1 Thessalonians 5

I THESSALONIANS, CHAPTER FIVE Chapter Topics

**1.

Times and Seasons of the Lord’s Coming. 5:-11

Practical Exhortations. 1 Thessalonians 5:12-22**

Let us not sleep (and be drunken) as do others; but let us watch and be sober. 1 Thessalonians 5:6-7

I THESSALONIANS CHAPTER FIVE

Chapter Topics:1.

Time and Seasons of the Lord’s Coming. 1 Thessalonians 5:1-11

Practical Exhortations. 1 Thessalonians 5:12-22

Concerning what did Paul have no need to write to them? 1 Thessalonians 5:1. ____________________ and

______________________________.

The day of the Lord so cometh as a ______________________________. in the ______________________________. 1 Thessalonians 5:2.

What will people be saying when the Lord returns? 1 Thessalonians 5:3. ______________________________.and ______________________________.

True or false (circle which)Those who are saying, Peace and safety, will escape on the day of the Lord. 1 Thessalonians 5:3.

Christians are not in ______________________________. 1 Thessalonians 5:4.

True or false (circle which), The day of the Lord will overtake Christians as a thief. 1 Thessalonians 5:4.

Christians are children of ______________________________.and children of the ______________________________. 1 Thessalonians 5:5.

As children of the day, what should we not do? 1 Thessalonians 5:6 ______________________________.

As children of the day, what should we do? 1 Thessalonians 5:6. (two answers) ______________________________; ______________________________.

What two things are done in the night? 1 Thessalonians 5:7 ______________________________; ______________________________.

Rather than being drunken, we are to be ______________________________ 1 Thessalonians 5:8

What spiritual armor are we to put on? 1 Thessalonians 5:8

(1) __________________________________________________________________________________________________; (2) __________________________________________________________________________________________________.

God has not appointed us to ______________________________, but to ______________________________ by our Lord Jesus Christ. 1 Thessalonians 5:9

Christ ______________________________ for us, that whether we are alive or dead, we should ______________________________with him. 1 Thessalonians 5:10

Paul begged the Thessalonians to ________________them which ______________________________among you, and are ___________________you in the Lord and ______________________________you. 1 Thessalonians 5:12.

The Thessalonians were to ______________________them very ______________________________in love for their work’s sake. 1 Thessalonians 5:13

Be at ______________________________among yourselves. 1 Thessalonians 5:13

_____________________them that are unruly. 1 Thessalonians 5:14

______________________________the feebleminded (or faint-hearted). 1 Thessalonians 5:14

20

______________________________the weak. 1 Thessalonians 5:14

Be ______________________________toward all men. 1 Thessalonians 5:14

See that none render ______________________________for ______________________________unto any man. 1 Thessalonians 5:15

______________________________evermore. 1 Thessalonians 5:16

______________________________without ceasing. 1 Thessalonians 5:17

In every thing ______________________________ 1 Thessalonians 5:18

______________________________not the Spirit. 1 Thessalonians 5:19

______________________________not prophesyings. 1 Thessalonians 5:20

____________________all things; _________________ _____________ that

which is good. 1 Thessalonians 5:21.

______________________________from all ______________________________of evil. 1 Thessalonians 5:22

The very God of peace ______________________________you wholly. 1 Thessalonians 5:23.

Paul prayed God that their whole ______________________________, and ____________________, and ______________________________be preserved blameless unto the ______________________________of our Lord Jesus Christ. 1 Thessalonians 5:23

We shall be preserved blameless, because God, who calls us, is ______________________________1 Thessalonians 5:24

What did Paul ask the Thessalonians to do for him? 1 Thessalonians 5:25. ______________________________.

With what were the Thessalonians to greet their brethren? 1 Thessalonians 5:26 ______________________________.

Unto whom was this epistle to be read? 1 Thessalonians 5:27 ______________________________.

What did Paul wish would be with the Thessalonians? 1 Thessalonians 5:28. _______________________________________________________________________________________________________________________________________________________________________________________________________________________________

Memorize 1 Thessalonians 5:1-2; 1 Thessalonians 5:23

CHAPTER FIVE I THESSALONIANS, CHAPTER FIVE

Chapter Topics1.

Times and Seasons of the Lord’s Coming. 1 Thessalonians 5:1-11

Practical Exhortations, 1 Thessalonians 5:12-22

Outline

II.

The Lord’s Coming; 1 Thessalonians 4:13-18; 1 Thessalonians 5:1-11

A.

The dead in Christ and the Lord’s coming; 1 Thessalonians 4:13-18

B.

Times and seasons of the Lord’s coming; 1 Thessalonians 5:1-11

Comes as a thief; 1 Thessalonians 5:1-3

a.

No need of Paul to try to write to them; 1 Thessalonians 5:1-2

b.

When men are saying, Peace and Safety; 1 Thessalonians 5:3

c.

As travail upon a woman

Will not come to Christians as a thief; 1 Thessalonians 5:4-11

a.

Why it won-’t overtake us thus; 1 Thessalonians 5:4-5 (We are not in darkness.)

b.

What we should be doing; 1 Thessalonians 5:6-8

(1) Let us not sleep; 1 Thessalonians 5:6

(2)

Let us watch;

(3)

Let us be sober; 1 Thessalonians 5:6-8 a

(4)

Put on the armor of God

(a)

Breastplate of faith and love;

(b)

Helmet of the hope of salvation; 1 Thessalonians 5:8-10.

(5) Comfort and edify one another; 1 Thessalonians 5:11

III.

Practical exhortations; 1 Thessalonians 5:12-22

Know them which labor among you. 1 Thessalonians 5:12-13

Warn the unruly; 1 Thessalonians 5:14

Comfort the faint-hearted; 1 Thessalonians 5:14

Support the weak; 1 Thessalonians 5:14

Be patient toward all men; 1 Thessalonians 5:14

Render to no man evil for evil; 1 Thessalonians 5:15

Rejoice evermore; 1 Thessalonians 5:16

Pray without ceasing; 1 Thessalonians 5:17

In everything give thanks; 1 Thessalonians 5:18

Quench not the Spirit; 1 Thessalonians 5:19

Despise not prophesyings; 1 Thessalonians 5:20

Prove all things; 1 Thessalonians 5:21

Abstain from all appearance of evil; 1 Thessalonians 5:22

CONCLUSION

Prayer for their entire sanctification; 1 Thessalonians 5:23-24

Request for prayer; 1 Thessalonians 5:25

Command to greet the brethren; 1 Thessalonians 5:26

Command to read the epistle; 1 Thessalonians 5:27

Benediction of grace; 1 Thessalonians 5:28

(You should now memorize the two chapter topics of chapter five, and the two divisions (1 and 2) in section 1 Thessalonians 5:1-11.)

THOUGHTS FROM THE OUTLINE

Of I Thessalonians, chapter five

The first eleven verses of this chapter are actually a continuation of the discussion of the Lord’s coming, which was started at 1 Thessalonians 4:13.

In 1 Thessalonians 4:13-18 Paul discussed the relation of the dead in Christ to the Lord’s coming. In 1 Thessalonians 5:1-11, Paul discusses the relation of the living to the Lord’s coming.

The Lord’s coming will affect the living in two completely opposite ways. Neither the Christians nor the unsaved can know the times and seasons of the Lord’s coming. But to sinners that day will come as a thief, bringing destruction. To Christians it will not come as a thief, because they are always watching, and spiritually awake, and sober.

What a sermon it makes to compare the way the Lord’s coming will come like a thief to sinners, but to the children of God, since they are always looking for His coming, it will not come as a thief.

Paul closes his epistle with some brief pointed exhortations. The exhortations may be brief, but their application is very broad.

DID YOU LEARN?

(Questions over I Thessalonians, chapter five)

What are the two topics of chapter five, and what are the Scripture limitations of each? (See outline)

What are the two divisions in the first topic of chapter five? (See outline)

What are three points of resemblance between sections 1 Thessalonians 4:13-18 and 1 Thessalonians 5:1-11? (1 Thessalonians 5:1)

Concerning what subject did Paul say (in 1 Thessalonians 5:1) that he had no need to write to them?

