1 Tessalonicenses 5
Kenneth Wuest · Citado em PreceptAustin
1 Tessalonicenses 5:16
Wuest: Always be rejoicing. (Eerdmans) Young's Literal: always rejoice ye REJOICE ALWAYS: Pantote chairete (2PPAM): 2 Corinthians 6:10; Philippians 4:4; Matthew 5:12; Luke 10:20; Romans 12:12 1 Thessalonians 5 Resources - Multiple Sermons and Commentaries 1 Thessalonians 5:16: Rejoicing Always - John MacArthur 1 Thessalonians 5:16 Rejoice Always - John MacArthur A CHOICE TO REJOICE Notice that in the original Greek, the adverb is placed first, to emphasize when we are to rejoice - at all times, always. As the title says rejoicing is a choice. While that is true, remember that our fallen flesh flees from this command to make the choice to rejoice. The only way to truly make this choice is be rely not on our selves, our "will power," but on the "will power" initiated and energized by the Holy Spirit, for as Paul teaches in Php 2:13NLT-note the Spirit is continually at work in us, continually energizing us and giving us both the desire to rejoice and the power to rejoice. It therefore behooves us to practice the presence of God the Spirit, to seek daily to begin the day filled with/controlled by His Spirit (Eph 5:18-note), so that we will be able to obey the command to walk by the Spirit (Gal 5:16-note). When we do that we are much more likely to rejoice when the trial or test comes! See Related Resources on our continual need for the Spirit's enabling power: See discussion of the Need for the Holy Spirit to obey NT commands Filled with His Spirit/Richly Indwelt with His Word In this last section of chapter five we find instructions on how to behave toward God. Hiebert refers to verses 16-18 as "principles for the inner life" for each of these passages deals with the believers life in relationship to God. Like a general speaking to his troops, Paul utters three crisp injunctions, which Moffatt calls "diamond drops"!
1 Tessalonicenses 5:17
Wuest: Be praying unceasingly. Young's Literal: continually pray ye PRAY WITHOUT CEASING: adialeiptos proseuchesthe (2PPMM): Lk 18:1; 21:36; Ro 12:12; Eph 6:18; Col 4:2; 1 Pe 4:7 1 Thessalonians 5 Resources - Multiple Sermons and Commentaries 1 Thessalonians 5:17: Praying Unceasingly - John MacArthur 1 Thessalonians 5:17 Pray Without Ceasing- John MacArthur LEAVE THE RECEIVER OFF THE HOOK! The literal Greek word order places adialeiptos first in the sentence which emphasizes the time element, without ceasing. Having trouble praying without ceasing? Not even sure what Paul means by this description? A good overview is available from Dr John
1 Tessalonicenses 5:18
Wuest: In everything be giving thanks, for this is the will of God in Christ Jesus for you. (Eerdmans) Young's Literal: in every thing give thanks, for this is the will of God in Christ Jesus in regard to you. IN EVERYTHING GIVE THANKS: en panti eucharisteite (2PPAM): Ephesians 5:20; Philippians 4:6; Colossians 3:17; Job 1:21; Psalms 34:1; Hebrews 13:15 1 Thes 4:3; 1 Peter 2:15; 1 Pe 4:2; 1 Jn 2:17 1 Thessalonians 5 Resources - Multiple Sermons and Commentaries 1 Thessalonians 5:18 Giving Thanks in Everything - John MacArthur 1 Thessalonians 5:18 In Everything Give Thanks - John MacArthur AN ATTITUDE OF GRATITUDE Ruth Bell Graham - We can’t always give thanks FOR everything, but we can always give thanks IN everything. Willis P. King observes that "Gratitude is from the same root word as "grace," which signifies the free and boundless mercy of God. Thanksgiving is from the same root work as "think," so that to think is to thank." C. H. Spurgeon rightly quipped that "The heart must be alive with gracious gratitude, or the leaf cannot long be green with living holiness." Spurgeon elsewhere admits that "I have not always found it easy to practice this duty; this I confess to my shame. When suffering extreme pain some time ago, a brother in Christ said to me, "Have you thanked God for this?" I replied that I desired to be patient, and would be thankful to recover. "But," said he, "in everything give thanks, not after it is over, but while you are still in it, and perhaps when you are enabled to give thanks for the severe pain, it will cease." I believe that there was much force in that good advice. (Ed note: I agree but would add that even if the pain doesn't cease, one's heart assumes a proper perspective to pain). Thanksgiving leads to Thanksliving. Paul exhorts the saints at Colossae to continually practice a God "aligned" attitude of gratitude... Whatever you do in word (lips) or deed (life), do all (Greek = pas = same word in 1Th 5:18)in the name of the Lord Jesus, giving thanks through Him (study) to God the Father. (Colossians 3:17-note) The prime OT illustration of this supernatural response even in the face of overwhelming troubles (If you think you're experiencing trials and afflictions read Job 1:13, 14,15, 16, 17, 18, 19, 20) is Job who... said, “Naked I came from my mother’s womb, and naked I shall return there. The Lord gave and the Lord has taken away. Blessed be the name of the Lord.” (Job 1:21) Comment: Beloved, if this affirmation of Job does not convict you (And be sure and read Job 1:22 if you're feeling smug! cp Php 2:14-note), then you must already be glorified! And remember the OT saints did not have the incredible resource we NT believers possess - the indwelling Holy Spirit (Ro 8:9-note)! David steadfastly affirmed... I will bless the Lord at all times. His praise shall continually be in my mouth. (Psalm 34:1)
1 Tessalonicenses 5:19
