such work as he himself did. Perhaps it refers to the giving of that regular and connected instruction in the truth which followed faith and baptism. It covers everything that could be of service to the church or any of its members. Paul says: “Now I beseech you, brethren (ye know the house of Stephanas, that it is the first-fruits of Achaia, and that they have set them­selves to minister unto the saints), that ye also be in subjec­tion unto such, and to every one that helpeth in the work and laboreth.” (1 Corinthians 16:15-16.) Those who labor are not neces­sarily elders or deacons; for some of the best workers in the church are not elders or deacons.

and are over you in the Lord,—They were not over them in worldly affairs, but in things pertaining to the Lord.

and admonish you;—[Admonition is a somewhat severe word; it means to speak to one about his conduct, reminding him of what he seems to have forgotten, and of what is rightly expected of him. Admonition differs from remonstrance in that the former is warning based on instruction; the latter may be little more than expostulation. Eli remonstrated with his sons (1 Samuel 2:24), but failed to admonish them. We are admonished (1 Corinthians 10:11) so to minister the word of God that they shall depart from unrighteousness. (2 Timothy 2:19.)]

Verse 13

1Th 5:13

and to esteem them exceeding highly in love for their work’s sake.—The Bible deals but little in mere sentiment of feeling. It demands action and deeds that flow from kindly feelings and loving hearts, faith made perfect by works. So the esteem must show itself in deeds of kindness and helpful­ness in whatsoever they need or will aid them in their work. It involves both moral and material support. [Thus not per­sonal affinity, but actual service rendered to the Lord in labors among his people is the ground on which believers are to hold their brethren in loving regard.]

Be at peace among yourselves.—Christians must cultivate a spirit of peace and harmony among themselves. [This in­struction suitably follows the foregoing admonitions. They were not to quarrel with those over them nor let their actions produce a factious spirit. The church was new among them and brought them into new and delicate relations with persons of various educational advantages and habits: there were diffi­culties and great need of patience and forbearance; but the order that they live in peace was somewhat modified by these additional words: “If it be possible, as much as in you lieth, be at peace with all men” (Romans 12:18), but not intended to excuse any evasion of the plain obligation imposed by the command, but throws the responsibility on every believer who does not hold himself in obedience to the command.]

Verse 14

1Th 5:14

And we exhort you, brethren, admonish the disorderly,—It is the duty of Christians, as members of the church, to help one another to a better and more faithful and holy life. [The disorderly are those who fall short of the Christian standard or who violate the laws of the Lord by irregularities of any kind. Any Christian who sees any walking disorderly has a right to admonish them; it is laid upon him as a sacred duty tenderly and earnestly to do so. We are too much afraid of giving offense and too little afraid of allowing sin to run its course. Which is more godlike: to speak to the one who has been disorderly or say nothing at all to him, but talk about what we find to censure in him to everyone who will listen to us, dealing freely behind his back with things we dare not speak to his face? Surely admonition is better than gossip; even if it is more difficult, it is more Christ-like. It may be that our own conduct shuts our mouths or at least exposes us to a rude retort; but unaffected humility and de­votion to God can overcome that.]

encourage the fainthearted,—This refers to those who are easily disheartened and discouraged. They lack the energy and boldness in which the disorderly abound. They require constraint as the others require restraint. Sensitiveness to criticism, dread of persecution, a sense of failure to follow the will of the Lord, apprehensiveness concerning the future are among the causes that produce faintness of heart.

support the weak,—Those without spiritual strength, the weak in faith, and conscience who do not go forward. It is very conceivable that in so young a church there were yet people, who, like children, easily stumbled. We must hold on to them, not expect or leave them to stand alone. “Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let each one of us please his neighbor for that which is good, unto edifying.” (Romans 15:1.)

be long-suffering toward all.—[Long-suffering is the qual­ity of self-restraint in the face of provocation which does not hastily retaliate nor promptly punish; it is the opposite of anger and is associated with mercy and used of God. (Exodus 34:6; 1 Peter 3:20.) Christians must learn to be patient, forbearing, persevering, not easily discouraged in helping all men in their weakness and trials.]