As what will the day of the Lord come? (1 Thessalonians 5:1)

What will men be saying before the day of the Lord? (1 Thessalonians 5:3)

What will come upon people as travail upon a woman with child? (1 Thessalonians 5:3)

Why will not the day of the Lord overtake Christians as a thief? (1 Thessalonians 5:4)

Of what are Christians children? (1 Thessalonians 5:5)

Of what are Christians NOT children? (1 Thessalonians 5:5)

What two things should the children of light NOT do? (1 Thessalonians 5:6-7)

What three things should the children of light do? (1 Thessalonians 5:6-8)

What armor are the children of light to put on? (1 Thessalonians 5:8)

Unto what has God NOT appointed us? (1 Thessalonians 5:9)

Unto what has God appointed us? (1 Thessalonians 5:9)

Christ died for us, so that whether we wake or sleep we should do what? (1 Thessalonians 5:10)

In 1 Thessalonians 5:11, what two things are the Thessalonians told to do for one another?

What word the word edify mean? (1 Thessalonians 5:11)

How many practical exhortations are listed in the outline of section 1 Thessalonians 5:12-22?

What two duties do we have toward them which are over us in the Lord? (1 Thessalonians 5:12-13)

At what are we to be among ourselves? (1 Thessalonians 5:13)

What does unruly in 1 Thessalonians 5:14 mean?

What were some of the Thessalonians doing (or not doing) that caused Paul to call them unruly? (1 Thessalonians 5:14)

What does feebleminded in 1 Thessalonians 5:14 mean?

What are we to do for the weak? (1 Thessalonians 5:14)

Toward whom are we to be patient? (1 Thessalonians 5:14)

What are we to return for evil? (1 Thessalonians 5:15)

When are we to rejoice? (1 Thessalonians 5:16)

How can we pray without ceasing? (1 Thessalonians 5:17)

What are we to give in every thing (or every experience)? (1 Thessalonians 5:18)

To what is the Spirit compared in the verse, Quench not the spirit?; (1 Thessalonians 5:19)

To what does the statement about not quenching the Spirit primarily refer? (1 Thessalonians 5:19)

How important were prophets and prophesying in the early church? (1 Thessalonians 5:20)

To what activity does the word prophesying refer in the New Testament? (1 Thessalonians 5:20)

What two Scriptures are given in the notes to support the view that prophesyings are not now to be found in the churches? (1 Thessalonians 5:20)

What are we to do with all things? (1 Thessalonians 5:21)

From what are we told to abstain in 1 Thessalonians 5:22?

With what does Part Two of I Thessalonians close? (1 Thessalonians 5:23)

What two things did Paul request that the God of peace might do for the Thessalonians? (1 Thessalonians 5:23)

What are the three parts in man’s nature? Explain what each is. (1 Thessalonians 5:23)

Paul prayed that our entire nature might be preserved blameless at what event? (1 Thessalonians 5:23)

Who is going to sanctify and preserve us? (1 Thessalonians 5:24)

According to 1 Thessalonians 5:24, the one who call us Isaiah 44.

In 1 Thessalonians 5:25, what did Paul ask his brethren to do for him?

What is the purpose of the holy kiss? (1 Thessalonians 5:26)

Is the holy kiss a church ordinance? (1 Thessalonians 5:26)

What did Paul command the Thessalonians to do with his letter? (1 Thessalonians 5:27)

Under what form did Paul issue his charge to read his letter publicly? (1 Thessalonians 5:27)

What is the benediction in every epistle of Paul? (1 Thessalonians 5:28)

Recite or write out from memory 1 Thessalonians 5:1-2; 1 Thessalonians 5:23.

1 Thessalonians 5:1-2 begins, But of the times.

1 Thessalonians 5:23 begins, And the very.

As a final question over I Thessalonians, see if you can say all the chapter topics of the epistle.

1 Thessalonians 5:1

Text (1 Thessalonians 5:1)

**1But concerning the times and the seasons, brethren, ye have no need that aught be written unto you.

Translation and Paraphrase**

But concerning the (general) times (when the Lord may return) and the (particular) seasons (when that would be most likely to occur), brethren, you have no need that (aught) should be written to you (giving you further information on the subject).

Notes (1 Thessalonians 5:1)

When we think about the Lord’s second coming, we all long to know WHEN it may be. We are like the disciples who asked Jesus, Master, when shall these things be? Luke 21:7. We have an expectancy of the Lord’s coming. Even so, come, Lord Jesus. Revelation 22:20. This expectancy naturally raises the question, When?

In the outlines we have entitled the section 1 Thessalonians 5:1-12 as Times and Seasons of the Lord’s Coming. The section is closely connected with the preceding section, 1 Thessalonians 4:13-18. Both are listed under the heading, The Lord’s Coming, in the outline.

There are three points of resemblance between sections 1 Thessalonians 4:13-18 and 1 Thessalonians 5:1-11 :

(1)

Both sections tell how people will fare on the day of the Lord. 1 Thessalonians 4:13-18 tells how the dead in Christ will fare on that day, 1 Thessalonians 5:1-11 tells how the living will fare on that day.

(2)

Both sections raise a problem, and both give an answer to the problem.

(a)

1 Thessalonians 4:13-18 raises the problem, What will happen to the dead in Christ when the Lord comes? Answer: They will be resurrected before the living are caught up.

(b)

1 Thessalonians 5:1-11 raises the problem, Exactly when is the Lord coming? Answer: No one can know, but since Christians are always watching, his coming will not take us by surprise.

(3)

Both sections close with an exhortation to comfort one another. 1 Thessalonians 4:18; 1 Thessalonians 5:11

The expression, times and seasons, is also found in Acts 1:7 and Daniel 2:21. Times refer to time in general. Seasons refer to limited portions of time, with the added notion of suitableness. Note the paraphrase for this distinction.

Many people have set the date for the end of the world and the Lord’s coming, and all have been wrong. Any such efforts are bound to be in vain.

Jesus said, It is not for you to know the time or the seasons, which the Father hath put in his own power. Acts 1:7. While Jesus was on earth he said, But of that day and hour knoweth no man, nor the angels of heaven, but my Father only. Matthew 24:36. We think that Christ NOW has been given authority over and knowledge of the future (for this is suggested by Revelation chapter 5), but it still remains true that NO MAN on earth knows when Christ is coming. In such an hour as ye think not, the Son of man cometh. Matthew 24:44.

God changes the times and seasons. Daniel 2:21. God had a time set to destroy Nineveh, but He changed His mind when Nineveh repented. Jonah 3:4; Jonah 3:10. Perhaps God has changed His time schedule on the return of Christ, not wishing that any should perish, but that all should come to repentance. 2 Peter 3:9.

The Thessalonians knew that the coming of the Lord would be unpredictable and unexpected. Paul had told them that. Therefore it was unnecessary for him to go into a discussion of the times and seasons. Probably God had not revealed anything on this subject to Paul anyway.

Some interpreters make a distinction between the day of the Lord, discussed in 1 Thessalonians 5:1-11, and the taking up of the saints (the rapture) discussed in 1 Thessalonians 4:13-17. They maintain that the Day of the Lord discussed here is several years after the taking up of the saints, and follows a great tribulation.

This interpretation always reminds us of the bed of Procrustes. Procrustes (in mythology) placed his guests on a bed, and stretched short men and chopped off tall men to fit it. There is not the slightest suggestion in the text that this paragraph (1 Thessalonians 5:1-11) is talking about a different event from that discussed in 1 Thessalonians 4:13-18. If one did not have a certain theory about what will happen when Christ returns, he would never from this Scripture itself (1 Thessalonians 4:13-18; 1 Thessalonians 5:1-11) get the idea that two different events were being described. We should not force the Scriptures to fit our theories, but make our theories to fit the Scriptures.

(For our reasons for questioning the idea of two returns of Christ, a secret rapture, followed by a tribulation, see notes on 1 Thessalonians 4:16, and the Special Studies on pages 238-260, particularly studies II and IV.)

1 Thessalonians 5:2

Text (1 Thessalonians 5:2)

**2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.

Translation and Paraphrase**

2.

For you yourselves know very clearly (how) that (the) day of the Lord is coming (unexpectedly just) as a thief (comes) in the night.

