Chapter 5

1 He proceedeth in the former description of Christ’s coming to judgment, 16 and giveth divers precepts, 23 and so concludeth the epistle.

1. Times and the seasons. For the meaning of this phrase see on Acts 1:7. Paul has carefully explained about “them which are asleep” (ch. 4:13), and has reminded his converts of the order of events at the second advent, but, for reasons that follow, he does not propose to discuss the chronology of the last days.

Ye have no need. The Thessalonians had received thorough instruction from the apostle (cf. chs. 2:11, 13; 3:4; see on ch. 4:1, 2), and he had given them all needful information concerning “the times and the seasons.”

2. Know perfectly. Rather, “know accurately.” Not that the Thessalonians knew all there was to know about “the day of the Lord,” but that they were well aware of its sudden coming. From this it is clear the apostle had given them the Lord’s teaching on the subject (Matt. 24:32–44; etc.). There was need only to confirm them in their knowledge and to press home its significance.

The day of the Lord. Important textual evidence may be cited (cf. p. 10) for the omission of the first “the.” Such an omission in Greek possibly indicates that the phrase “day of the Lord” was a formula understood by the church. For the meaning of the phrase see on Acts 2:20. Paul makes frequent reference to the formula, or its equivalent, sometimes abbreviating it as “the day,” or “that day” (1 Thess. 5:4; Rom. 2:16; 1 Cor. 1:8; 5:5; 2 Cor. 1:14; 2 Thess. 1:10; 2:2). Here, “the day of the Lord” refers to Christ’s second advent.

Cometh. The form of the verb in Greek stresses the certainty of the Lord’s return.

As a thief. Compare Christ’s words in Matt. 24:43; Luke 12:39, 40. Compare also 2 Peter 3:10; Rev. 3:3; 16:15. By his use of the figure of a thief the apostle emphasizes the unexpectedness of the second coming, thus warning his readers to be ready for its occurring at any time (see on 1 Thess. 4:15). If they heed his words, they need not be taken unawares (cf. Luke 21:34–36; 1 Thess. 5:4).

In the night. The Gospels often connect the coming of Christ with nighttime (Matt. 24:43; 25:6; Mark 13:35; Luke 12:35–38; 17:34). The early church took the illustrations literally and expected the Lord’s return to occur around midnight. Jerome mentions a Jewish tradition, based on the midnight coming of the Lord at the first Passover in Egypt, that the Messiah was to come at midnight. He attributes to this the “apostolic tradition” that the pre-Easter vigil should continue until midnight, in anticipation of the coming of Christ (Jerome, on Matt. 25:6). The apostle’s use of the word “night” should be seen, also, in the context of vs. 4–6.

3. When they shall say. Or, “whenever they may say.” Paul does not specifically identify who “they” are, but it is clear from the context (vs. 4–6) that he is referring to unbelievers. Although the apostle does not specifically state the time when the worldlings utter the words attributed to them, it is clear from the remainder of the verse that the words must be spoken immediately prior to Christ’s coming.

Peace and safety. These words, spoken by those who have not prepared for their Lord’s return, refer to inner tranquillity and external security, and reveal the satisfied state of the speakers’ minds. The calm is unjustified, for disaster is close at hand, and the unbeliever should really learn from the Christian, who is watchfully ready for last-day events. The Scriptures teach that the time immediately preceding Christ’s appearing will be one of universal distress (see on Luke 21:25, 26). See below on “sudden” and “destruction.”

Sudden. Gr. aiphnidios, “unexpected,” “unforeseen,” “sudden.” The word occurs in the NT only here and in Luke 21:34.

Destruction. Gr. olethros, “destruction,” “death,” “ruin,” a noun derived from the verb ollumi, “to destroy.” Thus the phrase “sudden destruction” implies that “the day of the Lord” will bring unexpected catastrophe to the unbelieving world.

Cometh. Gr. ephisteµmi, “to stand over,” “to stand by,” “to approach,” especially used of sudden appearances (Luke 2:9; 20:1; 24:4; Acts 6:12; etc.; cf. on Acts 12:7).

As travail. Or, “even as birth pang.” Childbirth cannot be called an unexpected event, but the onset of labor, with its pains, comes suddenly. Paul uses the figure to illustrate the suddenness of the last-day catastrophes.