Wuest: Stop stifling and suppressing the Spirit. (Eerdmans) Young's Literal: The Spirit quench not DO NOT QUENCH THE SPIRIT: to pneuma me sbennute (2PPAM): Song 8:7; Ephesians 4:30; 6:16 Genesis 6:3; 1Samuel 16:4; Nehemiah 9:30; Ps 51:11; Isaiah 63:10; Acts 7:51; 1Cor 14:30; Ep 4:30; 1Ti 4:14; 2Ti 1:6 1 Thessalonians 5 Resources DON'T STIFLE THE SPIRIT Stifle (derived from Old Norse stífla = "to dam, choke, stop up") in English conveys some interesting nuances as we ponder quenching or stifling the Spirit - to smother or suppress; to impair the respiration or obstruct the passage of air ("spirit" is pneuma which means breath of air or air in motion - "breath" is from the verb pneo = to breathe); to be asphyxiated; to die from lack of oxygen (while we don't die when we quench Him, there is a sense in which our spiritual life is "dead" without His energizing and empowering us - cp Jesus' words in John 6:63). As Tony Evans says "to grieve the Holy Spirit is like letting corrosion build up on a battery so that the power of the battery cannot be accessed. In the life of a Christian, when the Holy Spirit is grieved, the charge and power available declines or is lost." The Spirit can be... Quenched - 1Th 5:19-note Grieved - Eph 4:30-note Resisted - Acts 7:51 Grieving the Spirit is also found in the Old Testament... But (read the striking contrasting truth in Isa 63:9 and note "Angel of His presence" is almost assuredly a Christophany/Angel of the Lord - Ex 14:19; 23:20–23; 33:12, 14, 15; Nu 20:16) they rebelled and grieved His Holy Spirit; Therefore, He turned Himself to become their enemy (Woe!), He fought against them (Double Woe!). (Isa 63:10, cp Ex 32:9, 33:3, 5, Acts 7:51, Eph 4:30) Comment - So despite having the presence of Angel of the Lord, they still rebelled! Does that sound familiar? (Are you as convicted as I am?) The Hebrew word for rebelled is marah which means disobedient and is translation in the Lxx with the verb apeitheo which means disobey, be disobedient or be disloyal and in essence means to disbelieve. In essence every time we disobey we "disbelieve" the Gospel! Oh, how we need to praise God He provides forgiveness through the blood of Jesus (1 John 1:9)! So clearly the essential feature of grieving the Spirit is disobedience. J
1 Tessalonicenses 5:20
Wuest: Stop counting as nothing divine revelations given in the local assembly by the one who receives them, (Eerdmans) Young's Literal: prophesyings despise not DO NOT DESPISE PROPHETIC UTTERANCES: propheteias me exoutheneite; (2PPMM): 1Thes 4:8; Nu 11:25, 26, 27, 28, 29; 1Sa 10:5,6,10, 11, 12, 13; 19:20, 21, 22, 23, 24; Acts 19:6; 1Co 11:4; 1Co 12:10,28; 13:2,9; 14:1,3, 4, 5, 6,22, 23, 24, 25,29, 30, 31, 32,37, 38, 39; Eph 4:11,12; Rev 11:3, 4, 5, 6, 7, 8, 9, 10 ,11) DO NOT LOOK DOWN WITH CONTEMPT Hiebert - "Do not treat prophecies with contempt" names a specific action whereby the Spirit may be quenched." I would add that the context is also a clue as to how the Spirit can be quenched! For example, if we fail to give thanks in everything (and instead grumble or complain or dispute), we certainly will quench the Spirit. Despise (1848)(exoutheneo from ek = an intensifies + outhenéo = bring to naught) is a strong verb which means to despise someone or something on basis it is worthless or of no value. To treat something or someone as of no account. To set at naught. To make something of no account (disregard, reject with contempt, despise). And remember that God's commandments always include His enablements, specifically the "Enabler!" What do I mean by using a term that society often uses in a negative sense? I am referring to the indwelling Spirit Who Alone can enable us to obey these commands. Yes, we still have to make a volitional choice to obey (examine everything), but we can only do so successively as we rely on His supernatural power, not our frail ("fallen") natural power. See "Paradoxical Principle of 100% Dependent and 100% Responsible" (100/100) (See also the related discussion of God's commands and our need for the Spirit) Williams paraphrases it "Stop treating the messages of prophecy with contempt." As noted with the negative command in verse 19, the combination of a negative particle (me) with the present imperative suggests that the recipients are being told to stop doing something they have begun -- they were to stop despising prophetic utterances. Note also that the verb exoutheneo is in the second person plural as are all the commands in 1Thes 5:19, 20, 21, 22 , indicating that the command is intended for the entire Thessalonian church. Barclay sums up Paul's command explaining that "The prophets were really the equivalent of our modern preachers. It was they who brought the message of God to the congregation. Paul is really saying, “If a man has anything to say, don’t stop him saying it.” (1 Thessalonians 5 Commentary) BDAG writes that exoutheneo means "(1) to show by one’s attitude or manner of treatment that an entity has no merit or worth (disdain)....(2) to have no use for something as being beneath one’s consideration (reject disdainfully)... (3) to regard another as of no significance and therefore worthy of maltreatment, treat with contempt. (Arndt, W., Danker, F. W., & Bauer, W. A Greek-English Lexicon of the New Testament and Other Early Christian Literature) There are 11 uses of exoutheneo in the NT... Luke 18:9 And He also told this parable to certain ones who trusted in themselves that they were righteous, and viewed others with contempt: Luke 23:11 And Herod with his soldiers, after treating Him with contempt and mocking Him, dressed Him in a gorgeous robe and sent Him back to Pilate. Acts 4:11 "He is the stone which was rejected by you, the builders, but which became the very corner stone. Romans 14:3 (note) Let not him who eats regard with contempt him who does not eat, and let not him who does not eat judge him who eats, for God has accepted him. Romans 14:10 (note) But you, why do you judge your brother? Or you again, why do you regard your brother with contempt? For we shall all stand before the judgment seat of God. 1 Corinthians 1:28 and the base things of the world and the despised, God has chosen, the things that are not, that He might nullify the things that are, 1 Corinthians 6:4 If then you have law courts dealing with matters of this life, do you appoint them as judges who are of no account in the church? 