Notes (1 Thessalonians 5:2)

The coming of the Lord will be like the coming of a thief in that it will be unannounced and unexpected. It will NOT be like the coming a thief in being quiet, sneaky, and concealed. His appearance will be like lightning that comes out of the east and shines even unto the west. Matthew 24:27.

The Thessalonians may have sent an inquiry to Paul when Timothy returned from Thessalonica: Tell us precisely (Gr., akribos) when the Lord will return. Paul here writes that they already know precisely (or perfectly) that nothing can be known on the subject.

Numerous Scripture passages compare the Lord’s coming to a thief:

Matthew 24:43If the goodman of the house had known in what watch the thief would come, he would have watched.

2 Peter 3:10But the day of the Lord will come as a thief in the night.

Revelation 3:3If thou dost not watch, I will come as a thief, and thou shalt not know what hour I come unto thee.

Revelation 16:15Behold, I come as a thief; Blessed is he that watcheth and keepeth his garments.

It is difficult to imagine how the day of the Lord could come as a thief if only seven years before that day every eye had seen the Lord, and all the saints had been taken out of the earth, and a great shout and the trumpet of God had been heard, and a period of great tribulation had followed.

The expression, day of the Lord, is used frequently in the Old Testament. It is applied to numerous occasions when God’s judgment has been poured out upon sinners. Amos 5:18-20 uses it to refer to Israel’s destruction by Assyria, Zephaniah 1:14-18 uses it to refer to the destruction of Judah and Jerusalem by Babylon. Joe 2:1-3 uses it to refer to a locust plague that was near at hand. It is applied to the end of the world in 2 Peter 3:10.

We mention these uses of the expression, day of the Lord, because some interpreters seem to apply automatically any Scripture that uses the expression, day of the Lord, to Christ’s second coming, regardless of what the context is referring to.

1 Thessalonians 5:3

Text (1 Thessalonians 5:3)

**3 When they are saying, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child; and they shall in no wise escape.

Translation and Paraphrase**

(For) when they are saying, (It is a time of) peace and security, then unexpected destruction shall come upon them, just as labor pains (come upon the woman that is with child. And they shall (most certainly) not escape (from the terrors of that day).

Notes (1 Thessalonians 5:3)

They shall not escape: They will not be able to conceal themselves in the dens or the rocks and mountains. Revelation 6:16. The drunkard will have his cup at his lips, the swearer his oath in his mouth, the murderer his gun in his hand, and some in the act of adultery.

How little men know about the true danger to their souls: When they are saying, Peace and safety, then sudden destruction: As it was in the days of Jeremiah, men will be saying, Peace peace, when there is no peace, Jeremiah 6:1-30; Jeremiah 14:1-22. And as it was in the days of Noah, they knew not till the flood came and took them all away; thus shall it be in the coming of the son of man. Matthew 24:39.

Luke 21:34: And take heed to yourselves, lest at any time your hearts be overcharged with dissipation and drunkenness, and cares of this life, and so that day come upon you unawares. (The word translated unawares in Luke 21:34 is the same word (aphnidios) translated as sudden here in 1 Thessalonians 5:3.)

The statement, They shall not escape, is emphatic in form (using ou me, as in 1 Thessalonians 4:15). Our translation and paraphrase renders it, They shall (most certainly) not escape.

Note that the fate of sinners is said to be destruction. Destruction (Gr. olethros) does not indicate annihilation of body and soul. But it describes the total ruin of everything the sinner is and hoped for. The word is used in this sense by Greek writers. For a full discussion of its meaning and uses, see notes on 2 Thessalonians 1:9.

1 Thessalonians 5:4

Text (1 Thessalonians 5:4)

**4 But ye, brethren, are not in darkness, that that day should overtake you as a thief:

Translation and Paraphrase**

But you, brothers, are not in (the) darkness (like the Unsaved people in the world who do not watch for the Lord’s return. For if you were, it would happen) that the day (of the Lord) would come upon you as a thief (just as it is coming upon them).

Notes (1 Thessalonians 5:4)

Here is a happy reversal: The day of the Lord is coming like a thief. But that day will NOT Overtake Christians like a thief, because they are always watching for it. The Lord comes as a thief in the night, but we Christians are not in the dark.

What a joy it is not to be in spiritual darkness. For God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. 2 Corinthians 4:6. Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee. For behold, the darkness shall cover the earth, and gross darkness the people; but the Lord shall arise upon thee, and his glory shall be seen upon thee. Isaiah 60:1-2.

A few ancient manuscripts render this verse, that that day should overtake you as thieves, (Moffatt, Goodspeed, Rotherham, and American Standard Vers, margin give this rendering,) This rendering gives the meaning that if we are living in the spiritual darkness of sin, the day of the Lord will surprise us as thieves are surprised when the police appear unexpectedly. Actually this reading has little support in the ancient texts, and we mention it only in case you see it in some version, and wonder about it.

1 Thessalonians 5:5

Text (1 Thessalonians 5:5)

**5 for ye are all sons of light, and sons of the day: we are not of the night, nor of darkness;

Translation and Paraphrase**

(But you cannot be in such darkness,) for you are all sons of (the) light (seeing how the Lord has shined upon us), and sons of (the) day. We (Christians) are not (sons) of (the) night nor of darkness.

Notes (1 Thessalonians 5:5)

Thieves and evil doers work at night, because they are evil. They hope that the darkness will cover their activities. For everyone that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God. John 3:20-21.

Christians are children of the light and of the day. The light of Christ has shined upon them. They have come to the light, and put away sinful things, for these are the works of darkness, Therefore God has shined in our hearts, to give the light of the knowledge of God in the face of Jesus Christ. 2 Corinthians 4:6.

When we are out of the darkness and in the light, we have such comforting assurance. We know our sins are forgiven. We know there is a life to come. We know that we have eternal life. 1 John 5:13.

Jesus said, I am the light of the world; he that followeth me shall not walk in darkness. John 8:12. Compare 1 John 1:5-6.

Ephesians 5:8: For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light.

Romans 13:12: The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.

Paul makes a shift in this verse, so as to include himself with the children of light: First, Ye are; Then, We are.

1 Thessalonians 5:6-7

Text (1 Thessalonians 5:6-7)

**6 so then let us not sleep, as do the rest, but let us watch and be sober. 7 For they that sleep sleep in the night; and they that are drunken are drunken in the night.

Translation and Paraphrase**

Wherefore then, let us not fall asleep, as the rest (of mankind who are in spiritual darkness have done), but let us be watching and be sober (alert and wary).

For those who are sleeping sleep in the night (of spiritual ignorance and darkness), and those who get drunk are drunken at night.

Notes (1 Thessalonians 5:6-7)

If you were told that a certain child came from a wealthy home, you might say, I suppose he has lots of nice clothes. This would seem like an inevitable conclusion, since wealthy people do usually have nice clothing.

Likewise there are certain things that are inevitable for us as children of light. (The Gr. conj. ara oun indicates the logicalness or inevitability of the conclusion.)

As children of light, we should NOT

(1) sleep; (2) Be drunken.

As children of light, we should

(1) Watch; (2) Be sober; (3) Put on the armor of righteousness. 1 Thessalonians 5:8.

Obviously sleep in this verse refers to being asleep about spiritual things. Many people are just as unaware of sin, salvation, the Lord’s return, and everlasting life as sleeping people are unaware of the time of day.

And, that knowing the time, that now it is high time to awake out of sleep; for now is our salvation nearer than when we first believed. Romans 13:11.

Watching is a most necessary thing for the children of light. We need to watch for our Savior, watch the devil, watch ourselves, and watch what is going on around us. We watch, not to be meddlesome, but to protect our own souls, and to help others to walk in the right way, Be sober, be watchful; your adversary the devil, as a roaring lion, walketh about. 1 Peter 5:8 (American Stan. vers.). See also Hebrews 13:17; Acts 20:31; Matthew 26:41; Matthew 24:42; Luke 21:36.

Furthermore it is necessary for us to be sober. This means to be calm, collected, and alert in our thinking. Compare 1 Timothy 3:2. A person cannot be sober when he is drunken, for alcohol destroys the ability to think clearly.

