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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle, having spoken in the end of the foregoing chapter concerning the resurrection, and the second coming of Christ, proceeds to speak concerning the uselessness of enquiring after the particular time of Christ's coming, which would be sudden and terrible to the wicked, but comfortable to the saints, ver. 1-5. He then exhorts them to the duties of watchfulness, sobriety, and the exercise of faith, love, and hope, as being suitable to their state, ver. 6-10. In the next words he exhorts them to several duties they owed to others, or to one another (ver. 11-15), afterwards to several other Christian duties of great importance (ver. 16-22), and then concludes this epistle, ver. 23-28.
Adam Clarke: Commentary on the Bible - 1831
The apostle continues to speak of Christ's coming to judgment, and the uncertainty of the time in which it shall take place, and the careless state of sinners, Th1 5:1-3. Shows the Thessalonians that they are children of the light; that they should watch and pray, and put on the armor of God, being called to obtain salvation by Christ, who died for them; that whether dead or alive, when the day of judgment comes, they may live for ever with him; and that they should comfort and edify each other with these considerations, Th1 5:4-11. He exhorts them to remember those who labor among them, and are over them in the Lord; and to esteem such highly for their work's sake, Th1 5:12, Th1 5:13. He charges them to warn, comfort, and support those who stood in need of such assistance, and to be patient and beneficent towards all, Th1 5:14, Th1 5:15. He points out their high spiritual privileges; warns them against neglecting or misimproving the gifts of the Spirit, and the means of grace, Th1 5:16-20. They are also exhorted to prove all things; to abstain from all evil; and to expect to be sanctified, through spirit, soul, and body, by him who has promised this, and who is faithful to his promises, Th1 5:21-24. Recommends himself and brethren to their prayers; shows them how they are to greet each other; charges them to read this epistle to all the brethren; and concludes with the usual apostolical benediction, Th1 5:25-28.
Albert Barnes: Notes on the Bible - 1834
5:0: This chapter consists of two parts:
I. The continuation of the subject of the coming of the Lord; Th1 5:1-11; and,
II. Various practical exhortations.
I. In the first part, the apostle states:
(1) that it was well understood by the Thessalonians that the coming of the Lord would be sudden, and at an unexpected moment, Th1 5:1-2;
(2) he refers to the effect of his coming on the wicked and the righteous, and says that it would be attended with the sudden and inevitable destruction of the former, Th1 5:3; but that the result of his coming would be far different on the righteous; Th1 5:4-11.
The prospect of his coming was fitted to make them watchful and sober, Th1 5:6-8; and his advent would be attended with their certain salvation; Th1 5:9.
II. In the second part of the chapter, he exhorts them to show proper respect for their spiritual teachers and rulers, Th1 5:12-13; to endeavor to restrain the unruly, to support the feeble, and to evince toward all the spirit of patience and forbearance, Th1 5:14; to manifest a meek and benevolent manner of life, Th1 5:15; to rejoice always, Th1 5:16; to pray constantly, Th1 5:17; to render thanks to God in every situation, Th1 5:18; to cherish the influences of the Holy Ghost on their souls, Th1 5:19; to show respect for all the divine prophetic communications, Th1 5:20; to consider and examine carefully everything submitted to them for belief; to adhere steadfastly to all that was good and true, Th1 5:21; and to avoid the very appearance of evil, Th1 5:22. The Epistle closes with a fervent prayer that God would sanctify them entirely; with an earnest entreaty that they would pray for him; with a command that the Epistle should be read to all the churches, and with the benediction; Th1 5:22-28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Th1 5:1, He proceeds in the former description of Christ's coming to judgment; Th1 5:16, and gives divers precepts; Th1 5:23, and so concludes the epistle.
1 Thessalonians 5:10
Geneva 1599
But (1) of the times and the (a) seasons, brethren, ye have no need that I write unto you.
(1) The day that God has appointed for this judgment we do not know. But this is sure, that it will come upon men when they are not expecting it.
(a) See (Acts 1:7).
John Gill
INTRODUCTION TO 1 THESSALONIANS 5
In this chapter the apostle discourses concerning the suddenness of Christ's coming, and the necessity of sobriety and watchfulness, and being on our guard with respect unto it, and then proceeds to exhort to several duties of religion, and closes the epistle with prayers for the saints, salutations of them, advice unto them, and with his usual benediction. Having spoken of the coming of Christ in the preceding chapter, the apostle signifies he had no need to write of the time and season of it; since it was a well known thing that it would be sudden, and at an unawares, like the coming of a thief in the night, and the travail of a woman with child, though certain and inevitable; and would bring sure destruction on wicked men, unthought of by them, Th1 5:1 but such was the state and condition of the saints, being not in the night of nature's darkness and unregeneracy, but enlightened by the spirit of God, that they were not ignorant of these things, nor liable to be surprised unawares hereby, Th1 5:4, however, in consideration of their being in the light, and not in darkness, it became them to behave accordingly, and not indulge themselves in sleep and sloth, but be watchful and sober, and on their guard, having on their spiritual armour, Th1 5:6 and the rather, since they were not appointed to the wrath they deserved, but to salvation by Christ; whose end in dying for them was, that they might live together with him, and therefore should exhort and comfort, and edify one another, Th1 5:9 and then follow various exhortations, some, which respect their ministers, their knowledge of them, love to them, and esteem for them, on account of their dignity, office, work, and usefulness, Th1 5:12 others, which concern themselves and one another, as church members, Th1 5:13 others, which regard also them that are without, Th1 5:14 and others which relate to joy and thanksgiving, to prayer and praise; to the gifts of the spirit, and the ministry of the word; and to a trial and examination of what is good, and an abiding by it, and an abstinence from all evil, and every appearance of it, Th1 5:16 and the whole is concluded with prayers for them, for their perfect sanctification, and entire preservation to the coming of Christ; which were put up in faith, grounded upon the faithfulness of God who had called them to grace and glory, Th1 5:23 and with a request to them to pray for him, and other ministers of the Gospel, and to salute all the brethren, Th1 5:25 and with a charge to read this letter to them all, Th1 5:27 and with his usual benediction, Th1 5:28.
John Wesley
But of the precise times when this shall be.
Robert Jamieson, A. R. Fausset and David Brown
THE SUDDENNESS OF CHRIST'S COMING A MOTIVE FOR WATCHFULNESS; VARIOUS PRECEPTS: PRAYER FOR THEIR BEING FOUND BLAMELESS, BODY, SOUL, AND SPIRIT, AT CHRIST'S COMING: CONCLUSION. (1Th. 5:1-28)
times--the general and indefinite term for chronological periods.
seasons--the opportune times (Dan 7:12; Acts 1:7). Time denotes quantity; season, quality. Seasons are parts of times.
ye have no need--those who watch do not need to be told when the hour will come, for they are always ready [BENGEL].
cometh--present: expressing its speedy and awful certainty.
5:15:1: Այլ վասն ժամուց եւ ժամանակաց ե՛ղբարք՝ չէ՛ ինչ պիտոյ գրել առ ձեզ.
1 Եղբայրնե՛ր, բայց ժամերի եւ ժամանակների մասին կարիք չկայ ձեզ գրելու,
5 Բայց այն ժամերուն ու ժամանակներուն համար, եղբա՛յրներ, պէտք չէ բան մը գրել ձեզի.
Այլ վասն ժամուց եւ ժամանակաց, եղբարք, չէ ինչ պիտոյ գրել առ ձեզ:

5:1: Այլ վասն ժամուց եւ ժամանակաց ե՛ղբարք՝ չէ՛ ինչ պիտոյ գրել առ ձեզ.
1 Եղբայրնե՛ր, բայց ժամերի եւ ժամանակների մասին կարիք չկայ ձեզ գրելու,
5 Բայց այն ժամերուն ու ժամանակներուն համար, եղբա՛յրներ, պէտք չէ բան մը գրել ձեզի.
zohrab-1805▾ eastern-1994▾ western am▾
5:11: О временах же и сроках нет нужды писать к вам, братия,
5:1  περὶ δὲ τῶν χρόνων καὶ τῶν καιρῶν, ἀδελφοί, οὐ χρείαν ἔχετε ὑμῖν γράφεσθαι,
5:1. Περὶ (About) δὲ (moreover) τῶν (of-the-ones) χρόνων (of-interims) καὶ (and) τῶν (of-the-ones) καιρῶν, (of-times," ἀδελφοί , ( Brethrened ,"οὐ (not) χρείαν (to-an-affording-of) ἔχετε (ye-hold) ὑμῖν (unto-ye) γράφεσθαι, (to-be-scribed,"
5:1. de temporibus autem et momentis fratres non indigetis ut scribamus vobisBut of the times and moments, brethren, you need not, that we should write to you:
1. But concerning the times and the seasons, brethren, ye have no need that aught be written unto you.
But of the times and the seasons, brethren, ye have no need that I write unto you:

1: О временах же и сроках нет нужды писать к вам, братия,
5:1  περὶ δὲ τῶν χρόνων καὶ τῶν καιρῶν, ἀδελφοί, οὐ χρείαν ἔχετε ὑμῖν γράφεσθαι,
5:1. de temporibus autem et momentis fratres non indigetis ut scribamus vobis
But of the times and moments, brethren, you need not, that we should write to you:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Устранив первое затруднение Ф-в Апостол переходит ко второму - вопросу о времени парусии. Сомневаясь в судьбе умерших до последней, и именно касательно их участия в блаженстве второго пришествия, Ф. с удвоенным нетерпением относились к факту замедления этого события, справедливо опасаясь, что и они могут оказаться среди "koimwmenwn". Ап., разъяснив первое затруднение, и сказав о том, что Господь придет, все же предупреждает Ф., что "день Господень (выражение из В. Завета; смотри у Иоиля II:31; Исаии II:12; Амоса V:18, где день Г. = день суда) придет, как тать ночью". Здесь описание дня Г. сильно напоминает слова Самого Г. Христа - Мф XXIV:43; Лк XII:39, а выражение akribwV, по-видимому, указывает на то, что учение Ап. "о временах и сроках" было основано на действительных словах Самого Господа, и было преподано со всею возможною обстоятельностью и подробностью (см. 2: Фес II:5). "Тогда внезапно постигнет их пагуба" - интересно здесь совпадение между словами Ап. Павла и Ев. Луки, которое вообще замечается между этими двумя писателями - сравни 1: Фес V:3: - Лк XXI:34, 36. Сравни также: 1Кор.XI:23-26: - Лк XXII:19-20; явление воскресшего Господа Петру 1Кор.XV:5: - Лк XXIV:34; "награда - пропитание" в 1Тим. V:18: - Лк X:7: и Мф X:10.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Coming of Christ.A. D. 51.
1 But of the times and the seasons, brethren, ye have no need that I write unto you. 2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. 3 For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. 4 But ye, brethren, are not in darkness, that that day should overtake you as a thief. 5 Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.

In these words observe,

I. The apostle tells the Thessalonians it was needless or useless to enquire about the particular time of Christ's coming: Of the times and seasons you need not that I write unto you, v. 1. The thing is certain that Christ will come, and there is a certain time appointed for his coming; but there was no need that the apostle should write about this, and therefore he had no revelation given him; nor should they or we enquire into this secret, which the Father has reserved in his own power. Of that day and hour knoweth no man. Christ himself did not reveal this while upon earth; it was not in his commission as the great prophet of the church: nor did he reveal this to his apostles; there was no need of this. There are times and seasons for us to do our work in: these it is our duty and interest to know and observe; but the time and season when we must give up our account we know not, nor is it needful that we should know them. Note, There are many things which our vain curiosity desires to know which there is no necessity at all of our knowing, nor would our knowledge of them do us good.

II. He tells them that the coming of Christ would be sudden, and a great surprise to most men, v. 2. And this is what they knew perfectly, or might know, because our Lord himself had so said: In such an hour as you think not, the Son of man cometh, Matt. xxiv. 44. So Mark xiii. 35, 36, Watch you therefore, for you know not when the master of the house cometh; lest, coming suddenly, he find you sleeping. And no doubt the apostle had told them, as of the coming of Christ, so also of his coming suddenly, which is the meaning of his coming as a thief in the night, Rev. xvi. 15. As the thief usually cometh in the dead time of the night, when he is least expected, such a surprise will the day of the Lord be; so sudden and surprising will be his appearance. The knowledge of this will be more useful than to know the exact time, because this should awaken us to stand upon our watch, that we may be ready whenever he cometh.

III. He tells them how terrible Christ's coming would be to the ungodly, v. 3. It will be to their destruction in that day of the Lord. The righteous God will bring ruin upon his and his people's enemies; and this their destruction, as it will be total and final, so, 1. It will be sudden. It will overtake them, and fall upon them, in the midst of their carnal security and jollity, when they say in their hearts, Peace and safety, when they dream of felicity and please themselves with vain amusements of their fancies or their senses, and think not of it,--as travail cometh upon a woman with child, at the set time indeed, but not perhaps just then expected, nor greatly feared. 2. It will be unavoidable destruction too: They shall not escape; they shall in no wise escape. There will be no means possible for them to avoid the terror nor the punishment of that day. There will be no place where the workers of iniquity shall be able to hide themselves, no shelter from the storm, nor shadow from the burning heat that shall consume the wicked.

IV. He tells them how comfortable this day will be to the righteous, v. 4, 5. Here observe, 1. Their character and privilege. They are not in darkness; they are the children of the light, &c. This was the happy condition of the Thessalonians as it is of all true Christians. They were not in a state of sin and ignorance as the heathen world. They were some time darkness, but were made light in the Lord. They were favoured with the divine revelation of things that are unseen and eternal, particularly concerning the coming of Christ, and the consequences thereof. They were the children of the day, for the day-star had risen upon them; yea, the Sun of righteousness had arisen on them with healing under his wings. They were no longer under the darkness of heathenism, nor under the shadows of the law, but under the gospel, which brings life and immortality to light. 2 Tim. i. 10. 2. Their great advantage on this account: that that day should not overtake them as a thief, v. 4. It was at least their own fault if they were surprised by that day. They had fair warning, and sufficient helps to provide against that day, and might hope to stand with comfort and confidence before the Son of man. This would be a time of refreshing to them from the presence of the Lord, who to those that look for him will appear without sin unto their salvation, and will come to them as a friend in the day, not as a thief in the night.
Adam Clarke: Commentary on the Bible - 1831
5:1: But of the times and the seasons - It is natural to suppose, after what he had said in the conclusion of the preceding chapter concerning the coming of Christ, the raising of the dead, and rendering those immortal who should then be found alive, without obliging them to pass through the empire of death, that the Thessalonians would feel an innocent curiosity to know, as the disciples did concerning the destruction of Jerusalem, when those things should take place, and what should be the signs of those times, and of the coming of the Son of man. And it is remarkable that the apostle answers, here, to these anticipated questions as our Lord did, in the above case, to the direct question of his disciples; and he seems to refer in these words, Of the times and the seasons ye have no need that I write unto you, for yourselves know that the day of the Lord cometh as a thief in the night, to what our Lord said, Mat 24:44; Mat 25:13; and the apostle takes it for granted that they were acquainted with our Lord's prediction on the subject: For you yourselves know perfectly that the day of the Lord so cometh as a thief in the night. It is very likely therefore, that the apostle, like our Lord, couples these two grand events-the destruction of Jerusalem and the final judgment. And it appears most probable that it is of the former event chiefly that he speaks here, as it was certainly of the latter that he treated in the conclusion of the preceding chapter. In the notes on Act 1:6, Act 1:7, it has already been shown that the χρονους η καιρους, times or seasons, (the very same terms which are used here), refer to the destruction of the Jewish commonwealth; and we may fairly presume that they have the same meaning in this place.
Albert Barnes: Notes on the Bible - 1834
5:1: But of the times and the seasons - See the notes, Act 1:7. The reference here is to the coming of the Lord Jesus, and to the various events connected with his advent; see the close of 1 Thes. 4.
Ye have no need that I write unto you - That is, they had received all the information on the particular point to which he refers, which it was necessary they should have. He seems to refer particularly to the suddenness of his coming. It is evident from this, as well as from other parts of this Epistle, that this had been, from some cause, a prominent topic which he had dwelt on when he was with them; see the notes on Th1 1:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: the times: Mat 24:3, Mat 24:36; Mar 13:30-32; Act 1:7
ye: Th1 4:9; Co2 9:1; Jde 1:3
1 Thessalonians 5:2
John Gill
But of the times and the seasons, brethren,.... Of the coming of Christ, his "appointed time" and "his day", as the Ethiopic version renders it; of the resurrection of the dead in Christ first, and of the rapture of all the saints in the clouds to meet the Lord in the air, things treated of in the preceding chapter: and which might excite a curiosity to know the times and seasons of them; as in what year they would come to pass; in what season of the year, whether winter or summer; in what month, and on what day of the month; and whether in the night season, or in the daytime; and in what hour, whether at midnight, cockcrowing, morning, or noonday: to repress which the apostle observes,
ye have no need that I write unto you; to write to them concerning the things themselves was necessary and useful, to stir up and encourage their faith, hope, and expectation of them; to allay their grief for departed friends, and to comfort one another under the various trials and exercises of life; but to write to them about the time of these things would be trifling and unnecessary, would be an idle speculation, and an indulging a vain curiosity; and, besides, was impracticable: for of that day and hour knows no man; the times and seasons the Father hath put in his own power; for these things are equally true of Christ's second coming, as of the kingdom of Christ coming with power and glory, and of the destruction of Jerusalem, Mt 24:36. The Vulgate Latin and Arabic versions read, "ye have no need that we write unto you"; the reason follows;
5:25:2: զի դուք ինքնի՛ն իսկ ստոյգ գիտէք, թէ օ՛ր Տեառն իբրեւ զգող գիշերի՝ այնպէս հասանէ[4597]։ [4597] Ոմանք. Ինքնին ստոյգ գիտէք զի օրն Տեառն իբրեւ զգող ՚ի գիշերի այնպէս հասանիցէ։
2 որովհետեւ դուք ինքներդ իսկ ստոյգ գիտէք, թէ Տիրոջ օրը այնպէս է հասնում, ինչպէս գողը՝ գիշերով:
2 Քանզի դուք աղէկ գիտէք թէ Տէրոջը օրը գիշերուան գողի պէս պիտի հասնի։
զի դուք ինքնին իսկ ստոյգ գիտէք, թէ օրն Տեառն իբրեւ զգող գիշերի` այնպէս հասանէ:

5:2: զի դուք ինքնի՛ն իսկ ստոյգ գիտէք, թէ օ՛ր Տեառն իբրեւ զգող գիշերի՝ այնպէս հասանէ[4597]։
[4597] Ոմանք. Ինքնին ստոյգ գիտէք զի օրն Տեառն իբրեւ զգող ՚ի գիշերի այնպէս հասանիցէ։
2 որովհետեւ դուք ինքներդ իսկ ստոյգ գիտէք, թէ Տիրոջ օրը այնպէս է հասնում, ինչպէս գողը՝ գիշերով:
2 Քանզի դուք աղէկ գիտէք թէ Տէրոջը օրը գիշերուան գողի պէս պիտի հասնի։
zohrab-1805▾ eastern-1994▾ western am▾
5:22: ибо сами вы достоверно знаете, что день Господень так придет, как тать ночью.
5:2  αὐτοὶ γὰρ ἀκριβῶς οἴδατε ὅτι ἡμέρα κυρίου ὡς κλέπτης ἐν νυκτὶ οὕτως ἔρχεται.
5:2. αὐτοὶ (them) γὰρ (therefore) ἀκριβῶς (unto-exacted) οἴδατε (ye-had-come-to-see) ὅτι (to-which-a-one) ἡμέρα (a-day) Κυρίου (of-Authority-belonged) ὡς (as) κλέπτης (a-stealer) ἐν (in) νυκτὶ (unto-a-night) οὕτως (unto-the-one-this) ἔρχεται . ( it-cometh )
5:2. ipsi enim diligenter scitis quia dies Domini sicut fur in nocte ita venietFor yourselves know perfectly that the day of the Lord shall so come as a thief in the night.
2. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.
For yourselves know perfectly that the day of the Lord so cometh as a thief in the night:

2: ибо сами вы достоверно знаете, что день Господень так придет, как тать ночью.
5:2  αὐτοὶ γὰρ ἀκριβῶς οἴδατε ὅτι ἡμέρα κυρίου ὡς κλέπτης ἐν νυκτὶ οὕτως ἔρχεται.
5:2. ipsi enim diligenter scitis quia dies Domini sicut fur in nocte ita veniet
For yourselves know perfectly that the day of the Lord shall so come as a thief in the night.
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Albert Barnes: Notes on the Bible - 1834
5:2: For yourselves know perfectly - That is, they had been fully taught this. There could be no doubt in their minds respecting it.
The day of the Lord so cometh - Of the Lord Jesus - for so the word "Lord" in the New Testament commonly means; see the notes, Act 1:24. The "day of the Lord" means that day in which he will be manifested, or in which he will be the prominent object in view of the assembled universe.
As a thief in the night - Suddenly and unexpectedly, as a robber breaks into a dwelling. A thief comes without giving any warning, or any indications of his approach. He not only gives none, but he is careful that none shall be given. It is a point with him that, if possible, the man whose house he is about to rob shall have no means of ascertaining his approach until he comes suddenly upon him; compare Mat 24:37-43 notes; Luk 12:39-40 notes. In this way the Lord Jesus will return to judgment; and this proves that all the attempts to determine the day, the year, or the century when he will come, must be fallacious. He intends that his coming to this world shall be sudden and unexpected, "like that of a thief in the night;" that there shall be no such indications of his approach that it shall not be sudden and unexpected; and that no warning of it shall be given so that people may know the time of his appearing. If this be not the point of the comparison in expressions like this, what is it? Is there anything else in which his coming will resemble that of a thief? And if this be the true point of comparison, how can it be true that people can ascertain when that is to occur? Assuredly, if they can, his coming will not be like that of a thief; comp. notes on Act 1:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: know: Jer 23:20
the day: Mat 24:42-44, Mat 25:13; Mar 13:34, Mar 13:35; Luk 12:39, Luk 12:40; Pe2 3:10; Rev 3:3; Rev 16:15
1 Thessalonians 5:3
John Gill
For yourselves know perfectly,.... With great exactness and accuracy, with great clearness and perspicuity, as a certain truth, which was made plain and evident to them, and about which there could be no question; and which perfect knowledge they had, either from the words of Christ, Mt 24:42, or from the ministration of the apostle and his fellow labourers, when among them:
that the day of the Lord; of the Lord Jesus, when he will show himself to be King of kings, and Lord of lords, and the Judge of the whole earth; and which is sometimes styled the day of the Son of man, and the day of God, for Christ will appear then most gloriously, both in his divine and human nature; the day of redemption, that is, of the body from the grave, and from corruption and mortality; and the last day in which will be the resurrection of the dead, and the day of judgment, in which Christ will come to judge the quick and dead: and which
so cometh as a thief in the night; at an unawares, and the Lord himself in that day will so come, Rev_ 3:3 respect is had not to the character of the thief, nor to the end of his coming; but to the manner of it, in the dark, indiscernibly, suddenly, and when not thought of and looked for; and such will be the coming of Christ, it will be sudden, and unknown before hand, and when least thought of and expected: and since the Thessalonians knew this full well, it was needless for the apostle to write about the time and season of it; which they were sensible of, could no more be known and fixed, than the coming of a thief into anyone of their houses.
John Wesley
For this in general ye do know; and ye can and need know no more.
Robert Jamieson, A. R. Fausset and David Brown
as a thief in the night--The apostles in this image follow the parable of their Lord, expressing how the Lord's coming shall take men by surprise (Mt 24:43; 2Pet 3:10). "The night is wherever there is quiet unconcern" [BENGEL]. "At midnight" (perhaps figurative: to some parts of the earth it will be literal night), Mt 25:6. The thief not only gives no notice of his approach but takes all precaution to prevent the household knowing of it. So the Lord (Rev_ 16:15). Signs will precede the coming, to confirm the patient hope of the watchful believer; but the coming itself shall be sudden at last (Mt 24:32-36; Lk 21:25-32, Lk 21:35).
5:35:3: Յորժամ ասիցեն թէ խաղաղութիւն եւ շինութիւն է, յայնժամ յանկարծակի հասցէ նոցա սատակումն՝ որպէս եւ ե՛րկն յղւոյ, եւ մի՛ ապրեսցեն[4598]։ [4598] Ոմանք. Հասանէ նոցա սատակումն, որպէս երկն յղ՛՛։
3 Երբ ասեն, թէ՝ խաղաղութիւն եւ ապահովութիւն է, այն ժամանակ յանկարծակի կը հասնի նրանց կործանումը, ինչպէս լինում է յղի կնոջ երկունքը. եւ նրանք չեն փրկուելու:
3 Երբ ըսելու ըլլան թէ խաղաղութիւն ու ապահովութիւն է, այն ատեն կորուստը յանկարծակի անոնց վրայ պիտի հասնի յղիին երկունքին պէս ու պիտի չազատին։
Յորժամ ասիցեն թէ խաղաղութիւն եւ շինութիւն է, յայնժամ յանկարծակի հասցէ նոցա սատակումն, որպէս երկն յղւոյ, եւ մի՛ ապրեսցեն:

5:3: Յորժամ ասիցեն թէ խաղաղութիւն եւ շինութիւն է, յայնժամ յանկարծակի հասցէ նոցա սատակումն՝ որպէս եւ ե՛րկն յղւոյ, եւ մի՛ ապրեսցեն[4598]։
[4598] Ոմանք. Հասանէ նոցա սատակումն, որպէս երկն յղ՛՛։
3 Երբ ասեն, թէ՝ խաղաղութիւն եւ ապահովութիւն է, այն ժամանակ յանկարծակի կը հասնի նրանց կործանումը, ինչպէս լինում է յղի կնոջ երկունքը. եւ նրանք չեն փրկուելու:
3 Երբ ըսելու ըլլան թէ խաղաղութիւն ու ապահովութիւն է, այն ատեն կորուստը յանկարծակի անոնց վրայ պիտի հասնի յղիին երկունքին պէս ու պիտի չազատին։
zohrab-1805▾ eastern-1994▾ western am▾
5:33: Ибо, когда будут говорить: 'мир и безопасность', тогда внезапно постигнет их пагуба, подобно как мука родами [постигает] имеющую во чреве, и не избегнут.
5:3  ὅταν λέγωσιν, εἰρήνη καὶ ἀσφάλεια, τότε αἰφνίδιος αὐτοῖς ἐφίσταται ὄλεθρος ὥσπερ ἡ ὠδὶν τῇ ἐν γαστρὶ ἐχούσῃ, καὶ οὐ μὴ ἐκφύγωσιν.
5:3. ὅταν (Which-also-ever) λέγωσιν (they-might-forth,"Εἰρήνη (A-peace) καὶ (and) ἀσφάλεια, (an-un-failing-of,"τότε (to-the-one-which-also) αἰφνίδιος (un-manifest-belonged) αὐτοῖς (unto-them) ἐπίσταται ( it-standeth-upon ,"ὄλεθρος (a-destruction,"ὥσπερ (as-very) ἡ (the-one) ὠδὶν (a-pang) τῇ (unto-the-one) ἐν (in) γαστρὶ (unto-a-stomach) ἐχούσῃ, (unto-holding,"καὶ (and) οὐ (not) μὴ (lest) ἐκφύγωσιν. (they-might-have-had-fled-out)
5:3. cum enim dixerint pax et securitas tunc repentinus eis superveniet interitus sicut dolor in utero habenti et non effugientFor when they shall say: Peace and security; then shall sudden destruction come upon them, as the pains upon her that is with child, and they shall not escape.
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.
For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape:

3: Ибо, когда будут говорить: 'мир и безопасность', тогда внезапно постигнет их пагуба, подобно как мука родами [постигает] имеющую во чреве, и не избегнут.
5:3  ὅταν λέγωσιν, εἰρήνη καὶ ἀσφάλεια, τότε αἰφνίδιος αὐτοῖς ἐφίσταται ὄλεθρος ὥσπερ ἡ ὠδὶν τῇ ἐν γαστρὶ ἐχούσῃ, καὶ οὐ μὴ ἐκφύγωσιν.
5:3. cum enim dixerint pax et securitas tunc repentinus eis superveniet interitus sicut dolor in utero habenti et non effugient
For when they shall say: Peace and security; then shall sudden destruction come upon them, as the pains upon her that is with child, and they shall not escape.
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Adam Clarke: Commentary on the Bible - 1831
5:3: For when they shall say, Peace and safety - This points out, very particularly, the state of the Jewish people when the Romans came against them; and so fully persuaded were they that God would not deliver the city and temple to their enemies, that they refused every overture that was made to them.
Sudden destruction - In the storming of their city and the burning of their temple, and the massacre of several hundreds of thousands of themselves; the rest being sold for slaves, and the whole of them dispersed over the face of the earth.
As travail upon a woman - This figure is perfectly consistent with what the apostle had said before, viz.: that the times and seasons were not known: though the thing itself was expected, our Lord having predicted it in the most positive manner. So, a woman with child knows that, if she be spared, she will have a bearing time; but the week, the day, the hour, she cannot tell. In a great majority of cases the time is accelerated or retarded much before or beyond the time that the woman expected; so, with respect to the Jews, neither the day, week, month, nor year was known. All that was specifically known was this: their destruction was coming, and it should be sudden, and they should not escape.
Albert Barnes: Notes on the Bible - 1834
5:3: For when they shall say, Peace and safety - That is, when the wicked shall say this, for the apostle here refers only to those on whom "sudden destruction" will come; compare Mat 24:36-42 notes; Pe2 3:3-4 notes. It is clear from this:
(1) that when the Lord Jesus shall come the world will not all be converted. There will be some to be "destroyed." How large this proportion will be, it is impossible now to ascertain. This supposition, however, is not inconsistent with the belief that there will be a general pRev_alence of the gospel before that period.
(2) the impenitent and wicked world will be sunk in carnal security when he comes. They will regard themselves as safe. They will see no danger. They will give no heed to warning. They will be unprepared for his advent. So it has always been. it seems to be a universal truth in regard to all the visitations of God to wicked people for punishment, that he comes upon them at a time when they are not expecting him, and that they have no faith in the predictions of his advent. So it was in the time of the flood; in the destruction of Sodom Gomorrah, and Jerusalem; in the overthrow of Babylon: so it is when the sinner dies, and so it will be when the Lord Jesus shall return to judge the world. One of the most remarkable facts about the history of man is, that he takes no warning from his Maker; he never changes his plans, or feels any emotion, because his Creator "thunders damnation along his path," and threatens to destroy him in hell.
Sudden destruction - Destruction that was unforeseen (αἰφνίδιος aiphnidios) or unexpected. The word here rendered "sudden," occurs nowhere else in the New Testament, except in Luk 21:34, "Lest that day come upon you unawares." The word rendered "destruction" - ὄλεθρος olethros - occurs in the New Testament only here and in Co1 5:5; Th2 1:9; Ti1 6:9, in all of which places it is correctly translated destruction. The word destruction is familiar to us. It means, properly, demolition; pulling down; the annihilation of the form of anything, or that form of parts which constitutes it what it is; as the destruction of grass by eating; of a forest by cutting down the trees; of life by murder; of the soul by consigning it to misery. It does not necessarily mean annihilation - for a house or city is not annihilated which is pulled down or burnt; a forest is not annihilated which is cut down; and a man is not annihilated whose character and happiness are destroyed. In regard to the destruction here referred to, we may remark:
(1) it will be after the return of the Lord Jesus to judgment; and hence it is not true that the wicked experience all the punishment which they ever will in the present life;
(2) that it seems fairly implied that the destruction which they will then suffer will not be annihilation, but will be connected with conscious existence; and,
(3) that they will then be cut off from life and hope and salvation.
How can the solemn affirmation that they will be "destroyed suddenly," be consistent with the belief that all people will be saved? Is it the same thing to be destroyed and to be saved? Does the Lord Jesus, when he speaks of the salvation of his people, say that he comes to destroy them?
As travail upon a woman with child - This expression is sometimes used to denote great consternation, as in Psa 48:6; Jer 6:24; Mic 4:9-10; great pain, as Isa 53:11; Jer 4:31; Joh 16:21; or the suddenness with which anything occurs; Jer 13:21. It seems here to be used to denote two things; first, that the coming of the Lord to a wicked world will be sudden; and, secondly, that it will be an event of the most distressing and overwhelming nature.
And they shall not escape - That is, the destruction, or punishment. They calculated on impunity, but now the time will have come when none of these refuges will avail them, and no rocks will cover them from the "wrath to come."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: Peace: Deu 29:19; Jdg 18:27, Jdg 18:28; Psa 10:11-13; Isa 21:4, Isa 56:12; Dan 5:3-6; Nah 1:10; Mat 24:37-39; Luk 17:26-30, Luk 21:34, Luk 21:35
then: Exo 15:9, Exo 15:10; Jos 8:20-22; Jdg 20:41, Jdg 20:42; Ch2 32:19-21; Psa 73:18-20; Pro 29:1; Isa 30:13; Luk 17:27-29, Luk 21:34, Luk 21:35; Act 12:22, Act 12:23, Act 13:41; Th2 1:9; Pe2 2:4; Rev 18:7, Rev 18:8
as: Psa 48:6; Isa 43:6-9, Isa 21:3; Jer 4:31, Jer 6:24, Jer 13:21, Jer 22:23; Hos 13:13; Mic 4:9, Mic 4:10
and they: Mat 23:33; Heb 2:3, Heb 12:23
1 Thessalonians 5:4
John Gill
For when they shall say,.... Or men shall say, that is, wicked and ungodly men, persons in a state of unregeneracy:
peace and safety; when they shall sing a requiem, to themselves, promise themselves much ease and peace for years to come, and imagine their persons and property to be very secure from enemies and oppressors, and shall flatter themselves with much and long temporal happiness:
then sudden destruction cometh upon them; as on the men of the old world in the times of Noah, and on the inhabitants of Sodom and Gomorrah in the days of Lot; for as these, will be the days of the Son of man, as at the time of the destruction of Jerusalem, so at the last day; see Lk 17:26 and as was the destruction of literal Babylon, so of Babylon in a mystical sense, or antichrist and his followers: and which will be
as travail upon a woman with child; whose anguish and pains are very sharp, the cause of which is within herself, and which come suddenly upon her, and are unavoidable; and so the metaphor expresses the sharpness and severity of the destruction of the wicked, thus the calamities on the Jewish nation are expressed by a word which signifies the sorrows, pangs, and birth throes of a woman in travail, Mt 24:8, and likewise that the cause of it is from themselves, their own sins and transgressions; and also the suddenness of it, which will come upon them in the midst of all their mirth, jollity, and security; and moreover, the inevitableness of it, it will certainly come at the full and appointed time, though that is not known:
and they shall not escape; the righteous judgment of God, the wrath of the Lamb, or falling into his hands; to escape is impossible, rocks, hills, and mountains will not cover and hide them; before the judgment seat of Christ they must stand, and into everlasting punishment must they go.
John Wesley
When they - The men of the world say.
Robert Jamieson, A. R. Fausset and David Brown
they--the men of the world. Th1 5:5-6; Th1 4:13, "others," all the rest of the world save Christians.
Peace-- (Judg 18:7, Judg 18:9, Judg 18:27-28; Jer 6:14; Ezek 13:10).
then--at the very moment when they least expect it. Compare the case of Belshazzar, Dan 5:1-6, Dan 5:9, Dan 5:26-28; Herod, Acts 12:21-23.
sudden--"unawares" (Lk 21:34).
as travail--"As the labor pang" comes in an instant on the woman when otherwise engaged (Ps 48:6; Is 13:8).
shall not escape--Greek, "shall not at all escape." Another awful feature of their ruin: there shall be then no possibility of shunning it however they desire it (Amos 9:2-3; Rev_ 6:15-16).
5:45:4: Այլ դուք ե՛ղբարք՝ ո՛չ էք ՚ի խաւարի, թէ օրն ձեր իբրեւ զգող ՚ի վերայ հասանիցէ[4599]. [4599] Ոմանք. Եթէ օրն ձեր իբրեւ զգող հասանէ ՚ի վերայ։
4 Իսկ դուք, եղբայրնե՛ր, խաւարի մէջ չէք, որ այն օրը ձեր վրայ հասնի՝ ինչպէս գողը.
4 Բայց դո՛ւք, եղբայրներ, խաւարի մէջ չէք, որ այն օրը գողի մը պէս ձեր վրայ հասնի։
Այլ դուք, եղբարք, ոչ էք ի խաւարի թէ օրն ձեր իբրեւ զգող ի վերայ հասանիցէ:

5:4: Այլ դուք ե՛ղբարք՝ ո՛չ էք ՚ի խաւարի, թէ օրն ձեր իբրեւ զգող ՚ի վերայ հասանիցէ[4599].
[4599] Ոմանք. Եթէ օրն ձեր իբրեւ զգող հասանէ ՚ի վերայ։
4 Իսկ դուք, եղբայրնե՛ր, խաւարի մէջ չէք, որ այն օրը ձեր վրայ հասնի՝ ինչպէս գողը.
4 Բայց դո՛ւք, եղբայրներ, խաւարի մէջ չէք, որ այն օրը գողի մը պէս ձեր վրայ հասնի։
zohrab-1805▾ eastern-1994▾ western am▾
5:44: Но вы, братия, не во тьме, чтобы день застал вас, как тать.
5:4  ὑμεῖς δέ, ἀδελφοί, οὐκ ἐστὲ ἐν σκότει, ἵνα ἡ ἡμέρα ὑμᾶς ὡς κλέπτης καταλάβῃ,
5:4. ὑμεῖς (Ye) δέ, (moreover," ἀδελφοί , ( Brethrened ,"οὐκ (not) ἐστὲ (ye-be) ἐν (in) σκότει, (unto-an-obscurity,"ἵνα (so) ἡ (the-one) ἡμέρα (a-day) ὑμᾶς (to-ye) ὡς (as) κλέπτας (to-stealers) καταλάβῃ, (it-might-have-had-taken-down,"
5:4. vos autem fratres non estis in tenebris ut vos dies ille tamquam fur conprehendatBut you, brethren, are not in darkness, that the day should overtake you as a thief.
4. But ye, brethren, are not in darkness, that that day should overtake you as a thief:
But ye, brethren, are not in darkness, that that day should overtake you as a thief:

4: Но вы, братия, не во тьме, чтобы день застал вас, как тать.
5:4  ὑμεῖς δέ, ἀδελφοί, οὐκ ἐστὲ ἐν σκότει, ἵνα ἡ ἡμέρα ὑμᾶς ὡς κλέπτης καταλάβῃ,
5:4. vos autem fratres non estis in tenebris ut vos dies ille tamquam fur conprehendat
But you, brethren, are not in darkness, that the day should overtake you as a thief.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-11: Но раз день Господень придет как тать, необходимо всегда бодрствовать, чтобы не быть застигнутыми врасплох. В 4: ст. чтение klepthV лучше, чем kleptaV (A и B), ибо первое лучшее всего оттеняет внезапность наступления дня Господня на подобие непредусмотренного прихода вора. Вся же сила стиха заключается в словах ouk este en skotei. "Вы не во тьме нравственной, - как бы так говорит Ап. Павел, - чтобы день Г. застал вас неподготовленными. Вы сыны света - вы были некогда тьма, теперь вы свет во Христе. Вы не только просвещены, но вы все время и движетесь в сфере дня. Но если вы живете во свете, вы должны бодрствовать и трезвиться, а не спать духовно, как язычники и иудеи". Фигуральное выражение "свет" в приложении ко Христу широко использовано св. Иоанном Богословом - Ев. VIII:12; IX:5-6. Первый долг христианина - бодрствование: но оно должно сопровождаться и "трезвлением" - не только умственною пробужденностью, но и нравственною самособранностью, которая делает бодрствующего готовым к великому событию - парусии.
Adam Clarke: Commentary on the Bible - 1831
5:4: But ye, brethren, are not in darkness - Probably St. Paul refers to a notion that was very prevalent among the Jews, viz.: that God would judge the Gentiles in the night time, when utterly secure and careless; but he would judge the Jews in the day time, when employed in reading and performing the words of the law. The words in Midrash Tehillim, on Psa 9:8, are the following: When the holy blessed God shall judge the Gentiles, it shall be in the night season, in which they shall be asleep in their transgressions; but when he shall judge the Israelites, it shall be in the day time, when they are occupied in the study of the law. This maxim the apostle appears to have in view in the 4th, 5th, 6th, 7th, and 8th verses. (Th1 5:4-8)
Albert Barnes: Notes on the Bible - 1834
5:4: But ye, brethren, are not in darkness, that that day should overtake you as a thief - The allusion here is to the manner in which a thief or robber accomplishes his purpose. He comes in the night, when people are asleep. So, says the apostle, the Lord will come to the wicked. They are like those who are asleep when the thief comes upon them. But it is not so with Christians. They are, in relation to the coming of the day of the Lord, as people are who are awake when the robber comes. They could see his approach, and could prepare for it, so that it would not take them by surprise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: are: Rom 13:11-13; Col 1:13; Pe1 2:9, Pe1 2:10; Jo1 2:8
overtake: Deu 19:6, Deu 28:15, Deu 28:45; Jer 42:16; Hos 10:9; Zac 1:6
1 Thessalonians 5:5
Geneva 1599
(2) But ye, brethren, are not in darkness, that that day should overtake you as a thief.
(2) Returning to exhortations, he warns us who are enlightened with the knowledge of God, that it is our duty not to live securely in pleasures, lest we be suddenly taken in a dead sleep in pleasures. But contrary to this we are to have an eye to the Lord, and not allow ourselves to be oppressed with the cares of this world, for pleasures are fitting for the darkness of the night, and having an eye to the Lord is fitting for the light.
John Gill
But ye, brethren, are not in darkness,.... In a state of unregeneracy, which is a state of darkness, blindness, and ignorance, and which is the condition of all men by nature; they are born in darkness, and are brought up in it, and willingly, walk in it; they are covered with it, as the earth was covered with darkness in its first creation; and dwell in it, as the Egyptians did for some days, in thick darkness, darkness which might be felt; their understandings are darkened with respect to the true knowledge of God, the nature of sin, the way of salvation by Christ, the work of the spirit of God upon the soul, and the necessity of it, the Scriptures of truth, and the mysteries of the Gospel; and which is the case of God's elect themselves, while unregenerate: but now these persons were called out of darkness, turned from it, and delivered from the power of it; and therefore knew that the day of the Lord comes as above described, by the metaphors of a thief in the night, and a woman with child, and needed not to be informed about that matter: or
that that day should overtake you as a thief; or seize and lay hold upon you as a thief who comes in the dark, and lays hold upon a person suddenly; but these saints were not in the dark, but in the light, and so could see when the day of the Lord came; and would not be surprised with it, as a man is seized with terror and fright, when laid hold on by a thief; since they would be, or at least should be on their watch, and be looking out for, and hasting to the coming of the day of God.
John Wesley
Ye are not in darkness - Sleeping secure in sin.
Robert Jamieson, A. R. Fausset and David Brown
not in darkness--not in darkness of understanding (that is, spiritual ignorance) or of the moral nature (that is, a state of sin), Eph 4:18.
that--Greek, "in order that"; with God results are all purposed.
that day--Greek, "THE day"; the day of the Lord (Heb 10:25, "the day"), in contrast to "darkness."
overtake--unexpectedly (compare Jn 12:35).
as a thief--The two oldest manuscripts read, "as (the daylight overtakes) thieves" (Job 24:17). Old manuscripts and Vulgate read as English Version.
5:55:5: զի ամենեքին դուք որդիք լուսո՛յ էք, եւ որդիք տունջեան. չե՛մք գիշերոյ՝ չե՛մք խաւարի[4600]. [4600] Ոմանք. Չեմ գիշերւոյ։
5 որովհետեւ դուք բոլորդ լուսոյ որդիներ էք եւ ցերեկուայ որդիներ: Գիշերինը չենք, խաւարինը չենք:
5 Վասն զի դուք ամէնքդ լուսոյ որդիներ էք ու ցորեկուան որդիներ։
զի ամենեքին դուք որդիք լուսոյ էք եւ որդիք տուընջեան. չեմք գիշերոյ, չեմք խաւարի:

5:5: զի ամենեքին դուք որդիք լուսո՛յ էք, եւ որդիք տունջեան. չե՛մք գիշերոյ՝ չե՛մք խաւարի[4600].
[4600] Ոմանք. Չեմ գիշերւոյ։
5 որովհետեւ դուք բոլորդ լուսոյ որդիներ էք եւ ցերեկուայ որդիներ: Գիշերինը չենք, խաւարինը չենք:
5 Վասն զի դուք ամէնքդ լուսոյ որդիներ էք ու ցորեկուան որդիներ։
zohrab-1805▾ eastern-1994▾ western am▾
5:55: Ибо все вы--сыны света и сыны дня: мы--не [сыны] ночи, ни тьмы.
5:5  πάντες γὰρ ὑμεῖς υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας. οὐκ ἐσμὲν νυκτὸς οὐδὲ σκότους·
5:5. πάντες ( all ) γὰρ (therefore) ὑμεῖς (ye) υἱοὶ (sons) φωτός (of-a-light) ἐστε (ye-be) καὶ (and) υἱοὶ (sons) ἡμέρας. (of-a-day) Οὐκ (Not) ἐσμὲν (we-be) νυκτὸς (of-a-night) οὐδὲ (not-moreover) σκότους: (of-an-obscurity)
5:5. omnes enim vos filii lucis estis et filii diei non sumus noctis neque tenebrarumFor all you are the children of light and children of the day: we are not of the night nor of darkness.
5. for ye are all sons of light, and sons of the day: we are not of the night, nor of darkness;
Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness:

5: Ибо все вы--сыны света и сыны дня: мы--не [сыны] ночи, ни тьмы.
5:5  πάντες γὰρ ὑμεῖς υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας. οὐκ ἐσμὲν νυκτὸς οὐδὲ σκότους·
5:5. omnes enim vos filii lucis estis et filii diei non sumus noctis neque tenebrarum
For all you are the children of light and children of the day: we are not of the night nor of darkness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:5: Ye are all the children of light - Ye are children of God, and enjoy both his light and life. Ye are Christians - ye belong to him who has brought life and immortality to light by his Gospel. This dispensation, under which ye are, has illustrated all the preceding dispensations; in its light all is become luminous; and ye, who walked formerly in heathen ignorance, or in the darkness of Jewish prejudices, are now light in the Lord, because ye have believed in him who is the light to lighten the Gentiles, and the glory and splendor of his people Israel.
We are not of the night, nor of darkness - Our actions are such as we are not afraid to expose to the fullest and clearest light. Sinners hate the light; they are enemies to knowledge; they love darkness; they will not receive instructions; and their deeds are such as cannot bear the light.
Albert Barnes: Notes on the Bible - 1834
5:5: Ye are all the children of light - All who are Christians. The phrase" children of light" is a Hebraism, meaning that they were the enlightened children of God.
And the children of the day - Who live as if light always shone round about them. The meaning is, that in reference to the coming of the Lord they are as people would be in reference to the coming of a thief, if there were no night and no necessity of slumber. They would always be wakeful and active, and it would be impossible to come upon them by surprise. Christians are always to be wakeful and vigilant; they are so to expect the coming of the Redeemer, that he will not find them off their guard, and will not come upon them by surprise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: Luk 16:8; Joh 12:36; Act 26:18; Eph 5:8
1 Thessalonians 5:6
John Gill
Ye are all children of light,.... Or enlightened persons, whose understandings were enlightened by the spirit of God, to see their lost state by nature, the exceeding sinfulness of sin, the insufficiency of their righteousness to justify them before God, the fulness, suitableness, and excellency of Christ's righteousness, the way of salvation by Christ, and that it is all of grace from first to last; to understand in some measure the Scriptures of truth, and the mysteries of the Gospel; to have knowledge of some things that are yet to be done on earth, as the bringing in of the fulness of the Gentiles, the conversion of the Jews, the destruction of antichrist, the second coming of Christ, the resurrection of the dead, the change of living saints, and the rapture of both up into the air to meet Christ, the burning of the world, and the new heavens and new earth, where Christ and his saints will dwell; as also to have some glimpse of the heavenly glory, of the unseen joys, and invisible realities of the other world: and this the apostle says of them all, in a judgment of charity, as being under a profession of the grace of God, and in a church state, and nothing appearing against them why such a character did not belong to them:
and the children of the day; of the Gospel day, in distinction from the night of Jewish darkness; and of the day of grace which was come upon their souls, in opposition to the night of ignorance and infidelity, which was past; and of the everlasting day of glory, being heirs of, and having a right unto, and a meetness for the inheritance of the saints in light:
we are not of the night, nor of darkness; that is not the children of darkness, as the Syriac and Arabic versions read; and the former changes the person, and reads, "ye are not the children of the night", &c. of the night of the legal dispensation, or of Gentile ignorance; or of a state of natural darkness, in unregeneracy and was no need to write unto them concerning the time and season of Christ's coming, and lays a foundation for the following exhortations.
Robert Jamieson, A. R. Fausset and David Brown
The oldest manuscripts read, "FOR ye are all," &c. Ye have no reason for fear, or for being taken by surprise, by the coming of the day of the Lord: "For ye are all sons (so the Greek) of light and sons of day"; a Hebrew idiom, implying that as sons resemble their fathers, so you are in character light (intellectually and morally illuminated in a spiritual point of view), Lk 16:8; Jn 12:36.
are not of--that is, belong not to night nor darkness. The change of person from "ye" to "we" implies this: Ye are sons of light because ye are Christians; and we, Christians, are not of night nor darkness.
5:65:6: ապա մի՛ զքնո՛վ անկանիցիմք՝ որպէս եւ այլքն. այլ արթո՛ւնք եւ զուարթունք եղիցո՛ւք[4601]։ [4601] Ոմանք. Մի՛ զքնով անկանիցիք։
6 Ուրեմն չքնենք մնանք, ինչպէս՝ ուրիշները, այլ արթուն եւ զգաստ լինենք.
6 Մենք գիշերուանը չենք, խաւարինը չենք։ Ուրեմն չքնանանք ինչպէս ուրիշները, հապա արթուն ու զգաստ ըլլանք։
Ապա մի՛ զքնով անկանիցիմք որպէս եւ այլքն, այլ արթունք եւ զուարթունք եղիցուք:

5:6: ապա մի՛ զքնո՛վ անկանիցիմք՝ որպէս եւ այլքն. այլ արթո՛ւնք եւ զուարթունք եղիցո՛ւք[4601]։
[4601] Ոմանք. Մի՛ զքնով անկանիցիք։
6 Ուրեմն չքնենք մնանք, ինչպէս՝ ուրիշները, այլ արթուն եւ զգաստ լինենք.
6 Մենք գիշերուանը չենք, խաւարինը չենք։ Ուրեմն չքնանանք ինչպէս ուրիշները, հապա արթուն ու զգաստ ըլլանք։
zohrab-1805▾ eastern-1994▾ western am▾
5:66: Итак, не будем спать, как и прочие, но будем бодрствовать и трезвиться.
5:6  ἄρα οὗν μὴ καθεύδωμεν ὡς οἱ λοιποί, ἀλλὰ γρηγορῶμεν καὶ νήφωμεν.
5:6. ἄρα (thus) οὖν (accordingly) μὴ (lest) καθεύδωμεν (we-might-rest-down) ὡς (as) οἱ (the-ones) λοιποί , ( remaindered ,"ἀλλὰ (other) γρηγορῶμεν (we-might-watch-unto) καὶ (and) νήφωμεν. (we-might-sober)
5:6. igitur non dormiamus sicut ceteri sed vigilemus et sobrii simusTherefore, let us not sleep, as others do: but let us watch, and be sober.
6. so then let us not sleep, as do the rest, but let us watch and be sober.
Therefore let us not sleep, as [do] others; but let us watch and be sober:

6: Итак, не будем спать, как и прочие, но будем бодрствовать и трезвиться.
5:6  ἄρα οὗν μὴ καθεύδωμεν ὡς οἱ λοιποί, ἀλλὰ γρηγορῶμεν καὶ νήφωμεν.
5:6. igitur non dormiamus sicut ceteri sed vigilemus et sobrii simus
Therefore, let us not sleep, as others do: but let us watch, and be sober.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Watchfulness and Sobriety.A. D. 51.
6 Therefore let us not sleep, as do others; but let us watch and be sober. 7 For they that sleep sleep in the night; and they that be drunken are drunken in the night. 8 But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for a helmet, the hope of salvation. 9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, 10 Who died for us, that, whether we wake or sleep, we should live together with him.

On what had been said, the apostle grounds seasonable exhortations to several needful duties.

I. To watchfulness and sobriety, v. 6. These duties are distinct, yet they mutually befriend one another. For, while we are compassed about with so many temptations to intemperance and excess, we shall not keep sober, unless we be upon our guard, and, unless we keep sober, we shall not long watch. 1. Then let us not sleep as do others, but let us watch; we must not be secure and careless, nor indulge spiritual sloth and idleness. We must not be off our watch, but continually upon our guard against sin, and temptation to it. The generality of men are too careless of their duty and regardless of their spiritual enemies. They say, Peace and safety, when they are in the greatest danger, doze away their precious moments on which eternity depends, indulging idle dreams, and have no more thoughts nor cares about another world than men that are asleep have about this. Either they do not consider the things of another world at all, because they are asleep; or they do not consider them aright, because they dream. But let us watch, and act like men that are awake, and that stand upon their guard. 2. Let us also be sober, or temperate and moderate. Let us keep our natural desires and appetites after the things of this world within due bounds. Sobriety is usually opposed to excess in meats and drinks, and here particularly it is opposed to drunkenness; but it also extends to all other temporal things. Thus our Saviour warned his disciples to take heed lest their hearts should be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come on them unawares, Luke xxi. 34. Our moderation then, as to all temporal things, should be known to all men, because the Lord is at hand. Besides this, watchfulness and sobriety are most suitable to the Christian's character and privilege, as being children of the day; because those that sleep sleep in the night, and those that are drunken are drunken in the night, v. 7. It is a most reproachful thing for men to sleep away the day-time, which is for work and not for sleep, to be drunken in the day, when so many eyes are upon them, to behold their shame. It was not so strange if those who had not the benefit of divine revelation suffered themselves to be lulled asleep by the devil in carnal security, and if they laid the reins upon the neck of their appetites, and indulged themselves in all manner of riot and excess; for it was night-time with them. They were not sensible of their danger, therefore they slept; they were not sensible of their duty, therefore they were drunk: but it ill becomes Christians to do thus. What! shall Christians, who have the light of the blessed gospel shining in their faces, be careless about their souls, and unmindful of another world? Those who have so many eyes upon them should conduct themselves with peculiar propriety.