Shall not escape. Rather, “shall in no wise escape,” no more than a woman can escape the birth of her child. Thus the apostle stresses the inevitability of the destruction that will come upon those who have rejected their Saviour. Paul appears to have had Christ’s own words (Luke 21:34–36) in mind as he wrote these thoughts to the Thessalonians (1 Thess. 5:3).

4. But ye, brethren. Paul now contrasts his converts with the unbelievers who figure in v. 3.

In darkness. That is, in ignorance, and, indirectly, in wickedness. In the NT, “darkness” is frequently used for a state of spiritual poverty and reprobation (Matt. 4:16; 6:23; John 3:19; Acts 26:18; Rom. 13:12). Christians are no longer in that state (1 Thess. 5:5; 1 John 2:8–10).

That day. That is, “the day of the Lord” (v. 2).

Overtake. Gr. katalambanoµ, “to lay hold of” (see on John 1:5), here used in the sense of catching, seizing. The informed child of God, guided by the light that streams from the Divine Word, need not be caught in the destruction of the last days. He may be adequately prepared for all that will come upon the world and its inhabitants.

5. Ye are all. Textual evidence attests (cf. p. 10) the reading, “for ye are all.” The clause is an explanation of the thought in v. 4 that Christians “are not in darkness.” Paul generously includes all the Thessalonian members in his statement, although he is well aware that some are weak (vs. 14, 15).

Children of light. Literally, “sons of light.” The Christian is a son of God (1 John 3:2), and God is light (John 1:9), so the Christian is a son of light by virtue of his relationship to the Father of lights (James 1:17). In addition, the gospel brings light (2 Cor. 4:4; 1 Peter 2:9); so those who live according to the gospel dwell in light (see on Luke 16:8; John 12:36).

Children of the day. Literally, “sons of day.”

We are not. Note the change from “ye” to “we.” The apostle includes himself and his companions with the Thessalonians. He stated the ideal, trusting that it will inspire even the weakest member to reach the high standard of truly being “children of light.”

6. Let us not sleep. Or, “let us not go on sleeping.” The children of light will have no advantage if they fall asleep. “Sleep” here implies indifference to the nearness of Christ’s coming, a lethargy that keeps the Christian from being prepared for final events (cf. Matt. 25:5). Paul exhorts his friends not to be ensnared by such spiritual sloth, but to be wide awake (cf. Mark 13:35–37; Luke 21:34–36; Eph. 5:14–16).

Others. That is, the children of darkness, who are unaware of the terrible and glorious events that herald the Lord’s return.

Watch. Gr.greµgoreoµ, “to become fully awake” (cf. on v. 10), “to watch,” used frequently in the Gospels for spiritual alertness (cf. Matt. 24:42; Mark 13:33, 34; Luke 12:37).

Sober. Gr.neµphoµ, “to drink no wine,” “to be sober.” It is unlikely that Paul is referring to actual drunkenness among the Thessalonians (cf. 1 Peter 1:13; 4:7; 5:8). He is rather admonishing the Christian to be steady, temperate, calm in spirit, in view of the great “day” that is coming.

7. They that sleep. An observation, drawn from everyday life, to bring out the contrast between those who are “children of the day” and those who are “of the night” (v. 5).

8. But let us. In strong contrast with those whose conduct is described in v. 7.

Sober. Continuing, by repetition, the thought begun in v. 6.

Putting on. That the Christian needs to put on certain qualities implies that he is not naturally clothed in them. Here Paul tells him to don defensive spiritual armor, implying that war is in progress and that the Christian will need to safeguard himself from attack (see on Eph. 6:11, 12). For a fuller treatment of the Christian panoply see on Rom. 13:12, 14; 2 Cor. 10:4; Eph. 6:13–17.

The breastplate. See on Eph. 6:14, where the breastplate is defined as being “of righteousness” (cf. Isa. 59:17; 2 Cor. 6:7).

Of faith and love. That is, the breastplate which is faith and love. The two qualities, faith and love, are integral parts of righteousness. Faith is the active laying hold of that righteousness that Christ imparts to the believer. Love, that great attribute of God’s character (1 John 4:8), is shed abroad in our hearts by God’s Holy Spirit (Rom. 5:5). The apostle had already commended the Thessalonians for their exercise of these qualities (1 Thess. 1:3). Here he urges them and all Christians to make fuller use of these attributes as sure defenses in their conflict with evil.