Our Lord personally warned about being drunken, and fighting, and eating with the drunken, while we are waiting for the Lord to return. See Matthew 24:48-50; Luke 12:45-46. Such a person will be cut in sunder, and have his portion with unbelievers, (As you think of these matters, note how well the picture at the start of this chapter illustrates the thought.)

It is an obvious fact that they that be drunken are drunken in the night. The apostle Peter defended himself against a charge of drunkenness, by declaring that men would not be drunken at nine o-‘clock in the morning, the time it happened to be. Acts 2:15.

Not only is the drunkard most likely to be drunken in the hours of darkness, but he lives that way because he is in spiritual darkness to begin with.

1 Thessalonians 5:8

Text (1 Thessalonians 5:8)

**8 But let us, since we are of the day, be sober, putting on the breastplate of faith and love; and for a helmet, the hope of salvation.

Translation and Paraphrase**

But (rather than sleeping and being drunken) let us who are (children) of the day be sober, (and this we can do by) putting on a breastplate of faith and love, and (as) a helmet (the) hope of salvation.

Notes (1 Thessalonians 5:8)

When the captain of our salvation returns, will we be alert, disciplined, armed soldiers, or will be be drunken, sleeping, sprawling slackers lying about in the barracks?

Paul urges upon us the necessity of being sober. This is the opposite of both sleeping and being drunken. The Greek word (nepho) means to be calm and collected in spirit, It is the same word as is used in 1 Thessalonians 5:6.

Paul’s thoughts in this verse are echoed in Romans 13:12-13: The night is far gone (and) the day is almost here. Let us then drop (fling away) the works and deeds of darkness and put on the full armor of light. Let us live and conduct ourselves honorably and becomingly as in the (open light of) day; not in reveling (carousing) and drunkenness, not in immorality and debauchery (sensuality and licentiousness), not in quarreling and jealousy. (Amplified New Testament)

The Scripture often compares righteousness, faith, and such things to armor such as soldiers wear. See Isaiah 59:17 and Ephesians 6:13-17.

The breastplate of faith and love will protect the heart from evil thoughts, and keep us watching for the Lord’s coming.

Since faith cometh by hearing, and hearing by the word of God (Romans 10:17), we ought to devote time to reading or hearing the word of God every day. But very few Christians even spend fifteen minutes a day with God’s word. And few churches are truly grounded in the word of God. We need to take more seriously this command to put on the breastplate of faith and love.

Love must be combined with faith. Though I have all faith so that I could remove mountains, and have not love, I am nothing. 1 Corinthians 13:2.

In this verse Paul urges us to put on the hope of salvation as a helmet. In Ephesians 6:17, salvation itself is called the helmet. A helmet serves both as a protection in battle, and as an adornment when the battle is won. Our salvation is a protection to us. God will not let Satan tempt us more than we can endure. 1 Corinthians 10:13. Our salvation is an adornment, shining from our faces in friendliness, happiness, seriousness, kindness, and assurance.

The Christian life is

(1)

A battle requiring armor. 1 Thessalonians 5:8.

(2)

A prize-fight, requiring self-discipline. 1 Corinthians 9:26-27.

(3)

A race requiring training and patience. 1 Corinthians 9:24; Hebrews 12:1.

1 Thessalonians 5:9-10

Text (1 Thessalonians 5:9-10)

**9 For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ, 10 who died for us, that, whether we wake or sleep, we should live together with him.

Translation and Paraphrase**

(We have this hope of salvation) because God (in His work of setting us into his kingdom for his own use) has not appointed us to (suffer the terrors of his everlasting) wrath (against sin), but (he has appointed us) unto the obtaining of salvation through the Lord Jesus, the anointed one.

(The Lord Jesus Christ is he) who died for us (bearing our sins in his own body) so that whether we (live and) are watching (when the Lord returns) or (die and) are sleeping (at that time), we might live together with him.

Notes (1 Thessalonians 5:9-10)

Christ’s death is so perfect a guarantee of salvation that even death cannot rob us of it. Whether we are alive or dead when Christ comes, we shall live together with Him. Our fellowship with the Lord will be uninterrupted by either life or death.

Christians have not accepted God’s offer of pardon without God responding to their acceptance. For God has appointed us unto salvation.

(The word here translated appoint (tithemi) is in the Greek middle voice. In this voice it means to place for one’s self, (Thayer.) We have emphasized this meaning in our paraphrase by the rendering, In his work of setting us into his kingdom for his own use.)

The wrath of God awaits the disobedient and drunken. See Luke 12:45-46; 1 Thessalonians 5:7. See notes on 1 Thessalonians 1:10, paragraph 8.

The wrath (to which we are NOT appointed) is wrath (Gr., orge) or indignation which has arisen gradually and become more settled. It is not a fit of anger (Gr., thumos) which rises and then subsides.

God has been infinitely patient with sinners. But His just wrath has been building up for a long time, and will finally bring upon them their just destruction.

Some interpreters think that the wrath mentioned here refers to a tribulation period to occur on earth after Christ has taken the church out of the world at the rapture.

However, wrath here is not opposite to rapture, but is opposite to salvation. The wrath probably refers to hell, and such judgments upon sinners. (See the notes on 1 Thessalonians 4:16, and Special Studies II and IV.)

There is considerable meaning in the word obtain in the phrase obtain salvation. This Word (Gr., peripoiesis) means an obtaining, or a preserving, or preservation. (Thayer) The same word is used in 2 Thessalonians 2:14: to the obtaining of the glory of our Lord Jesus. Also in Hebrews 10:39: We are of them who have faith unto the saving of the soul.

The idea is that salvation (safety and deliverance) is something that can be obtained and held onto, or it can be lost unto us. (How terrible to lose such a valuable thing:) It is a blessed consolation, that God has not appointed us unto wrath, but to the obtaining of salvation. Christians do not fear the judgment day. Their sins have been taken away, and will be remembered against them no more. Their sins, having once been laid on Jesus, will never be laid on them.

The fact that Christ died for us is an essential part of the gospel. 1 Corinthians 15:3; Romans 5:8.

The result of Christ’s death is that, for those who accept him, whether they live, they live unto the Lord, or whether they die, they die unto the Lord. Romans 14:8.

It will make no difference in our fellowship with the Lord, whether we have died and are asleep when He returns, or whether we are living and watching. In either event we shall live with Him.

1 Thessalonians 5:11

Text (1 Thessalonians 5:11)

**11 Wherefore exhort one another, and build each other up, even as also ye do.

Translation and Paraphrase**

Wherefore comfort (and exhort) one another, and each one of you build up the other (in the most holy faith), even as (I know) you are doing.

Notes (1 Thessalonians 5:11)

This passage is very comforting, but there is no comfort in it for those who are not saved. Only those who are watching for the day of the Lord Jesus, so that that day will not overtake them as a thief, will find any comfort in this verse (and the preceding ones).

The word comfort used here is the same one translated exhort in other places. Note Hebrews 3:13. For its meaning, see notes on 1 Thessalonians 2:3, par. 2.

This command to comfort one another is similar to that in 1 Thessalonians 4:18.

The word edify means to build up. So often people tear one another down, and discourage one another. What we say to one another is tremendously important. Often a word of encouragement can change a person’s entire outlook and attitude, and actions.

This word translated edify is also used in Jude 1:20: Building up yourselves in your most holy faith. Also it is in Romans 15:2: Let each one of you please his neighbor for his good to edification.

STUDY SUGGESTIONS

(1)

Review the outline of 1 Thessalonians 5:1-11.

(2)

Turn ahead to the Did You Learn? questions at the end of chapter five [see Chapter Comments], and see if you can answer questions 1 to 18.

1 Thessalonians 5:12-13

Text (1 Thessalonians 5:12-13)

**12 But we beseech you, brethren, to know them that labor among you, and are over you in the Lord, and admonish you; 13 and to esteem them exceedingly highly in love for their work’s sake. Be at peace among yourselves.

Translation and Paraphrase**

But we do request of you, brothers, that you give heed to those who toil among you, and are (appointed to be) over you in the Lord, and who admonish you.

And (that you) regard them highly, (yes even) beyond measure in (your) love (that you show,) because of their work (which they do for your sake. And) keep peace among yourselves.