1 Corinthians 16:11 Let no one therefore despise him. But send him on his way in peace, so that he may come to me; for I expect him with the brethren. 2 Corinthians 10:10 For they say, "His letters are weighty and strong, but his personal presence is unimpressive, and his speech contemptible." Galatians 4:14 and that which was a trial to you in my bodily condition you did not despise or loathe, but you received me as an angel of God, as Christ Jesus Himself. (Paul is saying that during the time of trial in connection with my physical disability, the Galatians showed no disdain.) 1 Thessalonians 5:20 do not despise prophetic utterances. There are 6 uses in the Septuagint = 1 Sam. 8:7; 10:19; Pr. 1:7; Jer. 6:14; Dan. 4:31; Amos 6:1) and here are 2 representative passages... 1 Samuel 8:7 And the LORD said to Samuel, "Listen to the voice of the people in regard to all that they say to you, for they have not rejected (Hebrew = ma'ac = reject, despise, refuse; Lxx = exoutheneo) you, but they have rejected (Hebrew = ma'ac = reject, despise, refuse; Lxx = exoutheneo) Me from being king over them. Proverbs 1:7 The fear of the LORD is the beginning of knowledge; Fools despise (Hebrew = buwz = to despise, hold in contempt; Lxx = exoutheneo) wisdom and instruction. Prophetic utterances (4394) (propheteia from pró = before or forth + phemí = tell) has the literal meaning of speaking forth, with no connotation of prediction or other supernatural or mystical significance. Vine notes that... Though much of the Old Testament prophecy was purely predictive, see Micah 5:2, e.g., and cp. John 11:51, prophecy is not necessarily, nor even primarily, = foretelling. It is the declaration of that which cannot be known by natural means, Matthew 26:68, it is the forth telling of the will of God, whether with reference to the past, the present, or the future, see Genesis 20:7; Deuteronomy 18:18; Revelation 10:11; 11:3. The relation between Aaron and Moses illustrates the relation between the prophet and God, Exodus 4:16; 7:1... With the completion of the canon of Scripture prophecy apparently passed away, 1Corinthians 13:8, 9. In his measure the teacher has taken the place of the prophet, cp. the significant change in 2Peter 2:1. The difference is that, whereas the message of the prophet was a direct revelation of the mind of God for the occasion, the message of the teacher is gathered from the completed revelation contained in the Scriptures. Instructions given to the prophet of apostolic days serve as a general guide to the teacher now. Building up the saints is to be his sole aim, 1Corinthians 14:5, 12, 26; Ephesians 4:12; to this end his words must be distinctly spoken, and his language must be suited to his hearers, 1Co 14:7, 9, 11, 16; he must avoid confusion of every kind, since confusion is of the flesh, not of the Spirit, 1Co 14:32, 33. Teachers are to defer one to another, 1Co 14:30, nor is any teacher to be judge of the profit, or otherwise, of his own utterances, 1Co 14:29. Acceptance of these divine regulations is evidence of spirituality, 1Co 14:37, 38. Propheteia or prophetic utterances in its purest form is found in the Scriptures themselves, the speaking forth of the the Word of God. Propheteia in fact refers specifically to the Scriptures in Peter's epistle... But know this first of all, that no prophecy of Scripture is a matter of one's own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God. (See notes 2 Peter 1:20; 21) Paul gives perhaps the best definition of the prophetic gift in 1 Corinthians... But one who prophesies speaks to men for edification and exhortation and consolation. (1Corinthians 14:3) In short, prophetic utterances are to build up, encourage and comfort believers. The gift of prophecy today is the most clearly illustrated by the gift of preaching, of proclaiming the Word of God. God used many Old and New Testament prophets to foretell future events, but that was never an indispensable part of prophetic ministry. In the well respected theological journal Bibliotheca Sacra, the late Dr John Walvoord makes the following statements... Divine revelation, of course, received a tremendous addition when Jesus Christ came in the flesh. He was a revelation of God in His person and life as well as in His prophetic utterances. Throughout the apostolic period special revelation continued as God communicated truth to individuals and to churches. (Volume 130, page 23) The Olivet Discourse is one of the great prophetic utterances of Scripture dealing not only with the age as a whole in its progress and signs of the end but portraying the great truth of the second coming of Christ later to be expounded in greater detail in the Book of Revelation. (Volume 129, page 315). The OT has a pointed example of despising or showing contempt for prophetic utterance in 2 Kings... Then he (Elijah) went up from there to Bethel; and as he was going up by the way, young lads came out from the city and mocked him and said to him, "Go up, you baldhead; go up, you baldhead!" (2 Kings 2:23) There is little doubt that Paul's instructions regarding prophetic utterances followed by the command to examine everything carefully relates in some way to what occurred in the church at Thessalonica between the first and second epistles. In his second letter Paul wrote... Now we request you, brethren, with regard to the coming (parousia) of our Lord Jesus Christ, and our gathering together (episynagoge) to Him (referring to his previous letter where he had explained the Rapture - see 1Th 4:13, 