Helmet. See Eph. 6:17, where this piece of armor is defined as being “of salvation,” whereas here Paul describes it as being “the hope of salvation.” In so doing he teaches that salvation, in its ultimate stage, lies still in the future (see Matt. 24:13; Heb. 9:28; 1 Peter 3:5).

9. For God. Paul presents his understanding of God’s purposes as the basis for the hope of salvation (v. 8).

Appointed. Gr. titheµmi, “to set,” “to place,” translated “to appoint” in Matt. 24:51; Luke 12:46; 2 Tim. 1:11; Heb. 1:2; 1 Peter 2:8. The word concerns God’s purpose toward men, which is, and always has been, benevolent (see on John 3:16, 17; 2 Peter 1:9).

Wrath. Gr.orgeµ (see on Rom. 1:18).

Obtain salvation. Paul has just stated God’s purpose negatively and now proceeds to give it positive expression. The Lord desires and designs that all men should be saved (see above on “appointed”; see Isa. 55:1; John 7:37; Rev. 22:17), and, by the gift of His Son, has made salvation possible.

By our Lord. Salvation is the gift of God, but, like all of God’s goodness to man, it is bestowed through the person of Jesus Christ (cf. on Rom. 6:23).

10. Who died for us. See on Rom. 5:8; 1 Cor. 15:3. The specific purpose of the sacrifice is here stated to be that all believers might “live together with” Jesus. This purpose is fulfilled through the life, death, and resurrection of our Saviour.

Wake. Gr. greµgoreoµ (see on v. 6).

Sleep. See on ch. 4:13. Paul is reverting to the topic that started the train of thought recorded in ch. 4:13–18, that is, the status of the Christian dead as compared with the living believers at the time of Christ’s return. Here he assures his readers that there will be no difference in the position of the two. Ultimately, both classes of Christians will “live together with him,” that is, with Christ (cf. on ch. 4:14–17).

11. Wherefore comfort. Compare on ch. 4:18, where almost identical words are used.

Yourselves. Rather, “one another,” as in ch. 4:18. Paul shows that the work of encouraging the downhearted is not the work only of the ministry. All Christians are to comfort their fellows.

Edify. Gr.oikodomeoµ, “to build up” (see on Acts 9:31). By mutual consideration of such elevated themes as the Lord’s coming, and the glory of the saints’ inheritance, church members can build up one another’s spiritual courage (cf. on Mal. 3:16–18; Acts 20:32).

As also ye do. The apostle is ever ready to give his converts credit for any good they are already doing, but does not hesitate to urge them not only to continue good practices but to intensify them (cf. on ch. 3:12). With this exhortation, Paul concludes his treatment of the topics begun in ch. 4:13.

12. And. Rather, “but,” showing the connection between the thought here and that in v. 11.

Beseech. Gr. eroµtaoµ (see on Phil. 4:3; 1 Thess. 4:1). Paul does not wish the Thessalonians’ brotherly care for one another to weaken respect for church officers.

To know. That is, to recognize, therefore, to respect (see on ch. 4:4).

Labour. Gr. kopiaoµ (see on Phil. 2:16; 1 Thess. 1:3). It was Paul’s custom to ordain elders in every church he established (Acts 14:23). The new officers were necessarily inexperienced, and were perhaps not receiving proper recognition. Those who minister to the church should be respected. They should be remembered and acknowledged for their own sake (see 1 Cor. 16:15–18; Heb. 13:7). Such consideration places a great responsibility upon church officers to be men of God.

Are over. Gr. proй¬steµmi, “to set over,” “to superintend,” “to preside,” translated “to rule” in Rom. 12:8 (see comment there).

Admonish. Gr. noutheteoµ, “to put in mind,” “to warn,” “to admonish” (see on Acts 20:31; cf. on 1 Cor. 4:14; 2 Thess. 3:15). The word comes from nous, “mind,” and titheµmi, “to put.” Paul recognizes the weaknesses of his flock and the probability that its officers would need to guide, firmly, its members.