Notes (1 Thessalonians 5:12-13)

These verses begin a section of Practical Exhortations. (1 Thessalonians 5:12-22.) There are thirteen of these exhortations. See outline. We sum up the first exhortation to say, Know them which labor among you.

An excessive modesty prevents many ministers, evangelists, and elders from calling attention to the sacred work which they do, and to the respect with which it is to be regarded. Such a modesty is most harmful to the church. Let not the minister hesitate, even at the risk of being thought egotistical, to speak on this subject and enforce the New Testament teaching.

Roman Catholics are forced to knuckle down to the authority of their priesthood. Protestants have rightly rebelled against such unauthorized tyranny. But generally they have gone too far the other way, They not only disregard human authority in religion, but God’s authority too. Without fear of God they neglect to worship, never pray nor pay, and feel no obligation to work. They do not hesitate to find fault with minister, even when he speaks the word of God. My brethren, let us take the yoke of Christ upon us. We are slaves of a divine Lord.

It is possible that Paul inserted the command here concerning the respect due to elders and evangelists, because some of the Thessalonians were insubordinate, and despised those with gifts such as prophesying. 1 Thessalonians 5:20.

Three duties of those who are over you in the Lord are indicated:

(1)

Labor; (The word means toil.)

(2)

Rule

(3)

Admonish

Two duties toward those that are over us in the Lord are laid down for us:

(1) Know them. (2) Esteem them highly.

(The adverb, very highly, used here is the same word used by Paul to describe his longing to return to Thessalonica in 1 Thessalonians 3:10. Appreciation for the ministry and eldership should be most warm.)

The expression, Know them which labour among you, of course means more than just to get acquainted. It is a Hebrew way of expressing to have regard for, cherish, pay attention to.

The duty of Christians to be obedient to their church elders and evangelists is also taught in other Scriptures:

(1) Hebrews 13:17: Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief.

(2) 1 Corinthians 16:16: That ye submit yourselves unto such, and to every one that helpeth and laboreth.

Nothing is indicated in these verses that would warrant our as-signing to different church officers the various responsibilities of laboring, ruling, and admonishing. All of these jobs are to be done by the elders of churches. 1 Timothy 5:17; Titus 1:5; Titus 1:9; Acts 20:28. Also preachers (or evangelists) must labor and admonish people. Titus 3:10; 2 Timothy 4:2.

It is easy for some men to abuse their authority, and take too much power unto themselves because they love the preeminence. 3 John 1:9.

Those who are leaders among the churches of Christ are not to rule over their brethren like the kings of the Gentiles rule Luke 22:24-26. Whosoever would be greatest shall be the servant of all. Jesus forbade us to assume titles of honor, like Father or Rabbi. Also the title, Reverend, belongs to God alone, and should not be worn by the Lord’s servants. See Psalms 111:9.

We notice that in 1 Thessalonians 5:13, that those who are over you in the Lord, are to be esteemed very highly for their work’s sake, rather than because they hold some office with a high-sounding title.

The Lord’s church does not have any district ministers, state secretaries, district superintendents, cardinals, patriarch, or popes.

As true as all this is, we feel that among many churches people need to be MORE subject to authority, and not less. Of course, the authority must be God’s authority, and rest upon Scriptural teachings.

Admonish means to warn, exhort, place in one’s mind.

Paul concludes his exhortation about the church’s attitude toward its minister by saying, Be at peace among yourselves.

Let there be peace between the minister and his flock, between the members themselves, and between ministers in different places.

If we have a factious spirit and cannot get along with our brethren in the church, or with the elders or preacher, we should take the matter to the Lord in prayer immediately, with humiliation and self-judgment.

Some of the Thessalonians were not working to support themselves. 2 Thessalonians 3:11-12. It is easy to imagine that this caused tension in the church, and may have partly been the reason Paul said, Be at peace among yourselves.

1 Thessalonians 5:14

Text (1 Thessalonians 5:14)

**14 And we exhort you, brethren, admonish the disorderly, encourage the fainthearted, support the weak, be longsuffering toward all.

Translation and Paraphrase**

But we exhort you, brothers, warn those who are (idle and) not obeying orders; encourage the faint-hearted; support the weak; be longsuffering toward all (men).

Notes (1 Thessalonians 5:14)

No one enjoys being told he is wrong or being warned about something he is doing. Warning many people merely makes them stubborn. But Christians should both expect and appreciate warnings and exhortations that are given from God’s word by sincere people who are more advanced in the faith than they are.

Paul urged the Thessalonians (in 1 Thessalonians 5:12) to obey those who admonished them. Now in this verse, they themselves are instructed to admonish (or warn) others.

The word unruly (Gr., ataktos) means disorderly, out of the ranks (often so of soldiers), irregular. The INTERPRETER’S BIBLE says that the Greek papyri sometimes uses the word to refer to idleness and loafing, and that is probably its application here.

We say this because 2 Thessalonians 3:11 says, We hear that there are some which walk among you disorderly, working not at all, but are busybodies. The word disorderly in 2 Thessalonians 3:11 is the same one as is translated unruly here in 1 Thessalonians 5:14.

In 1 Thessalonians 5:8 Paul compared Christians to armored soldiers. Now he says, Don-’t be disorderly, or out of the ranks. Paul himself was not disorderly among them. 2 Thessalonians 3:7. Too many Christians are like soldiers out of line. Their actions interfere with the forward march of the whole church.

Admonish (warn and seriously advise) those who are out of linethe loafers, the disorderly. (Amplified New Testament)

This verse is an admonition against a too strictly disciplinarian spirit. The disorderly are not too hastily to be considered apostates, nor are the fainthearted to be regarded as cowards, nor the weak called backsliders, nor are any to be hastily cast out. (McGarvey)

Paul’s second Thessalonian letter indicates that these people who were unruly and disorderly and not working did not obey his exhortation and warning here in I Thessalonians. Therefore, in the second letter, Paul dealt with them roughly, saying, If any will not work, neither let him eat. 2 Thessalonians 3:10.

The feeble-minded are not those who are mentally weak, but those who are faint-hearted and easily discouraged. They are the timid ones, those easily discouraged by persecutions, or cast down by trouble.

We do not condone their faulty understanding or weak will, but we must make concessions to their weakness and support them. We comfort, exhort, and encourage them. 1 Corinthians 8:12.

Paul himself set an example of encouraging the fainthearted. For in 1 Thessalonians 2:11, he tells how he exhorted and comforted, and charged every one of you as a father does his children.

Furthermore, God Himself comfort the fainthearted, Isaiah 57:15: I dwell in the high and holy place with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.

The idea in the phrase, Support the weak, is to stick with them, Hold the weak firmly to you.

The law of the jungle says that the weak shall perish and only the fittest survive, The law of Christ is that the strong shall support the weak. Romans 15:1: We that are strong ought to bear the infirmities of the weak, and not to please ourselves.

Every church has people in it who are weak in knowledge, trust, courage, and strength. Let us stick to these people and support them until they become strong and can uphold others.

To be patient (Gr., makrothumeo) means to persevere patiently and bravely in enduring misfortunes and troubles; to be patient in bearing the offences and injuries of others; to be mild and slow in avenging. (Thayer.) It is the very opposite of being exasperated, short tempered, and despairing.

It takes a lot of long-suffering and patience before some of the children of God develop into the kind of people they should be. See 1 Corinthians 13:4.

1 Thessalonians 5:15

Text (1 Thessalonians 5:15)

**15 See that none render unto any one evil for evil; but always follow after that which is good, one toward another, and toward all.

Translation and Paraphrase**

See that none (of you) return to anyone (an) evil (deed) for (an) evil (deed), but (rather) always seek (to do) the good (thing, both) to each other (as Christians), and (also) to all (men).

Notes (1 Thessalonians 5:15)

This teaching about not returning evil for evil is contrary to everything the world does and believes. But it is repeatedly commanded in the Scriptures.

Proverbs 20:22: Say not thou, I will recompense evil; but wait on the Lord, and he shall save thee.

Matthew 5:39: But I say unto you that ye resist not evil. See also Romans 12:17-21; 1 Peter 3:9; Matthew 5:39-41.