14, 15, 16, 17-see notes 1Th 4:13; 14; 15; 16; 17), that you may not be quickly shaken from your composure or be disturbed either by a spirit or a message or a letter as if from us, to the effect that the Day of the Lord has come. (2 Thessalonians 2:1-2) (Comment: Undoubtedly some in their midst had claimed a message or prophetic utterance that the church was in now in the Day of the Lord but when examined carefully with Scripture, this utterance could be proved false.) Hiebert explains that... Prophecies refers to the utterance of various declarations of the divine counsels under the immediate inspiration of the Spirit. The plural noun without the article denotes the individual cases as the Spirit spoke through the prophets for the instruction and edification of the church. The prophetic function held an important place in the life of the early church. In Ephesians 4:11 (note) the prophets are named next to the apostles as Christ's gift to the church. They were the human channels through whom the Spirit made known His will and purpose for His people. The prophetic revelation might at times concern the future (Acts 11:28) but not necessarily so. The prophetic message generally was in the nature of instruction and guidance concerning the present (Acts 13:2). The basic function of the prophet was to "speak forth" the counsel of God. Through this important gift, the Spirit guided the development of the e and doctrine of the young church. With the completion of the divine revelation in the New Testament canon such direct communication of new spiritual revelation has ceased. Today the prophetic ministry in the church is not the disclosure of new revelation directly from the Spirit but rather the proclamation of God's message for His people as gathered from the inspired Scriptures under the illumination of the Spirit and made relevant to the contemporary situation. Believers need to be on guard against any professed revelation from the Spirit today that goes beyond, or is inconsistent with, the revelation embodied in the Scriptures. (Hiebert, D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996) J
1 Tessalonicenses 5:21
Wuest: but be putting all things to the test for the purpose of approving them, and finding that they meet the requirements, put your approval upon them. Be constantly holding fast that which is good. (Eerdmans Publishing - used by permission) Young's Literal: all things prove; that which is good hold fast; BUT EXAMINE EVERYTHING: panta de dokimazete (2PPAM): Isa 8:20; Mt 7:15-20; Mk 7:14-16; Lk 12:57; Acts 17:11; Ro 12:2; 1Co 2:11,14,15; 14:28; Eph 5:10; Php 1:10:; 1Jn 4:1; Re 2:2 TEST EVERYTHING! Young's Literal preserves the original Greek word order "all things prove; that which is good hold fast." John MacArthur on Paul's command for discernment - It is significant that Paul sets discernment in a context of very basic commands (1Thes 5:16-20). It is as crucial to the effective Christian life as prayer and contentment. That may surprise some Christians who see discernment as uniquely a pastoral responsibility. It is certainly true that pastors and elders have an even greater duty to be discerning than the average layperson. Most of the calls to discernment in the New Testament are issued to church leaders (1Ti 4:6-7, 13, 16; Titus 1:9). Every elder is required to be skilled in teaching truth and able to refute unsound doctrine. As a pastor, I am constantly aware of this responsibility. Everything I read, for example, goes through a grid of discrimination in my mind. If you were to look through my library, you would instantly be able to identify which books I have read. The margins are marked. Sometimes you’ll see approving remarks and heavy underlining. Other times you’ll find question marks—or even red lines through the text. I constantly strive to separate truth from error. I read that way, I think that way, and of course I preach that way. My passion is to know the truth and proclaim it with authority. That should be the passion of every elder, because everything we teach affects the hearts and lives of those who hear us. It is an awesome responsibility. Any church leader who does not feel the burden of this duty ought to step down from leadership. But discernment is not only the duty of pastors and elders. The same careful discernment Paul demanded of pastors and elders is also the duty of every Christian. First Thessalonians 5:21 is written to the entire church. (Fool's Gold) But (de) introduces a contrasting command which serves to counterbalance the preceding injunctions. Hiebert - The missionaries are not advocating credulity toward all that claim to be a message from the Spirit. They need to realize that a false supernatural report may mimic the true. "The simple fact of a supernatural inspiration is not enough to establish the claims of a spirit to be heard. There are inspirations from below as well as from above." (Hiebert, D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996) Milligan comments that this "the whole clause stands in a certain limiting relation to the foregoing precepts: important as ‘gifts’ and ‘prophesyings’ are, they cannot be accepted unhesitatingly, but must be put to the test (cf. 1 Jo. 4:1). Nothing is said as to how this diakrisis pneumaton (1 Cor. 12:10, 14:29) is to be effected, but it can only be by a ‘spiritual’ standard (cf. 1 Cor. 2:13) (St. Paul's Epistles to the Thessalonians. 