1 Thessalonians 5

Hendriksen

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-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 8 2 8 0 0 CHAPTER V) ) 5:1 11) 5 1 Now concerning the duration-periods and the appropriate seasons, brothers, you have no need that anything be written to you. 2 For you yourselves know very well that the day of the Lord comes like a thief in the night. 3 When they are saying, Peace and Safety, then a sudden (thing) comes upon them, namely, destruction,��94�� like a birth-pang upon the pregnant woman, and by no means will they escape.) 4 But you, brothers, are not in darkness, so that that day should seize you as a thief. 5 For you are all sons of light and sons of day. We belong neither to night nor to darkness. 6 Accordingly, let us not sleep as do the rest, but let us remain watchful and sober. 7 For it is at night that sleepers sleep, and at night that drunkards are drunk. 8 But since we belong to the day, let us be sober, putting on a breastplate of faith and love, and for a helmet (the) hope of salvation; 9 for God did not appoint us for wrath but for the obtaining of salvation through our Lord Jesus Christ, 10 who died for us, in order that��95�� whether we wake or whether we sleep we may live in fellowship with him. 11 Therefore encourage one another, and build up one the other, as in fact you are doing.) ) 5:1. Now concerning the duration-periods and the appropriate seasons,��96�� brothers, you have no need that anything be written to you.) The relation of this paragraph to the rest has been shown (see on 4:13). The question whether Paul is here replying to a written question has been discussed (see footnote 4 above).) 1 1 2 8 0 “tw://bible.?id=43.7.6|AUTODETECT|” It would seem that in addition to worry with respect to a possible disadvantage which departed believers might suffer at Christ s return (4:13 18), there was also curiosity with respect to the exact time when this great event would take place. How long do the readers still have to wait? Just when is the Lord going to arrive? It was for them a question of times or duration-periods (��) and appropriate seasons (��). See also N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.7.6|AUTODETECT|” John 7:6) 1 1 -1 9 0 “tw://bible.?id=56.1.2|AUTODETECT|” , and see on ) 7 1 -1 9 0 “tw://bible.?id=56.1.2|AUTODETECT|” Titus 1:2) 1 1 -1 9 0 “tw://bible.?id=56.1.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=56.1.3|AUTODETECT|” 3) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 With an obvious reference to:) 1 1 2 8 0 “tw://bible.?id=44.1.7|AUTODETECT|” a. a saying of the Lord spoken when he was about to ascend to heaven 7 1 -1 9 0 “tw://bible.?id=44.1.7|AUTODETECT|” Acts 1:7) 1 1 -1 9 0 0 );) 1 1 2 8 0 “tw://bible.?id=40.24.36|AUTODETECT|” b. the truth, also clearly revealed by the Lord, that no man knows the day and the hour of the coming of the Son of man 7 1 -1 9 0 “tw://bible.?id=40.24.36|AUTODETECT|” Matt. 24:36) 1 1 -1 9 0 “tw://bible.?id=40.24.43|AUTODETECT|” ), which, accordingly, will be as a thief in the night 7 1 -1 9 0 “tw://bible.?id=40.24.43|AUTODETECT|” Matt. 24:43) 1 1 -1 9 0 0 ); and) 1 5 2 8 0 0 c. the fact that these facts had previously been made clear to the readers,) Paul informs them affectionately addressing them as brothers (see on 1:4) ) You have no need that anything be written to you. Cf. 4:9.) 2. For, says Paul, you yourselves know very well that the day of the Lord comes��97�� like a thief in the night.) The thief takes the owner of the house by surprise. He does not send a warning letter to this effect, Tomorrow, at such and such a time, I ll pay you a visit. Be sure to hide all your valuables: He comes suddenly and unexpectedly. So also will be the coming of the day of the Lord (that is, the day of his arrival unto judgment). Hence, it is foolish to inquire about the how long and the when.) 1 1 2 8 0 “tw://bible.?id=40.24.43|AUTODETECT|” However, the comparison holds also in another, closely related, respect: the thief generally finds people unprepared. But here the comparison is true only with respect to unbelievers, not with respect to believers (see on verse 4). Several passages immediately occur to the mind: ) 7 1 -1 9 0 “tw://bible.?id=40.24.43|AUTODETECT|” Matt. 24:43) 1 1 -1 9 0 “tw://bible.?id=42.12.39|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=42.12.39|AUTODETECT|” Luke 12:39) 1 1 -1 9 0 “tw://bible.?id=61.3.10|AUTODETECT|” ); ) 7 1 -1 9 0 “tw://bible.?id=61.3.10|AUTODETECT|” II Peter 3:10) 1 1 -1 9 0 “tw://bible.?id=66.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.3.3|AUTODETECT|” Rev. 3:3) 1 1 -1 9 0 “tw://bible.?id=66.16.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.16.15|AUTODETECT|” 16:15) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=42.1.3|AUTODETECT|” These matters had been so clearly presented to the Thessalonians while the missionaries were still with them that, if they will only reflect on them, they will realize that the things about which they are wondering are really very well 7 1 -1 9 0 “tw://bible.?id=42.1.3|AUTODETECT|” Luke 1:3) 1 1 -1 9 0 0 ) known to them. Sometimes men wonder about facts which, deep down in their hearts, they really know accurately!) 1 2 2 8 0 0 3. Turning now to the second application with respect to the figure of the thief at night (namely, that he not only arrives suddenly, but that his victim is totally unprepared), Paul continues:) When they are saying Peace and Safety, then a sudden (thing) comes upon them, namely, destruction, like a birth-pang upon the pregnant woman, and by no means will they escape.) 1 1 2 8 0 “tw://bible.?id=46.10.31|AUTODETECT|” Note the combination of suddenness and unpreparedness. Note also the striking sentence-order, retained in our translation, making both the adjective sudden and the noun destruction very emphatic. The world in general will be eating and drinking, buying and selling, building and planting, marrying and giving into marriage, when Jesus comes again. Of course, in themselves not any of these things is wicked. What could be wrong with receiving physical nourishment, carrying on commerce and industry, being engaged in agriculture, or planning a wedding? By means of these things God can even be glorified 7 1 -1 9 0 “tw://bible.?id=46.10.31|AUTODETECT|” I Cor. 10:31) 1 1 -1 9 0 “tw://bible.?id=26.13.10|AUTODETECT|” ). But when the soul becomes entirely wrapped up in them, sothat they become ends in themselves, and sothat the higher, spiritual needs are neglected, they are a curse and no longer a blessing. All for the body and its enjoyments, nothing for the soul, was the slogan of the wicked contemporaries of Noah and of Lot; and that too will be the outstanding characteristic of the human race in the evil days to come. Cf. ) 7 1 -1 9 0 “tw://bible.?id=26.13.10|AUTODETECT|” Ezek. 13:10) 1 1 -1 9 0 “tw://bible.?id=30.6.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.6.1|AUTODETECT|” Amos 6:1) 1 1 -1 9 0 “tw://bible.?id=40.24.37-40.24.44|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.24.37-40.24.44|AUTODETECT|” Matt. 24:37 44) 1 1 -1 9 0 “tw://bible.?id=42.17.26-42.17.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.17.26-42.17.30|AUTODETECT|” Luke 17:26 30) 1 1 -1 9 0 “tw://bible.?id=61.3.1-61.3.10|AUTODETECT|” . Meanwhile, like the artist on top of the ocean-rock, painting the beauty of the village upon the shore, and so completely absorbed in his painting that he sees no danger and pays no attention to the returning tide, though the waves lash higher and higher against the pedestal of his very temporary throne, so also these foolish and wicked people, fascinated with earthly charms, will not realize that judgment is creeping in upon them, coming closer and closer, until very suddenly it overtakes them, catching them wholly unprepared. They will be saying Peace and Safety. Some will even ridicule the very idea of Christ s return 7 1 -1 9 0 “tw://bible.?id=61.3.1-61.3.10|AUTODETECT|” II Peter 3:1 10) 1 1 -1 9 0 “tw://bible.?id=2.15.14|AUTODETECT|” ). However, they will by no means escape, no more than the pregnant woman who is seized by a very sharp and sudden birth-pang while she is helpless. Cf. ) 7 1 -1 9 0 “tw://bible.?id=2.15.14|AUTODETECT|” Ex. 15:14) 1 1 -1 9 0 “tw://bible.?id=23.13.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.13.8|AUTODETECT|” Is. 13:8) 1 1 -1 9 0 “tw://bible.?id=24.4.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.4.31|AUTODETECT|” Jer. 4:31) 1 1 -1 9 0 “tw://bible.?id=24.6.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.6.24|AUTODETECT|” 6:24) 1 1 -1 9 0 “tw://bible.?id=24.13.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.13.21|AUTODETECT|” 13:21) 1 1 -1 9 0 “tw://bible.?id=24.22.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.22.23|AUTODETECT|” 22:23) 1 1 -1 9 0 “tw://bible.?id=24.49.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.49.24|AUTODETECT|” 49:24) 1 1 -1 9 0 “tw://bible.?id=24.50.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.50.43|AUTODETECT|” 50:43) 1 1 -1 9 0 “tw://bible.?id=28.13.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.13.13|AUTODETECT|” Hos. 13:13) 1 1 -1 9 0 “tw://bible.?id=33.4.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.4.9|AUTODETECT|” Mic. 4:9) 1 1 -1 9 0 “tw://bible.?id=33.4.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=33.4.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=40.24.8|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=40.24.8|AUTODETECT|” Matt. 24:8) 1 1 -1 9 0 “tw://bible.?id=41.13.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.13.8|AUTODETECT|” Mark 13:8) 1 1 -1 9 0 “tw://bible.?id=43.16.21|AUTODETECT|” . (The figure and the third of comparison is, however, not always exactly the same. Sometimes the point of resemblance is entirely different; cf. N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.16.21|AUTODETECT|” John 16:21) 1 1 -1 9 0 “tw://bible.?id=43.16.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.16.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=66.6.12-66.6.17|AUTODETECT|” .) The desperate attempt of the wicked to escape is also vividly portrayed in ) 7 1 -1 9 0 “tw://bible.?id=66.6.12-66.6.17|AUTODETECT|” Rev. 6:12 17) 1 1 -1 9 0 0 . No one escapes.) 1 1 2 8 0 0 4. A contrast is now drawn: But you, brothers, are not in darkness, sothat that day should seize you as a thief.) 1 1 2 8 0 “tw://bible.*?id=43.1.5|AUTODETECT|” What Paul desires is that the readers, instead of being filled with vain curiosity or getting all excited, shall be prepared. He again uses the term of affectionate address, brothers (see on 1:4). These brothers form a sharp antithesis with the people of the world. The latter are in darkness, surrounded by it and embedded in it. The darkness has penetrated their hearts and minds, their whole being. This is the darkness of sin and unbelief.