The caution to see is a warning that this practice of returning evil for evil can creep into our actions without our being aware that it is happening.

Note that the practice of not returning evil for evil, but rather returning good, is to be done by Christians to two groups:

(1)

Among themselves;

(2)

To all men.

Savonarola said years ago, A Christian’s life consists in doing good and suffering evil.

Four ways to react

The cruel (or Communist) way

Return evil for good.

The common way

Return evil for evil.

The courteous (or civil) way

Return good for good.

The Christian way

Return good for evil.

1 Thessalonians 5:16-17

Text (1 Thessalonians 5:16-17)

**16 Rejoice always; 17 pray without ceasing;

Translation and Paraphrase**

Rejoice always (in tribulation as well as in comfort).

Pray without ceasing. (Always be in an attitude of communion with God.)

Notes (1 Thessalonians 5:16-17)

Christianity is not sullen and sour, but full of joy, so full of joy that saints can be joyous even when the world frowns. Christianity is not recommended by sepulchral tones and suppressing every outward manifestation of gladness.

Rejoice evermore means rejoice always, The word rejoice is found in Paul’s letters more than two dozen times. See Philippians 3:1; Philippians 4:4. Paul even rejoiced in his sufferings. Colossians 1:24; Acts 16:25; See also 1 Peter 4:13.

The secret of true joy is to avoid trying to be happy, and just go on quietly doing our work and service. Then happiness will come to us without our looking for it. But chasing happiness itself is like chasing rainbows. It is always just beyond reach.

1 Thessalonians 5:16 is actually the shortest verse in the Bible. Perhaps you have thought that Jesus wept was the shortest verse. (John 11:35.) In the English Bible it is the shortest. But in the Greek text John 11:35 actually has three words and sixteen letters, while 1 Thessalonians 5:16 has only two words and fourteen letters. The shortest verse in the Old Testament Isaiah 1 Chronicles 1:25.

How can we pray without ceasing? We cannot always be saying words in prayer. However, we can always be in an attitude of prayer, and break out spontaneously in prayer at opportune times. Review the notes on 1 Thessalonians 3:11, paragraph 1.

The command to pray always was also given by Christ. See Luke 18:1. Paul also stated it in other Scriptures. See Romans 12:12; Colossians 4:2; Ephesians 6:18.

1 Thessalonians 5:18

Text (1 Thessalonians 5:18)

**18 in everything give thanks: for this is the will of God in Christ Jesus to you-ward.

Translation and Paraphrase**

Give thanks in every thing (that happens to you), for (doing) this is the will of God for you in (your service to) the anointed one, Jesus.

Notes (1 Thessalonians 5:18)

We should not only feel thankful for God’s benefits, but also always express our thanks. No doubt exists but that all ten of the lepers whom Jesus healed were thankful for their healing, but only one of them came back and expressed the thanks that were due. Luke 17:15-18.

It has been well observed that it is backwards to have only one day a year for Thanksgiving, and three hundred sixty-four for grumbling. We ought to have one day a year for expressing our grumbles, groans, grunts, and grouching, and three hundred sixty-four days a year for blessing the Lord who satisfies our mouth with good things.

Ephesians 5:20: Giving thinks always for all things unto God and the Father in the name of our Lord Jesus Christ.

1 Thessalonians 5:19

Text (1 Thessalonians 5:19)

**19 Quench not the Spirit;

Translation and Paraphrase**

Do not quench (and put out the fire of) the (Holy) Spirit, (for he both brings conviction to you, and endows you with gifts and miracles).

Notes (1 Thessalonians 5:19)

On the day of Pentecost, when the Holy Spirit was first poured out upon all flesh, the Spirit came with the appearance and likeness of fire. Acts 2:1-3; Acts 2:16-17. The Holy Spirit caused men to prophesy, see visions, work miracles, and do many other wondrous things. Acts 2:17. These miraculous works of the Spirit continued throughout the early generations of the church.

In this verse Paul compares the Spirit to a fire which can be quenched.

The statement about not quenching the Spirit refers primarily to not quenching the miraculous gift and powers that the Spirit empowered men to do. The Thessalonians were to give free expression to the prophesying, speaking in tongues, etc., that the Holy Spirit might perform in them. For a list of the gifts and workings of the Spirit, see 1 Corinthians 12:7-10.

The fact that the Thessalonians could quench the Spirit harmonizes with what Paul said in 1 Corinthians 14:32: The spirits of the prophets are subject to the prophets. Unlike what happens in most modern cases of speaking in tongues (so-called), when people exercise these gifts in a state of uncontrollable ecstasy, the people in New Testament times who had these gifts were in perfect control of what they said, and could even suppress the revelations entirely.

Numerous other Scripture references contain similar exhortations about not quenching or suppressing the workings of the Spirit. See Numbers 11:28-29; 1 Corinthians 14:39; Luke 9:50.

Should we in our time permit and encourage a free exercise of speaking in tongues and such gifts? We will not say No to anything that God’s Spirit does. But in view of the plain Scriptural predictions that miraculous works of the spirit, such as tongues, prophesying, etc., were to cease (1 Corinthians 13:8; Zechariah 13:1-3), and in view of the fact that these gifts were given by the laying on of the apostles-’ hands (See Romans 1:11; Acts 8:17-19), we do not expect to see such things as speaking in tongues and prophesying in our own time. (For further discussion of this matter, see the notes on 1 Thessalonians 5:20, and the notes on Ephesians 4:13 in THE GLORIOUS CHURCH, by the author of this book.)

Even if we do not have miraculous workings by the Spirit, the Holy Spirit is still very definitely at work within us. See Philippians 2:3. The Spirit stirs us to do things for the Lord, brings conviction of sin to us, and many other things. When you may think of a job you ought to do for the Lord because His word commands it, go do it; don-’t quench the Spirit. If we suppress the Holy Spirit’s message to our conscience, we shall soon lose our fire, become lukewarm, and then cold and formal.

But remember, in all matters, the Spirit leads us by the word of God, and if any spirit leads us otherwise, it is not the Spirit of truth, but the spirit of error. 1 John 4:6.

The Scripture speaks of resisting the Spirit (Acts 7:51) and grieving the spirit (Ephesians 4:30) and doing despite unto the Spirit of grace (Hebrews 10:29). Sinners may resist the spirit by rejecting the message which is preached. See Genesis 6:3. But only believers can quench or grieve the Spirit.

Christians can quench the Spirit by disobeying the word of God, by living sensual lives, by ignoring their consciences, and by disregarding the counsel of those who are led by the Spirit.

1 Thessalonians 5:20

Text (1 Thessalonians 5:20)

**20 despise not prophesyings;

Translation and Paraphrase**

Do not treat with contempt (the) prophesyings (which your) teachings may give through divine inspiration).

Notes (1 Thessalonians 5:20)

This negative command, Despise not prophesyings, is equivalent to an emphatic positive: Don-’t despise prophesyings; rather delight in them.

This verse is closely related to the verse preceding it, Quench not the Spirit. Both refer to restraining the work of the Spirit as He sought to do miraculous things.

The office of the prophet and prophesying was very important in the early church. God’s revelation was made known unto the apostles and prophets by the Spirit. Ephesians 3:5. The church was built upon the foundation of the apostles and prophets. Ephesians 2:20. The prophets were second in the church only to the apostles. 1 Corinthians 12:28. Prophesying was greater than speaking in tongues or any other spiritual gift. 1 Corinthians 14:1-5. Paul told the Corinthians to, Covet to prophesy, 1 Corinthians 14:39.

Therefore, to despise and treat with contempt the utterances of their inspired teachers was a serious wrong.

Silvanus himself, who joined with Paul in sending this letter, was a prophet, Acts 15:32; 1 Thessalonians 1:1.

How does this verse apply to twentieth century Christians?

If we interpret the word prophesyings to refer merely to the preaching of the gospel and to teaching believers to observe whatsoever Christ has commanded us, then certainly people need to be warned to Despise not prophesyings. For there is ageneral disregard for God’s word and the instruction of the Scriptures in our time.

However, we cannot honestly nor accurately say that the word prophesyings (Gr., propheteia) means simply preaching. This word is found nineteen times in the New Testament, and in every reference it indicates speaking by supernatural revelation or help. See 2 Peter 1:20-21 and Revelation 1:3 for examples.