1908. London: Macmillan and Co., limited) Everything (pas) in context refers primarily to the prophetic utterances just mentioned. On the other hand, this command clearly has a general application, extending in principle to all things that impact our spiritual life (which in fact is everything!). Examine (1381)(dokimazo from dokimos = tested, proved or approved, tried as metals by fire and thus purified from dechomai = to accept, receive) means to assay, to test, to prove, to put to the test, to make a trial of, to verify, to discern to approve. It means to test in order to verify the character of something. John uses the same verb to inform his readers that they should put the content of prophetic speech to the test (see 1John 4 below). Spiritual discernment is the ability to distinguish divine truth from error and half-truth, right from wrong or good from bad, an ability which is vital to assure a healthy Christian life. Test everything to see if it is the "real thing"... to see if it is authentic Christianity. Examine is in the present imperative where the present tense denotes that the testing demanded is not an isolated action, but is rather to be the settled rule and continuing practice. Williams paraphrases it "but continue to approve all things until you can approve them." And remember that God's commandments always include His enablements, specifically the "Enabler!" What do I mean by using a term that society often uses in a negative sense? I am referring to the indwelling Spirit Who Alone can enable us to obey these commands. Yes, we still have to make a volitional choice to obey (examine everything), but we can only do so successively as we rely on His supernatural power, not our frail ("fallen") natural power. See "Paradoxical Principle of 100% Dependent and 100% Responsible" (100/100) (See also the related discussion of God's commands and our need for the Spirit) Dokimazo involves not only testing but determining the genuineness or value of an event or object. That which has been tested is demonstrated to be genuine and trustworthy. Dokimazo was used in classic Greek to describe the assaying of precious metals (especially gold or silver coins), usually by fire, to prove the whether they were authentic and whether they measured up to the stated worth. That which endures the test was called dokimos and that which fails is called adokimos. Dokimazo - 22x in 20v - Luke 12:56; 14:19; Rom 1:28; 2:18; 12:2; 14:22; 1 Cor 3:13; 11:28; 16:3; 2 Cor 8:8, 22; 13:5; Gal 6:4; Eph 5:10; Phil 1:10; 1 Thess 2:4; 5:21; 1 Tim 3:10; 1 Pet 1:7; 1 John 4:1. NAS = analyze(2), approve(3), approved(1), approves(1), examine(4), examines(1), prove(1), proving(1), see fit(1), test(2), tested(3), try(1), trying to learn(1). C H
1 Tessalonicenses 5:22
Wuest: Be holding yourselves back from every form of perniciousness. (Eerdmans) Young's Literal: all things prove; that which is good hold fast ABSTAIN FROM EVERY FORM OF EVIL: apo pantos eidous ponerou apechesthe (2PPMM): 1Th 4:12; Ex 23:7; Isa 33:15; Mt 17:26,27; Ro 12:17; 1Cor 8:13; 10:31, 32, 33; 2Cor 6:3; 8:20,21; Php 4:8; Jude 1:23 1 Thessalonians 5 Resources - Multiple Sermons and Commentaries 1 Thessalonians 5:21-22: A Call for Discernment--Pt 1 - John MacArthur 1 Thessalonians 5:21-22: A Call for Discernment--Pt 2 - John MacArthur 1 Thessalonians 5:21-22: A Call for Discernment--Pt 3 - John MacArthur When the testing determines that the utterance is spurious or from another spirit, we are commanded to steer clear of the evil. Darby - hold fast the right; hold aloof from every form of wickedness. Abstain (568) (apechomai [word study] from apó = away from - conveys the idea of putting some distance between; serves as a marker of dissociation, implying a rupture from a former association + écho = have) means to be away or be at a distance and here means to keep oneself from. John
1 Tessalonicenses 5:23
Wuest: Now, may the God of peace himself consecrate you, every part of each one of you, to His worship and service, and may your spirit and soul and body be preserved in their entirety blameless at the coming of our Lord Jesus Christ. (Eerdmans) Young's Literal: and the God of the peace Himself sanctify you wholly, and may your whole spirit, and soul, and body, be preserved unblameably in the presence of our Lord Jesus Christ NOW MAY THE GOD OF PEACE HIMSELF SANCTIFY YOU ENTIRELY: Autos de o theos tes eirenes hagiasai (3SAAO) humas holoteleis: Romans 15:5,13,33; 16:20; 1Corinthians 14:33; 2Corinthians 5:19; Philippians 4:9; 2Th 3:16; Heb 13:20; 1Peter 5:10 1Th 3:13; 4:3; Leviticus 20:8,26; Ezekiel 37:28; John 17:19; Acts 20:32; 26:18; 1Cor 1:2; Heb 2:11; 1Pet 1:2; Jude 1:1 1 Thessalonians 5 Resources A PRAYER FOR PROGRESSIVE SANCTIFICATION Progressive sanctification is continuing growth in holiness and Christlikeness, wrought by the transforming power of the Holy Spirit (2 Cor 3:18+), the intake of the Holy Word (1 Pe 2:2+, Mt 4:4+) and Spirit enabled obedience of holy ones (Php 2:13NLT+). Now (1161)(de) marks a transition from the previous commands to a short but spiritually rich prayer (pray this prayer for your family members, your church members [by name], you pastor and elders [individually and by name] - and be confident God WILL ANSWER! Why? see the promise in 1 Jn 5:14-15+). And this prayer to God for sanctification is a fitting conclusion to the preceding exhortations to holiness, for it is only by His enablement they will be fully realized. God Alone is the Source of genuine sanctification, which makes this prayerful appeal to Him appropriate. James Denney introduces this section with the comment that... "THESE verses open with a contrast to what precedes, which is more strongly brought out in the original than in the translation. The Apostle has drawn the likeness of a Christian church, as a Christian church ought to be, waiting for the coming of the Lord; he has appealed to the Thessalonians to make this picture their standard, and to aim at Christian holiness; and conscious of the futility of such advice, as long as it stands alone and addresses itself to man’s unaided efforts, he turns here instinctively to prayer: “The God of peace Himself” — working in independence of your exertions and my exhortations — “sanctify you wholly.”