It is on account of this darkness that unbelievers are not sober and watchful (hence, not prepared). It is because of this that they lack faith, love, and hope. As has been stated repeatedly in the present series of Commentaries, in order to grasp the meaning of a word one must read on and on. In the present instance the meaning of darkness becomes plain by reading verses 5 8. See also N.T.C. on ) 7 1 -1 9 0 “tw://bible.*?id=43.1.5|AUTODETECT|”
John 1:5) 1 1 -1 9 0 0
for the concepts darkness (which in that passage is personal) and seize (��).) 1 1 2 8 0 0
The day is, of course, the day of Christ s return unto judgment, as is clear from the entire preceding context, beginning at 4:13. That day, here personified, will seize unbelievers, catching them unprepared, just as a thief seizes��98�� the owner of the house. Believers, however, are not in darkness. They are not seized, for they are prepared.) 1 1 2 8 0 “tw://bible.*?id=43.12.36|AUTODETECT|”
5. For you are all sons of light and sons of day. We belong neither to night nor to darkness. By means of this truly striking Hebraism, Paul stresses the fact that all the brothers at Thessalonica (for you & all refers back to brothers in the preceding verse), that is, all those who by sovereign grace have been adopted into the family of Jesus Christ, are lights. See N.T.C. on ) 7 1 -1 9 0 “tw://bible.*?id=43.12.36|AUTODETECT|”
John 12:36) 1 1 -1 9 0 “tw://bible.*?id=45.13.11|AUTODETECT|”
. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=45.13.11|AUTODETECT|”
Rom. 13:11) 1 1 -1 9 0 “tw://bible.*?id=45.13.12|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=45.13.12|AUTODETECT|”
12) 1 1 -1 9 0 “tw://bible.*?id=49.5.9|AUTODETECT|”
. The idea is one: the light of day has already arisen in their hearts, and they are destined for the realm of everlasting light. They belong to it, for it has taken possession of them. They have faith, love, hope, etc. They are light in the Lord 7 1 -1 9 0 “tw://bible.*?id=49.5.9|AUTODETECT|”
Eph. 5:9) 1 1 -1 9 0 “tw://bible.*?id=43.8.12|AUTODETECT|”
). And because he is the light of the world 7 1 -1 9 0 “tw://bible.*?id=43.8.12|AUTODETECT|”
John 8:12) 1 1 -1 9 0 “tw://bible.*?id=40.5.14|AUTODETECT|”
), they too are the light of the world 7 1 -1 9 0 “tw://bible.*?id=40.5.14|AUTODETECT|”
Matt. 5:14) 1 1 -1 9 0 “tw://bible.*?id=42.16.8|AUTODETECT|”
). As sons of light and of day (lights shining in the day) they form a sharp contrast with the sons of this age 7 1 -1 9 0 “tw://bible.*?id=42.16.8|AUTODETECT|”
Luke 16:8) 1 1 -1 9 0 “tw://bible.*?id=49.5.8|AUTODETECT|”
). They belong neither to night nor to darkness, that is, sin no longer has dominion over them. Wrath is not in store for them. A great change has taken place. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=49.5.8|AUTODETECT|”
Eph. 5:8) 1 1 -1 9 0 “tw://bible.*?id=49.2.1-49.2.10|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=49.2.1-49.2.10|AUTODETECT|”
2:1 10) 1 1 -1 9 0 0
.) 1 4 2 8 0 0
Note the tactful transition from you to we: You are all sons of light & we (the readers, Paul, Silas, Timothy, all other believers) belong neither to night nor to darkness. The reason for this transition is that Paul is about to convey a solemn warning. By including himself (hence, not you but we) he makes the following exhortation more palatable and effective:) 6 8a. Accordingly, let us not sleep as do the rest, but let us remain watchful and sober. For it is at night that sleepers sleep, and at night that drunkards (or that those who get drunk) are drunk. But since we belong to the day, let us be sober.) In view of the fact, then, that the writers and the readers (together with all Christians everywhere) are sons of light and not of darkness, belonging to the day and not to the night (see on verse 5), they are exhorted not to sleep but to remain watchful and sober.) It is clear that the terms to sleep, to be watchful, and to be sober are used metaphorically here. Thus used, their meaning is as follows:) 1 1 2 8 0 “tw://bible.*?id=41.13.36|AUTODETECT|”
To sleep 7 1 -1 9 0 “tw://bible.*?id=41.13.36|AUTODETECT|”
Mark 13:36) 1 1 -1 9 0 “tw://bible.*?id=49.5.14|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=49.5.14|AUTODETECT|”
Eph. 5:14) 1 1 -1 9 0 “tw://bible.*?id=42.12.45|AUTODETECT|”
) means to live as if there will never be a judgment-day. Spiritual and moral laxity is indicated. ) 7 1 -1 9 0 “tw://bible.*?id=42.12.45|AUTODETECT|”
Luke 12:45) 1 1 -1 9 0 “tw://bible.*?id=40.25.3|AUTODETECT|”
pictures this condition vividly. So does the description of the foolish virgins, who had taken no oil in their vessels with their lamps 7 1 -1 9 0 “tw://bible.*?id=40.25.3|AUTODETECT|”
Matt. 25:3) 1 1 -1 9 0 “tw://bible.*?id=40.25.8|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=40.25.8|AUTODETECT|”
8) 1 1 -1 9 0 0
). It means not to be prepared.) 1 1 2 8 0 “tw://bible.*?id=42.12.35-42.12.40|AUTODETECT|”
To be watchful means to live a sanctified life, in the consciousness of the coming judgment-day. Spiritual and moral alertness is indicated. The watchful individual has his lamps burning and his loins girded, and it is in that condition that he looks forward to the return of the Bridegroom. On this read ) 7 1 -1 9 0 “tw://bible.*?id=42.12.35-42.12.40|AUTODETECT|”
Luke 12:35 40) 1 1 -1 9 0 0
. The watchful person is prepared.) 1 1 2 8 0 “tw://bible.*?id=52.5.6|AUTODETECT|”
A study of this verb to be watchful (��, whence the proper name Gregory), as used elsewhere, is rewarding. In addition to ) 7 1 -1 9 0 “tw://bible.*?id=52.5.6|AUTODETECT|”
I Thess. 5:6) 1 1 -1 9 0 “tw://bible.*?id=40.24.42|AUTODETECT|”
the passages in which the verb indisputably has a figurative sense are the following: ) 7 1 -1 9 0 “tw://bible.*?id=40.24.42|AUTODETECT|”
Matt. 24:42) 1 1 -1 9 0 “tw://bible.*?id=40.25.13|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=40.25.13|AUTODETECT|”
25:13) 1 1 -1 9 0 “tw://bible.*?id=41.13.35|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=41.13.35|AUTODETECT|”
Mark 13:35) 1 1 -1 9 0 “tw://bible.*?id=41.13.37|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=41.13.37|AUTODETECT|”
37) 1 1 -1 9 0 “tw://bible.*?id=44.20.31|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=44.20.31|AUTODETECT|”
Acts 20:31) 1 1 -1 9 0 “tw://bible.*?id=46.16.13|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=46.16.13|AUTODETECT|”
I Cor. 16:13) 1 1 -1 9 0 “tw://bible.*?id=51.4.2|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=51.4.2|AUTODETECT|”
Col. 4:2) 1 1 -1 9 0 “tw://bible.*?id=60.5.8|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=60.5.8|AUTODETECT|”
I Peter 5:8) 1 1 -1 9 0 “tw://bible.*?id=66.3.2|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=66.3.2|AUTODETECT|”
Rev. 3:2) 1 1 -1 9 0 “tw://bible.*?id=66.3.3|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=66.3.3|AUTODETECT|”
3) 1 1 -1 9 0 “tw://bible.*?id=66.16.15|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=66.16.15|AUTODETECT|”
16:15) 1 1 -1 9 0 0
.��99��) 1 1 2 8 0 0
These passages lead to the following conclusions:) 1 1 2 8 0 “tw://bible.*?id=40.24.42|AUTODETECT|”
a. The uncertainty (on our part) of the day and the hour of Christ s return is a reason for watchfulness 7 1 -1 9 0 “tw://bible.*?id=40.24.42|AUTODETECT|”
Matt. 24:42) 1 1 -1 9 0 “tw://bible.*?id=40.25.13|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=40.25.13|AUTODETECT|”
25:13) 1 1 -1 9 0 “tw://bible.*?id=41.13.35|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=41.13.35|AUTODETECT|”
Mark 13:35) 1 1 -1 9 0 “tw://bible.*?id=41.13.37|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=41.13.37|AUTODETECT|”
37) 1 1 -1 9 0 0
).) 1 1 2 8 0 “tw://bible.*?id=44.20.31|AUTODETECT|”
b. Another reason for constant vigilance is the presence of enemies, seen and unseen, who threaten the flock 7 1 -1 9 0 “tw://bible.*?id=44.20.31|AUTODETECT|”
Acts 20:31) 1 1 -1 9 0 “tw://bible.*?id=60.5.8|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=60.5.8|AUTODETECT|”
I Peter 5:8) 1 1 -1 9 0 0
).) 1 1 2 8 0 “tw://bible.*?id=66.3.2|AUTODETECT|”
c. To be watchful means to be spiritually awake 7 1 -1 9 0 “tw://bible.*?id=66.3.2|AUTODETECT|”
Rev. 3:2) 1 1 -1 9 0 “tw://bible.*?id=66.3.3|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=66.3.3|AUTODETECT|”
3) 1 1 -1 9 0 “tw://bible.*?id=66.16.15|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=66.16.15|AUTODETECT|”
16:15) 1 1 -1 9 0 0
).) 1 1 2 8 0 “tw://bible.*?id=51.4.2|AUTODETECT|”
d. It implies the habit of regular prayer, including thanksgiving 7 1 -1 9 0 “tw://bible.*?id=51.4.2|AUTODETECT|”
Col. 4:2) 1 1 -1 9 0 0
).) 1 1 2 8 0 “tw://bible.*?id=46.16.13|AUTODETECT|”
e. What is probably the fullest description of watchfulness is given in ) 7 1 -1 9 0 “tw://bible.*?id=46.16.13|AUTODETECT|”
I Cor. 16:13) 1 1 -1 9 0 “tw://bible.*?id=46.16.14|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=46.16.14|AUTODETECT|”
14) 1 1 -1 9 0 0: Be watchful, stand fast in the faith, acquit yourselves like men, be strong. Let all that you do be done in love. ) 1 1 2 8 0 “tw://bible.?id=60.4.7|AUTODETECT|” To be sober means to be filled with spiritual and moral earnestness, being neither overly excited on the one hand, nor indifferent on the other, but calm, steady, and sane 7 1 -1 9 0 “tw://bible.?id=60.4.7|AUTODETECT|” I Peter 4:7) 1 1 -1 9 0 “tw://bible.?id=55.4.5|AUTODETECT|” ), doing one s duty and fulfilling one s ministry 7 1 -1 9 0 “tw://bible.?id=55.4.5|AUTODETECT|” II Tim. 4:5) 1 1 -1 9 0 “tw://bible.?id=60.1.13|AUTODETECT|” ). The sober person lives deeply. His pleasures are not primarily those of the senses, like the pleasures of the drunkard for instance, but those of the soul. He is by no means a Stoic. On the contrary, with a full measure of joyful anticipation he looks forward to the return of the Lord 7 1 -1 9 0 “tw://bible.?id=60.1.13|AUTODETECT|” I Peter 1:13) 1 1 -1 9 0 “tw://bible.?id=60.5.8|AUTODETECT|” ). But he does not run away from his task! Note how both here and also in ) 7 1 -1 9 0 “tw://bible.?id=60.5.8|AUTODETECT|” I Peter 5:8) 1 1 -1 9 0 0 the two verbs to be watchful and to be sober are used as synonyms.) 1 4 2 8 0 0 The apostle s exhortation, then, amounts to this: Let us not be lax and unprepared, but let us be prepared, being spiritually alert, firm in the faith, courageous, strong, calmly but with glad anticipation looking forward to the future day. Let us, moreover, do all this because we belong to the day and not to the night. The opposite course of action, namely, to be asleep spiritually and morally (instead of being on guard), and to be drunk spiritually and morally (instead of being sober), befits people who belong to the night (the realm of darkness and sin), just as even in the natural realm it is generally at night that sleepers sleep and that drunkards are drunk. (It is clear, of course, that here in verse 7 the words sleepers, sleep, drunkards, and are drunk are used in their primary, literal sense.)) 8b. It befits the man who is of the day to be watchful and sober: putting on a breastplate of faith and love, and for a helmet (the) hope of salvation.) The question may be asked, How is it that Paul suddenly and somewhat unexpectedly comes up with these articles of defensive armor: breastplate and helmet? The answer given by A. T.

Robertson (Word Pictures, Vol. IV, p. 35) may well be correct: The idea of watchfulness brings the figure of a sentry, on guard and armed, to Paul s mind.& ) By the exercise of calm and stedfast faith in and love for God in Christ which in the midst of a wicked world becomes an aggressive testimony the watchful and sober person wards off the poisonous arrows of temptation. He puts on faith ( a certain knowledge of God and of his promises & and a hearty confidence that all his sins are forgiven him for Christ s sake ) and love (the yielding of the self to God, the object of his delight, in the spirit of joy and gratitude) just like a warrior would put on his breastplate.) 1 1 2 8 0 “tw://bible.?id=9.17.5|AUTODETECT|” Faith and love (genitives of apposition) constitute the Christian s coat of mail. The readers understood this illustration. The breastplate protected the sentry s breast, shoulders, and back. It was made of various materials, for instance, leather, quilted cloth, linen (Herodotus III. xlvii), brass, iron 7 1 -1 9 0 “tw://bible.?id=9.17.5|AUTODETECT|” I Sam. 17:5) 1 1 -1 9 0 “tw://bible.?id=66.9.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.9.9|AUTODETECT|” Rev. 9:9) 1 1 -1 9 0 “tw://bible.?id=9.17.5|AUTODETECT|” ) or at times even gold (I Macc. 6:2). The warrior Goliath wore a scale-armor coat 7 1 -1 9 0 “tw://bible.?id=9.17.5|AUTODETECT|” I Sam. 17:5) 1 1 -1 9 0 0 ). The soldiers of Antiochus Eupator had chain coats (I Macc. 6:35). Compare today s bulletproof vest. ) 1 1 2 8 0 “tw://bible.?id=48.5.16|AUTODETECT|” What is important to note, in this connection (yet, is generally overlooked) is that Paul calls active faith and love a piece of defensive armor, a breastplate! How perfectly true is this comparison, for in matters of religion (and often also in so-called secular matters) the best defence is an offense; the most positive protection is an attack. The believer s spontaneous and aggressive testimony of faith in and love for God in Christ keeps him from the dissolute habits of the world. The work resulting from faith and the exertion prompted by love the walking by faith keep one from fulfilling the lust of the flesh 7 1 -1 9 0 “tw://bible.?id=48.5.16|AUTODETECT|” Gal. 5:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 To faith and love, Paul adds hope, just as he did in 1:3. Here too, just like in 1:3, he expands the third element in the series; hence, and for a helmet the hope of salvation (objective genitive), etc. To be sure, in principle believers in Thessalonica were already in possession of salvation. But this is full salvation, the salvation which was going to be theirs at the coming of the Lord Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=53.2.13|AUTODETECT|” Paul is fond of this word salvation (��). He uses it again and again 7 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” II Thess. 2:13) 1 1 -1 9 0 “tw://bible.?id=55.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.10|AUTODETECT|” II Tim. 2:10) 1 1 -1 9 0 “tw://bible.?id=55.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.3.15|AUTODETECT|” 3:15) 1 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” ; then ) 7 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” Rom. 1:16) 1 1 -1 9 0 “tw://bible.?id=45.10.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.10.1|AUTODETECT|” 10:1) 1 1 -1 9 0 “tw://bible.?id=45.10.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.10.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=45.11.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.11.11|AUTODETECT|” 11:11) 1 1 -1 9 0 “tw://bible.?id=45.13.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.13.11|AUTODETECT|” 13:11) 1 1 -1 9 0 “tw://bible.?id=47.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.6|AUTODETECT|” II Cor. 1:6) 1 1 -1 9 0 “tw://bible.?id=47.6.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.2|AUTODETECT|” 6:2) 1 1 -1 9 0 “tw://bible.?id=49.1.13|AUTODETECT|” twice; 7:10; ) 7 1 -1 9 0 “tw://bible.?id=49.1.13|AUTODETECT|” Eph. 1:13) 1 1 -1 9 0 “tw://bible.?id=50.1.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.19|AUTODETECT|” Phil. 1:19) 1 1 -1 9 0 “tw://bible.?id=50.1.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.1.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” 2:12) 1 1 -1 9 0 “tw://bible.?id=53.1.8|AUTODETECT|” ). This salvation is a. negatively: rescue from the guilt, pollution, and punishment of sin (specifically, it is often represented as a deliverance from the wrath of God which rests upon sin and which will one day be revealed; cf. 1:10; ) 7 1 -1 9 0 “tw://bible.?id=53.1.8|AUTODETECT|” II Thess. 1:8) 1 1 -1 9 0 “tw://bible.?id=53.1.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=53.1.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=49.2.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.3|AUTODETECT|” Eph. 2:3) 1 1 -1 9 0 “tw://bible.?id=49.2.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.2.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=50.1.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.28|AUTODETECT|” Phil. 1:28) 1 1 -1 9 0 0 ) this rescue being a result of Christ s objective substitutionary atonement; and b. positively: that sum-total of every spiritual endowment which God grants to his people on the basis of the redemptive work of his Son. Both the negative aspect of this salvation (deliverance from wrath) and the positive aspect are mentioned here in the immediately following context (see on verses 9 and 10). Since salvation is here an eschatological concept, it is understandable that the apostle speaks about the hope of salvation, for hope ever looks to the future. It is the confident and firmly anchored assurance that the full inheritance will one day be ours.) 1 1 2 8 0 “tw://bible.?id=9.17.5|AUTODETECT|” This hope is the Christian s helmet. The helmet of iron and brass 7 1 -1 9 0 “tw://bible.?id=9.17.5|AUTODETECT|” I Sam. 17:5) 1 1 -1 9 0 “tw://bible.?id=9.17.38|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=9.17.38|AUTODETECT|” 38) 1 1 -1 9 0 “tw://bible.?id=14.26.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.26.14|AUTODETECT|” II Chron. 26:14) 1 1 -1 9 0 “tw://bible.?id=49.6.10-49.6.20|AUTODETECT|” ; cf. I Macc. 6:35) afforded a measure of protection for the head, as did the breastplate for the heart. Much more did hope and the endurance inspired by hope, cf. 1:3 preserve the believer in safety over against the seduction of the world. Here too the assault upon the fortress of darkness by those Christians who endured to the very end, ever ready to testify, was their best defence. On the entire armor of the Christian read ) 7 1 -1 9 0 “tw://bible.?id=49.6.10-49.6.20|AUTODETECT|” Eph. 6:10 20) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 9, 10. As already remarked, Paul expands the concept salvation in the following two verses: For God did not appoint us for wrath but for the obtaining of salvation through our Lord Jesus Christ, who died for us, in order that whether we wake or whether we sleep we may live in fellowship with him.) 1 1 2 8 0 “tw://bible.?id=53.1.8-53.1.10|AUTODETECT|” This passage indicates the reasonable character of the aforementioned hope. This hope is not visionary. It will be fulfilled, as is clear from the fact that God did not appoint (this verb combines duty and destination) us for wrath 7 1 -1 9 0 “tw://bible.?id=53.1.8-53.1.10|AUTODETECT|” II Thess. 1:8 10) 1 1 -1 9 0 0 ), but for the obtaining��100�� of salvation (see on verse 8 above) through our Lord Jesus Christ (see on 1:1).) 1 1 2 8 0 “tw://bible.?id=49.2.8|AUTODETECT|” While the expression the obtaining places the emphasis on that which, according to God s purpose, is our duty, the immediately added phrase through our Lord Jesus Christ indicates that it is only through him (his death for us, his power operating in us) that we are able to carry this out. Paul is fond of this juxtaposition of the divine and the human element in the acquisition of salvation 7 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” Eph. 2:8) 1 1 -1 9 0 “tw://bible.?id=49.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.10|AUTODETECT|” 2:10) 1 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” Phil. 2:12) 1 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.10.11|AUTODETECT|” When the apostle mentions the Lord Jesus Christ as the cause of our salvation, he immediately thinks of the Savior s death for us, inasmuch as that is basic. This death concerns us. Literally we read, & who died with reference to (��) us (though there is also some textual support for another preposition, Q��, for the meaning of which see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” John 10:11) 1 1 -1 9 0 “tw://bible.?id=41.5.39|AUTODETECT|” . The Good Shepherd gave his life for the benefit of the sheep). Paul says for us. In this us he includes all believers, whether they be readers or writers or anyone else who can lay claim to the name believer. Specifically, he is thinking here of the same two groups which he has mentioned before (see on 4:13 18): the survivors and the departed ones. The purpose (or the result, it makes little difference in this connection) of Christ s death for his own is that whether at his coming we be waking or sleeping the sleep of death 7 1 -1 9 0 “tw://bible.?id=41.5.39|AUTODETECT|” Mark 5:39) 1 1 -1 9 0 0 ), we may together live in fellowship with him. Compare and see on 4:17.) 1 2 2 8 0 0 This is the simplest explanation. Those who are awake are those who are alive, the survivors, the ones who according to 4:15 are left until the coming of the Lord. And those who are sleeping are the dead, the departed, the ones who according to 4:15 fell asleep (namely, in or through Jesus Christ).��101��) 11. The relation between 5:10 and 11 is a close parallel to that between 4:17 and 18. Just as in chapter 4 the clause, And so shall we always be with the Lord was followed by Therefore encourage one another with these words, so here in chapter 5 the clause In order that & we may live in fellowship with him is followed by Therefore encourage one another and build up one the other, as in fact you are doing.) 1 1 2 8 0 “tw://bible.?id=46.6.19|AUTODETECT|” That last expression, as in fact you are doing has been explained in connection with 4:10. By instructing one another and by encouraging one another with the comfort which is found in the preceding paragraph (such comfort as is contained in assurances like You are not in darkness, You are all sons of day, For God did not appoint us for wrath but for the obtaining of salvation through our Lord Jesus Christ & in order that we may live in fellowship with him ), believers at Thessalonica will be doing very valuable personal work: building up one the other; for the church and also the individual believer is God s edifice, God s temple, ) 7 1 -1 9 0 “tw://bible.?id=46.6.19|AUTODETECT|” I Cor. 6:19) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 Synthesis of 4:13 5:11) See p. 108. Instruction. Paul writes to the Thessalonians instructing them how Christ will come again) 4:13 18 with impartiality toward all believers, sothat survivors will have no advantage over those who have fallen asleep) The conversion of the Thessalonians was of very recent date. The danger of a relapse, be it ever so temporary, into pagan customs was not imaginary. One of these was the manner of grieving for the dead. As most pagans saw it, there was no hope at all for the dead body and no substantial hope for the departed soul.