The same thing is true of the related verb, propheteuo, which means to prophesy. It is found twenty-eight times in the New Testament, and in every reference where it occurs, it has a plain or implied reference to supernatural assistance in speaking. Notice Luke 1:67; Acts 2:17; Acts 19:6; etc.

The question then arises, Are such supernaturally inspired -prophesyings-’ still to be found in the churches?

We think not. Paul plainly predicted that when that which is perfect is come, such partial things as prophecies would fail. 1 Corinthians 13:8-10. Zechariah the prophet prophesied that in the day that a fountain for sin and uncleanness was opened that the prophet would pass out of the land. Zechariah 13:1-3.

Both the predictions of Paul and of Zechariah appear to us to have been fulfilled.

We now have a perfect salvation and a perfect revelation of the will of God given to us in the New Testament. Therefore, surely that which is perfect (not he who is perfect) has already come, and prophecies should have failed and tongues ceased in the churches long ago.

Concerning Zechariah’s prophecy we notice that

(1)

The blood of Jesus has long ago been shed, and a fountain thereby opened to the inhabitants of Jerusalem for sin and for uncleanness.

(2)

The prophets and the unclean spirit were to pass out of the land in that day (or time).

In view of these two Scriptures, we feel that the office of the prophet as it existed in the times of the apostles has ceased in the churches of God.

Therefore, the only way that we in our times could despise not prophesyings would be to despise the messages of God’s prophets and apostles that have been preserved for us in the Holy Scriptures, This we should NOT do, John the apostle cautions us in Revelation 22:18-19 :

I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

With this warning reverberating in our minds, we should take heed to despise not prophesyings.

1 Thessalonians 5:21-22

Text (1 Thessalonians 5:21-22)

**21 prove all things; hold fast that which is good; 22 abstain from every form of evil.

Translation and Paraphrase**

Test all things (whatever you may hear or see. Then) hold fast (only that which is) the good (in the mixture of good and evil that constantly confronts us).

Depart from every (thing that has the) appearance of evil.

Notes (1 Thessalonians 5:21-22)

Many people accept any teaching, simply because Our preacher said so, or because they have always thought it was that way. The command to Prove all things forbids such a gullible attitude, We should not accept anything we hear or see until we know it is in harmony with God’s word.

In our life we are always confronted with a mixture of evil and good in everything. Therefore we must prove (or test) all things, and hold fast only to that which is good.

Paul urged the Philippians to approve the things that are excellent. Philippians 1:10. (The same Gr. verb, dokimadzo, is used both in Philippians 1:10 and 1 Thessalonians 5:21.)

Error is never so dangerous as when it is mixed with some truth.

The command to Prove all things, may have had reference to the prophesyings mentioned in 1 Thessalonians 5:20. While they were not to despise prophesyings, yet they were to test all things. The apostles commanded us to Try the spirits whether they are of God. 1 John 4:1. (The word try in 1 John 4:1 is the same Gr. word that is translated prove in 1 Thessalonians 5:21.)

Some of the early Christians had the gift of discerning of spirits which would enable them to spot false teaching without the aid of written Scriptures. We who have the Scriptures have a perfect yardstick to measure all things against.

Not only were the Thessalonians to hold fast to that which was good, but to avoid all appearance of evil. This would be very difficult for them to do in their pagan surroundings. They would have to be careful about where they went, whom they were seen with, under what conditions, etc. This would be difficult, but with God’s help not impossible. 2 Thessalonians 3:3.

Most English versions of the Bible seem to prefer to translate 1 Thessalonians 5:22 in some way similar to that in the American Standard version: Abstain from every form of evil.

The translation hinges on the meaning given to the word eidos (translated appearance in the King James version). Basically the word means external appearance, form, figure, shape. (Thayer.) It can mean kind or form, as in the American Standard version. But it seems to us that the King James translation, Abstain from all appearance of evil, is to be preferred.

There is a play on words in 1 Thessalonians 5:21-22 which is not apparent in the English versions. We will try to bring it out by the following contrast:

(1)

In 1 Thessalonians 5:21, we are told to hold fast (Gr., katecho) that which is good.

(2)

In 1 Thessalonians 5:22, we are told to hold off (Gr., apecho) from all appearance of evil.

Keeping away from evil is essential for the child of God. God is holy and we too must be holy. Note Exodus 23:7; Job 1:8; Job 2:3. We must not use the members of our body as Servants of unrighteousness. Romans 6:13; Romans 6:19.

Avoiding all appearance of evil means that Christians should avoid going to places where people might think they were doing evil. To go into a night club, pool hall, tavern, etc., even for a legitimate reason, might cause some one to think we were indulging in evil. We should not only avoid the evil itself, but we must avoid even the appearance of evil.

1 Thessalonians 5:23

Text (1 Thessalonians 5:23)

**23 And the God of peace himself sanctify you wholly; and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ.

Translation and Paraphrase**

But (now) may the God (who is the creator and giver) of peace (may he) his own self consecrate you in every respect (even unto the end of the age). And may your entire spirit, and soul, and body be (kept from sin and found) blameless at the coming of our Lord Jesus, the anointed one.

Notes (1 Thessalonians 5:23)

Just as Part One of I Thessalonians closed with a prayer (1 Thessalonians 3:11-13), so also Part Two closes with this prayer in 1 Thessalonians 5:23.

Paul’s prayer in this verse is that the God of peace may do two things for the Thessalonians:

(1)

Sanctify them wholly.

(2)

Preserve their entire nature blameless unto the coming of Christ.

This closing prayer of Part Two reflects both the greatness of the heart of Paul and the greatness of the power of God. Meditate a minute about how great the requests in this prayer are.

The title, God of peace, means the peaceful God. Also it carries the idea that God is the creator and author of peace.

This title, God of peace, is also found in Romans 15:33; Romans 16:20; Philippians 4:9; 2 Corinthians 13:11; Hebrews 13:20; 2 Thessalonians 3:16.

How thankful we should be that the true God is the God of peace, and not of hate and war.

To sanctify means to render sacred, declare holy, consecrate, separate from things profane, dedicate to God, purify. To sanctify is to separate something from God, and consecrate it to holy uses.

The entire nature of Christians is being sanctified. For a discussion of sanctification, see the notes on 1 Thessalonians 4:3.

We are to be sanctified wholly. The word wholly (Gr., holoteles) means perfect, complete in all respects, and through all time. It is a combination of two words, one meaning whole and the other meaning end. We have tried to bring out this double significance in our translation and paraphrase by rendering it in every respect (even unto the end of the age). (The word holoteles is used as a predicate adjective, almost as an adverb.)

It is comforting to think that we shall be wholly sanctified. We shall no longer be in. danger of temptation. We shall not lose anything that is dear to us on earth. If we have lost a mother whose saintly disposition has made her memory dear, we can be comforted to know that God is not permitting any of her precious nature to escape His preservation and sanctification. The best that is on earth will become better and none of it will be lost. 6.

The words, I pray God, in this verse are written in italics because they are added to the text. They should not be included, because all three menPaul, Silvanus, and Timothyjoined in sending this letter. The Amer. Stan. Vers. correctly omits the I here, as also in 1 Thessalonians 4:9.

This verse indicates that man has a three-fold nature:

(1)

He has a spirit.

(2)

He has (and is) a soul.

(3)

He has a body.

(For a full study and analysis of the Scriptural uses of the words, spirit and soul, see Special Study VI, Questions About -Spirit-’ and -Soul-’.)

Concerning the difference between spirit, soul, and body, we shall only make the following observations here:

(1)

Spirit (Gr., pneuma) is the life-principle in man. It is the divine breath that gives him life. It is the inward man (2 Corinthians 4:16) that feels, things, wills, decides, and lives.

(2)

Soul (psuche) refers to our personal identity. It includes all those things that make us a particular personour life, our mind, our affections, our emotions, our whole self.

(3)

Body (soma) is almost a self-explanatory term. It is the outward man (2 Corinthians 4:16), the fleshly, material part of our being, to which life is given by the spirit, and which with the spirit becomes a living soul, YOU!