II. To be well armed as well as watchful: to put on the whole armour of God. This is necessary in order to such sobriety as becomes us and will be a preparation for the day of the Lord, because our spiritual enemies are many, and mighty, and malicious. They draw many to their interest, and keep them in it, by making them careless, secure, and presumptuous, by making them drunk--drunk with pride, drunk with passion, drunk and giddy with self-conceit, drunk with the gratifications of sense: so that we have need to arm ourselves against their attempts, by putting on the spiritual breast-plate to keep the heart, and the spiritual helmet to secure the head; and this spiritual armour consists of three great graces of Christians, faith, love, and hope, v. 8. 1. We must live by faith, and this will keep us watchful and sober. If we believe that the eye of God (who is a spirit) is always upon us, that we have spiritual enemies to grapple with, that there is a world of spirits to prepare for, we shall see reason to watch and be sober. Faith will be our best defence against the assaults of our enemies. 2. We must get a heart inflamed with love; and this also will be our defence. True and fervent love to God, and the things of God, will keep us watchful and sober, and hinder our apostasy in times of trouble and temptation. 3. We must make salvation our hope, and should have a lively hope of it. This good hope, through grace, of eternal life, will be as a helmet to defend the head, and hinder our being intoxicated with the pleasures of sin, which are but for a season. If we have hope of salvation, let us take heed of doing any thing that shall shake our hopes, or render us unworthy of or unfit for the great salvation we hope for. Having mentioned salvation and the hope of it, the apostle shows what grounds and reasons Christians have to hope for this salvation, as to which observe, He says nothing of their meriting it. No, the doctrine of our merits is altogether unscriptural and antiscriptural; there is no foundation of any good hope upon that account. But our hopes are to be grounded, (1.) Upon God's appointment: because God hath not appointed us to wrath, but to obtain salvation, v. 9. If we would trace our salvation to the first cause, that is God's appointment. Those who live and die in darkness and ignorance, who sleep and are drunken as in the night, are, it is but too plain, appointed to wrath; but as for those who are of the day, if they watch and be sober, it is evident that they are appointed to obtain salvation. And the sureness and firmness of the divine appointment are the great support and encouragement of our hope. Were we to obtain salvation by our own merit or power, we could have but little or no hope of it; but seeing we are to obtain it by virtue of God's appointment, which we are sure cannot be shaken (for his purpose, according to election, shall stand), on this we build unshaken hope, especially when we consider, (2.) Christ's merit and grace, and that salvation is by our Lord Jesus Christ, who died for us. Our salvation therefore is owing to, and our hopes of it are grounded on, Christ's atonement as well as God's appointment: and, as we should think on God's gracious design and purpose, so also on Christ's death and sufferings, for this end, that whether we wake or sleep (whether we live or die, for death is but a sleep to believers, as the apostles had before intimated) we should live together with Christ live in union and in glory with him for ever. And, as it is the salvation that Christians hope for to be for ever with the Lord, so one foundation of their hope is their union with him. And if they are united with Christ, and live in him, and live to him, here, the sleep of death will be no prejudice to the spiritual life, much less to the life of glory hereafter. On the contrary, Christ died for us, that, living and dying, we might be his; that we might live to him while we are here, and live with him when we go hence.
Adam Clarke: Commentary on the Bible - 1831
5:6: Let us not sleep, as do others - Let us who are of the day - who believe the Gospel and belong to Christ, not give way to a careless, unconcerned state of mind, like to the Gentiles and sinners in general, who are stupefied and blinded by sin, so that they neither think nor feel; but live in time as if it were eternity; or rather, live as if there were no eternity, no future state of existence, rewards, or punishments.
Let us watch - Be always on the alert; and be sober, making a moderate use of all things.
Albert Barnes: Notes on the Bible - 1834
5:6: Therefore let us no sleep, as do others - As the wicked world does; compare notes, Mat 25:5.
But let us watch - That is, for the coming of the Lord. Let us regard it as an event which is certainly to occur, and which may occur at any moment; notes, Mat 25:13.
And be sober - The word here used (νήφω nē phō) is rendered sober in Th1 5:6, Th1 5:8; Pe1 1:13; Pe1 5:8; and watch in Ti2 4:5, and Pe1 4:7. It does not elsewhere occur in the New Testament. It properly means, to be temperate or abstinent, especially in respect to wine. Joseph. Jewish Wars, 5. 5, 7; Xenophon, Cyr. 7. 5, 20; and then it is used in a more general sense, as meaning to be sober-minded, watchful, circumspect. In this passage there is an allusion to the fact that persons not only sleep in the night, but that they are frequently drunken in the night also. The idea is, that the Lord Jesus, when he comes, will find the wicked sunk not only in carnal security, but in sinful indulgences, and that those who are Christians ought not only to be awake and to watch as in the day-time, but to be temperate. They ought to be like persons engaged in the sober, honest, and appropriate employments of the day, and not like those who waste their days in sleep, and their nights in Rev_elry.
A man who expects soon to see the Son of God coming to judgment, ought to be a sober man. No one would wish to be summoned from a scene of dissipation to his bar. And who would wish to be called there from the ball-room; from the theater; from the scene of brilliant worldly amusemet? The most frivolous votary of the world; the most accomplished and flattered and joyous patron of the ball-room; the most richly-dressed and admired daughter of vanity, would tremble at the thought of being summoned from those brilliant halls, where pleasure is now found, to the judgment bar. They would wish to have at least a little time that they might prepare for so solemn a scene. But if so, as this event may at any moment occur, why should they not be habitually sober-minded? Why should they not aim to be always in that state of mind which they know would be appropriate to meet him? Especially should Christians live with such vigilance and soberness as to be always prepared to meet the Son of God. What Christian can think it appropriate for him to go up to meet his Saviour from the theater, the ballroom, or the brilliant worldly party? A Christian ought always so to live that the coming of the Son of God in the clouds of heaven would not excite the least alarm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: let us not: Pro 19:15; Isa 56:10; Jon 1:6; Mat 13:25, Mat 25:5; Mar 14:37; Luk 22:46; Rom 13:11-14; Co1 15:34; Eph 5:14
watch: Mat 24:42, Mat 25:13, Mat 26:38, Mat 26:40, Mat 26:41; Mar 13:34, Mar 13:35, Mar 13:37, Mar 14:38; Luk 12:37, Luk 12:39; Luk 21:36, Luk 22:46; Act 20:31; Co1 16:13; Eph 6:18; Col 4:2; Ti2 4:5; Pe1 4:7; Rev 3:2, Rev 16:15
sober: Th1 5:8; Phi 4:5; Ti1 2:9, Ti1 2:15, Ti1 3:2, Ti1 3:11; Tit 2:6, Tit 2:12; Pe1 1:13, Pe1 5:8
1 Thessalonians 5:7
John Gill
Therefore let us not sleep as do others.... As the rest of the Gentiles, as unconverted persons, who are in a state of darkness, and are children of the night; let us not act that part they do, or be like them; which professors of religion too much are, when they indulge themselves in carnal lusts and pleasures, and are careless and thoughtless about the coming of the day of the Lord; and get into a stupid, drowsy, and slumbering frame of spirit; when grace lies dormant as if it was not, and they grow backward to, and slothful in the discharge of duty, and content themselves with the bare externals of religion; and become lukewarm and indifferent with respect to the truths and ordinance of the Gospel, the cause of God, the interest of religion, and glory of Christ; and are unconcerned about sins of omission or commission: and are willing to continue in such a position, being displeased at every admonition and exhortation given them to awake; but this is very unbecoming children of the light, and of the day:
but let us watch; over ourselves, our hearts, thoughts, affections, words and actions; and over others, our fellow Christians, that they give not into bad principles and evil practices; and against sin, and all appearance of it; against the temptations of Satan, the snares of the world, and the errors of wicked men, who lie in wait to deceive; and in the word and ordinances, and particularly in prayer, both unto it, in it, and after it; and for the second coming of Christ, with faith, affection, and patience; and the rather, because of the uncertainty of the time of it;
and be sober; not only in body, abstaining from excessive eating and drinking, using this world, and the good things of it, so as not to abuse them, or ourselves with them; but also in mind, that the heart be overcharged with the cares of this world; for men may be inebriated with the world, as well as with wine; and the one is as prejudicial to the soul as the other is to the body; for an immoderate care for, and pursuit after the world, chokes the word, makes it unfruitful, and runs persons into divers snares and temptations, and hurtful lusts. The Arabic version renders it, "let us repent"; and the Ethiopic version, "let us understand"; as intending the sobriety of the mind, repentance being an after thought of the mind, a serious reflection on past actions with sorrow and concern; and thinking soberly, and not more highly than a man ought to think of himself, his gifts, his attainments and abilities, in opposition to pride, vanity, and self-conceit, is very becoming; and shows a true and well informed understanding and judgment, and that a man is really sober and himself.
John Wesley
Awake, and keep awake - Being awakened, let us have all our spiritual senses about us.
Robert Jamieson, A. R. Fausset and David Brown
others--Greek, "the rest" of the world: the unconverted (Th1 4:13). "Sleep" here is worldly apathy to spiritual things (Rom 13:11; Eph 5:14); in Th1 5:7, ordinary sleep; in Th1 5:10, death.
watch--for Christ's coming; literally, "be wakeful." The same Greek occurs in 1Cor 15:34; Ti2 2:26.
be sober--refraining from carnal indulgence, mental or sensual (1Pet 5:8).
5:75:7: Զի որ ննջենն՝ գիշերի՛ ննջեն, եւ որ արբենանն՝ գիշերի՛ արբենան[4602]։ [4602] Ոմանք. Ննջեն՝ ՚ի խաւարի ննջեն, եւ որ արբենան՝ գիշերի ար՛՛։
7 որովհետեւ, ովքեր ննջում են, գիշերն են ննջում, եւ ովքեր հարբում են, գիշերն են հարբում.
7 Քանզի անոնք որ կը քնանան՝ գիշերը կը քնանան եւ անոնք որ կ’արբենան՝ գիշերը կ’արբենան։
Զի որ ննջենն` գիշերի ննջեն, եւ որ արբենանն` գիշերի արբենան:

5:7: Զի որ ննջենն՝ գիշերի՛ ննջեն, եւ որ արբենանն՝ գիշերի՛ արբենան[4602]։
[4602] Ոմանք. Ննջեն՝ ՚ի խաւարի ննջեն, եւ որ արբենան՝ գիշերի ար՛՛։
7 որովհետեւ, ովքեր ննջում են, գիշերն են ննջում, եւ ովքեր հարբում են, գիշերն են հարբում.
7 Քանզի անոնք որ կը քնանան՝ գիշերը կը քնանան եւ անոնք որ կ’արբենան՝ գիշերը կ’արբենան։
zohrab-1805▾ eastern-1994▾ western am▾
5:77: Ибо спящие спят ночью, и упивающиеся упиваются ночью.
5:7  οἱ γὰρ καθεύδοντες νυκτὸς καθεύδουσιν, καὶ οἱ μεθυσκόμενοι νυκτὸς μεθύουσιν·
5:7. οἱ (The-ones) γὰρ (therefore) καθεύδοντες ( resting-down ,"νυκτὸς (of-a-night) καθεύδουσιν, (they-rest-down,"καὶ (and) οἱ (the-ones) μεθυσκόμενοι ( intoxicating ,"νυκτὸς (of-a-night) μεθύουσιν: (they-intoxicateth)
5:7. qui enim dormiunt nocte dormiunt et qui ebrii sunt nocte ebrii suntFor they that sleep, sleep in the night; and they that are drunk, are drunk in the night.
7. For they that sleep sleep in the night; and they that be drunken are drunken in the night.
For they that sleep sleep in the night; and they that be drunken are drunken in the night:

7: Ибо спящие спят ночью, и упивающиеся упиваются ночью.
5:7  οἱ γὰρ καθεύδοντες νυκτὸς καθεύδουσιν, καὶ οἱ μεθυσκόμενοι νυκτὸς μεθύουσιν·
5:7. qui enim dormiunt nocte dormiunt et qui ebrii sunt nocte ebrii sunt
For they that sleep, sleep in the night; and they that are drunk, are drunk in the night.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Ап. Павел намекает здесь на картину полных возлияний, свидетелем которых он мог быть в Ф. и Коринфе.
Adam Clarke: Commentary on the Bible - 1831
5:7: For they that sleep - Sleepers and drunkards seek the night season; so the careless and the profligate persons indulge their evil propensities, and avoid all means of instruction; they prefer their ignorance to the word of God's grace, and to the light of life. There seems to be here an allusion to the opinion mentioned under Th1 5:4 (note), to which the reader is requested to refer. It may be remarked, also, that it was accounted doubly scandalous, even among the heathen, to be drunk in the day time. They who were drunken were drunken in the night.
Albert Barnes: Notes on the Bible - 1834
5:7: For they that sleep, sleep in the night - Night is the time for sleep. The day is the time for action, and in the light of day people should be employed. Night and sleep are made for each other, and so are the day and active employment. The meaning here is, that it is in accordance with the character of those who are of the night, that is, sinners, to be sunk in stupidity and carnal security, as if they were asleep; but for the children of the day, that is, for Christians, it is no more appropriate to be inactive than it is for people to sleep in the daytime. "It is not to be wondered at that wicked people are negligent and are given to vice, for they are ignorant of the will of God. Negligence in doing right, and corrupt morals, usually accompany ignorance." Rosenmuller.
And they that be drunken, are drunken in the night - The night is devoted by them to Rev_elry and dissipation. It is in accordance with the usual custom in all lands and times, that the night is the usual season for riot and Rev_elry. The leisure, the darkness, the security from observation, and the freedom from the usual toils and cares of life, have caused those hours usually to be selected for indulgence in intemperate eating and drinking. This was probably more particularly the case among the ancients than with us, and much as drunkenness abounded, it was much more rare to see a man intoxicated in the day-time than it is now. To be drunk then in the day-time was regarded as the greatest disgrace. See Polyb. Exc. Leg. 8, and Apul. viii., as quoted by Wetstein; compare Act 2:15 note; Isa 5:11 note. The object of the apostle here is, to exhort Christians to be sober and temperate, and the meaning is, that it is as disgraceful for them to indulge in habits of Rev_elry, as for a man to be drunk in the day-time. The propriety of this exhortation, addressed to Christians, is based on the fact that intoxication was hardly regarded as a crime, and, surrounded as they were with those who freely indulged in drinking to excess, they were then, as they are now, exposed to the danger of disgracing their religion. The actions of Christians ought always to be such that they may be performed in open day and in the view of all the world. Other people seek the cover of the night to perform their deeds; the Christian should do nothing which may not be done under the full blaze of day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: they that sleep: Job 4:13, Job 33:15; Luk 21:34, Luk 21:35; Rom 13:13; Co1 15:34; Eph 5:14
and they: Sa1 25:36, Sa1 25:37; Pro 23:29-35; Isa 21:4, Isa 21:5; Dan 5:4, Dan 5:5; Act 2:15; Pe2 2:13
1 Thessalonians 5:8
John Gill
For they that sleep, sleep in the night,.... The night is the usual season for sleep, and sleep is only for such who are in darkness, and are children of the night; and not proper to be indulged by such who are children of the day, and of the light:
and they that be drunken, are drunken in the night; drunkenness is a work of darkness, and therefore men given to excessive drinking love darkness rather than light, and choose the night for their purpose. To be drunk at noon is so shameful and scandalous, that men who love the sin, and indulge themselves in it, take the night season for it; and equally shameful it is, that enlightened persons should be inebriated, either with the cares of this life, or with an over weening opinion of themselves.
John Wesley
They usually sleep and are drunken in the night - These things do not love the light.
Robert Jamieson, A. R. Fausset and David Brown
This verse is to be taken in the literal sense. Night is the time when sleepers sleep, and drinking men are drunk. To sleep by day would imply great indolence; to be drunken by day, great shamelessness. Now, in a spiritual sense, "we Christians profess to be day people, not night people; therefore our work ought to be day work, not night work; our conduct such as will bear the eye of day, and such has no need of the veil of night" [EDMUNDS], (Th1 5:8).
5:85:8: Այլ մեք զի տուընջեան եմք, արթո՛ւնք եղիցուք, եւ զգեցցո՛ւք զզրահսն հաւատոյ եւ զսիրոյ, եւ դիցո՛ւք զսաղաւարտն յուսոյն փրկութեան[4603]։ [4603] Ոմանք. Զզրահն հաւատոց եւ սիրոյ... յուսոյ եւ փրկութեան։
8 իսկ մենք, որ ցերեկուայ որդիներ ենք, արթո՛ւն լինենք եւ սիրոյ ու հաւատի զրահները հագնենք եւ փրկութեան յոյսի սաղաւարտը դնենք.
8 Բայց մենք, որովհետեւ ցորեկուանն ենք, զգաստ ըլլանք եւ հաւատքի ու սիրոյ զրահը մեր վրայ հագնինք ու փրկութեան յոյսին սաղաւարտը գլուխնիս դնենք։
Այլ մեք զի տուընջեան եմք, արթունք եղիցուք, եւ զգեցցուք զզրահսն հաւատոյ եւ զսիրոյ, եւ դիցուք զսաղաւարտն յուսոյն փրկութեան:

5:8: Այլ մեք զի տուընջեան եմք, արթո՛ւնք եղիցուք, եւ զգեցցո՛ւք զզրահսն հաւատոյ եւ զսիրոյ, եւ դիցո՛ւք զսաղաւարտն յուսոյն փրկութեան[4603]։
[4603] Ոմանք. Զզրահն հաւատոց եւ սիրոյ... յուսոյ եւ փրկութեան։
8 իսկ մենք, որ ցերեկուայ որդիներ ենք, արթո՛ւն լինենք եւ սիրոյ ու հաւատի զրահները հագնենք եւ փրկութեան յոյսի սաղաւարտը դնենք.
8 Բայց մենք, որովհետեւ ցորեկուանն ենք, զգաստ ըլլանք եւ հաւատքի ու սիրոյ զրահը մեր վրայ հագնինք ու փրկութեան յոյսին սաղաւարտը գլուխնիս դնենք։
zohrab-1805▾ eastern-1994▾ western am▾
5:88: Мы же, будучи [сынами] дня, да трезвимся, облекшись в броню веры и любви и в шлем надежды спасения,
5:8  ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν, ἐνδυσάμενοι θώρακα πίστεως καὶ ἀγάπης καὶ περικεφαλαίαν ἐλπίδα σωτηρίας·
5:8. ἡμεῖς (we) δὲ (moreover) ἡμέρας (of-a-day) ὄντες ( being ) νήφωμεν, (we-might-sober) ἐνδυσάμενοι ( having-vested-in ) θώρακα ( to-a-cuirass ) πίστεως (of-a-trust) καὶ (and) ἀγάπης (of-an-excessing-off) καὶ (and) περικεφαλαίαν ( to-a-heading-about-unto ) ἐλπίδα ( to-an-expectation ) σωτηρίας : ( of-a-savioring-unto )
5:8. nos autem qui diei sumus sobrii simus induti loricam fidei et caritatis et galeam spem salutisBut let us, who are of the day, be sober, having on the breast plate of faith and charity and, for a helmet, the hope of salvation.
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.
But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation:

8: Мы же, будучи [сынами] дня, да трезвимся, облекшись в броню веры и любви и в шлем надежды спасения,
5:8  ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν, ἐνδυσάμενοι θώρακα πίστεως καὶ ἀγάπης καὶ περικεφαλαίαν ἐλπίδα σωτηρίας·
5:8. nos autem qui diei sumus sobrii simus induti loricam fidei et caritatis et galeam spem salutis
But let us, who are of the day, be sober, having on the breast plate of faith and charity and, for a helmet, the hope of salvation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Новое сравнение христианина с воином, готовящимся к битве. Это место интересно сравнить с Еф VI:14-17. Здесь мы читаем: броня "веры и любви", а в Еф. "броня праведности"; здесь "шлем надежды спасения", там, "шлем спасения". Любовь - здесь - упомянута на втором месте - сравни 1Кор.XIII:13; в Еф. любовь совершенно опущена. "Надежда" - в согласии с общим духом послания к Ф., поставлена на последнем месте (смотри I:3). Основой для всего стиха могли служить след. места у Ис LIX:17: и Прем Сол V:17-20.
Adam Clarke: Commentary on the Bible - 1831
5:8: Putting on the breastplate - We are not only called to Work, but we are called also to fight; and that we may not be surprised, we must watch; and that we may be in a condition to defend ourselves, we must be sober; and that we may be enabled to conquer, we must be armed: and what the breastplate and helmet are to a soldier's heart and head, such are faith, love, and hope to us. Faith enables us to endure, as seeing him who is invisible; love excites us to diligence and activity, and makes us bear our troubles and difficulties pleasantly; hope helps us to anticipate the great end, the glory that shall be revealed, and which we know we shall in due time obtain, if we faint not. For an explanation of the different parts of the Grecian armor, as illustrating that of the Christian, see the notes on Ephesians 6 (note), where the subject is largely explained.
Albert Barnes: Notes on the Bible - 1834
5:8: But let us, who are of the day, be sober - Temperate, as people usually are in the daytime.
Putting on the breast-plate of faith and love - This is a favorite comparison of the apostle Paul; see it explained at length in the notes on Eph 6:14.
And for an helmet, the hope of salvation - See the notes at Eph 6:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: who: Th1 5:5; Rom 13:13; Eph 5:8, Eph 5:9; Pe1 2:9; Jo1 1:7
the breastplate: Isa 59:17; Rom 13:12; Co2 6:7; Eph 6:11, Eph 6:13-18
the hope: Job 19:23-27; Psa 42:5, Psa 42:11, Psa 43:5; Lam 3:26; Rom 5:2-5, Rom 8:24, Rom 8:25; Co1 13:13; Gal 5:5; Th2 2:16; Heb 6:19, Heb 10:35, Heb 10:36; Pe1 1:3-5, Pe1 1:13; Jo1 3:1-3
1 Thessalonians 5:9
Geneva 1599
(3) But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.
(3) We must fight with faith and hope, and therefore we should certainly not lie snoring.
John Gill
But let us, who are of the day, be sober,.... As in body, so in mind; let us cast off the works of darkness, and have no fellowship with them; since the day of grace has passed upon us, the darkness is gone, and the true light shines, let us walk as children of the light, living soberly, righteously, and godly:
putting on the breastplate of faith and love; this is the coat of mail, 1Kings 17:5 which was made of iron or brass; and the Ethiopic version here calls it, "the iron coat." The allusion seems to be to the high priest's breastplate of judgment, in which were put the Thummim and Urim, which signify perfections and lights; faith may answer to the former, and love to the latter: these two graces go together, faith works by love, and love always accompanies faith; as there can be no true faith where there is no love, so there is no true love where faith is wanting: "faith" is a considerable part of the Christian soldier's breastplate, and answers the end of a breastplate, it being that grace which preserves the vitals of religion, and keeps all warm and comfortable within; and secures the peace and joy of the saints, as it has to do with Christ and his righteousness; wherefore this breastplate is called "the breastplate of righteousness", Eph 6:14, it fortifies the soul, and preserves it from Satan's temptations, from his fiery darts entering, and doing the mischief they would; it defends the heart against the errors of the wicked, for a man that believes has a witness in himself to the truths of the Gospel, and therefore cannot be easily moved from them; and strengthens a man against the carnal reasonings of the mind, for faith in the promises of God surmounts all the difficulties that reason objects to the fulfilling of them; and secures from the fears of death, the terrors of the law, and dread of the wrath of God: and love is the other part of the breast plate; love to God and Christ is a means of keeping the believer sound both in faith and practice; for a soul that truly loves God and Christ cannot give in to principles that depreciate the grace of God, and derogate from the glory and dignity of the person and office of Christ, or the work of the Spirit; and such love the ordinances and commands of Christ, and hate every false way of worship, or invention of men; and love to the saints is the bond of perfectness, knits them together, preserves unity and peace, and fortifies against the common enemy:
and for an helmet, the hope of salvation; the helmet is that part of armour which covers the head, and was made of brass, 1Kings 17:5 and used to be anointed with oil, that it might shine the brighter, last the longer, and more easily repel blows; to which this grace of the Spirit, hope of salvation by Christ, is fitly compared: for by "salvation" is meant salvation by Christ, spiritual salvation, and that as complete in heaven; and hope is a grace wrought in the soul by the spirit of God, which has for its foundation Christ and his righteousness, and for its object the heavenly glory; it covers the head in the day of battle, and preserves from being overcome by sin and Satan, when one that is destitute of it says there is no hope, and we will walk every man after the imagination of his own evil heart; it erects the head in time of difficulty, amidst tribulation and afflictions; it defends it from fears of divine wrath which is revealed from heaven, and sometimes in appearance seems to hang over it; and it preserves from Satan's temptations, and being carried away with the error of the wicked, from the hope of the Gospel: and thus a Christian clothed and armed with these graces, faith, hope, and love, should be so far from indulging himself in sin and sloth, that he ought always to be sober and watchful, and prepared to meet the enemy in the gate; and be ready, always waiting for his Lord's coming.
Robert Jamieson, A. R. Fausset and David Brown
Faith, hope, and love, are the three pre-eminent graces (Th1 1:3; 1Cor 13:13). We must not only be awake and sober, but also armed; not only watchful, but also guarded. The armor here is only defensive; in Eph 6:13-17, also offensive. Here, therefore, the reference is to the Christian means of being guarded against being surprised by the day of the Lord as a thief in the night. The helmet and breastplate defend the two vital parts, the head and the heart respectively. "With head and heart right, the whole man is right" [EDMUNDS]. The head needs to be kept from error, the heart from sin. For "the breastplate of righteousness," Eph 6:14, we have here "the breastplate of faith and love"; for the righteousness which is imputed to man for justification, is "faith working by love" (Rom 4:3, Rom 4:22-24; Gal 5:6). "Faith," as the motive within, and "love," exhibited in outward acts, constitute the perfection of righteousness. In Eph 6:17 the helmet is "salvation"; here, "the hope of salvation." In one aspect "salvation" is a present possession (Jn 3:36; Jn 5:24; 1Jn 5:13); in another, it is a matter of "hope" (Rom 8:24-25). Our Head primarily wore the "breastplate of righteousness" and "helmet of salvation," that we might, by union with Him, receive both.
5:95:9: Զի ո՛չ ետ զմեզ Աստուած ՚ի բարկութիւն, այլ ՚ի փրկութիւն կենդանութեան ՚ի ձեռն Տեառն մերոյ Յիսուսի Քրիստոսի[4604]. [4604] Ոսկան. Զի ոչ եդ զմեզ։
9 որովհետեւ Աստուած մեզ չնախասահմանեց բարկութեան համար, այլ՝ փրկութիւնը ժառանգելու համար՝ մեր Տէր Յիսուս Քրիստոսի միջոցով.
9 Վասն զի Աստուած մեզ բարկութեան համար չորոշեց, հապա փրկութիւն ստանալու համար մեր Տէր Յիսուս Քրիստոսին ձեռքով,
Զի ոչ եդ զմեզ Աստուած ի բարկութիւն, այլ ի փրկութիւն կենդանութեան ի ձեռն Տեառն մերոյ Յիսուսի Քրիստոսի:

5:9: Զի ո՛չ ետ զմեզ Աստուած ՚ի բարկութիւն, այլ ՚ի փրկութիւն կենդանութեան ՚ի ձեռն Տեառն մերոյ Յիսուսի Քրիստոսի[4604].
[4604] Ոսկան. Զի ոչ եդ զմեզ։
9 որովհետեւ Աստուած մեզ չնախասահմանեց բարկութեան համար, այլ՝ փրկութիւնը ժառանգելու համար՝ մեր Տէր Յիսուս Քրիստոսի միջոցով.
9 Վասն զի Աստուած մեզ բարկութեան համար չորոշեց, հապա փրկութիւն ստանալու համար մեր Տէր Յիսուս Քրիստոսին ձեռքով,
zohrab-1805▾ eastern-1994▾ western am▾
5:99: потому что Бог определил нас не на гнев, но к получению спасения через Господа нашего Иисуса Христа,
5:9  ὅτι οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀργὴν ἀλλὰ εἰς περιποίησιν σωτηρίας διὰ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ,
5:9. ὅτι (to-which-a-one) οὐκ (not) ἔθετο ( it-had-placed ) ἡμᾶς (to-us,"ὁ (the-one) θεὸς (a-Deity,"εἰς (into) ὀργὴν (to-a-stressing,"ἀλλὰ (other) εἰς (into) περιποίησιν (to-a-doing-about) σωτηρίας (of-a-savioring-unto) διὰ (through) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) [Χριστοῦ], "[of-Anointed],"
5:9. quoniam non posuit nos Deus in iram sed in adquisitionem salutis per Dominum nostrum Iesum ChristumFor God hath not appointed us unto wrath: but unto the purchasing of salvation by our Lord Jesus Christ,
9. For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ,
For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ:

9: потому что Бог определил нас не на гнев, но к получению спасения через Господа нашего Иисуса Христа,
5:9  ὅτι οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀργὴν ἀλλὰ εἰς περιποίησιν σωτηρίας διὰ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ,
5:9. quoniam non posuit nos Deus in iram sed in adquisitionem salutis per Dominum nostrum Iesum Christum
For God hath not appointed us unto wrath: but unto the purchasing of salvation by our Lord Jesus Christ,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: "Надежда спасения" в стихе 8: находит свое определение в orgh. Ап. говорит Ф., что Бог определил их не на грех, но к получению спасения через Христа. Получение спасения есть будущее приобретение, ибо и гнев есть факт будущего. Но Ф. найдут свое спасение через Христа. 10: ст. замечателен, так как содержит в себе провозглашение великого христианского догмата об искуплении. Это единственное место в наших посланиях, где делается намек на этот догмат, хотя позднее, во второй группе посланий, Ап. постоянно касается этого главного пункта своего учения. "Догмат этот представлен здесь как двойственный по своему содержанию, во-первых, как содержащий указание на акт со стороны Христа - "умершего за нас", и как включающий в себя идею единения верующего со Христом ("чтобы... мы жили вместе с Ним"). Упоминание здесь об этом догмате очень важно, так как оно показывает что учение об искуплении было присуще уму Ап. Павла в его раннейших писаниях... оно, поэтому, не есть позднейший продукт его более зрелых размышлений, как это иногда утверждают" (Lightfoot, Notes, 77). - "Бодрствуем ли, или спим" - живы мы, или же умерли, мы все одно живем с Ним.
Adam Clarke: Commentary on the Bible - 1831
5:9: For God hath not appointed us to wrath - So then it appears that some were appointed to wrath, εις οργην, to punishment; on this subject there can be no dispute. But who are they? When did this appointment take place? And for what cause? These are supposed to be "very difficult questions, and such as cannot receive a satisfactory answer; and the whole must be referred to the sovereignty of God." If we look carefully at the apostle's words, we shall find all these difficulties vanish. It is very obvious that, in the preceding verses, the apostle refers simply to the destruction of the Jewish polity, and to the terrible judgments which were about to fall on the Jews as a nation; therefore, they are the people who were appointed to wrath; and they were thus appointed, not from eternity, nor from any indefinite or remote time, but from that time in which they utterly rejected the offers of salvation made to them by Jesus Christ and his apostles; the privileges of their election were still continued to them, even after they had crucified the Lord of glory; for, when he gave commandment to his disciples to go into all the world, and preach the Gospel to every creature, he bade them begin at Jerusalem. They did so, and continued to offer salvation to them, till at last, being everywhere persecuted, and the whole nation appearing with one consent to reject the Gospel, the kingdom of God was wholly taken away from them, and the apostles turned to the Gentiles. Then God appointed them to wrath; and the cause of that appointment was their final and determined rejection of Christ and his Gospel. But even this appointment to wrath does not signify eternal damnation; nothing of the kind is intended in the word. Though we are sure that those who die in their sins can never see God, yet it is possible that many of those wretched Jews, during their calamities, and especially during the siege of their city, did turn unto the Lord who smote them, and found that salvation which he never denies to the sincere penitent.
When the Jews were rejected, and appointed to wrath, then the Gentiles were elected, and appointed to obtain salvation by our Lord Jesus Christ, whose Gospel they gladly received, and continue to prize; while the remnant of the Jews continue, in all places of their dispersion, the same irreconcilable and blasphemous opponents of the Gospel of Christ. On these accounts the election of the Gentiles and the reprobation of the Jews still continue.
Albert Barnes: Notes on the Bible - 1834
5:9: For God hath not appointed us to wrath - This is designed as an encouragement to effort to secure our salvation. The wish of God is to save us, and therefore we should watch and be sober; we should take to ourselves the whole of the Christian armor, and strive for victory. If he had appointed us to wrath, effort would have been in vain, for we could do nothing but yield to our inevitable destiny. The hope of a final triumph should animate us in our efforts, and cheer us in our struggles with our foes. How much does the hope of victory animate the soldier in battle! When morally certain of success, how his arm is nerved! When everything conspires to favor him, and when he seems to feel that God fights for him, and intends to give him the victory, how his heart exults, and how strong is he in battle! Hence, it was a great point among the ancients, when about entering into battle, to secure evidence that the gods favored them, and meant to give them the victory.
For this purpose they offered sacrifices, and consulted the flight of birds and the entrails of animals; and for this armies were accompanied by soothsayers and priests, that they might interpret any signs which might occur that would be favorable, or to propitiate the favor of the gods by sacrifice. See Homer, passim; Arrian's Expedition of Alexander, and the classic writers generally. The apostle alludes to something of this kind here. He would excite us to maintain the Christian warfare manfully, by the assurance that God intends that we shall be triumphant. This we are to learn by no conjectures of soothsayers; by no observation of the flight of birds; by no sacrifice which we can make to propitiate his favor, but by the unerring assurance of his holy word. If we are Christians, we know that he intends our salvation, and that victory will be ours; if we are willing to become Christians, we know that the Almighty arm will be stretched out to aid us, and that the "gates of hell" cannot pRev_ent it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: not: Th1 1:1, Th1 3:3; Exo 9:16; Pro 16:4; Eze 38:10-17; Mat 26:24; Act 1:20, Act 1:25; Act 13:48; Rom 9:11-23; Ti2 2:19, Ti2 2:20; Pe1 2:8; Pe2 2:3; Jde 1:4
obtain: Rom 11:7, Rom 11:30; Th2 2:13, Th2 2:14; Ti1 1:13, Ti1 1:16; Ti2 2:10; Pe1 2:10; Pe2 1:1
Geneva 1599
(4) For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,
(4) He urges us forward by setting a most certain hope of victory before us.
John Gill
For God hath not appointed us to wrath,.... To destruction and ruin, the effect of wrath; though there are some that are vessels of wrath, fitted for destruction, of old ordained to condemnation, and who are reserved for the day of evil; but there are others who are equally children of wrath, as deserving of the wrath of God in themselves as others, who are not appointed to it; which is an instance of wonderful and distinguishing grace to them:
but to obtain salvation by our Lord Jesus Christ; salvation is alone by Christ, he alone has wrought it out; it is in him, and in no other; he was appointed to this work, was called and sent, and came to do it, and has done it; and God's elect, who were chosen in him, are appointed in the counsel and purpose of God, to obtain, possess, and enjoy this salvation; and which, as this appointment may be known, as it was by these Thessalonians; the Gospel having come to them, not in word only, but in power, and in the Holy Ghost, and in much assurance; as it is an encouragement to faith and hope, so it excites to sobriety and watchfulness, and the discharge of every duty. The doctrine of predestination does not lead to despair, but encourages the hope of salvation; and it is no licentious doctrine, for election to salvation by Christ is through sanctification of the Spirit, and unto holiness; and good works are the fruits of it, and are what God has foreordained his people should walk in.
John Wesley
God hath not appointed us to wrath - As he hath the obstinately impenitent.
Robert Jamieson, A. R. Fausset and David Brown
For--assigning the ground of our "hopes" (Th1 5:8).
appointed us--Translate, "set" (Acts 13:47), in His everlasting purpose of love (Th1 3:3; Ti2 1:9). Contrast Rom 9:22; Jude 1:4.
to--that is, unto wrath.
to obtain--Greek, "to the acquisition of salvation"; said, according to BENGEL, Of One saved out of a general wreck, when all things else have been lost: so of the elect saved out of the multitude of the lost (Th2 2:13-14). The fact of God's "appointment" of His grace "through Jesus Christ" (Eph 1:5), takes away the notion of our being able to "acquire" salvation of ourselves. Christ "acquired (so the Greek for 'purchased') the Church (and its salvation) with His own blood" (Acts 20:28); each member is said to be appointed by God to the "acquiring of salvation." In the primary sense, God does the work; in the secondary sense, man does it.
5:105:10: որ մեռա՛ւն վասն մեր. զի եթէ արթո՛ւնք իցեմք՝ եւ եթէ ննջիցեմք, նովա՛ւ հանդերձ կեցցուք[4605]։ [4605] Ոմանք. Զի թէ արթ՛՛։
10 նա մեռաւ մեզ համար, որպէսզի արթուն լինենք թէ ննջենք, նրա հետ միասի՛ն ապրենք:
10 Որ մեզի համար մեռաւ, որպէս զի թէ՛ արթուն ըլլանք եւ թէ՛ քնանանք, իրեն հետ մէկտեղ ապրինք։
որ մեռաւն վասն մեր. զի եթէ՛ արթունք իցեմք եւ եթէ՛ ննջիցեմք, նովաւ հանդերձ կեցցուք:

5:10: որ մեռա՛ւն վասն մեր. զի եթէ արթո՛ւնք իցեմք՝ եւ եթէ ննջիցեմք, նովա՛ւ հանդերձ կեցցուք[4605]։
[4605] Ոմանք. Զի թէ արթ՛՛։
10 նա մեռաւ մեզ համար, որպէսզի արթուն լինենք թէ ննջենք, նրա հետ միասի՛ն ապրենք:
10 Որ մեզի համար մեռաւ, որպէս զի թէ՛ արթուն ըլլանք եւ թէ՛ քնանանք, իրեն հետ մէկտեղ ապրինք։
zohrab-1805▾ eastern-1994▾ western am▾
5:1010: умершего за нас, чтобы мы, бодрствуем ли, или спим, жили вместе с Ним.
5:10  τοῦ ἀποθανόντος ὑπὲρ ἡμῶν ἵνα εἴτε γρηγορῶμεν εἴτε καθεύδωμεν ἅμα σὺν αὐτῶ ζήσωμεν.
5:10. τοῦ (of-the-one) ἀποθανόντος (of-having-had-died-off) περὶ (about) ἡμῶν (of-us,"ἵνα (so) εἴτε (if-also) γρηγορῶμεν (we-might-watch-unto) εἴτε (if-also) καθεύδωμεν (we-might-rest-down,"ἅμα (along) σὺν (together) αὐτῷ (unto-it) ζήσωμεν. (we-might-have-lifed-unto)
5:10. qui mortuus est pro nobis ut sive vigilemus sive dormiamus simul cum illo vivamusWho died for us: that, whether we watch or sleep, we may live together with him.
10. who died for us, that, whether we wake or sleep, we should live together with him.
Who died for us, that, whether we wake or sleep, we should live together with him:

10: умершего за нас, чтобы мы, бодрствуем ли, или спим, жили вместе с Ним.
5:10  τοῦ ἀποθανόντος ὑπὲρ ἡμῶν ἵνα εἴτε γρηγορῶμεν εἴτε καθεύδωμεν ἅμα σὺν αὐτῶ ζήσωμεν.
5:10. qui mortuus est pro nobis ut sive vigilemus sive dormiamus simul cum illo vivamus
Who died for us: that, whether we watch or sleep, we may live together with him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:10: Who died for us - His death was an atoning sacrifice for the Gentiles as well as for the Jews.
Whether we wake or sleep - Whether we live or die, whether we are in this state or in the other world, we shall live together with him-shall enjoy his life, and the consolations of his Spirit, while here; and shall be glorified together with him in the eternal world. The words show that every where and in all circumstances genuine believers, who walk after God, have life and communion with him, and are continually happy, and constantly safe.
The apostle, however, may refer to the doctrine he has delivered, Th1 4:15, concerning the dead in Christ rising first; and the last generation of men not dying, but undergoing such a change as shall render them immortal. On that great day, all the followers of God, both those who had long slept in the dust of the earth, and all those who shall be found living, shall be acknowledged by Christ as his own, and live together for ever with him.
Albert Barnes: Notes on the Bible - 1834
5:10: Who died for us - That is, to redeem us. He designed by his death that we should ultimately live with him; and this effect of his death could be secured only as it was an atoning sacrifice.
Whether we wake or sleep - Whether we are found among the living or the dead when he comes. The object here is to show that the one class would have no advantage over the other. This was designed to calm their minds in their trials, and to correct an error which seems to have pRev_ailed in the belief that those who were found alive when he should return would have some priority over those who were dead; see the notes on Th1 4:13-18.
Should live together with him - See the notes at Joh 14:3. The word rendered "together" (ἁμα hama) is not to be regarded as connected with the phrase "with him" - as meaning that he and they would be "together," but it refers to those who "wake and those who sleep" - those who are alive and those who are dead - meaning that they would be "together" or would be with the Lord "at the same time;" there would be no priority or precedence. Rosenmuller.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: died: Mat 20:28; Joh 10:11, Joh 10:15, Joh 10:17, Joh 15:13; Rom 5:6-8, Rom 8:34, Rom 14:8, Rom 14:9; Co1 15:3; Co2 5:15, Co2 5:21; Eph 5:2; Ti1 2:6; Tit 2:14; Pe1 2:24, Pe1 3:18
whether: Th1 4:13, Th1 4:17
1 Thessalonians 5:11
Geneva 1599
(5) Who died for us, that, whether we wake or sleep, we should live together with him.
(5) The death of Christ is a pledge of our victory, for he died so that we might be partakers of his life of power, indeed even while we live here.
John Gill
Who died for us,.... The elect of God, who are not appointed to wrath, but to salvation by Christ, on which account he died for them; not merely as a martyr to confirm his doctrine, or only by way of example, but as a surety, in the room and stead of his people; as a sacrifice for their sins, to make atonement for them, and save them from them; so that his death lays a solid foundation for hope of salvation by him:
that whether we wake or sleep: which phrases are to be understood, not in the same sense in which they are used in the context; as if the sense was, whether a man indulges himself in sin, and gives way to sleep and sloth, and carnal security, or whether he is awake and on his watch and guard, he shall through the death of Christ have eternal life secured to him; not but that there is a truth in this, that eternal life and salvation by Christ, as it does not depend on our watchfulness, so it shall not be hindered by the sleepy, drowsy frame of spirit, the children of God sometimes fall into: but rather natural sleep and waking are intended; and the meaning is, that those for whom Christ died are always safe, sleeping or waking, whatever they are about and employed in, and in whatsoever situation and condition they are in this world; though it may be best of all to interpret the words, of life and death; and they may have a particular regard to the state of the saints at Christ's second coming, when some will be awake, or alive, and others will be asleep in Christ, or dead; and it matters not which they are, whether living or dead; see Rom 14:7 for the end of Christ's dying for them, and which will be answered in one as well as in another, is, that
we should live together with him: Christ died for his people, who were dead in trespasses and sins, that they might live spiritually a life of sanctification from him, and a life of justification on him, and by him; and that they might live a life of communion with him; and that they might live eternally with him, in soul and body, in heaven, and reign with him there, and partake of his glory; and this all the saints will, whether they be found dead or alive at his coming; for the dead will immediately arise, those that sleep in the dust will awake at once, and they that are alive will be changed, and both will be caught up in the clouds, to meet the Lord in the air, and be for ever with him: now the consideration of the death of Christ, and this end of it, which will certainly be answered, serves greatly to encourage hope of salvation by him, and faith in him, and an earnest expectation of his second coming.
John Wesley
Whether we wake or sleep - Be alive or dead at his coming.
Robert Jamieson, A. R. Fausset and David Brown
died for us--Greek, "in our behalf."
whether we wake or sleep--whether we be found at Christ's coming awake, that is, alive, or asleep, that is, in our graves.
together--all of us together; the living not preceding the dead in their glorification "with Him" at His coming (Th1 4:13).
5:115:11: Վասն որոյ մխիթարեցէ՛ք զմիմեանս, եւ շինեցէ՛ք զիրեա՛րս՝ որպէս եւ առնէ՛քդ իսկ։ գզ
11 Ուստի մխիթարեցէ՛ք եւ ամրապնդեցէ՛ք միմեանց, ինչպէս որ արդէն անում էք:
11 Անոր համար մէկզմէկ մխիթարեցէ՛ք եւ իրարու օգնեցէ՛ք, ինչպէս արդէն կ’ընէք։
Վասն որոյ մխիթարեցէք զմիմեանս եւ շինեցէք զիրեարս, որպէս եւ առնէքդ իսկ:

5:11: Վասն որոյ մխիթարեցէ՛ք զմիմեանս, եւ շինեցէ՛ք զիրեա՛րս՝ որպէս եւ առնէ՛քդ իսկ։ գզ
11 Ուստի մխիթարեցէ՛ք եւ ամրապնդեցէ՛ք միմեանց, ինչպէս որ արդէն անում էք:
11 Անոր համար մէկզմէկ մխիթարեցէ՛ք եւ իրարու օգնեցէ՛ք, ինչպէս արդէն կ’ընէք։
zohrab-1805▾ eastern-1994▾ western am▾
5:1111: Посему увещавайте друг друга и назидайте один другого, как вы и делаете.
5:11  διὸ παρακαλεῖτε ἀλλήλους καὶ οἰκοδομεῖτε εἷς τὸν ἕνα, καθὼς καὶ ποιεῖτε.
5:11. Διὸ (Through-which) παρακαλεῖτε (ye-should-call-beside-unto) ἀλλήλους ( to-one-to-other ) καὶ (and) οἰκοδομεῖτε (ye-should-house-build-unto,"εἷς (one) τὸν (to-the-one) ἕνα, (to-one,"καθὼς (down-as) καὶ (and) ποιεῖτε. (ye-do-unto)
5:11. propter quod consolamini invicem et aedificate alterutrum sicut et facitisFor which cause comfort one another and edify one another, as you also do.
11. Wherefore exhort one another, and build each other up, even as also ye do.
Wherefore comfort yourselves together, and edify one another, even as also ye do:

11: Посему увещавайте друг друга и назидайте один другого, как вы и делаете.
5:11  διὸ παρακαλεῖτε ἀλλήλους καὶ οἰκοδομεῖτε εἷς τὸν ἕνα, καθὼς καὶ ποιεῖτε.
5:11. propter quod consolamini invicem et aedificate alterutrum sicut et facitis
For which cause comfort one another and edify one another, as you also do.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Various Exhortations; Duty towards Fellow-Christians.A. D. 51.
11 Wherefore comfort yourselves together, and edify one another, even as also ye do. 12 And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; 13 And to esteem them very highly in love for their work's sake. And be at peace among yourselves. 14 Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. 15 See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men.

In these words the apostle exhorts the Thessalonians to several duties.

I. Towards those who were nearly related one to another. Such should comfort themselves, or exhort one another, and edify one another, v. 11. 1. They must comfort or exhort themselves and one another; for the original word may be rendered both these ways. And we may observe, As those are most able and likely to comfort others who can comfort themselves, so the way to have comfort ourselves, or to administer comfort to others, is by compliance with the exhortation of the word. Note, We should not only be careful about our own comfort and welfare, but to promote the comfort and welfare of others also. He was a Cain that said, Am I my brother's keeper? We must bear one another's burdens, and so fulfil the law of Christ. 2. They must edify one another, by following after those things whereby one may edify another, Rom. xiv. 19. As Christians are lively stones built up together a spiritual house, they should endeavour to promote the good of the whole church by promoting the work of grace in one another. And it is the duty of every one of us to study that which is for the edification of those with whom we converse, to please all men for their real profit. We should communicate our knowledge and experiences one to another. We should join in prayer and praise one with another. We should set a good example one before another. And it is the duty of those especially who live in the same vicinity and family thus to comfort and edify one another; and this is the best neighbourhood, the best means to answer the end of society. Such as are nearly related together and have affection for one another, as they have the greatest opportunity, so they are under the greatest obligation, to do this kindness one to another. This the Thessalonians did (which also you do), and this is what they are exhorted to continue and increase in doing. Note, Those who do that which is good have need of further exhortations to excite them to do good, to do more good, as well as continue in doing what they do.

II. He shows them their duty towards their ministers, v. 12, 13. Though the apostle himself was driven from them, yet they had others who laboured among them, and to whom they owed these duties. The apostle here exhorts them to observe,

1. How the ministers of the gospel are described by the work of their office; and they should rather mind the work and duty they are called to than affect venerable and honourable names that they may be called by. Their work is very weighty, and very honourable and useful. (1.) Ministers must labour among their people, labour with diligence, and unto weariness (so the word in the original imports); they must labour in the word and doctrine, 1 Tim. v. 17. They are called labourers, and should not be loiterers. They must labour with their people, to instruct, comfort, and edify them. And, (2.) Ministers are to rule their people also, so the word is rendered, 1 Tim. v. 17. They must rule, not with rigour, but with love. They must not exercise dominion as temporal lords; but rule as spiritual guides, by setting a good example to the flock. They are over the people in the Lord, to distinguish them from civil magistrates, and to denote also that they are but ministers under Christ, appointed by him, and must rule the people by Christ's laws, and not by laws of their own. This may also intimate the end of their office and all their labour; namely, the service and honour of the Lord. (3.) They must also admonish the people, and that not only publicly, but privately, as there may be occasion. They must instruct them to do well, and should reprove when they do ill. It is their duty not only to give good counsel, but also to give admonition, to give warning to the flock of the dangers they are liable to, and reprove for negligence or what else may be amiss.

2. What the duty of the people is towards their ministers. There is a mutual duty between ministers and people. If ministers should labour among the people, then, (1.) The people must know them. As the shepherd should know his flock, so the sheep must know their shepherd. They must know his person, hear his voice, acknowledge him for their pastor, and pay due regard to his teaching, ruling, and admonitions. (2.) They must esteem their ministers highly in love; they should greatly value the office of the ministry, honour and love the persons of their ministers, and show their esteem and affection in all proper ways, and this for their work's sake, because their business is to promote the honour of Christ and the welfare of men's souls. Note, Faithful ministers ought to be so far from being lightly esteemed because of their work that they should be highly esteemed on account of it. The work of the ministry is so far from being a disgrace to those who upon other accounts deserve esteem, that it puts an honour upon those who are faithful and diligent, to which otherwise they could lay no claim, and will procure them that esteem and love among good people which otherwise they could not expect.