Moreover, whatever flickering expectation there may have been of a happy life hereafter and the inscriptions on tombstones, the letters of condolence, etc., voice despair rather than confidence there was no solid foundation for it. And in this latter sense it was absolutely true that the heathen had no hope!) But surely the man who believes in a Jesus who died and arose again should not grieve as do the rest, who have no hope. He should accept the precious truth that there is a glorious future in store for every Christian, and this not only for the soul but also for the body. Those who fell asleep (entered upon their rest from labor, with the certainty of a glorious awakening) through Jesus God will bring with him. In no sense whatever will those who remain alive, who are left until the coming of the Lord, have any advantage over them. When Christ at his descent from heaven shouts the command for the dead to arise and when the archangel by sounding God s trumpet issues a similar order, and proclaims the final and everlasting meeting of God with his people, then first of all the spirits of the already departed believers will rejoin their bodies which will arise gloriously, and not until this has happened will those children of God who at Christ s coming are still living on earth begin to rise to worlds unknown.

The survivors shall be caught up together with those who previously fell asleep. Together there is here no favoritism or partiality of any kind! they shall ascend in clouds to meet the Lord in the air. And so that is, glorious in soul and body, as one Church Universal and Triumphant shall they always be with the Lord. The readers should encourage each other with these words.) 5:1 11 with suddenness, taking people by surprise, though believers will be (and should ever exert themselves to be) fully prepared) In addition to worry with respect to a possible disadvantage which departed believers might suffer at Christ s return, there was also curiosity anent the exact time when that coming again would take place. How long did God s children still have to wait? Just when was Jesus going to arrive?) 1 1 2 8 0 “tw://bible.?id=40.24.43|AUTODETECT|” Basing his answer on previous teaching which had come straight from the mouth of the Lord, Paul states that the readers have no need of further information on this subject. If they will but reflect, they will recall that they have been repeatedly shown that, according to the word of the Lord 7 1 -1 9 0 “tw://bible.?id=40.24.43|AUTODETECT|” Matt. 24:43) 1 1 -1 9 0 0 ), the day of his return will be like a thief in the night. He will come very suddenly, taking people by surprise.) 1 2 2 8 0 0 As to the wicked, the Lord will come upon them while they are saying, Peace and safety. They will be wholly unprepared. Hence, sudden destruction will come upon them.) In this respect believers are different. Moreover, they should endeavor to be different, for by God s grace they are filled with the light of salvation. Says Paul, We belong neither to night nor to darkness, the night and the darkness of sin and unbelief. He continues, Accordingly, let us not sleep as do the rest, but let us remain watchful and sober.

He means, Let us be prepared, spiritually alert, firm in faith, courageous, strong, calmly and with glad anticipation looking forward to the future day. Thus, believers will be putting on the breastplate of faith and love, and for a helmet the hope of salvation. They must never hesitate to keep alive this glorious hope, ever bearing in mind that God did not appoint us for wrath but for the obtaining of salvation through our Lord Jesus Christ, who died for us, in order that whether at his return we are still living on earth or have fallen asleep in the Lord, we may live forever in fellowship with him. ) 1 1 2 8 0 “tw://bible.?id=52.5.12-52.5.28|AUTODETECT|” Summary of ) 7 1 -1 9 0 “tw://bible.?id=52.5.12-52.5.28|AUTODETECT|” I Thessalonians 5:12 28) 1 45 2 8 0 0 Paul Writes to the Thessalonians) Exhorting Them How They Should Conduct Themselves) This Section comprises the Apostle s Exhortation. Proper Behavior:) 5:12; 13 with respect to the elders of the church) 5:14 with respect to:) the disorderly) the fainthearted) the weak) everyone ) 5:15 with respect to those who have injured them) 5:16 18 with respect to God) 5:19 22 with respect to the Holy Spirit and his gifts (also: with respect to would-be prophets)) This is followed by) 5:23, 24 a solemn wish for sanctification and preservation, the wish being immediately followed by the promise;) Next comes:) 5:25 28 a trio of urgent requests:) for intercessory prayer) for extending greetings by means of the holy kiss, and) for the public reading of this letter. The Benediction.) ) 5:12 28) 12 Now we request you, brothers, to appreciate those who labor among you and are over you in the Lord and admonish you, 13 and to esteem them very highly in love because of their work. Be at peace among yourselves.) 14 And we urge you, brothers, admonish the disorderly, encourage the faint-hearted, help the weak, exercise patience toward everyone.) 15 See to it that no one renders to anyone evil for evil, but always pursue that which is good with reference to one another and with reference to all.) 16 Always be joyful.) 17 Ceaselessly pray.) 18 In all circumstances give thanks, for this is the will of God in Christ Jesus for you.) 19 The Spirit do not quench.) 20 Prophetic utterances do not despise, 21 but test all things: to the good hold on; 22 from every form of evil hold off.) 23 And may he, the God of peace,) sanctify you through and through,) and without flaw may be your spirit,) and your soul-and-body) without blame at the coming of our Lord Jesus Christ) may it be kept.) 24 Reliable is the One who calls you, who will also do it.) 25 Brothers, do pray for us.) 26 Greet all the brothers with a holy kiss.) 27 I solemnly charge you before the Lord to have this epistle read to all the brothers.) 28 The grace of our Lord Jesus Christ be with you.) ) 5:12, 13. Now we request you brothers, to appreciate those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work.) For the relation of 5:12 28 to 4:1 12; 4:13 18; and 5:1 11 see on 4:1. The watchfulness and soberness enjoined in the immediately preceding paragraph (5:1 11) must become evident in every walk of life.

That is the gist of the present section. Detailed directions follow. They are striking because of their brevity. Paul knows how to say much in few words. Though it is, perhaps, impossible to separate the church as an organization from the church as an organism, and to say: this instruction pertains to the former and that to the latter, yet it may be safely affirmed that at least in verses 12 and 13 it is the church viewed as an organization that receives special attention.) The opening words, We request you, brothers, are similar to what is found in 4:1; see on that verse. In order to understand what follows it must be borne in mind that Timothy had just returned (3:6) and had given a detailed report on The Thessalonian Situation.

It has already be come clear that most of what he reported was very favorable. However, it has also been shown that some of the news was of a different nature. See on 4:1 8, 11. Moreover, also here in chapter 5 the immediate context speaks about disorderly persons (verse 14). Evidently some of them were loathe to obey the rules laid down by the religious authorities (see also on 4:8). This is the reason why Paul writes, We request you, brothers, to appreciate��102�� those who labor among you, etc.