All three parts of man’s naturespirit, soul, and bodyhave presently been corrupted by sin. But they will all be sanctified wholly at the coming of Christ.

Our bodies will be sanctified when they are transformed at the resurrection of the dead. Until that time we must keep cleansing ourselves from all defilement of flesh and spirit. 2 Corinthians 7:1; 1 Corinthians 15:51-53.

While we ourselves need to do all we can to make ourselves ready for the coming of the Lord, it is GOD who actually preserves us and delivers us from sin.

Jude 1:24: Unto him who is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy. Compare 1 Corinthians 10:13; 1 Corinthians 1:8; Philippians 1:10.

As Paul draws this first epistle to the Thessalonians to a close, he points once again to the pole-star of our home, the coming (parousia) of our Lord Jesus Christ. (Concerning the meaning of parousia, see notes on 1 Thessalonians 2:19, par. 7.)

It would be profitable for you at this time to go back to Introductory Section III and review what Paul said about the Lord’s coming in the Thessalonian epistles.

1 Thessalonians 5:24

Text (1 Thessalonians 5:24)

**24 Faithful is he that calleth you, who will also do it.

Translation and Paraphrase**

He who calls you (into his kingdom and glory) is faithful, who will also do (this thing, that is, preserve our spirit, soul, and body blameless).

Notes (1 Thessalonians 5:24)

In 1 Thessalonians 5:23, Paul prayed that God would sanctify us wholly, and preserve our spirit, soul, and body at the coming of Christ. If God were not faithful and did not help us to be sanctified, it would never be accomplished.

Christians both can and must trust God. We cannot let fear rule our lives. Fear will make us timid and hesitant. Faith in a faithful God will drive out fear.

Many Scriptures tell of the faithfulness of God. He never fails to do what He says He will do. See 1 Corinthians 1:9; 1 Corinthians 10:13; 2 Thessalonians 3:3; 1 John 1:9; 2 Timothy 2:13; Deuteronomy 7:9.

God calls us into His kingdom and glory. 1 Thessalonians 2:12. He calls us by the gospel. 2 Thessalonians 2:14.

We can be confident in what God can and will do. He is able to do exceeding abundantly above all we ask or think. Ephesians 3:20. He will perfect our good work until the day of Christ. Philippians 1:6.

1 Thessalonians 5:25-26

Text (1 Thessalonians 5:25-26)

**25 Brethren, pray for us. 26 Salute all the brethren with a holy kiss.

Translation and Paraphrase**

Brethren, (please) pray (also) for us (continuously).

Greet all the brothers (your fellow-Christians) with an holy kiss.

Notes (1 Thessalonians 5:25-26)

How very often Paul requested the prayers of his Christian brethren: See Ephesians 6:19; Romans 15:30; Colossians 4:3; Colossians 4:18; 2 Thessalonians 3:1-2; 2 Corinthians 1:8-11; Hebrews 13:18. If an inspired apostle such as Paul needed the prayers of his brethren, how much more your preacher needs your prayers.

In 1 Thessalonians 5:26 Paul lays upon us the duty of knowing and greeting all of our Christian brethren. They should be very dear to us. The people we associate with on Sunday ought to mean much more to us than the people with whom we mingle during the week. It is good to see churches where the members greet and talk freely to one another.

The kiss was a common greeting in the East in Bible times, and still is in places. Jesus criticized his host on one occasion by saying, Thou gavest me no kiss. Luke 7:45. This was assumed to be part of a sincere welcome into a home.

This kiss was given on the cheek, the forehead, the beard, the hands, the feet, but not (in Palestine) the lips. There is reason to believe that, as a rule, men only thus greeted men, and women. It was so enjoined in the Apostolic Constitutions (third century).

The holy kiss is also mentioned in 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Peter 5:14.

After checking all the references to kissing in the Bible (and they are numerous), it appears to us that people in Bible times just did NOT go around kissing everyone they met. It was something rather special. There were kisses of greeting, farewell, worship, respect, and kisses of affection between people very close (such as Ruth and Naomi), and kisses of pretended affection (Judas kissing Jesus, for example).

That unrestrained kissing was not the universal custom in Bible times is indicated by the fact that King David’s son, Absalom, attracted a lot of attention to himself by kissing any man who came near to him (along with giving out flattery). If kissing had been extremely common, Absalom’s actions would not have attracted the notice they did. 2 Samuel 15:5-6.

We read of the father kissing the prodigal son (Luke 15:20), Paul and the Ephesian elders weeping and kissing in farewell (Acts 20:37),Aaron greeting Moses with a kiss (Exodus 4:27), etc. By far the majority of cases of kissing involved those of the same sex. (This was not always the case, however, as Jacob kissed Rachel before he even introduced himself. However, she was a relative, and he knew it even before she did! Genesis 29:11.)

Erotic kissing is never referred to in the Bible, except possibly in Son 1:2, and in that place the couple were unquestionably married.

In this verse Paul did not say that we had to kiss every time we met or said Good-bye. Neither was he instituting a new church custom or ordinance. Since kissing was a form of greeting common in the world of that time, he could not have meant to institute a new practice, but he is here purifying an old one, insisting that the greeting be holy. This instruction applies to all our greetings, whether they be by handshake, embrace, or occasionally a holy kiss. We see people here in America sometimes greet those who are very dear to them with an embrace or kiss. If such is the custom, let it be a holy kiss, and do not try to interpret Paul’s words to mean that we ought to kiss all our brethren every time we meet them.

1 Thessalonians 5:27

Text (1 Thessalonians 5:27)

**27 I adjure you by the Lord that this epistle be read unto all the brethren.

Translation and Paraphrase**

I adjure you by the Lord (and His authority, as a judge might demand of people under oath), that this letter be read to all the (holy) brothers (to your whole congregation).

Notes (1 Thessalonians 5:27)

Paul evidently thought that his letter could be understood by the common people in the church, as he gave strict orders that it be read to all of them.

The Roman Catholic clergy has often held back the Bible from their people, saying that the laity cannot interpret correctly the Bible without an infallible guide. However, Lois, Eunice, the Bereans, the Ephesians, and many others all read and understood the Scriptures without any official interpreter to explain them. 2 Timothy 1:5; 2 Timothy 3:15; Acts 17:11; Ephesians 3:4.

Public reading of the Scriptures does more good than we ever dream of. People will make many applications of the word of God as the Holy Spirit lays it on their hearts.

When we read the Scriptures publicly, we might well remember the example of Ezra who read distinctly and gave the sense. Nehemiah 8:8.

Paul’s command to the Thessalonians to read his epistle publicly is put in the form of a judicial oath. He placed them under oath to do this. This certainly emphasized the importance that Paul attached to his writings. (The force of this command as an oath is brought out in our paraphrase.) For a similar oath, see Acts 19:13.

Paul also commanded the Colossians to read their epistle to the Laodiceans, and that they likewise read the one from Laodicea. Colossians 4:16.

1 Thessalonians 5:28

Text (1 Thessalonians 5:28)

**28 The grace of our Lord Jesus Christ be with you.

Translation and Paraphrase**

(Now) may the favor of our Lord Jesus, the anointed one, be with you. (Amen)

Notes (1 Thessalonians 5:28)

The benediction of grace is found at the end of every one of Paul’s letters (including Hebrews). See Romans 16:24; 1 Corinthians 16:23; etc.

It is not found at the close of the letters by Peter, Jude, James, or John. The book of Revelation, however, closes with a benediction of grace. Revelation 22:21.

Grace means favor, as explained in the notes on 1 Thessalonians 1:1, paragraph 12.

The word Amen is not given at the close of Nestle’s Greek text (it is in the margin), nor in the American Standard version. But it is included in many ancient manuscripts, and we include it in our paraphrase. It seems such an appropriate closing, both here and at the end of Part One of the epistle. See notes on 1 Thessalonians 3:13, paragraph 6.

The postscript at the close of I Thessalonians in the King James version, The first epistle unto the Thessalonians was written from Athens, is NOT part of the inspired text by Paul, and also it is not true. See Introductory Section IV, paragraph 4.

STUDY SUGGESTION

Turn now to the Did You Learn? questions on the following pages [see Chapter Comments], and answer questions 19 to 51.