13. To esteem. Gr. heµgeomai (see on Phil. 2:3), here, “to have an opinion of.”

Very highly. Gr. huperekperrissoµs, “beyond measure,” “more exceedingly,” “very highly.”

In love. This is added lest the spiritual quality of the Thessalonians’ esteem for their elders be questioned.

For their work’s sake. Or, “because of their work.” The Christian church has no room for man worship, but encourages proper respect of those who bear worthily sacred responsibilities.

Be at peace. This firm injunction suggests that church unity at Thessalonica had been disturbed, possibly by disagreement between officers and laity, since he says “among yourselves.” There must be no rivalries, no divisions in the church, with some acknowledging one worker as their spiritual leader, while others contend for another, as was the case later at Corinth (see 1 Cor. 1:12; 3:4–6; 4:6; cf. Rom. 12:18; 14:19).

14. We exhort. Gr. parakaleoµ (see on Matt. 5:4).

Warn. Gr. noutheteoµ (see under “admonish,” v. 12).

Unruly. Gr. ataktoi, “out of the ranks,” “disorderly,” used in the NT only here. The corresponding verb atakteoµ occurs in 2 Thess. 3:7, and the adverb ataktoµs in 2 Thess. 3:11 (see comment there).

Comfort. Gr. paramutheomai “to encourage,” “to cheer up.”

Feebleminded. Gr. oligopsuchoi, literally, “little-souled ones,” that is, those who are little of heart, or the fainthearted. Such ones, possibly those overburdened with sorrow for the dead (ch. 4:13–18) or uncertain of the time of Christ’s return (ch. 5:1–11), were to be comforted, not reprimanded. Christians should speak words of comfort and encouragement to timid, needy souls (Heb. 12:12, 13; cf. Gal. 6:2).

Support. Gr. antechomai, “take an interest in,” “to pay attention to,” “to help.” The weak, whom Paul wishes to see supported, are probably those who are being tempted by impurity (ch. 4:3–7). Such members need spiritual support rather than censure, that they may be saved from yielding to temptation.

Be patient. Gr. makrothumeoµ, literally, “to be of a long spirit,” hence, “to be long-suffering,” “to be slow to anger,” “to be patient.” The same Greek word is used in 1 Cor. 13:4 to describe charity, or love, which “suffereth long.” The love of God in the Christian will lead him to be kindly patient toward all, both within and without the church.

15. See. The form of the Greek verb implies “be vigilant,” “see continually.”

Render evil for evil. Or, “give back evil in exchange for evil.” It is the natural tendency of the heart to do this, but the Christian way is different. Christ forbids retaliation in kind, and urges His followers to return good for evil (see on Matt. 5:38–48 cf. on Rom. 12:17).

Follow. Gr. dioµkoµ, “to run after,” “to pursue,” “to aspire to.” Instead of perpetuating evil by retaliation, the Thessalonians are admonished always, under all circumstances, to aspire to the good. Paul knew that those who pursued good would have little if any time for doing evil.

Among yourselves. Or, “unto one another.”

16. Rejoice evermore. Literally, “always rejoice,” with emphasis in the Greek on the idea “always.” Paul placed value on the ability to be happy (see on Phil. 3:1; 4:4; cf. 2 Cor. 6:10). Whether from possession of present good or anticipation of future happiness, the Christian has abundant reason for rejoicing. With forgiveness of his sins his conscience is free, and peace fills his soul. He knows that “all things work together for good” to him (see Rom. 8:28). Why should he ever be downcast? Those who are constantly complaining do not have genuine religion (MH 251).

17. Pray without ceasing. Literally, “incessantly pray,” with emphasis in the Greek on the idea of continuity (cf. on v. 16). There should be a constant spirit of prayer breathing through the Christian’s life. Never must the connection with Heaven be broken (see on Luke 18:1). Paul labored “night and day” (1 Thess. 2:9); he also prayed “night and day” (ch. 3:10). His many activities did not crowd out his prayers. Active connection with his heavenly Father was always maintaine 1. So it should be with us. Compare the prayer life of Jesus (see on Mark 3:13).