It is clear that the two verbs to appreciate and to esteem (very highly) are used synonymously.) When Paul speaks about those who labor among you and are over you in the Lord and admonish you he has in mind not three different kinds of leaders but one and the same group. The use of only one article preceding all three participles points in this direction. These leaders are characterized as:) 1 1 2 8 0 “tw://bible.?id=46.4.12|AUTODETECT|” a. laborers or toilers, that is, men who exert themselves in the interest of their brothers, performing much spiritual labor (explaining the gospel, applying it to concrete situations, warning, admonishing, helping, encouraging, etc.) for their benefit and amid great difficulty. Paul often used this verb (��) when he was thinking of work that required strenuous effort and resulted in weariness. He used it in connection with manual labor 7 1 -1 9 0 “tw://bible.?id=46.4.12|AUTODETECT|” I Cor. 4:12) 1 1 -1 9 0 “tw://bible.?id=49.4.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.28|AUTODETECT|” Eph. 4:28) 1 1 -1 9 0 “tw://bible.?id=55.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.6|AUTODETECT|” II Tim. 2:6) 1 1 -1 9 0 “tw://bible.?id=52.1.3|AUTODETECT|” ; cf. the noun in ) 7 1 -1 9 0 “tw://bible.?id=52.1.3|AUTODETECT|” I Thess. 1:3) 1 1 -1 9 0 “tw://bible.?id=52.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.9|AUTODETECT|” 2:9) 1 1 -1 9 0 “tw://bible.?id=53.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.3.8|AUTODETECT|” II Thess. 3:8) 1 1 -1 9 0 “tw://bible.?id=45.16.12|AUTODETECT|” ) and also with reference to religious work 7 1 -1 9 0 “tw://bible.?id=45.16.12|AUTODETECT|” Rom. 16:12) 1 1 -1 9 0 “tw://bible.?id=46.5.10|AUTODETECT|” twice; ) 7 1 -1 9 0 “tw://bible.?id=46.5.10|AUTODETECT|” I Cor. 5:10) 1 1 -1 9 0 “tw://bible.?id=48.4.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.11|AUTODETECT|” Gal. 4:11) 1 1 -1 9 0 “tw://bible.?id=50.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.16|AUTODETECT|” Phil. 2:16) 1 1 -1 9 0 “tw://bible.?id=54.4.10|AUTODETECT|” ; 16:16; ) 7 1 -1 9 0 “tw://bible.?id=54.4.10|AUTODETECT|” I Tim. 4:10) 1 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” 5:17) 1 1 -1 9 0 “tw://bible.?id=51.1.29|AUTODETECT|” ). In the Pauline phraseology not only the church-officer but also the voluntary worker, ) 7 1 -1 9 0 “tw://bible.?id=51.1.29|AUTODETECT|” Col. 1:29) 1 1 -1 9 0 0 , and in a sense every wide-awake member, is a laborer. His exertion is prompted by love.) 1 1 2 8 0 “tw://bible.?id=54.3.4|AUTODETECT|” b. superintendents or managers , and this in the Lord, that is, by virtue of appointment by him and qualifications derived from him. Cf. ) 7 1 -1 9 0 “tw://bible.?id=54.3.4|AUTODETECT|” I Tim. 3:4) 1 1 -1 9 0 “tw://bible.?id=54.3.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.3.12|AUTODETECT|” 12) 1 1 -1 9 0 0 for an analogous use.) 1 1 2 8 0 “tw://bible.?id=53.3.15|AUTODETECT|” c. admonishers, that is, those who put (their brothers) in mind (�� from �� and ��) to obey God s ordinances. In the New Testament Paul is the only one who uses this word 7 1 -1 9 0 “tw://bible.?id=53.3.15|AUTODETECT|” II Thess. 3:15) 1 1 -1 9 0 “tw://bible.?id=44.20.31|AUTODETECT|” also ) 7 1 -1 9 0 “tw://bible.?id=44.20.31|AUTODETECT|” Acts 20:31) 1 1 -1 9 0 “tw://bible.?id=45.15.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.14|AUTODETECT|” Rom. 15:14) 1 1 -1 9 0 “tw://bible.?id=46.4.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.4.14|AUTODETECT|” I Cor. 4:14) 1 1 -1 9 0 “tw://bible.?id=51.1.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.28|AUTODETECT|” Col. 1:28) 1 1 -1 9 0 “tw://bible.?id=51.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.16|AUTODETECT|” 3:16) 1 1 -1 9 0 “tw://bible.?id=44.20.31|AUTODETECT|” ). The admonisher may be Paul himself 7 1 -1 9 0 “tw://bible.?id=44.20.31|AUTODETECT|” Acts 20:31) 1 1 -1 9 0 “tw://bible.?id=45.15.14|AUTODETECT|” ) or any member of the church 7 1 -1 9 0 “tw://bible.?id=45.15.14|AUTODETECT|” Rom. 15:14) 1 1 -1 9 0 “tw://bible.?id=51.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.16|AUTODETECT|” Col. 3:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=54.5.17|AUTODETECT|” Although, as has become evident, the first and the third participles (that is, laborers and admonishers) apply not only to men who have been invested with an office in the church but also to any other wide-awake member, yet the use of the second participle together with its modifier would seem to point in the direction of officers. We seem to have a parallel passage in ) 7 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” I Tim. 5:17) 1 1 -1 9 0 “tw://bible.?id=52.5.12|AUTODETECT|” , where those who rule well (perfect participle of the same verb) are the elders. Note also how in that passage 7 1 -1 9 0 “tw://bible.?id=52.5.12|AUTODETECT|” I Thess. 5:12) 1 1 -1 9 0 0 ) these elders are Further described as those who labor, namely, in the word and in teaching.) 1 1 2 8 0 “tw://bible.?id=54.5.17|AUTODETECT|” It will not do to say that ) 7 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” I Tim. 5:17) 1 1 -1 9 0 “tw://bible.?id=44.20.17|AUTODETECT|” cannot be adduced as proof because the system of church-organization by then had reached a much higher and more complicated development. To offset that argument it should be borne in mind that Paul was a great organizer 7 1 -1 9 0 “tw://bible.?id=44.20.17|AUTODETECT|” Acts 20:17) 1 1 -1 9 0 “tw://bible.?id=50.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.1|AUTODETECT|” Phil. 1:1) 1 1 -1 9 0 “tw://bible.?id=56.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.5|AUTODETECT|” Titus 1:5) 1 1 -1 9 0 “tw://bible.?id=44.14.23|AUTODETECT|” ), and that even on his First Missionary Journey he was already appointing elders in every church 7 1 -1 9 0 “tw://bible.?id=44.14.23|AUTODETECT|” Acts 14:23) 1 1 -1 9 0 “tw://bible.?id=52.5.12|AUTODETECT|” ). Certainly, if there were elders in the church at Thessalonica and it is highly probable that there were! these are meant here in ) 7 1 -1 9 0 “tw://bible.?id=52.5.12|AUTODETECT|” I Thess. 5:12) 1 1 -1 9 0 0 ; at least they are included.) 1 4 2 8 0 0 Paul requests that because of their work (and not solely because they are divinely appointed leaders) these men be esteemed very highly,��103�� and this in the spirit of love.) Be at peace among yourselves,��104�� Paul continues. In connection with what immediately precedes, this must mean, Stop your carping. Instead of continually criticizing the leaders, follow their directions, sothat peace (here: absence of dissension) results. ) 14. In view of the fact that in urging the Thessalonians to show respect for their leaders Paul was thinking especially about the disorderly persons who had made this admonition necessary, it is not surprising that the next instruction begins as it does: And we urge you brothers, admonish the disorderly, encourage the fainthearted, help the weak, exercise patience toward everyone.) In the congregation at Thessalonica there were three groups that needed special attention: the disorderly, the fainthearted, and the weak.) 1 1 2 8 0 “tw://bible.?id=23.35.4|AUTODETECT|” The words disorderly (�� , III Macc. 1:19 in the LXX) and fainthearted 7 1 -1 9 0 “tw://bible.?id=23.35.4|AUTODETECT|” Is. 35:4) 1 1 -1 9 0 “tw://bible.?id=40.25.39|AUTODETECT|” in the LXX) occur nowhere else in the New Testament. The word weak (�� , i.e., without strength) occurs frequently, and is used with respect to both physical debility 7 1 -1 9 0 “tw://bible.?id=40.25.39|AUTODETECT|” Matt. 25:39) 1 1 -1 9 0 “tw://bible.?id=40.25.43|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.25.43|AUTODETECT|” 43) 1 1 -1 9 0 “tw://bible.?id=40.25.44|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.25.44|AUTODETECT|” 44) 1 1 -1 9 0 “tw://bible.?id=42.10.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.9|AUTODETECT|” Luke 10:9) 1 1 -1 9 0 “tw://bible.?id=44.4.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.9|AUTODETECT|” Acts 4:9) 1 1 -1 9 0 “tw://bible.?id=44.5.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.15|AUTODETECT|” 5:15) 1 1 -1 9 0 “tw://bible.?id=44.5.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.5.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=45.5.6|AUTODETECT|” ) and moral and spiritual illness 7 1 -1 9 0 “tw://bible.?id=45.5.6|AUTODETECT|” Rom. 5:6) 1 1 -1 9 0 “tw://bible.?id=45.14.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.14.1|AUTODETECT|” 14:1) 1 1 -1 9 0 “tw://bible.?id=46.8.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.8.7|AUTODETECT|” I Cor. 8:7) 1 1 -1 9 0 “tw://bible.?id=46.8.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.8.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=46.8.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.8.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=46.9.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.9.22|AUTODETECT|” 9:22) 1 1 -1 9 0 “tw://bible.?id=46.11.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.30|AUTODETECT|” 11:30) 1 1 -1 9 0 0 ; etc.).) 1 1 2 8 0 “tw://bible.?id=53.3.10|AUTODETECT|” We have met each group before. Thus, the disorderly persons that is, those who are out of step, like soldiers who do not keep the ranks are the fanatics, meddlers, and loafers 7 1 -1 9 0 “tw://bible.?id=53.3.10|AUTODETECT|” II Thess. 3:10) 1 1 -1 9 0 0 ). The fainthearted are probably those who worried about their departed friends and relatives and/or about their own spiritual condition (4:13 18; 5:4, 5, 9). And the weak could well be those who were characterized by a tendency toward immorality (4:1 8). Thus interpreted, each passage is explained in the light of others within the same epistle, and no novelties are introduced. It is, of course, readily admitted that this representation may not be exact. Thus, for example, the third group may also have included individuals who, though spiritually immature, were not particularly in danger of trespassing the bounds of propriety in matters pertaining to sex. Besides, the three groups may overlap to some extent.) 1 2 2 8 0 0 It is clear as day that these admonitions are addressed to the entire congregation note the word brothers (see on 1:4) that is, in each case, to all the members except those specifically mentioned in the admonition. Thus, all except the disorderly must admonish the disorderly; all except the fainthearted must encourage the fainthearted, etc. Mutual discipline must be exercised by all the members. It is wrong to leave all this to pastors and elders.) As to the present imperatives��106�� here employed, first of all Paul bids the brothers to admonish the disorderly. For the verb see on verse 12 above. The admonition might take the form suggested by Paul himself in 4:11, 12; 5:12, 19.

It stands to reason that the faint-hearted must be encouraged (see on 2:11 and N.T.C. on John 11:91). The weak must be helped, that is, must not be abandoned. The brothers should cling to ��107�� them, rendering all the necessary spiritual and moral assistance.) 1 1 2 8 0 “tw://bible.?id=48.5.22|AUTODETECT|” Thus instead of quickly rejecting anyone, whether he be disorderly, faint-hearted, or weak, patience (or longsuffering, ��) should be shown to everyone. Cf. ) 7 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” Gal. 5:22) 1 1 -1 9 0 “tw://bible.?id=49.4.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.2|AUTODETECT|” Eph. 4:2) 1 1 -1 9 0 0 .��108��) 1 1 2 8 0 0 15. Not only is it the duty of the entire membership to exercise this virtue, patience or longsuffering, but the brotherhood must also see to it that each individual member cultivates it and manifests this grace toward everyone. Hence, there follows: See to it that no one render to anyone evil for evil, but always pursue that which is good with reference to one another and with reference to all.) 1 1 2 8 0 “tw://bible.?id=45.12.17|AUTODETECT|” The impatient person retaliates when he is injured. He renders (��: gives back) evil for��109�� evil. Paul condemns this practice 7 1 -1 9 0 “tw://bible.?id=45.12.17|AUTODETECT|” Rom. 12:17) 1 1 -1 9 0 “tw://bible.?id=45.12.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.12.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=46.4.12|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=46.4.12|AUTODETECT|” I Cor. 4:12) 1 1 -1 9 0 “tw://bible.?id=46.6.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.7|AUTODETECT|” 6:7) 1 1 -1 9 0 “tw://bible.?id=60.3.9|AUTODETECT|” ) and so does Peter 7 1 -1 9 0 “tw://bible.?id=60.3.9|AUTODETECT|” I Peter 3:9) 1 1 -1 9 0 “tw://bible.?id=40.5.44|AUTODETECT|” ), in complete harmony with the injunction of Jesus: to love not only those who love us but even those who hate us and who are, in that sense, our enemies 7 1 -1 9 0 “tw://bible.?id=40.5.44|AUTODETECT|” Matt. 5:44) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=2.21.24|AUTODETECT|” It is not true, however, that in forbidding the exercise of personal vengeance Jesus laid down a principle that was entirely new and in striking contrast with the spirit and teaching of the Old Testament. The commandment eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe 7 1 -1 9 0 “tw://bible.?id=2.21.24|AUTODETECT|” Ex. 21:24) 1 1 -1 9 0 “tw://bible.?id=2.21.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.21.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=3.24.20|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=3.24.20|AUTODETECT|” Lev. 24:20) 1 1 -1 9 0 “tw://bible.?id=5.19.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.19.21|AUTODETECT|” Deut. 19:21) 1 1 -1 9 0 “tw://bible.?id=3.24.14|AUTODETECT|” ) relates to the public administration of criminal law 7 1 -1 9 0 “tw://bible.?id=3.24.14|AUTODETECT|” Lev. 24:14) 1 1 -1 9 0 “tw://bible.?id=40.5.38-40.5.42|AUTODETECT|” ), and was issued in order that the practice of seeking personal revenge might be discouraged. What Jesus is opposing in ) 7 1 -1 9 0 “tw://bible.?id=40.5.38-40.5.42|AUTODETECT|” Matt. 5:38 42) 1 1 -1 9 0 “tw://bible.?id=3.19.18|AUTODETECT|” was not the Old Testament law but its Pharisaic misinterpretation. What the Lord taught, and what Paul in substance repeats, is entirely in line with (is a further development of) such Old Testament passages as ) 7 1 -1 9 0 “tw://bible.?id=3.19.18|AUTODETECT|” Lev. 19:18) 1 1 -1 9 0 “tw://bible.?id=5.32.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.32.35|AUTODETECT|” Deut. 32:35) 1 1 -1 9 0 “tw://bible.?id=20.20.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.20.22|AUTODETECT|” Prov. 20:22) 1 1 -1 9 0 “tw://bible.?id=40.5.43-40.5.48|AUTODETECT|” ; and 24:20. To be sure, there is an advance here 7 1 -1 9 0 “tw://bible.?id=40.5.43-40.5.48|AUTODETECT|” Matt. 5:43 48) 1 1 -1 9 0 “tw://bible.?id=40.5.17|AUTODETECT|” ). Revelation also in this respect is progressive. The idea that one should never render evil for evil, no not to anyone, was never as strikingly expressed as it was by Jesus when he said, Love your enemies. Also in this respect Jesus came to fulfil the law 7 1 -1 9 0 “tw://bible.?id=40.5.17|AUTODETECT|” Matt. 5:17) 1 1 -1 9 0 “tw://bible.?id=52.5.15|AUTODETECT|” ), and also in this respect Paul 7 1 -1 9 0 “tw://bible.?id=52.5.15|AUTODETECT|” I Thess. 5:15) 1 1 -1 9 0 0 ) enforces a principle which he derived from the Lord.) 1 1 2 8 0 “tw://bible.?id=45.13.10|AUTODETECT|” Instead of rendering evil for evil it is the believer s duty to pursue that which is good that is, beneficial , and this not only with reference to one another (fellow-believers) but even with reference to all (believers and unbelievers alike; cf. 3:12). This good which the believers must pursue (eagerly seek after) is love, as is clear from a comparison of the present passage with 3:12; ) 7 1 -1 9 0 “tw://bible.?id=45.13.10|AUTODETECT|” Rom. 13:10) 1 1 -1 9 0 “tw://bible.?id=46.14.1|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=46.14.1|AUTODETECT|” I Cor. 14:1) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 16 18. While in verses 12 15 Paul has shown what should be the attitude of the Thessalonians toward their leaders, to fellow-members characterized by particular shortcomings, to those who have injured them, and finally to one another and to all, in verses 16 18 he sets forth what should be their inner attitude and how this inner attitude should express itself with reference to God. Hence, we now have the following three beautiful, closely related, and tersely expressed admonitions:) Always be joyful.) Ceaselessly pray.) In all circumstances give thanks.) 1 1 2 8 0 “tw://bible.?id=60.1.8|AUTODETECT|” The Thessalonians were no strangers (see on 1:6) to the joy unspeakable and full of glory 7 1 -1 9 0 “tw://bible.?id=60.1.8|AUTODETECT|” I Peter 1:8) 1 1 -1 9 0 “tw://bible.?id=50.3.1|AUTODETECT|” ), the great joy which resulted from the incarnation of Christ and from the redemption wrought through his cross. Yet with persecution from without and disturbances within, there was a danger (humanly speaking, of course!) that this joy would disappear. Hence, Paul, who himself again and again rejoiced in the midst of persecution and hardship 7 1 -1 9 0 “tw://bible.?id=50.3.1|AUTODETECT|” Phil. 3:1) 1 1 -1 9 0 “tw://bible.?id=50.4.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.4|AUTODETECT|” 4:4) 1 1 -1 9 0 “tw://bible.?id=50.4.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.4.10|AUTODETECT|” 10) 1 1 -1 9 0 0 ), urges his readers to always be joyful.) 1 1 2 8 0 “tw://bible.?id=45.8.28|AUTODETECT|” Of course, in seasons of distress and grief he alone is able to find relief and even be joyful 7 1 -1 9 0 “tw://bible.?id=45.8.28|AUTODETECT|” Rom. 8:28) 1 1 -1 9 0 “tw://bible.?id=45.8.35-45.8.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.8.35-45.8.39|AUTODETECT|” 35 39) 1 1 -1 9 0 “tw://bible.?id=50.4.6|AUTODETECT|” ) who at the Father s throne makes all his wants and wishes known. Hence, the directive Always be joyful is immediately followed by Ceaselessly pray. The most comprehensive word for prayer 7 1 -1 9 0 “tw://bible.?id=50.4.6|AUTODETECT|” Phil. 4:6) 1 1 -1 9 0 “tw://bible.?id=45.12.12|AUTODETECT|” . What Paul means is: there must be no decline in the regularity of the habit of taking hold on God in the midst of all circumstances of life. Cf. ) 7 1 -1 9 0 “tw://bible.?id=45.12.12|AUTODETECT|” Rom. 12:12) 1 1 -1 9 0 “tw://bible.?id=49.6.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.18|AUTODETECT|” Eph. 6:18) 1 1 -1 9 0 “tw://bible.?id=51.4.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.4.2|AUTODETECT|” Col. 4:2) 1 1 -1 9 0 “tw://bible.?id=53.1.11|AUTODETECT|” . The apostle could afford to say this, for he himself gave the example 7 1 -1 9 0 “tw://bible.?id=53.1.11|AUTODETECT|” II Thess. 1:11) 1 1 -1 9 0 “tw://bible.?id=49.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.16|AUTODETECT|” Eph. 1:16) 1 1 -1 9 0 “tw://bible.?id=49.3.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.14|AUTODETECT|” 3:14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.8.35-45.8.37|AUTODETECT|” When a person prays without giving thanks, he has clipped the wings of prayer, sothat it cannot rise. Hence, the trio of admonitions concludes with, In all circumstances give thanks. This phrase in everything (� �� probably with �� understood) includes affliction, for even in the midst of all these things believers are not merely conquerors but more than conquerors (super-invincibles), inasmuch as all these things actually help them to reach their predestined goal! See ) 7 1 -1 9 0 “tw://bible.?id=45.8.35-45.8.37|AUTODETECT|” Rom. 8:35 37) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 For this is the will of God (not merely the word of Paul, Silas, and Timothy) is in Christ Jesus for you. The will of God, as clearly set forth by means of the redemptive work and revelation of Jesus Christ, is this very thing, namely, that believers should always be joyful, should ceaselessly pray, and should in all circumstances give thanks.) 19 22. The next little series of admonitions has to do with the Holy Spirit and his gifts:) The Spirit do not quench.) Prophetic utterances do not despise, but test all things: to the good hold on; from every form of evil hold off.) Upon the early church the Holy Spirit had bestowed certain special gifts or charismata. Among them were: ability to perform miracles of healing, speaking in tongues, and prophesying.) Although according to some interpreters there was nothing miraculous about the latter, we do not share this opinion?��110�� The Church in its infancy had no complete Bible (Old and New Testament). It had no extensive body of Christian literature, such as we have today. Christian hymnology, too, was still in its infancy.