Verse 15

1Th 5:15

See that none render unto any one evil for evil;—The essential temper of Christ is not to render evil for evil; he did not take vengeance. “For hereunto were ye called: because Christ also suffered for you, leaving you an example, that ye should follow his steps: . . . who, when he was reviled, reviled not again; when he suffered, threatened not; but committed himself to him that judgeth righteously." (1 Peter 2:21-23.)

but always follow after that which is good, one toward an­other,—The same spirit of love, forbearance, kindness, return­ing good for evil, that shone so brightly in the Son of God, must exist in the life and bearing of Christians toward one another.

and toward all.—God requires Christians to maintain and manifest this spirit for their own good, and as Christ’s dis­ciples may show his spirit and commend his religion to the world.

Verse 16

1Th 5:16

Rejoice always;—Christians with the blessings and pro­tection of God here on earth, with his everlasting arms un­derneath them, and with the glories of the eternal world opened to them, should rejoice always. [Paul had learned, and taught the secret, that in sorrow and suffering endured for Christ’s sake there is hidden a new spring of joy.]

Verse 17

1Th 5:17

pray without ceasing;—Feeling his own weakness, his shortcomings, and his dependence upon God. the child of God cannot otherwise than pray earnestly and fervently for the help of God in all the difficulties, temptations, and trials of life. He realizes his own weakness and infirmities, and God’s power and goodness, and he cannot do otherwise than pray. A spirit of prayer and devotion should be so cultivated and maintained in the Christian’s heart that will make every breath he draws fragrant with the odor of prayer. [If prayer is thus combined with all our works, we shall find that it wastes no time, though it fills all. Certainly it is not an easy practice to begin, that of praying without ceasing. It is so natural for us not to pray that we perpetually forget and undertake this or that without God. But surely we get reminders enough that this omission of prayer is a mistake. Failure, loss of temper, absence of joy, weariness, and dis­couragement are its fruits, while prayer brings us without fail the joy and strength of God. The apostle himself knew that to pray without ceasing requires an extraordinary effort; and in the only passages in which he urges it, he combines it with the duties of watchfulness and persistence. (Ephesians 6:15; Colossians 4:2; Romans 12:12.) We must be on our guard that the occasion for prayer does not escape us, and we must take care not to be wearied with this incessant reference of every­thing to God.]

Verse 18

1Th 5:18

in everything give thanks:—The Christian, realizing what God in Christ has done for him and the world, and how transcendently greater are the glories of the eternal world than all the sorrows and misfortunes of this evil world, that amid the deepest misfortunes of earth, lifts his heart in praise and thanksgiving to God. [Failure in thanksgiving for bless­ings enjoyed is evidence of the alienation of man from God (Romans 1:21); thanksgiving under circumstances of adversity and sorrow was characteristic of the Lord Jesus. When the people of certain cities rejected him, he answered and said: “I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes: yea, Father, for so it was well- pleasing in thy sight.” (Matthew 11:25-26.) And when he gave thanks for the bread, the symbol of his death, he knew that in his adversities the will of the Father was being accomplished.]

for this is the will of God—To do the will of God is to yield ourselves to the accomplishment of his designs for us.

in Christ Jesus—The servants of God are to do the will of God as expressed in the life of Christ Jesus in, his submission to God, which made his heart glad even in the face of death. (Psalms 16:7-11.) [He not only taught his disciples to re­joice (Matthew 5:12), pray (Luke 11:1-13), and to give thanks (John 6:11-23); but he was the perfect example of all these things (Acts 1:1). His conduct (John 6:38; Hebrews 10:7; Hebrews 10:9) and his message (John 17:8; John 17:14) together were the revelation of the will of God to the world, and in these things Paul could say: “Be ye imitators of me, even as I also am of Christ” (1 Corinthians 11:1). For as to rejoicing (2 Corinthians 6:10; 2 Corinthians 7:4), prayer (Philippians 1:9), and thanksgiving (2 Corinthians 2:14) they were all expressed in his daily life.]

to you-ward.—[God not only desires that these things shall be in his children, but what is taught them may be made ef­fectual in their daily conduct. To this end the apostle says: “So then, my beloved, even as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is God who worketh in you both to will and to work, for his good pleasure.” (Philippians 2:12-13.)]