...Notice the comprehensiveness of the Apostle’s prayer in this place. It is conveyed in three separate words — wholly, entire, and without blame . It is intensified by what has, at least, the look of an enumeration of the parts or elements of which man’s nature consists — “your spirit and soul and body.” It is raised to its highest power when the sanctity for which he prays is set in the searching light of the Last Judgment — in the day of our Lord Jesus Christ." (1 Thessalonians 5 Commentary) Frame explains it as "if Paul had said: “I have exhorted you to ethical consecration and to the things that make for peace, but God himself is the only power that can make the exhortation effective.” (Frame, J. E. A Critical and Exegetical Commentary on the Epistles of St. Paul to the Thessalonians. New York: C. Scribner's Sons. 1912)
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Wuest writes that hagiazo does not mean... merely “to set apart,” but in the case of the pagan word, “to set apart for the gods,” and in the case of the Christian word “to set apart for God.” The worshipper of the pagan god acquired the character of that pagan god and the religious ceremonies connected with its worship. The Greek temple at Corinth housed a large number of harlots who were connected with the worship of the Greek god. Thus, the set-apartness of the Greek worshipper was in character licentious, totally depraved, and sinful. The believer in the Lord Jesus is set apart for God by the Holy Spirit, out of the First Adam with the latter’s sin and condemnation, into the Last Adam with the latter’s righteousness and life (cf 1Cor 15:22,45). Thus, the worshipper of the God of the Bible partakes of the character of the God for Whom he is set apart. This is positional sanctification, an act of God performed at the moment a sinner puts his faith in the Lord Jesus (1Cor 1:2). The work of the Holy Spirit in the yielded saint, in which He sets the believer apart for God in his experience, by eliminating sin from his life and producing His fruit (cf notes Galatians 5:22; 23), a process which goes on constantly throughout the believer’s life, is called progressive sanctification (1Thes 5:23). When our Lord sanctifies Himself, He sets Himself apart for God as the Sacrifice for sin (John 17:19; He 10:7-note). When man sanctifies God, “the word denotes that manner of treatment on the part of man which corresponds with the holiness of God, and which springs from faith, trust, and fear” (see 1Pe 3:15-note)” (Wuest's Word Studies from the Greek New Testament: Eerdmans) Vine - A number of things are "sanctified" in the NT - (a) the gold adorning the Temple and of the gift laid on the altar, Matt. 23:17, 19; (b) food, 1Ti 4:5; (c) the unbelieving spouse of a believer, 1Co 7:14; (d) the ceremonial cleansing of the Israelites, Heb 9:13; (e) the Father’s Name, Luke 11:2; (f) the consecration of the Son by the Father, Jn 10:36; (g) the Lord Jesus devoting Himself to the redemption of His people, Jn 17:19; (h) the setting apart of the believer for God, Acts 20:32; cf. Ro 15:16; (i) the effect on the believer of the Death of Christ, Heb 10:10, said of God, and He 2:11; 13:12, said of the Lord Jesus; (j) the separation of the believer from the world in his behavior— by the Father through the Word, Jn 17:17, 19; (k) the believer who turns away from such things as dishonor God and His gospel, 2Ti 2:21; (l) the acknowledgment of the Lordship of Christ, 1Pe 3:15. “Since every believer is sanctified in Christ Jesus, 1Cor 1:2, cf. Heb 10:10, a common NT designation of all believers is ‘saints,’ hagioi, i.e., ‘sanctified’ or ‘holy ones.’ Thus sainthood, or sanctification, is not an attainment, it is the state into which God, in grace, calls sinful men, and in which they begin their course as Christians, Col 3:12; Heb 3:1.” (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson) Richards makes an interesting point noting that "A basic distinction must be made between the OT and the NT doctrines of holiness. In the OT, the holy is that which is set apart from the common so that it is isolated for God's service. In the NT, holiness is a dynamic process. The holy is actually the common, infused now by God's Spirit and transformed for his service. Thus, our sanctification has to do with God's transformation of us into persons whose actions in daily life are expressions of the Lord. (Richards, L O: Expository Dictionary of Bible Words: Regency) Hagiazo primarily conveys the idea of separation from and consecration to the service of deity in secular Greek but to God Almighty in the Biblical context. Believers are to separate themselves from profane things and dedicate themselves wholly to their Holy God. As alluded to in the notes on the verses that use hagiazo, there are 3 aspects of sanctification... (1) Past (positional) Sanctification - This refers to the time of our initial salvation, which was wrought by the atoning work of Christ, at which time we were clothed with His righteousness, we were given a new nature and we were freed from the power of sin and death. This a one time event, never to be repeated. (2) Present (progressive, experiential) Sanctification - This aspect of sanctification proceeds from past sanctification and deals with present Christian living. It is the process in which believers are working out their salvation by the Spirit’s power, who sets us more and more apart from the world and more and more conformed to the image of Christ. This is the aspect to which Paul's prayer in 1Thes 5:23 relates. (3) Future (ultimate, perfect) Sanctification - Glorification when God makes believers free of even the desire of sin, free of the fallen flesh nature, and joined with our transformed, glorified bodies for all eternity.