Numerically also, the Church was rather insignificant. It was, moreover, the object of scorn and derision from every side. In that situation God graciously provided special supports or endowments, until the time would arrive when these were no longer needed. One of these gifts was that of prophesying.) As the term and its derivatives implies (for in this case the etymological sense continues to cling to it), a prophet (�� from �� forth, and �� to speak) is a person who speaks forth. And what he speaks forth or openly declares is the will and mind of God. He is��111�� a forth-teller, and not necessarily (though sometimes also) a fore-teller. ) 1 1 2 8 0 “tw://bible.*?id=46.14.1|AUTODETECT|”
Now, although this particular gift of prophesying was one of the greatest of the charismata, ranking even above that of the ability to speak in tongues for, the prophet s message as contrasted with the utterance of the man who spoke in a tongue, was readily understandable 7 1 -1 9 0 “tw://bible.*?id=46.14.1|AUTODETECT|”
I Cor. 14:1) 1 1 -1 9 0 “tw://bible.*?id=46.14.2|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=46.14.2|AUTODETECT|”
2) 1 1 -1 9 0 “tw://bible.*?id=46.14.4|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=46.14.4|AUTODETECT|”
4) 1 1 -1 9 0 “tw://bible.*?id=46.14.5|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=46.14.5|AUTODETECT|”
5) 1 1 -1 9 0 “tw://bible.*?id=46.14.6|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=46.14.6|AUTODETECT|”
6) 1 1 -1 9 0 “tw://bible.*?id=46.14.3|AUTODETECT|”
) , yet it was held in low esteem by some of the members of the Thessalonian church. This was deplorable in view of the fact that by making light of prophetic utterances these members missed the edification, encouragement, and consolation 7 1 -1 9 0 “tw://bible.*?id=46.14.3|AUTODETECT|”
I Cor. 14:3) 1 1 -1 9 0 “tw://bible.*?id=40.12.20|AUTODETECT|”
) brought by the prophet. Moreover, by means of despising the prophetic utterances, their Giver, the Holy Spirit, was being dishonored. In the early Church the gift of prophesying was like a brightly burning flame. It must not be quenched or extinguished! 7 1 -1 9 0 “tw://bible.*?id=40.12.20|AUTODETECT|”
Matt. 12:20) 1 1 -1 9 0 “tw://bible.*?id=40.25.8|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=40.25.8|AUTODETECT|”
25:8) 1 1 -1 9 0 “tw://bible.*?id=41.9.48|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=41.9.48|AUTODETECT|”
Mark 9:48) 1 1 -1 9 0 “tw://bible.*?id=49.6.16|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=49.6.16|AUTODETECT|”
Eph. 6:16) 1 1 -1 9 0 “tw://bible.*?id=58.11.34|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=58.11.34|AUTODETECT|”
Heb. 11:34) 1 1 -1 9 0 0
). Hence, we read, The Spirit do not quench. Prophetic utterances do not despise. The objects are placed first for the sake of emphasis. It is as if Paul were saying, By making light of the utterances of the prophets among you, you are belittling the work of no One less than the Holy Spirit. ) 1 1 2 8 0 0
The reason for this disparagement of prophetical utterances can readily be surmised. Wherever God plants wheat, Satan sows his tares. Wherever God establishes a church, the devil erects a chapel. And so, too, wherever the Holy Spirit enables certain men to perform miracles of healing, the evil one distributes his lying wonders. And wherever the Paraclete brings a true prophet upon the scene, the deceiver presents his false prophet. The easiest but not the wisest reaction to this state of affairs is to despise all prophesying. Add to this the fact that the fanatics, the meddlers, and the loafers at Thessalonica may not have appreciated some of the utterances of the true prophets, and it is readily understood why by some in the congregation prophetic utterances had fallen into disfavor.) 1 1 2 8 0 “tw://bible.*?id=52.2.4|AUTODETECT|”
Paul, therefore, states what course of action the congregation should take: Prophetic utterances do not despise, but test 7 1 -1 9 0 “tw://bible.*?id=52.2.4|AUTODETECT|”
I Thess. 2:4) 1 1 -1 9 0 “tw://bible.*?id=5.13.1-5.13.5|AUTODETECT|”
) all things. The standard by which the true prophet can be distinguished from the false is that the former will declare nothing that is contrary to what God has made known previously, in his special revelation.��112�� Cf. ) 7 1 -1 9 0 “tw://bible.*?id=5.13.1-5.13.5|AUTODETECT|”
Deut. 13:1 5) 1 1 -1 9 0 “tw://bible.*?id=45.12.6|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=45.12.6|AUTODETECT|”
Rom. 12:6) 1 1 -1 9 0 “tw://bible.*?id=46.12.10|AUTODETECT|”
. In the new dispensation the criterion would be the revelation of God through the testimony of Christ and of the apostles. Besides, in the early Church some men seem to have been gifted with rare proficiency in separating genuine from false prophesying 7 1 -1 9 0 “tw://bible.*?id=46.12.10|AUTODETECT|”
I Cor. 12:10) 1 1 -1 9 0 0: and to another the ability to distinguish between spirits ).) 1 9 2 8 0 0 Once a true verdict has been reached, the practical rule must apply: to the good hold on (��); from every form (or kind, not appearance here) of evil hold off (��). Note: every form, whether the wicked and uninspired utterance concerns doctrine or life. It is probable that this every is even broader, to be taken absolutely.) When verses 19 22 are studied together, as a unit, it becomes apparent immediately that the rule Test all things cannot mean Try everything once, or Enter every place of wickedness and find out for yourselves what it is. In the given context it simply means that, instead of despising each and every prophetical utterance, one should test whatever presents itself as such. The good should be accepted; every kind of evil (without any exception; hence, whether it be evil advice given by a false prophet or any other form of evil) must be avoided.) What follows is a concluding wish and a few urgent requests, such as one expects to find at the close of this letter; then the benediction.) 23. And may he, the God of peace,) sanctify you through and through,) and without flaw may be your spirit,) and your soul-and-body) without blame at the coming of our Lord Jesus Christ) may it be kept.) 1 1 2 8 0 “tw://bible.?id=45.15.33|AUTODETECT|” In this passage the author points to the source of power for the believer. It is as if he wished to say, In your own strength you cannot fulfil the precepts which I have just issued. You need God, the God of peace 7 1 -1 9 0 “tw://bible.?id=45.15.33|AUTODETECT|” Rom. 15:33) 1 1 -1 9 0 “tw://bible.?id=45.16.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.16.20|AUTODETECT|” 16:20) 1 1 -1 9 0 “tw://bible.?id=47.13.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.11|AUTODETECT|” II Cor. 13:11) 1 1 -1 9 0 “tw://bible.?id=50.4.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.9|AUTODETECT|” Phil. 4:9) 1 1 -1 9 0 “tw://bible.?id=53.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.3.16|AUTODETECT|” II Thess. 3:16) 1 1 -1 9 0 “tw://bible.?id=58.13.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.20|AUTODETECT|” Heb. 13:20) 1 1 -1 9 0 “tw://bible.?id=45.15.16|AUTODETECT|” ), a peace established through the cross, a peace which implies spiritual prosperity in the fullest sense (see on 1:1). May this God sanctify you, that is, may he separate you from the life of sin and cause you to be dedicated to him 7 1 -1 9 0 “tw://bible.?id=45.15.16|AUTODETECT|” Rom. 15:16) 1 1 -1 9 0 “tw://bible.?id=46.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.2|AUTODETECT|” I Cor. 1:2) 1 1 -1 9 0 “tw://bible.?id=46.6.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.11|AUTODETECT|” 6:11) 1 1 -1 9 0 “tw://bible.?id=46.7.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.7.14|AUTODETECT|” 7:14) 1 1 -1 9 0 “tw://bible.?id=66.22.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.11|AUTODETECT|” Rev. 22:11) 1 1 -1 9 0 “tw://bible.?id=43.17.17|AUTODETECT|” ; and see above on 3:13; 4:3, 7; also N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.17.17|AUTODETECT|” John 17:17) 1 1 -1 9 0 “tw://bible.?id=43.17.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.17.19|AUTODETECT|”

1 1 -1 9 0 “tw://bible.?id=52.5.23|AUTODETECT|” ) through and through. This through and through (A��, from E�� whole, and �� end) is a rare word, occurring only here in the New Testament. It is a plural adjective, sothat the literal meaning of the word in connection with the noun which it modifies is you whole, that is, the whole of each of you, every part of each of you (A. T. Robertson, Word Pictures, Vol. IV, p. 38). 7 1 -1 9 0 “tw://bible.?id=52.5.23|AUTODETECT|” I Thess. 5:23) 1 1 -1 9 0 0 and in a decree of Epaminondas the adjective has adverbial force.)) 1 1 2 8 0 0 Now this process of sanctification occurs during the present life, the life here on earth. Paul expresses a closely related wish which pertains to the judgment day. The two thoughts constitute a unit. He expresses the wish which has the solemnity of a prayer that also at the coming of our Lord Jesus Christ (see on 2:19), when others will be sentenced to everlasting damnation for both soul and body (the entire person), the spirit of the believers at Thessalonica (together with all other believers, of course) may be without flaw; indeed that their soul-and-body may be preserved from this terrible condemnation, that is, may be kept blamelessly (2:10; cf. 3:13).) 1 1 2 8 0 “tw://bible.?id=52.5.23|AUTODETECT|” So far there is no great difficulty. The main idea is clear. The problem arises in interpreting the details. See grammatical footnote��113�� which because of its length has been placed at the end of this chapter (on pp. 146 150). If one wishes an answer to the question, Was Paul a trichotomist? Does ) 7 1 -1 9 0 “tw://bible.?id=52.5.23|AUTODETECT|” I Thess. 5:23) 1 1 -1 9 0 0 teach that man consists of three parts, spirit, soul, and body? he should read that note.) 1 3 2 8 0 0 The entirety-idea is stressed throughout the passage. This is shown by the forward position of the word entire or without flaw, and also by such expressions as through and through and your soul and body. Though certain people in Greece and Macedonia might hold the body in low esteem and might consider it to be merely a prison from which the soul must be liberated, and though the Thessalonian believers, mourning the loss of dear ones, might be wondering whether the buried bodies would in any way come to share in the glory of Christ s return (see on 4:13 18), Paul assures the readers that God in Christ is a perfect Savior.) 24. A wonderful expression of assurance follows. What Paul has expressed so strikingly is a wish, indeed, but not a mere wish. It is a wish which, by God s sovereign grace, will attain certain fulfilment:) Faithful is he who calls you, who will also do it.) 1 1 2 8 0 “tw://bible.?id=53.2.14|AUTODETECT|” The Thessalonians need have no fear. The One who calls (A �� timeless present participle) them 7 1 -1 9 0 “tw://bible.?id=53.2.14|AUTODETECT|” II Thess. 2:14) 1 1 -1 9 0 “tw://bible.?id=50.1.16|AUTODETECT|” ) will also certainly complete what he has begun with respect to them 7 1 -1 9 0 “tw://bible.?id=50.1.16|AUTODETECT|” Phil. 1:16) 1 1 -1 9 0 “tw://bible.?id=46.1.9|AUTODETECT|” ). He will surely sanctify and preserve them. He is faithful (��), to be trusted 7 1 -1 9 0 “tw://bible.?id=46.1.9|AUTODETECT|” I Cor. 1:9) 1 1 -1 9 0 “tw://bible.?id=46.10.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.13|AUTODETECT|” 10:13) 1 1 -1 9 0 “tw://bible.?id=47.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.18|AUTODETECT|” II Cor. 1:18) 1 1 -1 9 0 “tw://bible.?id=53.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.3.3|AUTODETECT|” II Thess. 3:3) 1 1 -1 9 0 “tw://bible.?id=55.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.13|AUTODETECT|” II Tim. 2:13) 1 1 -1 9 0 0 ). What he promises he does.) 1 1 2 8 0 “tw://bible.*?id=47.11.29|AUTODETECT|”

The man who, in the midst of his herculean labors, in ) 7 1 -1 9 0 “tw://bible.?id=47.11.29|AUTODETECT|” II Cor. 11:29) 1 1 -1 9 0 “tw://bible.?id=53.3.1|AUTODETECT|” exclaims, Who is weak, that I am not weak? and who prefaces that remark with a long list of sufferings and hardships which he had to endure, feels the need of prayer. The circumstances which surround him at Corinth are by no means easy. See on 3:7. Besides, he (together with Silas and Timothy, of course) believes in the efficacy of prayer. It is, therefore, not surprising that here (and in several of the epistles) we find this stirring request, Brothers, do pray for us. Cf. ) 7 1 -1 9 0 “tw://bible.?id=53.3.1|AUTODETECT|” II Thess. 3:1) 1 1 -1 9 0 “tw://bible.?id=45.15.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.30|AUTODETECT|” Rom. 15:30) 1 1 -1 9 0 “tw://bible.?id=49.6.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.19|AUTODETECT|” Eph. 6:19) 1 1 -1 9 0 “tw://bible.?id=51.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=51.4.3|AUTODETECT|” Col. 4:3) 1 1 -1 9 0 0 . The emphatic position of the word Brothers (see on 1:4) sothat the propriety of the request is based, as it were, upon the love which obtains between those who are members of the same spiritual family adds to its earnest and urgent character.) 1 2 2 8 0 0
Greet all the brothers with a holy kiss.) Just as someone living today will write, Tender my kindest greetings to this or that person, so Paul, Silas, and Timothy ask that they be remembered to all the brothers, that is, to every member of the congregation, including even those who were displaying tendencies in the direction of fanaticism or of meddlesomeness or of idleness. None is to be skipped.) 1 1 2 8 0 “tw://bible.?id=45.16.16|AUTODETECT|” The form of this greeting is the holy kiss 7 1 -1 9 0 “tw://bible.?id=45.16.16|AUTODETECT|” Rom. 16:16) 1 1 -1 9 0 “tw://bible.?id=46.16.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.20|AUTODETECT|” I Cor. 16:20) 1 1 -1 9 0 “tw://bible.?id=47.13.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.12|AUTODETECT|” II Cor. 13:12) 1 1 -1 9 0 “tw://bible.?id=60.5.14|AUTODETECT|” ). This was the kiss of love 7 1 -1 9 0 “tw://bible.?id=60.5.14|AUTODETECT|” I Peter 5:14) 1 1 -1 9 0 0 ) and of peace (see Constitutions, quoted below). It was holy because it was a symbol of spiritual oneness in Christ. It was, moreover, a seal of Christian affection, the feeling which members of one and the same spiritual household cherish for one another.) 1 9 2 8 0 0 Among the early references to this kind of kiss are the following:) As many as are convinced and believe that what we teach and say is true, and pledge themselves to be able to live accordingly, are instructed to pray and to entreat God with fasting for the remission of their past sins, while we pray and fast with them. Then they are brought by us to a place where there is water, and they are regenerated in the same manner in which we ourselves were regenerated. For, in the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit, they then receive the washing with water.& After we have thus baptized the one who has been convinced and has given his assent to our teaching, we bring him to the place where those who are called brothers are gathered, in order that we may offer hearty prayers in common for ourselves, for the baptized person, and for all others in every place.& Having ended the prayers, we salute one another with a holy kiss. Then bread and a cup containing wine mixed with water are presented to that one of the brothers who was presiding (Justin Martyr about the middle of the second century a.d. First Apology. LXI.