Verse 19

1Th 5:19

Quench not the Spirit;—The spirit dwells within the Christian and rises within him. It is likened to a fire burning within him, and is not to be quenched. Not to be restrained, but its promptings are to be followed. We quench what dwells within and rises up within us. We resist what ap­proaches us from without. The Christian is warned not to quench the spirit that dwells within. The sinner is warned not to resist the Spirit which appeals to him from without.

Verse 20

1Th 5:20

despise not prophesyings;—Prophesying originally meant foretelling future events. It came to mean, in process of time, any kind of teaching by supernatural gifts. These teachers could often teach by the spirit, but were not able to work miracles to prove it. Under cloak of spiritual gifts false teachers came in and the disciples were in danger of rejecting and despising all claims to spiritual gifts of the lower order. Paul tells them here not to despise these teachers or their teaching.

Verse 21

1Th 5:21

prove all things;—Instead of rejecting these teachings claiming to be spiritual, they were to prove or test all. The test was: “If any man thinketh himself to be a prophet, or spiritual, let him take knowledge of the things which I write unto you. that they are the commandment of the Lord.” (1 Corinthians 14:37.) Conformity in his teachings and prophesyings to the teachings and writings of the apostles was the test by which all claims of prophetic power or spiritual gifts of any descrip­tion must be decided. If the person did not teach according to the standard, he was to be rejected. If we relax a constant watchfulness and a free discussion of all practical principles taught, before we are aware of it the faith of the church will be perverted by false teachings, and its life corrupted by sinful practices. “Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may de­vour.” (1 Peter 5:8.)

hold fast that which is good;—Lay hold to that which is good and beneficial in its effects. Those who do so “are such as in an honest and good heart, having heard the word, hold it fast, and bring forth fruit with patience.” (Luke 8:15.)

[The connection is the same as: “I pray, that your love may abound yet more and more in knowledge and all discernment; so that ye may approve the things that are excellent; that ye may be sincere and void of offence unto the day of Christ; being filled with the fruits of righteousness, which are through Jesus Christ, unto the glory and praise of God.” (Philippians 1:9-11.)]

Verse 22

1Th 5:22

abstain from every form of evil.—They were not only to abstain from doing evil, but from the “form of evil”—the likeness of evil. This accords with: “Let not then your good be evil spoken of.” (Romans 14:16.) Do not do good in such a way as to make people think you rendered evil purposes. This is frequently done. Some people do many good things in such a way that others think they are actuated by evil motives and sinister designs.

Verse 23

1Th 5:23

And the God of peace himself sanctify you wholly;—The object and purpose of God is to build up a community on earth, recognizing him as the only and supreme Ruler that will in all things be governed by his laws and animated by his Spirit. God gives assurance that such a community would bring the highest degree of happiness to every member and confer the highest benefit on the world as well as bring the greatest honor to God that is possible to man in the flesh and eternal glory in the future. But few of those who profess to be his children believe this. We by our actions show plainly that we disbelieve it; we refuse to use our time, talent, and means as God directs. What we have belongs to God; he lends it to us here for a time to use for his honor and our good. If we use it wisely and well, as he directs, when we have proved our worthiness, he will give us eternal possessions as our own. The Savior said: "He that is faithful in a very little is faithful also in much: and he that is unrighteous in a very little is unrighteous also in much. If therefore ye have not been faithful in the unrighteous mammon, who will com­mit to your trust the true riches? And if ye have not been faithful in that which is another’s, who will give you that which is your own?” (Luke 16:10-12.) What we have here is loaned us by the Lord; what will be given to us in the future will be our own forever.