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Wuest notes that "In the case where the unbelieving wife is sanctified by the believing husband, and the unbelieving husband is sanctified by the believing wife, it “clearly cannot signify the sanctification in its fulness which the NT divine and saving work produces; for a personal faith is required in the object of it, which is in this case denied. Still it is unmistakably intimated that by virtue of the marriage union, the unbelieving side in its measure participates in the saving work and fellowship with God experienced by the believing side"
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Wuest writes that "The words “by which he was sanctified” in connection with the identity of the person who committed this sin (trampling under foot...), might trouble the reader when he remembers that the historical background and analysis of the book show that that person is an unsaved person. But the difficulty disappears when we remember that the writer is addressing himself to the professing Christian church, made up of saved and unsaved, and that the idea here is, “by which he professed to be sanctified.” (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans) Hebrews 13:12 (note) Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. 1 Peter 3:15 (note) but sanctify (aorist imperative) Christ as Lord in your hearts (quoting from Isaiah 8:13), always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence Comment: Instead of worrying or being afraid, the readers are commanded to set Christ apart as Lord in their heart. The idea is that instead of fear, affirm Jesus is Lord and submit to (and trust) His control, instruction and guidance. Set Christ apart from all others as the sole object of their reverence and obedience, even in the face of unjust suffering. He will give courage, boldness and fortitude that we might be able to weather the storm. Revelation 22:11 (note) "Let the one who does wrong, still do wrong; and let the one who is filthy, still be filthy; and let the one who is righteous, still practice righteousness; and let the one who is holy, still keep himself holy (aorist imperative)." From the preceding passages we learn several truths about hagiazo or sanctifying... In Romans 15:16 the Spirit produces an initial sanctification or so-called positional sanctification (which equates with the moment of salvation). Other passages also speak of our initial salvation as the time at which we were sanctified or set apart from the world and unto God (Acts 20:32, 26:18, 1 Corinthians 1:2, 6:11). In John 17:17 Jesus teaches that the Word of truth is the agent by which believers are sanctified (here speaking of ongoing sanctification once we are saved). In Hebrews 10 we see these two aspects of sanctification - past tense salvation or initial salvation where by God's "will we have been sanctified" (Hebrews 10:10) and present tense salvation or experiential (progressive) sanctification. There are 144 uses of hagiazo in the Septuagint (LXX) (Ge 2:3; Ex 13:2, 12; 19:14, 22f; 20:8, 11; 28:38, 41; 29:1, 20, 27, 33, 36f, 43f; 30:29f; 31:13; 40:8ff, 13; Lev. 6:18, 27; 8:10, 12, 15, 30; 10:3; 11:44; 16:4, 19; 20:3, 8; 21:8, 12, 15, 23; 22:2f, 9, 16, 32; 25:10f; 27:14ff, 22; Num. 3:13; 5:9f; 6:11f; 7:1; 8:17; 16:16, 37f; 18:8f, 29; 20:12f; 27:14; Deut. 5:12, 15; 15:19; 22:9; 32:51; 33:3; Jos. 7:13; Jdg. 17:3; 1 Sam. 7:1, 16; 16:5; 21:5; 2 Sam. 8:11; 11:4; 1 Ki. 8:8, 64; 9:3, 7; 2 Ki. 10:20; 12:18; 1 Chr. 18:11; 23:13; 26:26ff; 2 Chr. 2:4; 5:11; 7:7, 16, 20; 26:18; 29:33; 30:8; 31:6; 35:3; Ezr. 3:5; Neh. 3:1; 12:47; 13:22; Ps. 46:4; Prov. 20:25; Isa. 8:13; 10:17; 13:3; 29:23; 49:7; Jer. 1:5; 17:22, 24, 27; 51:27f; Ezek. 20:12, 20, 41; 28:22, 25; 36:23; 37:28; 38:16, 23; 39:27; 44:19, 24; 46:20; 48:11; Dan. 4:22; 12:7, 10; Joel 1:14; 2:15f; 3:9; Amos 2:12; Zeph. 1:7; Hag. 2:12) Hagiazo is repeatedly used in the Septuagint (LXX) to express the entire dedication and consecration of persons (including an entire nation, Israel), things (altar, etc), times (days, etc) to God. Genesis 2:3 Then God blessed the seventh day and sanctified (Hebrew = qadash = set apart; Lxx = hagiazo) it, because in it He rested from all His work which God had created and made. Exodus 13:2 "Sanctify (Hebrew = qadash = set apart; Lxx = hagiazo) to Me every first-born, the first offspring of every womb among the sons of Israel, both of man and beast; it belongs to Me." Exodus 29:1 Now this is what you shall do to them to consecrate (Hebrew = qadash = set apart; Lxx = hagiazo) them to minister as priests to Me: take one young bull and two rams without blemish Exodus 40:13 And you shall put the holy garments on Aaron and anoint him and consecrate (Hebrew = qadash = set apart; Lxx = hagiazo) him, that he may minister as a priest to Me. Leviticus 11:44 'For I am the LORD your God. Consecrate (Hebrew = qadash = set apart; Lxx = hagiazo) yourselves therefore, and be holy; for I am holy. And you shall not make yourselves unclean with any of the swarming things that swarm on the earth. Leviticus 22:2, 3 Tell Aaron and his sons to be careful with the holy gifts of the sons of Israel, which they dedicate (Hebrew = qadash = set apart; Lxx = hagiazo) to Me, so as not to profane My holy name; I am the LORD. Say to them, 'If any man among all your descendants throughout your generations approaches the holy gifts which the sons of Israel dedicate (Hebrew = qadash = set apart; Lxx = hagiazo) to the LORD, while he has an uncleanness, that person shall be cut off from before Me. I am the LORD. Jeremiah 1:5 "Before I formed you in the womb I knew you, And before you were born I consecrated (Hebrew = qadash = set apart; Lxx = hagiazo) you; I have appointed you a prophet to the nations."