LXV).) Who [i.e., what unbelieving husband] will, without some suspicion, dismiss her [i.e., his wife who is a believer] to attend that Lord s Supper which they defame? Who will permit her to creep into prison, to kiss a martyr s bonds? nay, indeed, to meet any one of the brothers to exchange the kiss? (Tertullian about 207 a.d. To His Wife II. iv).) Let the younger women also sit by themselves, if there be a place for them; otherwise, let them stand behind the women. Let married women who have children be placed by themselves; but let the virgins and the widows and the old women stand or sit before all the rest. And let the deacon be the disposer of the places, that every one who enters may go to his proper place, and may not sit at the entrance. In like manner, let the deacon watch the people, that nobody whispers or sleeps or laughs or nods.& After this let all arise together, and looking toward the east & pray to God eastward.& After the prayer is over, let some of the deacons attend upon the oblation of the Eucharist.& Let other deacons watch the multitude and keep them silent.

But let that deacon who is at the highpriest s right hand say to the people, Let no one have any dispute with another; let no one come in hypocrisy. Then let the men give the men, and the women give the women, the Lord s kiss (Constitutions of the Holy Apostles about the third century a.d. II. vii).) And after this [prayer for the faithful] let the deacon say, Let us attend. And let the bishop salute the church, and say, The peace of God be with you all. And let the people answer, And with thy spirit. ) And let the deacon say to all, Salute one another with a holy kiss. And let the clergy salute the bishop, the men of the laity salute the men, the women (salute) the women.

And let the children stand by the reading-desk. And let another deacon stand by them, that they may not be disorderly (Constitutions of the Holy Apostles, VIII. xi).) Let us salute one another with a holy kiss. Let us bow our heads to the Lord ( The-Divine Liturgy of James, the Holy Apostle and Brother of the Lord date, origin, and authorship disputed , II).) Of interest, in this connection, is also the remark of Augustine: People complain about being led out of the dark night of ruinous unbelief into the light of life-giving faith. Held fast by the evil spirit, they grumble because other people stream into the church to render a pure worship to God, where, for the sake of modesty, men are on one side and women on the other (Concerning the City of God written 413 426 a.d. , II. xxviii).) 27. I solemnly charge you before the Lord to have this epistle read to all the brothers. This solemn charge or adjuration is not surprising.

The contents of the epistle is important, both with respect to teaching (for example, anent the Second Coming) and with respect to admonition. It is very well possible that some of the disorderly persons, upon hearing that a letter from the missionaries had arrived and suspecting that it contained some admonitions intended especially for them, might wish to be absent when it was read aloud to the congregation. So Paul stresses the fact that by all means every person in the church must hear the letter! The adjuration implies a threat of divine punishment if this be not done. Yet, the charge contains no bitterness, note the term of endearment: brothers.) 1 1 2 8 0 “tw://bible.?id=45.16.20|AUTODETECT|” 28. The grace of our Lord Jesus Christ be with you. With variations this benediction occurs at or near the close of all of Paul s epistles 7 1 -1 9 0 “tw://bible.?id=45.16.20|AUTODETECT|” Rom. 16:20) 1 1 -1 9 0 0 is authentic). It is entirely in harmony with the spiritual character of the salutation at the beginning. For the various concepts and for the force of both see on 1:1.) 1 29 2 8 0 0 Synthesis of 5:12 28) See p. 132. Exhortation. Paul writes to the Thessalonians, exhorting them how they should conduct themselves with respect to all classes and at all times.) A close study of I Thessalonians reveals the fact that a mighty conflict between the forces of light and those of darkness is presupposed throughout. At times (in certain words and phrases) it arises to the surface.) Arrayed on one side are, first of all, God the Father, the Lord Jesus Christ, and the Holy Spirit; then Paul, Silvanus, and Timothy, who are carrying on their spiritual labors by means of this letter and also through the elders of the church. Finally, there is the brotherhood in general.) Here again a distinction is made between those whose faith, love, and hope are bearing much fruit (and who are therefore examples to others), and those who, though regarded as brothers, are characterized by shortcomings that call for special consideration. Thus, there are the disorderly persons (fanatics, meddlers, and loafers), the fainthearted, and the weak.) But there are also those who had been endowed with special gifts, for example, that of prophesying, and as could be expected there were the would-be prophets.) Furthermore, reference is made to those who believe in Macedonia and Achaia and to the churches of God that are in Judea.

From this it is clear that the various local churches, though autonomous, do not stand entirely by themselves. There is an organic bond between them, the bond of faith, love, and hope. The idea of the one, holy, catholic Church (the theme of Ephesians) begins to emerge already in I Thessalonians! See especially 1:7 9; 2:14; 2:19; 4:10. The Thessalonian believers love (and have become an example to) those in Macedonia and Achaia. They have become imitators of those in Judea and are enduring the same hardships.

Along with others, moreover, they constitute Paul s glory-wreath. Here is the idea of the Church Militant.) But the Church Militant, in turn, stands in the closest possible relation to the Church Triumphant. At Christ s Return those who previously fell asleep, together with those who are then still living on earth will be caught up in clouds to meet the Lord in the air, and to remain with him forever.) On the other side are Satan, the idols, the pagans who afflict believers, and those who instigate the pagans. These pagans do not know God, are living in darkness, are morally and spiritually asleep, have no firmly-anchored hope, and are destined for sudden destruction (everlasting punishment).) The wicked instigators are the impenitent Jews, who are contrary to all men and on whom the wrath of God has come to the uttermost. ) Such are the two armies. Again and again believers receive the bracing assurance of complete victory at the coming of the Lord Jesus Christ.) Now the present, closing section of I Thessalonians contains specific exhortations showing what should be the attitude of the Thessalonians with respect to several of the groups and persons mentioned in the preceding, namely, towards:) verses 12, 13 the elders of the church ) verse 14 the disorderly ) the fainthearted ) the weak ) everyone ) verse 15 those who have injured them ) verses 16 18 God ) verses 19 22 the Holy Spirit and his gifts (also: would-be prophets). This is followed by ) verses 23, 24 a solemn wish for sanctification and preservation, the wish being immediately followed by the promise; ) by ) verses 25 28 a trio of urgent requests (for intercessory prayer, for extending greetings by means of the holy kiss, and for the public reading of this letter); and finally by the benediction. ) ) 94 Or then suddenly there comes upon them destruction.

That is the correct rendering if the adjective sudden is here used for the adverb suddenly.) 95 Or so that.) 96 A trifle less exact but, perhaps, more understandable would be the rendering, Now concerning the How long? and the When? & ) N.T.C. W. Hendriksen, New Testament Commentary) 97 Gnomic not prophetic present. Yet the reference is here to the coming day, as the context shows.) 1 1 2 8 0 “tw://bible.?id=40.12.29|AUTODETECT|” 98 We disagree here with Frame, op. cit., p. 179. The illustration of the thief in the night, both here and elsewhere, is that the thief surprises (or at least tries to surprise) the owner of the house, not that the thief is himself taken by surprise. The meaning is not: so that the day should seize (or surprise) you as a thief (or as thieves) is (are) seized (or surprised), but so that the day should seize you as a thief seizes the owner of the house, in order to rob him of his goods. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.12.29|AUTODETECT|” Matt. 12:29) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.26.41|AUTODETECT|” 99 This is not the proper place to discuss the question whether or not this verb is used in its literal or in its metaphorical sense (or perhaps a combination of the two) in ) 7 1 -1 9 0 “tw://bible.?id=40.26.41|AUTODETECT|” Matt. 26:41) 1 1 -1 9 0 “tw://bible.?id=41.14.38|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=41.14.38|AUTODETECT|” Mark 14:38) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=49.1.14|AUTODETECT|” 100 As this noun 7 1 -1 9 0 “tw://bible.?id=49.1.14|AUTODETECT|” Eph. 1:14) 1 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” I Peter 2:9) 1 1 -1 9 0 “tw://bible.?id=53.2.14|AUTODETECT|” ) is clearly used in the active sense in ) 7 1 -1 9 0 “tw://bible.?id=53.2.14|AUTODETECT|” II Thess. 2:14) 1 1 -1 9 0 “tw://bible.?id=58.10.39|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=58.10.39|AUTODETECT|” Heb. 10:39) 1 1 -1 9 0 0 ) and as both there and also here it occurs in a context of exhortations, I see no good reason to depart from the translation favored by most of the versions.) 1 1 2 8 0 “tw://bible.*?id=45.14.8|AUTODETECT|” 101 It is simply impossible to interpret the verb to sleep here in 5:10 as in verses 6 and 7. Clearly, here in verse 10 the verb has reference to believers , but in verse 6 it refers to the lost condition of unbelievers, that is, of the rest, those who are not watchful and sober; and in verse 7 it has reference to the natural repose of sleep. It is also true, of course, that the verb here used for to sleep (first pers. pl. pres. subj. of ��) is not the same as the one used in 4:13 15 (gen. pl. pres. pass. part., and acc. pl. aor. pass. part. of ��). The latter verb has reference to blessed departure, falling asleep in and through Jesus. In distinction from it, the verb used here in 5:10 refers merely to being physically dead at Christ s return. And similarly for it stands to reason that the two verbs must correspond it will not do to derive the meaning of the verb to wake (first pers. pl. pres. subj. of �� from verse 6 (to be watchful morally and spiritually).

Here in 5:10 the meaning is simply to be physically alive when Jesus comes. Cf. ) 7 1 -1 9 0 “tw://bible.?id=45.14.8|AUTODETECT|” Rom. 14:8) 1 1 -1 9 0 0 . The translators have caught the distinction in the use of these verbs. Hence, for example, in verse 6 they translate let us watch but in verse 10 (the same verb) whether we wake (thus A.V., A.R.V., and somewhat similarly most modern translators). Though some interpreters find fault with this, we cannot join them.) 1 1 2 8 0 “tw://bible.?id=43.8.28|AUTODETECT|” 102 The meaning to appreciate (for �0��) is paralleled in extra-canonical literature (see. M.M. p. 440), though this is not what the verb generally signifies. It most frequently indicates to know by reflection, based on intuition or information; in distinction from �� which means to know by observation or experience. See also N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.8.28|AUTODETECT|” John 8:28) 1 1 -1 9 0 0 . However, it is easy to see how the meaning to appreciate developed from the basic connotation.) 1 1 2 8 0 “tw://bible.?id=49.3.20|AUTODETECT|” 103 The Greek adverb is very picturesque: Q�� over-abundant 7 1 -1 9 0 “tw://bible.?id=49.3.20|AUTODETECT|” Eph. 3:20) 1 1 -1 9 0 0 ). Note the piling up of prefixes in this word: the ocean of esteem having reached its outermost perimeter, reaches even higher and begins to flow outward, overflowing its banks.) 1 3 2 8 0 0 104 That the reading, Be at peace with them (i.e., with the leaders) is better than the one preferred by N.N. has not been proved.) 105 Cf. German die Kleinm�thigen, Dutch de kleinmoedigen.) 106 It is tempting to render all of these as durative, progressive, or linear, as is done by several commentators and translators. This would yield the rendering, Keep on admonishing the disorderly, continue to encourage the fainthearted, never stop helping the weak, or something similar. However, in crisp imperatives of this character it is not always established that the continuative idea is predominant. In certain cases the present tense may be aoristic.) 1 1 2 8 0 “tw://bible.?id=40.6.24|AUTODETECT|” 107 The verb is ��. See my doctoral dissertation, The Meaning of the Preposition �� in the New Testament, p. 68. The original notion of being opposite or in front of a person or object (oppositeness, the local sense), by an easy transition leads to that of being physically close, which in turn may suggest the idea of moral and spiritual closeness. This closeness may be one of attitude (for example, love or loyalty), or of practical helpfulness, the one not excluding the other. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.6.24|AUTODETECT|” Matt. 6:24) 1 1 -1 9 0 “tw://bible.?id=52.5.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.14|AUTODETECT|” I Thess. 5:14) 1 1 -1 9 0 “tw://bible.?id=56.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.9|AUTODETECT|” Tit. 1:9) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 108 ) 1 1 2 8 0 “tw://bible.?id=52.5.14|AUTODETECT|” Trench (op. cit. liiii) has a fine discussion on the three synonyms �� (longsuffering), Q�� (endurance), and �� (forbearance). He defines the first 7 1 -1 9 0 “tw://bible.?id=52.5.14|AUTODETECT|” I Thess. 5:14) 1 1 -1 9 0 0 ) as patience in respect of persons, while the second is patience in respect of things. ) 1 1 2 8 0 “tw://bible.?id=45.2.4|AUTODETECT|” From the passages in which Paul uses �� (longsuffering) it is clear that he views it as being not only a divine attribute 7 1 -1 9 0 “tw://bible.?id=45.2.4|AUTODETECT|” Rom. 2:4) 1 1 -1 9 0 “tw://bible.?id=54.1.16|AUTODETECT|” , or to Christ, ) 7 1 -1 9 0 “tw://bible.?id=54.1.16|AUTODETECT|” I Tim. 1:16) 1 1 -1 9 0 “tw://bible.?id=45.9.22|AUTODETECT|” ), of which even vessels of wrath are the objects 7 1 -1 9 0 “tw://bible.?id=45.9.22|AUTODETECT|” Rom. 9:22) 1 1 -1 9 0 “tw://bible.?id=47.6.6|AUTODETECT|” ), but also a Christian virtue 7 1 -1 9 0 “tw://bible.?id=47.6.6|AUTODETECT|” II Cor. 6:6) 1 1 -1 9 0 “tw://bible.?id=49.4.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.2|AUTODETECT|” Eph. 4:2) 1 1 -1 9 0 “tw://bible.?id=51.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.11|AUTODETECT|” Col. 1:11) 1 1 -1 9 0 “tw://bible.?id=51.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.12|AUTODETECT|” 3:12) 1 1 -1 9 0 “tw://bible.?id=55.3.10|AUTODETECT|” ), which should adorn every believer, and specifically also every Gospel-worker, whether he be an apostle 7 1 -1 9 0 “tw://bible.?id=55.3.10|AUTODETECT|” II Tim. 3:10) 1 1 -1 9 0 “tw://bible.?id=55.4.2|AUTODETECT|” ) or his special representative 7 1 -1 9 0 “tw://bible.?id=55.4.2|AUTODETECT|” II Tim. 4:2) 1 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” ). As a Christian virtue it is, of course, a fruit of the Spirit 7 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” Gal. 5:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.44.4|AUTODETECT|” 109 As I have pointed out in my doctoral dissertation, The Meaning of the Preposition �� in the New Testament, pp. 92, 93, �� has here the sense in exchange (or: in return) for as in ) 7 1 -1 9 0 “tw://bible.?id=1.44.4|AUTODETECT|” Gen. 44:4) 1 1 -1 9 0 0 and many other passages in which it is the equivalent of the Hebrew tachath.) 1 1 2 8 0 “tw://bible.?id=45.12.7|AUTODETECT|” 110 Lenski (op. cit., p. 360), for example, denies that prophesying belongs to the extraordinary charismata. He points to the fact that in ) 7 1 -1 9 0 “tw://bible.?id=45.12.7|AUTODETECT|” Rom. 12:7) 1 1 -1 9 0 “tw://bible.?id=46.12.10|AUTODETECT|” this kind of prophesying heads the list of gifts, none of which were miraculous. But over against this stands the fact that in ) 7 1 -1 9 0 “tw://bible.?id=46.12.10|AUTODETECT|” I Cor. 12:10) 1 1 -1 9 0 “tw://bible.?id=46.14.24|AUTODETECT|” prophesying is mentioned in one breath with such gifts as the working of miracles and the ability to speak in tongues; and according to ) 7 1 -1 9 0 “tw://bible.?id=46.14.24|AUTODETECT|” I Cor. 14:24) 1 1 -1 9 0 “tw://bible.?id=46.14.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=46.14.25|AUTODETECT|” 25) 1 1 -1 9 0 0 by means of prophesying the secrets of the heart of the outsider who enters the religious meeting are laid bare, so that he falls on his face and declares, in utter astonishment, God is really among you. ) 1 6 2 8 0 0 111 See A. T. Robertson, Word Pictures, Vol. IV, pp. 37, 38.) 112 Cf. G. Ch.