18. In every thing. That is, under all circumstances, whether of joy or sorrow (cf. on Phil. 4:6; Col. 4:2). Here we have definite assurance that even those things which appear to be against us may work out for our good; for God would not ask us to be thankful for that which would harm us (MH 255). Daniel gave thanks when he knew of the decree designed to take away his life (see Dan. 6:10). Paul himself has left a striking example of being thankful under the most adverse circumstances (see Acts 27:20, 35). Thanksgiving should be the Christian’s rule; health and joy are promoted by it (MH 251).

For this. These words may include not only the giving of thanks but also the continual rejoicing and prayer (vs. 16, 17).

The will of God. God is concerned with the whole life of His children, but He feels especial concern for their spiritual health. He wishes Christians to be happy, prayerful, and thankful. Our failure to cultivate these traits represents a failure to fulfill the divine will.

In Christ Jesus. The will of God was exhibited in Christ Jesus. He who would ascertain God’s will for his own life should study the life of Jesus and there perceive the supreme illustration of what God intends the Christian to be. Nowhere will there be found a more consistent pattern of happiness, prayerfulness, and gratitude than in the life of Jesus of Nazareth.

19. Quench. Gr. sbennumi, “to extinguish,” “to put out,” “to stifle,” “to suppress.” In Matt. 12:20; Mark 9:44–48; Eph. 6:16; Heb. 11:34 the word is used for extinguishing fire and in Matt. 25:8 for the failure of lamps. Since the Spirit is associated with fire (Matt. 3:11; Acts 2:3), sbennumi is particularly appropriate. It is probable that the Thessalonian church had been cooling the ardor of some of its number who had been exercising spiritual gifts (see on 1 Cor. 12:1; 14:1) in an enthusiastic manner. Paul cautions the church against extinguishing the flames of the spiritual fires that burn in their midst, lest they drive away the Holy Spirit. By so advising, he gives no license to fanatical manifestations that discredit the Spirit, but speaks only of such works as may be rightly sponsored by the Holy Spirit.

20. Despise. Gr. exoutheneoµ, “to make of no account,” “to despise utterly.”

Prophesyings. See on 1 Cor. 12:10; Eph. 4:11. From the close connection between vs. 19 and 20 of 1 Thess. 5, it would appear that prophesying was one of the main ways in which spiritual gifts were displayed in Thessalonica. The church’s interest in Christ’s return (chs. 1:10; 2:19; 3:13; 4:13–18; 5:1–11) would add cogency to the gift of prophecy. There were a number of true prophets in the apostolic church (see Acts 11:28; 11:28; 15:32; 21:8–11).

21. Prove. Gr. dokmazoµ (see on ch. 2:4). Careful discrimination is to be made in distinguishing the false from the true (see AA 263).

All things. Specifically the manifestation of the Spirit (vs. 19, 20). God has provided definite tests to determine whether a prophet is genuine: (1) The true prophet must confess Christ in life as well as in word (1 John 4:1–3). He will acknowledge and confess Christ’s deity (1 John 2:22, 23). (2) His teachings must accord with the teachings of Scripture (see Acts 17:11; Gal. 1:8, 9). (3) The result or fruitage of his teaching must be good (Matt. 7:18–20).

Hold fast. The believer is not only to test spiritual gifts, but, having discerned the difference between the true and the false, the good and the bad, he is to hold the good, to retain it, in spite of all temptations to let it go.

That which is good. That is, the good among the spiritual gifts.

22. Abstain. Gr. apechomai, “to hold oneself away from” (see on ch. 4:3).

Appearance. Gr. eidos, “form,” “outward appearance,” “kind.” Paul has referred to the “good” (v. 21) in the singular since he sees the “good” as being the one fruit of the Spirit; but he recognizes that “evil” appears in many guises, and he warns his converts against all the many forms in which it masquerades. The reading of the KJV has sometimes been used to prohibit the doing of that which is right simply because it may appear wrong to some onlookers. As appropriate as such counsel may be under certain circumstances, it is not this that the apostle is here setting forth. There are also many exceptions to such a rule. Jesus healed on the Sabbath (John 5:2–16; etc.), and ate with publicans and sinners (Matt. 9:10–13). To the prejudiced Jewish leaders these acts had the appearance of evil. But in spite of this prejudice (Matt. 12:9–13), Jesus did these acts as part of His great work of righteousness. However, He kept Himself entirely free from every form of evil.