and may your spirit and soul and body be preserved entire,—The body is the fleshly part of man in which the soul or spirit dwells. The Bible makes no distinction between the soul and the spirit. The terms are used interchangeably and refer to the spiritual entity that dwells in the fleshly body and makes that body a man. The two words are used probably five hundred or more times in the Bible. In this instance they are used together, but as meaning the same thing. Paul, to strengthen his saying and to fully cover the ground, often used several words meaning much the same to give force and breadth to his expression. In this same Epistle are two other examples: "Ye are witnesses, and God also, how holily and righteously and unblamably we behaved ourselves toward you that believe.” (2:10.) Here are three words with hardly a distinction in meaning to express the purity of his life and its worthiness to be followed by them. Again: “For what is our hope, or joy, or crown of glorying?” (2:19.) These words did not refer to distinct things or feelings. Then the lexicons define soul as spirit and spirit as soul showing that they are so used by all scholars. The body is the fleshly part of man in which the soul or spirit dwells. Life on earth is the union of the soul or spirit with the material body; the two com­bined constitute the living being or person as we see and be­hold him. Death is the separation of the soul, or spirit, from the material body; so this loses its vitality and crumbles into dust.

without blame at the coming of our Lord Jesus Christ.—[He prays that they may be found free of blame at the coming of the Lord, when the saints and their works “shall be made manifest” (1 Corinthians 3:13) before the judgment seat of Christ. Thus they were to be without blame not merely in conduct before men, but in heart before the Lord himself.]

Verse 24

1Th 5:24

Faithful is he that calleth you,—God had called them into the service of the Lord Jesus Christ through the gospel that had been preached unto them. [In making promises God does not lie or repent of them when made (Romans 11:29), but fulfills them all in his own time (1 Timothy 6:15). Because of his faithfulness believers are encouraged to confess their sins with the promise that “he is faithful and righteous to forgive us our sins, and to cleanse us from all unright­eousness.” (1 John 1:9.)]

who will also do it.—He was faithful and would so sanctify and preserve them blameless unto the coming of Jesus Christ. He promised to keep them only as they walked in his ways. When they did it, he was faithful to make good his promise.

Verse 25

1Th 5:25

Brethren, pray for us.—We learn how Paul esteemed prayer by the constancy with which he prayed for others; how earnest he was in asking the prayers of Christians in his own behalf. If an inspired apostle like Paul felt the constant need of the prayers of others, that he might be able to stand, be steadfast in the truth, and be bold to teach the whole will of God to man, how much more do Christians of today need the help and strength that comes through the prayers of others in their behalf!

Verse 26

1Th 5:26

Salute all the brethren with a holy kiss.—The kiss was the common salutation in the East. The kiss was not ordained by God as a method of salutation. It was found and regu­lated. The direction was when you greet one another with a kiss, let it be holy, not a lascivious or lust-exciting kiss.

Verse 27

1Th 5:27

I adjure you by the Lord that this epistle be read unto all the brethren.—Why it was necessary to make this request is a little strange. Perhaps then as now, some were not highly esteemed and were neglected, and he wished all, the least as well as the greatest, to have the benefit of his teaching. [There is no secret code in Christianity, no mystery for the initiated few. All God’s spiritual gifts are intended for all God’s children. Paul had a message from God to deliver (4:15) to all the saints, and each individual believer was, personally and directly, responsible to God for his own hearing and understanding of that message, and for his own obedience to it. There were distracting influences among the saints (2 Thessalonians 2:3). Some lightly accepted untested teachings, some set prophecy altogether at nought (5:19-22); some impatient with the disorderly (5:14); some may have been so overwhelmed with sorrow as to forsake the assembling of the saints (4:13-18). To help such the Epistle had been written, but only those who had heard it read could profit by it. Thus garbled reports of its contents might be circulated, and the authority of the apostle claimed for teachings and practices he had not sanctioned. And if Timothy had re­ported that some were already misusing his name, and pre­tending to have his authority for their statements, as was certainly the case afterwards (2 Thessalonians 2:2), the public read­ing of what he had written would be the best cure for the mischief, and the best preventive of its recurrence.]

Verse 28

1Th 5:28

The grace of our Lord Jesus Christ be with you.—[This contains all spiritual good that one Christian can wish an­other. Such grace is with us, when it constantly attends us, when it forms the atmosphere we breathe, the light by which we see, the guiding and sustaining influence of our whole lives.]