Aalders, De Profeten Des Ouden Verbonds, Kampen, 1918, pp. 224 235. On the indicated pages the author discusses the pro and the con of the various criteria that have been suggested as means for distinguishing the true prophet from the false.) M.M. The Vocabulary of the Greek Testament Illustrated from the Papyri and Other Non-Literary Sources, by James Hope Moulton and George Milligan (edition Grand Rapids, 1952)) 113 ) If a. the nominative, singular, neuter adjective without flaw or entire or sound (A��) is either treated as an adverb (some call it an adverb) or as an adjective belonging to all three nouns (spirit, soul, body); and b. this word is given a totally different place in the sentence than it has in the original, being now placed next to the word without blame , as if also in the original the two occurred in close co-ordination, a rendering results which changes a little problem into a big one. The rendering to which I refer is:) And may your spirit and soul and body be preserved entire, without blame.& (A.R.V., cf. A.V. and R.S.V. neither of which is any better).) 1 1 2 8 0 “tw://bible.?id=52.5.23|AUTODETECT|” Naturally, the question now arises, Did Paul believe that human nature consists of three parts: spirit, soul, and body? In other words, was he a trichotomist? The deeper question is, Just what did Paul mean when he wrote ) 7 1 -1 9 0 “tw://bible.?id=52.5.23|AUTODETECT|” I Thess. 5:23) 1 1 -1 9 0 0 (especially the words in dispute)? ) 1 9 2 8 0 0 Among the answers or solutions which have been offered the following are, perhaps, the most important:) a. Paul was evidently a trichotomist. He clearly divides human nature into spirit, soul, and body.) b. Paul s readers were trichotomists. Paul accommodates himself to their view. Had he simply written, And may your soul and body be kept sound and blameless, the readers would have asked, Must not our spirits be preserved also?

In order to avoid this erroneous conclusion that the spirit did not need to be guarded the apostle writes as he does.) c. Paul does not distinguish at all between spirit and soul in the present passage. He is speaking rhetorically. We do the same thing today when we tell an audience to put its heart and soul into a certain worthwhile project.) d. Paul, in using the word spirit, meant the Holy Spirit, or that portion of the divine Spirit which dwells permanently in each regenerated individual. To this Holy Spirit, who dwells in (but is never part of) the human nature, he, as a true dichotomist, adds soul and body as constituting the human nature.) e.

When Paul mentions both spirit and soul, he indicates not two substances but one and the same immaterial substance. However, he views this substance first from the aspect of its relation to God as a recipient of divine influences and as an organ for divine worship , then from the aspect of its relation to the lower realm as the seat of sensations, affections, desires, etc. . To this one immaterial substance, viewed from two aspects, Paul adds the body. It is in this sense that he writes, and may your spirit and soul and body be kept sound and blameless. ) f. Paul does not have in mind a series of three co-ordinate elements: spirit and soul and body. On the contrary, the first concept is your entire person.

To this, by way of explanation, the apostle adds, both your soul and body. ) With respect to these six theories our own opinion is as follows:) Theory a.) 1 1 2 8 0 “tw://bible.?id=45.8.10|AUTODETECT|” This can be dismissed at once. The fact that Paul was not a trichotomist is clear from such passages as the following: ) 7 1 -1 9 0 “tw://bible.?id=45.8.10|AUTODETECT|” Rom. 8:10) 1 1 -1 9 0 “tw://bible.?id=46.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.5.5|AUTODETECT|” I Cor. 5:5) 1 1 -1 9 0 “tw://bible.?id=46.7.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.7.34|AUTODETECT|” 7:34) 1 1 -1 9 0 “tw://bible.?id=47.7.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.7.1|AUTODETECT|” II Cor. 7:1) 1 1 -1 9 0 “tw://bible.?id=49.2.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.3|AUTODETECT|” Eph. 2:3) 1 1 -1 9 0 “tw://bible.?id=51.2.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.5|AUTODETECT|” Col. 2:5) 1 1 -1 9 0 “tw://bible.?id=52.5.23|AUTODETECT|” . Apart from ) 7 1 -1 9 0 “tw://bible.?id=52.5.23|AUTODETECT|” I Thess. 5:23) 1 1 -1 9 0 0 he nowhere employs trichotomistic language with respect to the nature of man. The conclusion seems valid that also in the present passage he does not write as a trichotomist.) 1 3 2 8 0 0 Theory b.) This accommodation theory, besides being questionable as to the ethics implied, lacks a solid historical basis. The readers surely were not Neo-Platonists!) Theory c.) 1 1 2 8 0 “tw://bible.?id=46.2.14|AUTODETECT|” The illustration employed is not very appropriate. When we tell an audience to put its heart and soul into a certain project, we immediately recognize the synonymous character of these two terms. But when within one and the same clause (as this theory implies) we co-ordinate three terms, the third of which is clearly of a totally different nature from the second (the third being body, the second being soul), the question is legitimate whether perhaps the first (spirit) should not also be distinguished in meaning from the others. Besides, Paul elsewhere frequently uses the term soul 7 1 -1 9 0 “tw://bible.?id=46.2.14|AUTODETECT|” I Cor. 2:14) 1 1 -1 9 0 “tw://bible.?id=46.2.15|AUTODETECT|” ) in a sense different from spirit 7 1 -1 9 0 “tw://bible.?id=46.2.15|AUTODETECT|” I Cor. 2:15) 1 1 -1 9 0 “tw://bible.?id=52.5.23|AUTODETECT|” ). It must not be taken for granted, therefore, that every distinction between spirit and soul is here 7 1 -1 9 0 “tw://bible.?id=52.5.23|AUTODETECT|” I Thess. 5:23) 1 1 -1 9 0 0 ) completely absent from his mind.) 1 1 2 8 0 “tw://bible.?id=41.12.30|AUTODETECT|” The summary of the first table of the law, ) 7 1 -1 9 0 “tw://bible.?id=41.12.30|AUTODETECT|” Mark 12:30) 1 1 -1 9 0 0 , far from proving theory c. to be correct, would rather seem to establish the very opposite, for certainly here heart, soul, mind, and strength do not all mean exactly the same thing!) 1 7 2 8 0 0 Theory d.) This is definitely wrong, though we admit that it is advanced by really great exegetes. Paul, Silas, and Timothy would not be expressing the wish that the Holy Spirit might be kept sound and blameless! Nor would they be hoping that the third person of the Trinity might be without a flaw!) Theory e.) This is probably the best of those so far reviewed. It has much in its favor: it permits Paul to remain a dichotomist, which is correct (as has been shown). It is also correct in indicating that the first and the second terms of the triad (hence, �� and ��) are at times to be distinguished in the manner stated in the theory. If we had to choose between the five theories discussed so far, this would be our choice.