23. And the very God of peace. Rather, “but the God of peace himself.” With this verse Paul begins the final section of his epistle, and molds it in the form of a prayer. He has upheld high standards (vs. 12–22), but recognizes that no man can reach them without divine aid; so his closing words direct his readers to the enabling power of God Himself. The title, “the very God of peace,” refers to the God whose outstanding quality is peacefulness, the God who is the source of all true peace (cf. Rom. 15:33; 16:20; 2 Cor. 13:11; Heb. 13:20, 21; cf. on Phil. 4:7). God ever seeks to restore peace between Himself and His rebellious subjects (see on 2 Cor. 5:18, 19).

Sanctify. Gr. hagiazoµ (see on Matt. 6:9; John 17:17; 1 Cor. 7:14).

Wholly. Gr. holoteleµs, “perfect,” “compete in all respects,” from holos, “whole,” and teµlos, “end.” Luther renders holoteleµs “through and through.” True sanctification involves the whole being: it is not really possible to be partially sanctified, in the sense of withholding certain areas of the life from being made holy. Every department of life must be submitted to the purifying power of God’s Spirit.

Whole. Gr.holokleµros, “complete in all its parts,” “complete,” “entire,” from holos, “whole,” kleµros, “lot,” or “part.” The adjective may apply to each of the nouns that follow—“spirit,” “soul,” and “body”; or it may be construed with the verb “to preserve,” with the sense of “preserve in entirely.”

Spirit and soul and body. Paul is not giving a study on the nature of man, but is making sure that no part of his convert’s lives is left untouched by God’s sanctifying power. Generally the Bible seems to speak of a twofold division in man, either body and soul, or body and spirit (see on Matt. 10:28; Rom. 8:10; 1 Cor. 5:3; 7:34). In Thessalonians these ideas are combined to emphasize that no part of man is to be excluded from the influence of sanctification. It is possible to see special significance in the divisions that Paul makes. By “spirit” (pneuma, see on Luke 8:55) may be understood the higher principle of intelligence and thought with which man is endowed, and with which God can communicate by His Spirit (see on Rom. 8:16). It is by the renewing of the mind through the action of the Holy Spirit that the individual is transformed into Christ’s likeness (see Rom. 12:1, 2).

By “soul” (psucheµ see on Matt. 10:28), when distinguished from spirit, may be understood that part of a man’s nature that finds expression through the instincts, emotions, and desires. This part of one’s nature can be sanctified, too. When, through the working of the Holy Spirit, the mind is brought into conformity with God’s mind, and sanctified reason bears sway over the lower nature, the impulses, which would otherwise be contrary to God, become subject to His will. Thus the humble Christian may reach such a height of sanctification that when obeying God he is really carrying out his own impulses. He delights to do God’s will. He has God’s law in his heart (see Ps. 40:8; Heb. 8:10; cf. COL 312; DA 668).

The meaning of “body” (soµma) seems evident. It is the corporeal frame—flesh and blood and bones—which is controlled by either the higher or the lower nature. When the sanctified mind is in control, the body is not abused. Health flourishes. The body becomes a fit instrument through which the active Christian can serve his Master. Sanctification that does not include the body is not complete. Our bodies are God’s temples. We should ever seek to keep them holy and glorify God in them (1 Cor. 6:19, 20).

Preserved. Gr. teµreoµ, generally, “to keep,” but here and in Jude 1 translated “to preserve.”

Blameless. Gr. amemptoµs (see on Phil. 2:15; 1 Thess. 2:10; 3:13). The one who is sanctified will be kept by God and presented faultless in the great day of the Lord’s coming (cf. on Jude 24).

Unto. Or, “at,” that is, at the time of the coming.

Coming. Gr. parousia (see on chs. 3:13; 4:15).

Lord Jesus Christ. For comment on the Saviour’s names see on Matt. 1:1; Phil. 2:5.

24. Faithful. Compare 1 Cor. 1:9; 10:13; 2 Thess. 3:3; 2 Tim. 2:13; Heb. 10:23.

He that calleth. Or, “he who is calling.” see on Rom. 8:30. God’s calling of the individual is the first in a series of divine operations that terminate in glorification.