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Wuest: Faithful is He who gives you the divine summons [into salvation], who also will do it. (Eerdmans) Young's Literal: stedfast is He who is calling you, who also will do it. FAITHFUL IS HE WHO CALLS YOU:pistos o kalon (PAPMSN) umas, os kai poiesei (3SFAI): calls: 1Th 2:12 Ro 8:30 9:24 Ga 1:15 2Th 2:14 2Ti 1:9 1Pe 5:10 2Pe 1:3 Rev 17:14 He also will bring it to pass: Nu 23:19 2Ki 19:31 Isa 9:7, Isa 14:24-26 Isa 37:32 Mt 24:35 1 Thessalonians 5 Resources Deuteronomy 7:9 “Know therefore that the LORD your God, He is God, the faithful God, who keeps His covenant and His lovingkindness to a thousandth generation with those who love Him and keep His commandments; Ps 36:5 Thy lovingkindness, O LORD, extends to the heavens, Thy faithfulness reaches to the skies. Ps 40:10 I have not hidden Thy righteousness within my heart; I have spoken of Thy faithfulness and Thy salvation; I have not concealed Thy lovingkindness and Thy truth from the great congregation. Ps 86:15) But Thou, O Lord, art a God merciful and gracious, Slow to anger and abundant in lovingkindness and truth. Ps 89:2) For I have said, “Lovingkindness will be built up forever; In the heavens Thou wilt establish Thy faithfulness.” Ps 92:2) To declare Thy lovingkindness in the morning, And Thy faithfulness by night, Ps 100:5) For the LORD is good; His lovingkindness is everlasting, And His faithfulness to all generations. Ps 138:2) I will bow down toward Thy holy temple, And give thanks to Thy name for Thy lovingkindness and Thy truth; For Thou hast magnified Thy word according to all Thy name. Ps 146:6) Who made heaven and earth, The sea and all that is in them; Who keeps faith forever; Isaiah 25:1 O lord, Thou art my God; I will exalt Thee, I will give thanks to Thy name; For Thou hast worked wonders, Plans formed long ago, with perfect faithfulness. Lamentations 3:23 They are new every morning; Great is Thy faithfulness. Micah 7:20 Thou wilt give truth to Jacob And unchanging love to Abraham, Which Thou didst swear to our forefathers From the days of old. John 1:17 For the Law was given through Moses; grace and truth were realized through Jesus Christ. 1 Corinthians 1:9 God is faithful, through whom you were called into fellowship with His Son, Jesus Christ our Lord. 1Cor 10:13 No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, that you may be able to endure it. 2 Thessalonians 3:3 But the Lord is faithful, and He will strengthen and protect you from the evil one. 2 Timothy 2:13 If we are faithless, He remains faithful; for He cannot deny Himself. Titus 1:2 in the hope of eternal life, which God, who cannot lie, promised long ages ago, Hebrews 6:17; 18 In the same way God, desiring even more to show to the heirs of the promise the unchangeableness of His purpose, interposed with an oath, in order that by two unchangeable things, in which it is impossible for God to lie, we may have strong encouragement, we who have fled for refuge in laying hold of the hope set before us. 1 Thessalonians 2:12 so that you may walk in a manner worthy of the God who calls you into His own kingdom and glory. Never forget -- You can depend upon God... God not only keeps His promises. He also keeps His people! The prayer of verse 23 will certainly be answered! Mike Stallard - Paul uses the word faithful in his writings to speak of the faithfulness of people (ten times), the faithfulness of the Word of God (once), and the faithfulness of God (six times). The term refers to what or who is trustworthy. It is a description of a person who will always be there. In this verse it is God who is described in this way. (Twenty-First Century - Looking for Christ's Return) In his letter to the Philippians, Paul expressed a similar confidence in God's faithfulness to finish His work in believers... I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus. (see note Philippians 1:6)