In fact, as we see it, in some respects this theory is also better than theory f. (below), for example, in that it does not render the adjective sound (A��) as if it were in the attributive position.) Nevertheless, the translation proposed here has the following debatable features:) (1) It co-ordinates the words sound and blameless, placing them next to each other, which does not seem to harmonize with the intention of the original.) (2) It interprets the conjunction and (��) which occurs between the second and the third terms of the triad as adding two different substances (soul, body), but it views the and (��) which connects the first and the second as merely indicating that the same substance is considered from two different aspects. Although this may be possible, it is not the usual manner in which one would interpret two identical conjunctions in an expression consisting of three terms which one considers to be co-ordinate, all occurring in the same clause, and which one thus translates: your spirit and soul and body. ) 1 1 2 8 0 “tw://bible.?id=3.23.15|AUTODETECT|” (3) It connects the adjective sound with all three nouns (spirit, soul, body), but it does not show why in the original it is in the singular! (However, this objection is not formidable. It happens more often that in such a series, the number of the adjective which modifies all the nouns in the series simply agrees with the first or last noun mentioned.) Or if the word sound is considered to be an adverb modifying the verb be kept (some interpreters view it as such), it is not made clear why it should be an adverb here while elsewhere in the Greek Bible it is always an adjective 7 1 -1 9 0 “tw://bible.?id=3.23.15|AUTODETECT|” Lev. 23:15) 1 1 -1 9 0 “tw://bible.?id=5.27.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.27.6|AUTODETECT|” Deut. 27:6) 1 1 -1 9 0 “tw://bible.?id=6.9.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.9.2|AUTODETECT|” Josh. 9:2) 1 1 -1 9 0 “tw://bible.?id=26.15.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.15.5|AUTODETECT|” Ezek. 15:5) 1 1 -1 9 0 “tw://bible.?id=38.11.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.11.16|AUTODETECT|” Zech. 11:16) 1 1 -1 9 0 0 ; Wisd. Sol. 15:3; I Macc. 4:47; IV Macc. 15:17: whole stones, entire righteousness, complete sabbaths, etc.).) 1 10 2 8 0 0 I accept theory e. in part, not entirely.) Theory f.) According to this theory, proposed long ago, and recently presented in strengthened form by Charles Masson in a well-written article ( Sur I Thessaloniciens 5:23, RThPh 33 (1945), 97 102) the passage in question should be translated somewhat as follows:) And may the God of peace himself) sanctify you wholly;) and may your entire person,) your soul and your body,) be kept irreproachable) for the day of the coming) of our Lord Jesus Christ. ) 1 1 2 8 0 “tw://bible.?id=52.5.23|AUTODETECT|” This theory avoids many of the objectionable features of the others but, as I see it, introduces some new difficulties. The points which distinguish it from the preceding are the following: it experiences no difficulty with respect to the number and gender of the word sound or entire (A��); it views that word as an adjective, which is probably correct. However, it considers ��, as used here in ) 7 1 -1 9 0 “tw://bible.?id=52.5.23|AUTODETECT|” I Thess. 5:23) 1 1 -1 9 0 “tw://bible.?id=48.6.18|AUTODETECT|” , to mean person, and it offers as proof the parallelism between The grace of our Lord Jesus Christ be with your spirit ) 7 1 -1 9 0 “tw://bible.?id=48.6.18|AUTODETECT|” Gal. 6:18) 1 1 -1 9 0 “tw://bible.?id=50.4.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.23|AUTODETECT|” Phil. 4:23) 1 1 -1 9 0 “tw://bible.?id=57.1.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=57.1.25|AUTODETECT|” Philemon 25) 1 1 -1 9 0 0 )) 1 1 2 8 0 0 and) 1 1 2 8 0 “tw://bible.?id=52.5.28|AUTODETECT|” The grace of our Lord Jesus Christ be with you 7 1 -1 9 0 “tw://bible.?id=52.5.28|AUTODETECT|” I Thess. 5:28) 1 1 -1 9 0 “tw://bible.?id=52.5.23|AUTODETECT|” ), noting that in such liturgical passages 7 1 -1 9 0 “tw://bible.?id=52.5.23|AUTODETECT|” I Thess. 5:23) 1 1 -1 9 0 “tw://bible.?id=45.11.33|AUTODETECT|” to belong to this category) your spirit means you or something closely akin to it (the entire person of the believer, both soul and body). It seeks support from the immediately preceding line ; and it considers �� & �� to mean both & and 7 1 -1 9 0 “tw://bible.?id=45.11.33|AUTODETECT|” Rom. 11:33) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 A final feature, which requires special mention, is the fact that, according to Masson, when the original is read as he reads it, verse 23 divides itself into two strophes, each containing two stitches, whose parallelism in the number of syllables, as also in the assonances of initial and final syllables, compose an easily perceptible rhythm. ) While we acknowledge our indebtedness to Masson and to those before him who have advanced this view, we, nevertheless, cannot go along with them all the way. In addition to minor differences in translation, which become immediately evident when our rendering for the entire verse is compared to that offered by the proponents of this theory, two differences stand out above all the rest:) The first is this: in the Greek original the word which Masson, etc., correctly reader entire is in the predicate position. Hence, as I see it, the original does not really say, And may your entire spirit, but And entire may be your spirit. The Berkeley Version correctly retains the predicate position of the adjective when it translates: May your spirit be without flaw and your soul and body maintained blameless. ) The second point which requires additional comment concerns the theory s rendering of the term ��. It favors the translation person in the sense of soul and body. But does this Greek word �� ever have that meaning anywhere else in the New Testament? The simple fact is that it does not.) It will be profitable in this connection to give a review of the uses of the two terms in question, namely, �� and ��. (The third term, ��, is clear enough.)) 1 1 2 8 0 “tw://bible.?id=43.3.8|AUTODETECT|” (1) There is first of all the meaning wind 7 1 -1 9 0 “tw://bible.?id=43.3.8|AUTODETECT|” John 3:8) 1 1 -1 9 0 “tw://bible.?id=58.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.7|AUTODETECT|” Heb. 1:7) 1 1 -1 9 0 0 plural). The original has ��.) 1 1 2 8 0 “tw://bible.?id=53.2.8|AUTODETECT|” (2) The closely related concept breath, breath of life, life, animating principle is represented both by �� 7 1 -1 9 0 “tw://bible.?id=53.2.8|AUTODETECT|” II Thess. 2:8) 1 1 -1 9 0 “tw://bible.?id=66.11.11|AUTODETECT|” , fig.; ) 7 1 -1 9 0 “tw://bible.?id=66.11.11|AUTODETECT|” Rev. 11:11) 1 1 -1 9 0 “tw://bible.?id=66.13.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.13.15|AUTODETECT|” 13:15) 1 1 -1 9 0 “tw://bible.?id=40.27.50|AUTODETECT|” ?; and cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.50|AUTODETECT|” Matt. 27:50) 1 1 -1 9 0 “tw://bible.?id=42.8.55|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.55|AUTODETECT|” Luke 8:55) 1 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” 23:46) 1 1 -1 9 0 “tw://bible.?id=43.19.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.30|AUTODETECT|” John 19:30) 1 1 -1 9 0 “tw://bible.?id=44.7.59|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.59|AUTODETECT|” Acts 7:59) 1 1 -1 9 0 “tw://bible.?id=59.2.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.2.26|AUTODETECT|” James 2:26) 1 1 -1 9 0 “tw://bible.?id=40.2.20|AUTODETECT|” ) and by �� 7 1 -1 9 0 “tw://bible.?id=40.2.20|AUTODETECT|” Matt. 2:20) 1 1 -1 9 0 “tw://bible.?id=40.6.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.6.25|AUTODETECT|” 6:25) 1 1 -1 9 0 “tw://bible.?id=40.6.25|AUTODETECT|” a; ) 7 1 -1 9 0 “tw://bible.?id=40.6.25|AUTODETECT|” 6:25) 1 1 -1 9 0 “tw://bible.?id=40.16.26|AUTODETECT|” b; ) 7 1 -1 9 0 “tw://bible.?id=40.16.26|AUTODETECT|” 16:26) 1 1 -1 9 0 “tw://bible.?id=40.16.26|AUTODETECT|” a; ) 7 1 -1 9 0 “tw://bible.?id=40.16.26|AUTODETECT|” 16:26) 1 1 -1 9 0 “tw://bible.?id=41.3.4|AUTODETECT|” b; ) 7 1 -1 9 0 “tw://bible.?id=41.3.4|AUTODETECT|” Mark 3:4) 1 1 -1 9 0 “tw://bible.?id=42.6.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.9|AUTODETECT|” Luke 6:9) 1 1 -1 9 0 0 , etc.), though mostly by the latter.) 1 1 2 8 0 “tw://bible.?id=40.11.29|AUTODETECT|” (3) The meaning living being, self, person, especially frequent in passages which can be traced back to Hebrew originals, but by no means confined to such passages, is always ��. Under this heading some would include only the following: ) 7 1 -1 9 0 “tw://bible.?id=40.11.29|AUTODETECT|” Matt. 11:29) 1 1 -1 9 0 “tw://bible.?id=41.8.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.36|AUTODETECT|” Mark 8:36) 1 1 -1 9 0 “tw://bible.?id=44.2.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.41|AUTODETECT|” Acts 2:41) 1 1 -1 9 0 “tw://bible.?id=44.2.43|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.43|AUTODETECT|” 43) 1 1 -1 9 0 “tw://bible.?id=44.3.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.3.23|AUTODETECT|” 3:23) 1 1 -1 9 0 “tw://bible.?id=44.7.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.14|AUTODETECT|” 7:14) 1 1 -1 9 0 “tw://bible.?id=44.27.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.27.37|AUTODETECT|” 27:37) 1 1 -1 9 0 “tw://bible.?id=45.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.2.9|AUTODETECT|” Rom. 2:9) 1 1 -1 9 0 “tw://bible.?id=45.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.13.1|AUTODETECT|” 13:1) 1 1 -1 9 0 “tw://bible.?id=46.15.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.45|AUTODETECT|” I Cor. 15:45) 1 1 -1 9 0 “tw://bible.?id=60.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.20|AUTODETECT|” I Peter 3:20) 1 1 -1 9 0 “tw://bible.?id=66.16.3|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=66.16.3|AUTODETECT|” Rev. 16:3) 1 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” . Others, on the basis of a comparison of parallel passages, would add such references as ) 7 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” Matt. 20:28) 1 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” Mark 10:45) 1 1 -1 9 0 “tw://bible.?id=54.2.6|AUTODETECT|” , cf. ) 7 1 -1 9 0 “tw://bible.?id=54.2.6|AUTODETECT|” I Tim. 2:6) 1 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” John 10:11) 1 1 -1 9 0 “tw://bible.?id=43.10.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.10.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=43.10.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.10.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=40.12.18|AUTODETECT|” ; and many more 7 1 -1 9 0 “tw://bible.?id=40.12.18|AUTODETECT|” Matt. 12:18) 1 1 -1 9 0 “tw://bible.?id=44.2.27|AUTODETECT|” ; and my soul is thy Holy One and is he in ) 7 1 -1 9 0 “tw://bible.?id=44.2.27|AUTODETECT|” Acts 2:27) 1 1 -1 9 0 “tw://bible.?id=44.2.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.31|AUTODETECT|” 31) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 (4) Soul or spirit. The original has �� and ��.) 1 1 2 8 0 “tw://bible.?id=66.6.9|AUTODETECT|” (5) Incorporeal or disembodied being. With the possible exception of the disputed meaning of �� in ) 7 1 -1 9 0 “tw://bible.?id=66.6.9|AUTODETECT|” Rev. 6:9) 1 1 -1 9 0 “tw://bible.?id=44.23.8|AUTODETECT|” and 20:4 (which, as I see it, properly come under this heading, but not all agree) this meaning is in the New Testament everywhere represented by ��. The following subdivisions can be recognized: spirit in general 7 1 -1 9 0 “tw://bible.?id=44.23.8|AUTODETECT|” Acts 23:8) 1 1 -1 9 0 “tw://bible.?id=44.23.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.23.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=43.4.24|AUTODETECT|” ), God as Spirit 7 1 -1 9 0 “tw://bible.?id=43.4.24|AUTODETECT|” John 4:24) 1 1 -1 9 0 “tw://bible.?id=46.15.45|AUTODETECT|” ), Christ as Spirit 7 1 -1 9 0 “tw://bible.?id=46.15.45|AUTODETECT|” I Cor. 15:45) 1 1 -1 9 0 “tw://bible.?id=58.12.23|AUTODETECT|” ), the human soul apart from the body 7 1 -1 9 0 “tw://bible.?id=58.12.23|AUTODETECT|” Heb. 12:23) 1 1 -1 9 0 “tw://bible.?id=60.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.19|AUTODETECT|” I Peter 3:19) 1 1 -1 9 0 “tw://bible.?id=42.24.37|AUTODETECT|” ), ghost 7 1 -1 9 0 “tw://bible.?id=42.24.37|AUTODETECT|” Luke 24:37) 1 1 -1 9 0 “tw://bible.?id=42.24.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.24.39|AUTODETECT|” 39) 1 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” ), angel 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” Heb. 1:14) 1 1 -1 9 0 “tw://bible.?id=40.8.16|AUTODETECT|” ), demon, more than forty passages for this last subdivision of (5) 7 1 -1 9 0 “tw://bible.?id=40.8.16|AUTODETECT|” Matt. 8:16) 1 1 -1 9 0 “tw://bible.?id=40.10.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.10.1|AUTODETECT|” 10:1) 1 1 -1 9 0 “tw://bible.?id=40.12.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.12.43|AUTODETECT|” 12:43) 1 1 -1 9 0 0 , etc.).) 1 1 2 8 0 “tw://bible.?id=40.1.18|AUTODETECT|” (6) The Holy Spirit and/or his gifts. There are about one hundred twenty passages in which the Holy Spirit ( Spirit of God, of the Lord, of Jesus, of Christ, of Jesus Christ, the seven Spirits ) is definitely mentioned. In an approximately equal number of passages the term Spirit in all probability refers to the Holy Spirit, though in several cases this is disputed. In all cases which come under this sixth heading the word used is �� 7 1 -1 9 0 “tw://bible.?id=40.1.18|AUTODETECT|” Matt. 1:18) 1 1 -1 9 0 “tw://bible.?id=40.1.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.1.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” 3:11) 1 1 -1 9 0 “tw://bible.?id=40.12.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.12.32|AUTODETECT|” 12:32) 1 1 -1 9 0 0 ; etc.).) 1 1 2 8 0 “tw://bible.?id=40.5.3|AUTODETECT|” (7) Frame of mind, disposition, efficient source, influence, life-imparting energy. With the exception of a couple disputed instances where one of these closely related connotations may be represented by ��, the word is always �� 7 1 -1 9 0 “tw://bible.?id=40.5.3|AUTODETECT|” Matt. 5:3) 1 1 -1 9 0 “tw://bible.?id=42.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.1.17|AUTODETECT|” Luke 1:17) 1 1 -1 9 0 “tw://bible.?id=46.4.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.4.21|AUTODETECT|” I Cor. 4:21) 1 1 -1 9 0 “tw://bible.?id=48.6.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.1|AUTODETECT|” Gal. 6:1) 1 1 -1 9 0 0 , etc.).) 1 1 2 8 0 “tw://bible.?id=52.2.8|AUTODETECT|” With the exception of (1) all these meanings are also found in the writings of Paul. At present, however, we are concerned only with (4). It is striking that Paul nearly always uses �� when this concept is indicated. Yet he also uses �� 7 1 -1 9 0 “tw://bible.?id=52.2.8|AUTODETECT|” I Thess. 2:8) 1 1 -1 9 0 “tw://bible.?id=52.5.23|AUTODETECT|” , unless this should fall under heading 3; ) 7 1 -1 9 0 “tw://bible.?id=52.5.23|AUTODETECT|” I Thess. 5:23) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.2.8|AUTODETECT|” The question arises, Did Paul distinguish between �� and ��? The two words have in common that both refer to the invisible element in man, viewed as the principle of thinking, willing, desiring. It must be granted that there are several passages in the New Testament where the distinction in meaning is so small that the two may be said to be interchangeable or nearly so. Nevertheless, close study of these terms in all their occurrences points to the fact that basically there is a distinction between them. Whenever this distinction has not yet faded away, it amounts to this, that when �� is used mental activity comes into prominence, while �� frequently points in the direction of emotional activity. It is the spirit (��) which perceives 7 1 -1 9 0 “tw://bible.?id=41.2.8|AUTODETECT|” Mark 2:8) 1 1 -1 9 0 “tw://bible.?id=44.19.21|AUTODETECT|” ), plans 7 1 -1 9 0 “tw://bible.?id=44.19.21|AUTODETECT|” Acts 19:21) 1 1 -1 9 0 “tw://bible.?id=46.2.11|AUTODETECT|” ), and knows 7 1 -1 9 0 “tw://bible.?id=46.2.11|AUTODETECT|” I Cor. 2:11) 1 1 -1 9 0 “tw://bible.?id=40.26.38|AUTODETECT|” ). It is the soul (��) that is sorrowful 7 1 -1 9 0 “tw://bible.?id=40.26.38|AUTODETECT|” Matt. 26:38) 1 1 -1 9 0 “tw://bible.?id=46.14.14|AUTODETECT|” ). The spirit (��) prays 7 1 -1 9 0 “tw://bible.?id=46.14.14|AUTODETECT|” I Cor. 14:14) 1 1 -1 9 0 “tw://bible.?id=41.12.30|AUTODETECT|” ), the �� loves 7 1 -1 9 0 “tw://bible.?id=41.12.30|AUTODETECT|” Mark 12:30) 1 1 -1 9 0 0 ). Also, �� is often more general, broader in scope, indicating the sum-total of life which rises above the physical, while �� is more restricted, indicating the human spirit in its relation to God, man s self-consciousness or personality viewed as the subject in acts of worship or in activities related to worship, such as praying, bearing witness, serving the Lord.) 1 14 2 8 0 0 In my study of all the Pauline passages in which �� is used I have not found a single one in which it has the meaning person, in the sense of one s soul and body.) It has become evident that I am not satisfied (at least not wholly satisfied) with theory f.) Having now discussed the six theories, none of which I am ready to accept in its entirety, though I admit that some contain valuable elements, I will state my own view:) a. The trichotomistic appearance of the passage is considerably reduced as soon as it is seen that the words in dispute are found not in one clause but in two clauses:) hence not: And may your spirit and soul and body be kept & ) but) And without flaw may be your spirit,) And your soul-and-body) ……….) May it be kept. ) But thus rendering the passage we can do justice to its grammatical syntax and even to its word-order (see the original).) b. Every trace of trichotomy which still remains can be obliterated in one of two ways:) (1) by considering the word soul to have the same meaning as spirit, the change from spirit to soul having been introduced for stylistic reasons. This eliminates trichotomy.) (2) by accepting the position that although both spirit and soul refer to the same immaterial substance (hence, no trichotomy here either!), this substance is viewed first (in one clause) from the aspect of its relation to God the spirit being man s power of grasping divine things, his invisible essence viewed as a recipient of divine influences and as an organ of divine worship ; then, in the next clause, from the aspect of its relation to the lower realm, as the seat of sensations, affections, desires. This could well be the true element in theory e.) 1 1 2 8 0 “tw://bible.?id=58.4.12|AUTODETECT|” If a choice must be made, I would prefer this second alternative. It is in harmony with the distinction between the two words which is present elsewhere (as has been shown). There is also an interesting parallel in a somewhat similar passage, ) 7 1 -1 9 0 “tw://bible.?id=58.4.12|AUTODETECT|” Heb. 4:12) 1 1 -1 9 0 0 , where it is obvious that the two words have distinct meanings.) 1 2 2 8 0 0 The main point has been proved, namely, that, either way, every trace of trichotomy has disappeared!) )

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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