Will do it. That is, He will do the sanctifying and the keeping (v. 23). There is no failing with the Almighty.

25. Pray for us. Paul constantly prays for his converts (chs. 1:2, 3; 5:23). He now pleads for their prayers on behalf of himself and his companions (cf. Rom. 15:30; 2 Cor. 1:11; Eph. 6:18, 19; Col. 4:3). There is no selfishness in this request, for his ambitions concern only the free course of the gospel message which he was called to proclaim (2 Thess. 3:1). Ministers and laymen need one another’s prayers, and both should pray that nothing be allowed to hinder the advance of the gospel message to the ends of the earth (5T 718).

26. Greet. Gr. aspazomai, “to salute,” “to greet” (Matt. 5:47; Mark 9:15; Rom. 16:3, 6; etc.).

All the brethren. Some of the members were weak, but Paul, from the depth of his brotherly love, wishes all to be included in his greeting.

Holy kiss. In the East, especially, the kiss was a common mode of expressing love and friendship in greeting (see Luke 7:45; Acts 20:37). The “holy kiss,” or “kiss of charity” (1 Peter 5:14), was a symbol of Christian affection. It seems to have become a custom with early Christians to exchange this greeting at the time of the Lord’s Supper (Justin Martyr First Apology 65). Later writings indicate that it was not the custom to give this “holy kiss” to one of the opposite sex (Apostolic Constitutions ii. 57; viii. 11).

27. I charge. Gr. horkizoµ, “to adjure,” as in Mark 5:7; Acts 19:13. The use of such a strong word (cf. Deut. 6:13) may imply that some of the Thessalonian leaders were unwilling to have the epistle read to all the believers, or that some of the members were unwilling to listen (cf. 2 Thess. 3:14).

By the Lord. Paul was bringing not only personal but religious pressure to bear on those who first received the epistle. He implies that his epistle contains an inspired message that is urgently needed by all the Thessalonian believers.

Be read. That is, publicly, before the assembled Christians (cf. on Col. 4:16).

Holy. Textual evidence favors (cf. p. 10) the omission of this word.

28. The grace of our Lord. A similar salutation appears in all Paul’s epistles (cf. Rom. 16:20, 24; 1 Cor. 16:23). The fullest form of benediction is given in 2 Cor. 13:14. The apostle’s Christology shines forth throughout the epistle. At the beginning (1 Thess. 1:1) and at the end he invokes the grace of our Lord Jesus Christ upon the believers.

Amen. Textual evidence may be cited (cf. p. 10) for the omission of this word.

The postscript following v. 28 appears in no early manuscript. It was a later editorial addition and not part of the original inspired account. Historical evidence favors Corinth as the city from which Paul wrote this epistle (see pp. 224, 225).

Ellen G. White comments

1–6AA 260

2     CM 127; 6T 166; 9T 135, 216

2, 3 FE 335, 354

2–5GC 38, 371

3     AA 220, 535; COL 411; DA 635; Ev 26; PP 104, 167; TM 233, 407; 4T 309; 5T 99, 187, 211, 233, 715; 8T 250

3–55T 10

4     ChS 41; 5T 216, 276; 6T 129; 9T 135

4, 5 GC 315

4–6DA 235

5     1T 404; 2T 441, 488; 3T 199

5, 6 4T 580

6     ChS 41; 5T 160, 409; 6T 410; 9T 135

8–10AA 260

12, 13  AA 261

13   2T 163

14   5T 489

14–24AA 263

15   8T 130

16–18GC 477

17   CH 423; GW 254, 258; MH 510; SC 98; TM 511; 2T 242, 397, 635; 6T 471; 7T 42

17, 18  5T 317

18   MH 255

19   CSW 28; 3T 428

22   AH 332; CH 591; Ev 680; EW 117; GW 129; MH 486, 491; MM 143, 218; TM 223; 1T 336, 353, 381, 490; 2T 248, 304, 306, 455, 457, 458, 615; 3T 239; 4T 364; 5T 138, 358, 367, 593; 6T 201

23   FE 144; GC 469, 473; ML 248; SL 7, 26; 3T 84, 570; 6T 475

24   1T 167; 2T 131

26        EW 117