III. He gives divers other exhortations touching the duty Christians owe to one another. 1. To be at peace among themselves, v. 13. Some understand this exhortation (according to the reading in some copies) as referring to the people's duty to their ministers, to live peaceably with them, and not raise nor promote dissensions at any time between minister and people, which will certainly prove a hindrance to the success of a minister's work and the edification of the people. This is certain, that ministers and people should avoid every thing that tends to alienate their affections one from another. And the people should be at peace among themselves, doing all they can to hinder any differences from rising or continuing among them, and using all proper means to preserve peace and harmony. 2. To warn the unruly, v. 14. There will be in all societies some who walk disorderly, who go out of their rank and station; and it is not only the duty of ministers, but of private Christians also, to warn and admonish them. Such should be reproved for their sin, warned of their danger, and told plainly of the injury they do their own souls, and the hurt they may do to others. Such should be put in mind of what they should do, and be reproved for doing otherwise. 3. To comfort the feebleminded, v. 14. By these are intended the timorous and faint-hearted, or such as are dejected and of a sorrowful spirit. Some are cowardly, afraid of difficulties, and disheartened at the thoughts of hazards, and losses, and afflictions; now such should be encouraged; we should not despise them, but comfort them; and who knows what good a kind and comfortable word may do them? 4. To support the weak, v. 14. Some are not well able to perform their work, nor bear up under their burdens; we should therefore support them, help their infirmities, and lift at one end of the burden, and so help to bear it. It is the grace of God, indeed, that must strengthen and support such; but we should tell them of that grace, and endeavour to minister of that grace to them. 5. To be patient towards all men, v. 14. We must bear and forbear. We must be long-suffering, and suppress our anger, if it begin to rise upon the apprehension of affronts or injuries; at least we must not fail to moderate our anger: and this duty must be exercised towards all men, good and bad, high and low. We must not be high in our expectations and demands, nor harsh in our resentments, nor hard in our impositions, but endeavour to make the best we can of every thing, and think the best we can of every body. 6. Not to render evil for evil to any man, v. 15. This we must look to, and be very careful about, that is, we must by all means forbear to avenge ourselves. If others do us an injury, this will not justify us in returning it, in doing the same, or the like, or any other injury to them. It becomes us to forgive, as those that are, and that hope to be, forgiven of God. 7. Ever to follow that which is good, v. 15. In general, we must study to do what is our duty, and pleasing to God, in all circumstances, whether men do us good turns or ill turns; whatever men do to us, we must do good to others. We must always endeavour to be beneficent and instrumental to promote the welfare of others, both among ourselves (in the first place to those that are of the household o faith), and then, as we have opportunity, unto all men, Gal. vi. 10.
Adam Clarke: Commentary on the Bible - 1831
5:11: Comfort - one another - Rest assured that, in all times and circumstances, it shall be well with the righteous; let every man lay this to heart; and with this consideration comfort and edify each other in all trials and difficulties.
Albert Barnes: Notes on the Bible - 1834
5:11: Wherefore comfort yourselves - notes, Th1 4:18.
And edify one another - Strive to build up each other, or to establish each other in the faith by these truths; notes, Rom 14:19.
Even as also ye do - Continue to do it. Let nothing intervene to disturb the harmony and consolation which you have been accustomed to derive from these high and holy doctrines.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: Wherefore: Th1 4:18
comfort: or, exhort, Heb 3:13, Heb 10:25
and edify: Rom 14:19, Rom 15:2; Co1 10:23, Co1 14:5, Co1 14:12, Co1 14:29; Co2 12:19; Eph 4:12, Eph 4:16, Eph 4:29; Ti1 1:4; Jde 1:20
even: Th1 4:10; Rom 15:14; Pe2 1:12
1 Thessalonians 5:12
Geneva 1599
(6) Wherefore comfort yourselves together, and edify one another, even as also ye do.
(6) We must not only watch ourselves, but we are also bound to stir up, and to strengthen and encourage one another.
John Gill
Wherefore comfort yourselves together,.... Either with the doctrine of the resurrection of the dead, the second coming of Christ, and the thoughts of being for ever with him, and one another, and so may be a repetition of the advice in Th1 4:18 or with this consideration, that they were not in a state of darkness, ignorance, and infidelity, but were children of the light, and of the day, being called out of darkness into marvellous light, and should enjoy the light of life; and with the doctrine of predestination, they being appointed not to that wrath they were deserving of, but to be possessed of salvation by Jesus Christ, of which they could never fail, since the purpose of God according to election always stands sure, not upon the foot of works, but upon his own sovereign and unchangeable grace; or with the doctrine of Christ's sufferings and death, in their room and stead, whereby the law was fulfilled, justice satisfied, their sins atoned for, pardon procured, an everlasting righteousness brought in, and their salvation fully accomplished, things the apostle had spoken of in the context: the words will bear to be rendered, "exhort one another"; that is, not to sleep, as do others, or indulge themselves in sin and sloth; but to be sober, and upon their watch and guard, and in a posture of defence against the enemy; to put on the whole armour of God, and particularly the plate of faith and love, and for an helmet the hope of salvation:
and edify one another; by praying together, conversing with each other about the doctrines of the Gospel, and the dealings of God with their souls; abstaining from all corrupt communication, which has a tendency to hurt each other's principles or practices, or to stir up wrath and contention; attending only to those things which are for the use of edifying, whereby their souls might be more and more built upon Christ, and their most holy faith; and be a rising edifice, and grow up unto an holy temple in the Lord, and for an habitation of God through the Spirit:
even as also ye do; which is said in their commendation, and not through flattery, but to encourage them to go on in this way; and from whence it may be observed, that mutual consolation, exhortation, and edification, are things the saints should be stirred up to frequently, even though they are regarded by them, and much more then should these be pressed upon them who are careless and negligent of them.
Robert Jamieson, A. R. Fausset and David Brown
comfort yourselves--Greek, "one another." Here he reverts to the same consolatory strain as in Th1 4:18.
edify one another--rather as Greek, "edify (ye) the one the other"; "edify," literally, "build up," namely, in faith, hope, and love, by discoursing together on such edifying topics as the Lord's coming, and the glory of the saints (Mal 3:16).
5:125:12: Աղաչեմ զձեզ ե՛ղբարք՝ ճանաչե՛լ զվաստակաւորս եւ զվերակացո՛ւս ձեր ՚ի Տէր, եւ զխրատի՛չս ձեր[4606]. [4606] Ոմանք. Աղաչեմք զձեզ... զվաստակաւորսն։
12 Եղբայրնե՛ր, աղաչում ենք ձեզ, որ ճանաչէք եւ գնահատէք ձեր վաստակաւորներին, Տիրոջ կողմից ձեր վրայ նշանակուած վերակացուներին, ինչպէս նաեւ ձեզ խրատողներին.
12 Ձեզի կ’աղաչենք, եղբա՛յրներ, որ յարգէք ձեր գործաւորներն ու վերակացուները Տէրոջմով ու ձեզի խրատ տուողները։
Աղաչեմ զձեզ, եղբարք, ճանաչել զվաստակաւորս եւ զվերակացուս ձեր ի Տէր, եւ զխրատիչս ձեր:

5:12: Աղաչեմ զձեզ ե՛ղբարք՝ ճանաչե՛լ զվաստակաւորս եւ զվերակացո՛ւս ձեր ՚ի Տէր, եւ զխրատի՛չս ձեր[4606].
[4606] Ոմանք. Աղաչեմք զձեզ... զվաստակաւորսն։
12 Եղբայրնե՛ր, աղաչում ենք ձեզ, որ ճանաչէք եւ գնահատէք ձեր վաստակաւորներին, Տիրոջ կողմից ձեր վրայ նշանակուած վերակացուներին, ինչպէս նաեւ ձեզ խրատողներին.
12 Ձեզի կ’աղաչենք, եղբա՛յրներ, որ յարգէք ձեր գործաւորներն ու վերակացուները Տէրոջմով ու ձեզի խրատ տուողները։
zohrab-1805▾ eastern-1994▾ western am▾
5:1212: Просим же вас, братия, уважать трудящихся у вас, и предстоятелей ваших в Господе, и вразумляющих вас,
5:12  ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, εἰδέναι τοὺς κοπιῶντας ἐν ὑμῖν καὶ προϊσταμένους ὑμῶν ἐν κυρίῳ καὶ νουθετοῦντας ὑμᾶς,
5:12. Ἐρωτῶμεν (We-entreat-unto) δὲ (moreover) ὑμᾶς, (to-ye," ἀδελφοί , ( Brethrened ,"εἰδέναι (to-have-had-come-to-see) τοὺς (to-the-ones) κοπιῶντας ( to-fell-belonging-unto ) ἐν (in) ὑμῖν (unto-ye) καὶ (and) προϊσταμένους ( to-standing-before ) ὑμῶν (of-ye) ἐν (in) κυρίῳ (unto-Authority-belonged) καὶ (and) νουθετοῦντας ( to-mind-placing-unto ) ὑμᾶς, (to-ye,"
5:12. rogamus autem vos fratres ut noveritis eos qui laborant inter vos et praesunt vobis in Domino et monent vosAnd we beseech you, brethren, to know them who labour among you and are over you in the Lord and admonish you;
12. But we beseech you, brethren, to know them that labour among you, and are over you in the Lord, and admonish you;
And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you:

12: Просим же вас, братия, уважать трудящихся у вас, и предстоятелей ваших в Господе, и вразумляющих вас,
5:12  ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, εἰδέναι τοὺς κοπιῶντας ἐν ὑμῖν καὶ προϊσταμένους ὑμῶν ἐν κυρίῳ καὶ νουθετοῦντας ὑμᾶς,
5:12. rogamus autem vos fratres ut noveritis eos qui laborant inter vos et praesunt vobis in Domino et monent vos
And we beseech you, brethren, to know them who labour among you and are over you in the Lord and admonish you;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-15: Эти стихи содержат в себе увещания Ап. Павла к Ф. касательно их отношения к предстоятелям (12-13) в церкви, и относительно необходимости вести спокойный образ жизни; увещания обращены ко всей церкви вообще. Преподав Ф. совет - увещать и назидать друг друга (ст. 11), Ап. немедленно переходить к новому недостатку у христиан Ф. - отсутствию у них должного почтения к предстоятелям церкви, которым по праву принадлежит учительство и назидание. Ап. спешит предотвратить возможность узурпаций в этой области. Ф. должны ценить и уважать (eidenai) труждающихся у них, а кого именно, это объяснено приложением двух эпитетов: proϊstamenouV kai nouqetountaV. Здесь, несомненно, разумеется один класс лиц, ибо все три причастия связаны одним членом, и именно пресвитеры, которым собственно принадлежать две функции - начальствования и учительства. Ап. советует не только ценить их и уважать, но и делать это в духе любви.
Adam Clarke: Commentary on the Bible - 1831
5:12: Know them - Act kindly towards them; acknowledge them as the messengers of Christ; and treat them with tenderness and respect. This is a frequent meaning of the word γινωσκω. See on Joh 1:10 (note).
Them which labor among you - The words τους κοπιωντας have appeared to some as expressing those who had labored among them; but as it is the participle of the present tense, there is no need to consider it in this light. Both it and the word προΐσταμενους, the superintendents, refer to persons then actually employed in the work of God. These were all admonishers, teachers, and instructers of the people, devoting their time and talents to this important work.
Albert Barnes: Notes on the Bible - 1834
5:12: And we beseech you, brethren, to know them which labour among you - Who they were is not mentioned. It is evident, however, that the church was not left without appointed persons to minister to it when its founders should be away. We know that there were presbyters ordained over the church at Ephesus, and over the churches in Crete (Act 20:17; Titus i. 5), and that there were bishops and deacons at Philippi Phi 1:1, and there is every reason to believe that similar officers would be appointed in every newly organized church, The word "know" seems to mean that they were not to make themselves strangers to them - to be cold and distant toward them - to be ignorant of their needs, or to be indifferent to them. While a people are not obtrusively to intermeddle with the business of a minister, anymore than they are with that of any other man, yet there are things in regard to him with which they should be acquainted. They should seek to be personally acquainted with him, and make him their confidant and counselor in their spiritual troubles. They should seek his friendship, and endeavor to maintain all proper contact with him. They should not regard him as a distant man, or as a stranger among them. They should so far understand his circumstances as to know what is requisite to make him comfortable, and should be on such terms that they may readily and cheerfully furnish what he needs. And they are to "know" or regard him as their spiritual teacher and ruler; not to be strangers to the place where he preaches the word of life, and not to listen to his admonitions and reproofs as those of a stranger, but as those of a pastor and friend.
Which labour among you - There is no reason to suppose, as many have done, that the apostle here refers to different classes of ministers. He rather refers to different parts of the work which the same ministers perform. The first is, that they "labor" - that is, evidently, in preaching the gospel. For the use of the word, see Joh 4:38, where it occurs twice; Co1 15:10; Co1 16:16. The word is one which properly expresses wearisome toil, and implies that the office of preaching is one that demands constant industry.
And are over you in the Lord - That is, by the appointment of the Lord, or under his direction. They are not absolute sovereigns, but are themselves subject to one who is over them - the Lord Jesus. On the word here rendered "are over you" (προΐσταμένους proistamenous) see the notes on Rom 12:8, where it is translated "ruleth."
And admonish you - The word here used (νουθετέω noutheteō) is rendered "admonish," and "admonished," in Rom 15:14; Col 3:16; Th1 5:12; Th2 3:15; and warn, and warning, Co1 4:14; Col 1:28; Th1 5:14. It does not elsewhere occur in the New Testament. It means, to put in mind; and then to warn, entreat, exhort. It is a part of the duty of a minister to put his people in mind of the truth; to warn them of danger; to exhort them to perform their duty; to admonish them if they go astray.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: to know: Co1 16:18; Phi 2:19; Heb 13:7, Heb 13:17
labour: Th1 2:9; Mat 9:37, Mat 9:38; Luk 10:1, Luk 10:2, Luk 10:7; Joh 4:38; Act 20:35; Co1 3:9, Co1 15:10; Co1 16:16; Co2 5:9, Co2 6:1, Co2 11:23; Gal 4:11; Phi 2:16; Col 1:29; Ti1 5:17, Ti1 5:18; Ti2 2:6; Rev 2:3
and are: Act 20:28; Co1 12:28; Tit 1:5; Heb 13:7, Heb 13:17; Pe1 5:2, Pe1 5:3; Rev 1:20; Rev 2:1, Rev 2:8, Rev 2:12, Rev 2:18, Rev 3:1, Rev 3:7, Rev 3:14
and admonish: Th1 5:14; Ti1 5:1, Ti1 5:20; Tit 1:3, Tit 2:15
1 Thessalonians 5:13
Geneva 1599
(7) And we beseech you, brethren, to (b) know them which labour among you, and are over you in the (c) Lord, and admonish you;
(7) We must have consideration of those who are appointed to the ministry of the word, and the government of the church of God, and who do their duty.
(b) That you acknowledge and take them for such as they are, that is to say, men worthy to be greatly esteemed of among you.
(c) In those things which pertain to God's service: so is the ecclesiastical function distinguished from civil authority, and true shepherds from wolves.
John Gill
And we beseech you, brethren,.... Not in a natural or civil, but spiritual relation; and what follows relating to the ministers of the word, the apostle addresses this church on their behalf, not in an imperious and authoritative manner, but by way of entreaty, with great humility and strong affection:
know them that labour among you; who were not non-residents, but were upon the spot with them; and where indeed should pastors be, but with their flocks? and husbandmen and vinedressers, but in their fields and vineyards? and stewards, but in the families where they are placed? and parents, but with their children? nor were they loiterers in the vineyard, or slothful servants, and idle shepherds, but labourers; who laboured in the word and doctrine; gave up themselves to meditation, reading, and prayer; laboured hard in private, to find out the meaning of the word of God; and studied to show themselves workmen, that need not be ashamed; and preached the word in season and out of season; faithfully dispensed all ordinances, and diligently performed the duties of their office; and were willing to spend and be spent, for the glory of Christ, and the good of souls, and earnestly contended for the faith of the Gospel; and all this they did, as among them, so for them, for their spiritual good and welfare: some render the words, "in you"; they laboured in teaching, instructing, and admonishing them; they laboured to enlighten their understandings, to inform their judgments, to raise their affections, and to bring their wills to a resignation to the will of God; to refresh their memories with Gospel truths; to strengthen their faith, encourage their hope, and draw out their love to God and Christ, and the brethren: and what the apostle directs them to, as their duty towards these persons, is to "know" them; that is, not to learn their names, and know their persons, who they were; for they could not but know them in this sense, since they dwelt and laboured among them, and were continually employed in instructing them; but that they would make themselves known to them, and converse freely and familiarly with them, that so they might know the state of their souls, and be better able to speak a word in season to them; and that they would take notice of them, show respect to them, and an affection for them; acknowledge them as their pastors, and account of them as stewards of the mysteries of God, and own them as ministers of Christ; and reckon them as blessings to them, and acknowledge the same with thankfulness; and obey them, and submit unto them in the ministry of the word and ordinances, and to their counsel and advice, so far as is agreeable to the word of God: the Arabic version renders it, "that ye may know the dignity of them that labour among you"; and so conduct and behave towards them accordingly:
and are over you in the Lord; are set in the highest place in the church, and bear the highest office there; have the presidency and government in it, and go before the saints, and guide and direct them in matters both of doctrine and practice, being ensamples to the flock; the Syriac version renders it, "and stand before you"; ministering unto you in holy things, being servants to you for Jesus' sake: and this "in the Lord"; or by the Lord; for they did not take this honour to themselves, nor were they appointed by men, but they were made able ministers of the word by God; received their gifts qualifying them for this work from Christ, and were placed as overseers of the church by the Holy Ghost: and it was only in things pertaining to the Lord that they were over them; not in things civil, which distinguishes them from civil magistrates; nor in things secular and worldly, they had nothing to do in their families, to preside there, or with their worldly concerns, only in the church of Christ, and in things pertaining to their spiritual welfare; and though they were over them, yet under Christ, and in subjection to him, as their Lord and King; governing not in an arbitrary and tyrannical way, lording it over God's heritage, usurping a dominion over the faith of men, coining new doctrines, and making new laws; but according to the word of God, and laws of Christ, in the fear of the Lord, and with a view to the glory of God, and in love to souls: hence the Arabic version renders it, in the love of the Lord; the phrase, "in the Lord", is omitted in the Syriac version:
and admonish you; or instruct you, put into your minds good and wholesome things, and put you in mind of the doctrines of the Gospel, of the duties of religion, of former experiences; and give warning of sin and danger, and reprove and rebuke with faithfulness; and as the case requires, either in public or private, and with sharpness or tenderness.
John Wesley
Know them that, Labour among you: Are over you in the Lord: Admonish you. Know - See, mark, take knowledge of them and their work. Sometimes the same person may both labour, that is, preach; be over, or govern; and admonish the flock by particular application to each: sometimes two or more different persons, according as God variously dispenses his gifts. But O, what a misery is it when a man undertakes this whole work without either gifts or graces for any part of it! Why, then, will he undertake it? for pay? What! will he sell both his own soul and all the souls of the flock? What words can describe such a wretch as this? And yet even this may be "an honourable man!"
Robert Jamieson, A. R. Fausset and David Brown
beseech--"Exhort" is the expression in Th1 5:14; here, "we beseech you," as if it were a personal favor (Paul making the cause of the Thessalonian presbyters, as it were, his own).
know--to have a regard and respect for. Recognize their office, and treat them accordingly (compare 1Cor 16:18) with reverence and with liberality in supplying their needs (Ti1 5:17). The Thessalonian Church having been newly planted, the ministers were necessarily novices (Ti1 3:6), which may have been in part the cause of the people's treating them with less respect. Paul's practice seems to have been to ordain elders in every Church soon after its establishment (Acts 14:23).
them which labour . . . are over . . . admonish you--not three classes of ministers, but one, as there is but one article common to the three in the Greek. "Labor" expresses their laborious life; "are over you," their pre-eminence as presidents or superintendents ("bishops," that is, overseers, Phil 1:1, "them that have rule over you," literally, leaders, Heb 13:17; "pastors," literally, shepherds, Eph 4:11); "admonish you," one of their leading functions; the Greek is "put in mind," implying not arbitrary authority, but gentle, though faithful, admonition (Ti2 2:14, Ti2 2:24-25; 1Pet 5:3).
in the Lord--Their presidency over you is in divine things; not in worldly affairs, but in things appertaining to the Lord.
5:135:13: եւ համարեցարո՛ւք զնոսա արժանի՛ս առաւե՛լ սիրոյ՝ վասն գործո՛յ նոցա. խաղաղութի՛ւն արարէ՛ք ընդ միմեանս[4607]։ [4607] Օրինակ մի յաւելու. Եւ համարեսցուք զնոսա... առաւել յաճախութեամբ սիրոյ, վասն գործոյն նոցա։
13 եւ առաւելագոյն սիրոյ արժանի համարեցէ՛ք նրանց՝ իրենց աշխատանքի համար: Խաղաղութի՛ւն ունեցէք միմեանց միջեւ:
13 Զանոնք մեծ սիրով պատուեցէք իրենց գործին համար։ Իրարու հետ խաղաղութիւն ունեցէք։
եւ համարեցարուք զնոսա արժանիս առաւել սիրոյ վասն գործոյ նոցա. խաղաղութիւն արարէք ընդ միմեանս:

5:13: եւ համարեցարո՛ւք զնոսա արժանի՛ս առաւե՛լ սիրոյ՝ վասն գործո՛յ նոցա. խաղաղութի՛ւն արարէ՛ք ընդ միմեանս[4607]։
[4607] Օրինակ մի յաւելու. Եւ համարեսցուք զնոսա... առաւել յաճախութեամբ սիրոյ, վասն գործոյն նոցա։
13 եւ առաւելագոյն սիրոյ արժանի համարեցէ՛ք նրանց՝ իրենց աշխատանքի համար: Խաղաղութի՛ւն ունեցէք միմեանց միջեւ:
13 Զանոնք մեծ սիրով պատուեցէք իրենց գործին համար։ Իրարու հետ խաղաղութիւն ունեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
5:1313: и почитать их преимущественно с любовью за дело их; будьте в мире между собою.
5:13  καὶ ἡγεῖσθαι αὐτοὺς ὑπερεκπερισσοῦ ἐν ἀγάπῃ διὰ τὸ ἔργον αὐτῶν. εἰρηνεύετε ἐν ἑαυτοῖς.
5:13. καὶ (and) ἡγεῖσθαι ( to-lead-unto ) αὐτοὺς (to-them) ὑπερεκπερισσοῦ (of-abouted-out-over) ἐν (in) ἀγάπῃ (unto-an-excessing-off) διὰ (through) τὸ (to-the-one) ἔργον (to-a-work) αὐτῶν. (of-them) εἰρηνεύετε (Ye-should-peace-of) ἐν (in) ἑαυτοῖς. (unto-selves)
5:13. ut habeatis illos abundantius in caritate propter opus illorum pacem habete cum eisThat you esteem them more abundantly in charity, for their work's sake. Have peace with them.
13. and to esteem them exceeding highly in love for their work’s sake. Be at peace among yourselves.
And to esteem them very highly in love for their work' s sake. [And] be at peace among yourselves:

13: и почитать их преимущественно с любовью за дело их; будьте в мире между собою.
5:13  καὶ ἡγεῖσθαι αὐτοὺς ὑπερεκπερισσοῦ ἐν ἀγάπῃ διὰ τὸ ἔργον αὐτῶν. εἰρηνεύετε ἐν ἑαυτοῖς.
5:13. ut habeatis illos abundantius in caritate propter opus illorum pacem habete cum eis
That you esteem them more abundantly in charity, for their work's sake. Have peace with them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:13: Esteem them very highly in love - Christian ministers, who preach the whole truth, and labor in the word and doctrine, are entitled to more than respect; the apostle commands them to be esteemed ὑπερεκπερισσου, abundantly, and superabundantly; and this is to be done in love; and as men delight to serve those whom they love, it necessarily follows that they should provide for them, and see that they want neither the necessaries nor conveniences of life; I do not say comforts, though these also should be furnished; but of these the genuine messengers of Christ are frequently destitute. However, they should have food, raiment, and lodging for themselves and their household. This they ought to have for their work's sake; those who do not work should not eat. As ministers of Christ, such as labor not are unworthy either of respect or support.
Albert Barnes: Notes on the Bible - 1834
5:13: And to esteem them very highly in love - To cherish for them an affectionate regard. The office of a minister of religion demands respect. They who are faithful in that office have a claim on the kind regards of their fellow-men. The very nature of the office requires them to do good to others, and there is no benefactor who should be treated with more affectionate regard than he who endeavors to save us from ruin; to impart to us the consolations of the gospel in affliction; and to bring us and our families to heaven.
For their work's sake - Not primarily as a personal matter, or on their own account, but on account of the work in which they are engaged. It is a work whose only tendency, when rightly performed, is to do good. It injures no man, but contributes to the happiness of all. It promotes intelligence, industry, order, neatness, economy, temperance, chastity, charity, and kindness in this world, and leads to eternal blessedness in the world to come. A man who sincerely devotes himself to such a work has a claim on the kind regards of his fellow-men.
And be at peace among yourselves - See the Mar 9:50 note; Rom 12:18; Rom 14:19 notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: esteem: Mat 10:40; Co1 4:1, Co1 4:2, Co1 9:7-11; Gal 4:14, Gal 6:6
and be: Gen 45:24; Psa 133:1; Mar 9:50; Luk 7:3-5; Joh 13:34, Joh 13:35, Joh 15:17; Rom 4:17-19; Co2 13:11; Gal 5:22; Eph 4:3; Col 3:15; Th2 3:16; Ti2 2:22; Heb 12:14; Jam 3:18
1 Thessalonians 5:14
Geneva 1599
And to esteem them very highly in love for (d) their work's sake. (8) [And] be at peace among yourselves.
(d) So then, when this reason ceases, then must the honour cease. (8) The maintenance of mutual harmony, is to be especially guarded.
John Gill
And to esteem them very highly,.... Or, as the Ethiopic version renders it, "honour them abundantly"; for such are worthy of double honour, and to be had in reputation; they should be honourably thought of, and be high in the affections of the saints, who should esteem them better than themselves, or others in the community; and should be spoke well of, and their characters vindicated from the reproach and obloquy of others; and should be spoke respectfully to, and be honourably done by; should be provided for with an honourable maintenance, which is part of the double honour due to them in Ti1 5:17 and this should be
in love; not in fear, nor in hypocrisy and dissimulation; not in word and in tongue only, but from the heart and real affection: the Syriac version renders it, "that they be esteemed by you with more abundant love"; with an increasing love, or with greater love than is shown to the brethren in common, or to private members: and that for their works' sake; for the sake of the work of the ministry, which is a good work as well as honourable; is beneficial to the souls of men, and is for the glory of God, being diligently and faithfully performed by them; on which account they are to be valued, and not for an empty title without labour.
And be at peace among yourselves. The Vulgate Latin version reads, "with them"; and so the Syriac version, connecting the former clause with this, "for their works' sake have peace with them"; that is, with the ministers of the word; do not disagree with them upon every trivial occasion, or make them offenders for a word; keep up a good understanding, and cultivate love and friendship with them; "embrace them with brotherly love", as the Ethiopic version renders the words, understanding them also as relating to ministers; a difference with them is of bad consequence, and must render their ministry greatly useless and unprofitable to those who differ with them, as well as render them very uncomfortable and unfit for it. The Arabic version renders it, "in yourselves"; as referring to internal peace in their own souls, which they should be concerned for; and which only is attained to, enjoyed, and preserved, by looking to the blood, righteousness, and sacrifice of Christ: or else it may regard peace among themselves, and with one another as brethren, and as members of the same church; which as it is for their credit and reputation without doors, and for their comfort, delight, and pleasure within, in their church state and fellowship, so it tends to make the ministers of the Gospel more easy and comfortable in their work: thus the words, considered in this sense, have still a relation to them.
John Wesley
Esteem them very highly - Literally, more than abundantly, in love - The inexpressible sympathy that is between true pastors and their flock is intimated, not only here, but also in divers other places of this epistle. See Th1 2:7-8. For their work's sake - The principal ground of their vast regard for them. But how are we to esteem them who do not work at all?
Robert Jamieson, A. R. Fausset and David Brown
very highly--Greek, "exceeding abundantly."
for their work's sake--The high nature of their work alone, the furtherance of your salvation and of the kingdom of Christ, should be a sufficient motive to claim your reverential love. At the same time, the word "work," teaches ministers that, while claiming the reverence due to their office, it is not a sinecure, but a "work"; compare "labor" (even to weariness: so the Greek), Th1 5:12.
be at peace among yourselves--The "and" is not in the original. Let there not only be peace between ministers and their flocks, but also no party rivalries among yourselves, one contending in behalf of some one favorite minister, another in behalf of another (Mk 9:50; 1Cor 1:12; 1Cor 4:6).
5:145:14: Աղաչեմ զձեզ ե՛ղբարք՝ խրատեցէ՛ք զստահակս, մխիթարեցէ՛ք զկարճամիտս, պատսպարա՛ն լերուք տկարաց, երկայնամի՛տ լերուք առ ամենեսին[4608]։ [4608] Ոմանք. Աղաչեմք զձեզ եղ՛՛։
14 Եղբայրնե՛ր, աղաչում եմ ձեզ. խրատեցէ՛ք ստահակներին, քաջալերեցէ՛ք երկչոտներին, օգնակա՛ն եղէք տկարներին, համբերատա՛ր եղէք բոլորի հանդէպ:
14 Ձեզի կ’աղաչենք, եղբա՛յրներ, անկարգ վարմունք ունեցողները խրատեցէ՛ք, վատասիրտներն ալ մխիթարեցէ՛ք, տկարներուն ձեռնտու եղէ՛ք, ամենուն ալ երկայնամիտ եղէք։
աղաչեմք զձեզ, եղբարք, խրատեցէք զստահակս, մխիթարեցէք զկարճամիտս, պատսպարան լերուք տկարաց, երկայնամիտ լերուք առ ամենեսին:

5:14: Աղաչեմ զձեզ ե՛ղբարք՝ խրատեցէ՛ք զստահակս, մխիթարեցէ՛ք զկարճամիտս, պատսպարա՛ն լերուք տկարաց, երկայնամի՛տ լերուք առ ամենեսին[4608]։
[4608] Ոմանք. Աղաչեմք զձեզ եղ՛՛։
14 Եղբայրնե՛ր, աղաչում եմ ձեզ. խրատեցէ՛ք ստահակներին, քաջալերեցէ՛ք երկչոտներին, օգնակա՛ն եղէք տկարներին, համբերատա՛ր եղէք բոլորի հանդէպ:
14 Ձեզի կ’աղաչենք, եղբա՛յրներ, անկարգ վարմունք ունեցողները խրատեցէ՛ք, վատասիրտներն ալ մխիթարեցէ՛ք, տկարներուն ձեռնտու եղէ՛ք, ամենուն ալ երկայնամիտ եղէք։
zohrab-1805▾ eastern-1994▾ western am▾
5:1414: Умоляем также вас, братия, вразумляйте бесчинных, утешайте малодушных, поддерживайте слабых, будьте долготерпеливы ко всем.
5:14  παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, νουθετεῖτε τοὺς ἀτάκτους, παραμυθεῖσθε τοὺς ὀλιγοψύχους, ἀντέχεσθε τῶν ἀσθενῶν, μακροθυμεῖτε πρὸς πάντας.
5:14. Παρακαλοῦμεν (We-call-beside-unto) δὲ (moreover) ὑμᾶς, (to-ye," ἀδελφοί , ( Brethrened ,"νουθετεῖτε (ye-should-mind-place-unto) τοὺς (to-the-ones) ἀτάκτους , ( to-un-arranged ," παραμυθεῖσθε ( ye-should-relate-beside-unto ) τοὺς (to-the-ones) ὀλιγοψύχους , ( to-little-breathed ," ἀντέχεσθε ( ye-should-ever-a-one-hold ) τῶν (of-the-ones) ἀσθενῶν , ( of-un-vigored ,"μακροθυμεῖτε (ye-should-long-passion-unto) πρὸς (toward) πάντας . ( to-all )
5:14. rogamus autem vos fratres corripite inquietos consolamini pusillianimes suscipite infirmos patientes estote ad omnesAnd we beseech you, brethren, rebuke the unquiet: comfort the feeble minded: support the weak: be patient towards all men.
14. And we exhort you, brethren, admonish the disorderly, encourage the fainthearted, support the weak, be longsuffering toward all.
Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all:

14: Умоляем также вас, братия, вразумляйте бесчинных, утешайте малодушных, поддерживайте слабых, будьте долготерпеливы ко всем.
5:14  παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, νουθετεῖτε τοὺς ἀτάκτους, παραμυθεῖσθε τοὺς ὀλιγοψύχους, ἀντέχεσθε τῶν ἀσθενῶν, μακροθυμεῖτε πρὸς πάντας.
5:14. rogamus autem vos fratres corripite inquietos consolamini pusillianimes suscipite infirmos patientes estote ad omnes
And we beseech you, brethren, rebuke the unquiet: comfort the feeble minded: support the weak: be patient towards all men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: "Вразумляйте безчинных" - строго говоря "тех, которые не держатся строя" - намек на военную дисциплину. Ellicott думает, что здесь, вероятно, содержится намек на пренебрежение обязанностями и профессиями, которым грешили Ф., благодаря своим ошибочным взглядам на время пришествия Христа. Этот взгляд подтверждается такими местами как IV:11, 12. "Утешайте малодушных" - утративших равновесие духа, м. б. от излишней скорби по умершим, или от страха гонений. "Будьте долготерпеливы" - не давайте места раздражению против тех, которые слабы, но обращайтесь со всеми терпеливо, осмотрительно и любовно.
Adam Clarke: Commentary on the Bible - 1831
5:14: Warn them that are unruly - The whole phraseology of this verse is military; I shall consider the import of each term. Ατακτους· Those who are out of their ranks, and are neither in a disposition nor situation to perform the work and duty of a soldier; those who will not do the work prescribed, and who will meddle with what is not commanded. There are many such in every Church that is of considerable magnitude.
Comfort the feeble-minded - Τους ολιγοψυχους· Those of little souls; the faint-hearted; those who, on the eve of a battle, are dispirited, because of the number of the enemy, and their own feeble and unprovided state. Let them know that the battle is not theirs, but the Lord's; and that those who trust in him shall conquer.
Support the weak - Αντεχεσθε των ασθενων· Shore up, prop them that are weak; strengthen those wings and companies that are likely to be most exposed, that they be not overpowered and broken in the day of battle.
Be patient toward all - Μακροθυμειτε προς παντας· The disorderly, the feeble-minded, and the weak, will exercise your patience, and try your temper. If the troops be irregular, and cannot in every respect be reduced to proper order and discipline, let not the officers lose their temper nor courage; let them do the best they can; God will be with them, and a victory will give confidence to their troops. We have often seen that the Christian life is compared to a warfare, and that the directions given to soldiers are, mutatis mutandis; allowing for the different systems, suitable to Christians. This subject has been largely treated on, Ephesians 6. The ministers of Christ, being considered as officers, should acquaint themselves with the officers' duty. He who has the direction and management of a Church of God will need all the skill and prudence he can acquire.
Albert Barnes: Notes on the Bible - 1834
5:14: Now we exhort you, brethren - Margin, "beseech." This earnest entreaty is evidently addressed to the whole church, and not to the ministers of the gospel only. The duties here enjoined are such as pertain to all Christians in their appropriate spheres, and should not be left to be performed by ministers only.
Warn them - The same word which in Th1 5:12 is rendered "admonish." It is the duty of every church member, as well as of the ministers of the gospel, affectionately to admonish those whom they know to be living contrary to the requirements of the gospel. One reason why there is so little piety in the church, and why so many professors of religion go astray, is, that the great mass of church members feel no responsibility on this subject. They suppose that it is the duty only of the officers of the church to admonish an erring brother, and hence many become careless and cold and worldly, and no one utters a kind word to them to recall them to a holy walk with God.
That are unruly - Margin, "disorderly." The word here used (ἄτακτος ataktos), is one which properly means "not keeping the ranks," as of soldiers; and then irregular, confused, neglectful of duty, disorderly. The reference here is to the members of the church who were irregular in their Christian walk. It is not difficult, in an army, when soldiers get out of the line, or leave their places in the ranks, or are thrown into confusion, to see that little can be accomplished in such a state of irregularity and confusion. As little difficult is it, when the members of a church are out of their places, to see that little can be accomplished in such a state. Many a church is like an army where half the soldiers are out of the line; where there is entire insubordination in the ranks, and where not half of them could be depended on for efficient service in a campaign. Indeed, an army would accomplish little if as large a proportion of it were irregular, idle, remiss, or pursuing their own aims to the neglect of the public interest, as there are members of the church who can never be depended on in accomplishing the great purpose for which it was organized.
Comfort the feeble-minded - The dispirited; the disheartened; the downcast. To do this is also the duty of each church member. There are almost always those who are in this condition, and it is not easy to appreciate the value of a kind word to one in that state. Christians are assailed by temptation; in making efforts to do good they are opposed and become disheartened; in their contests with their spiritual foes they are almost overcome; they walk through shades of spiritual night, and find no comfort. In such circumstances, how consoling is the voice of a friend! How comforting is it to feel that they are not alone! How supporting to be addressed by one who has had the same conflicts, and has triumphed! Every Christian - especially every one who has been long in the service of his Master - has a fund of experience which is the property of the church, and which may be of incalculable value to those who are struggling now amidst many embarrassments along the Christian way. He who has that experience should help a weak and sinking brother; he should make his own experience of the efficacy of religion in his trials and conflicts, the means of sustaining others in their struggles. There is no one who would not reach out his hand to save a child borne down rapid stream; yet how often do experienced and strong men in the Christian faith pass by those who are struggling in the "deep waters, where the proud waves have come over their souls!"
Support the weak - See the notes at Rom 15:1.
Be patient toward all men - See the Greek word here used, explained in the notes on Co1 13:4; compare Eph 4:2; Gal 5:22; Col 3:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: exhort: or, beseech, Rom 12:1
you: Th1 5:12
warn: Jer 6:12; Eze 3:17-21, Eze 33:3-9; Act 20:27, Act 20:31; Co1 4:14; Col 1:28
that: Tit 1:6, Tit 1:10
unruly: or, disorderly, Th2 3:11-13
comfort: Th1 2:7-12; Isa 35:3, Isa 35:4, Isa 40:1, Isa 40:2, Isa 40:11; Eze 34:16; Mat 12:20; Luk 22:32; Joh 21:15-17; Rom 14:1, Rom 15:1-3; Gal 6:1, Gal 6:2; Heb 12:12
support: Act 20:35 *Gr.
be: Isa 63:9; Co1 13:4, Co1 13:5; Gal 5:22; Eph 4:2, Eph 4:32, Eph 5:1, Eph 5:2; Col 3:12, Col 3:13; Ti1 3:3, Ti1 6:11; Ti2 2:24, Ti2 2:25, Ti2 4:2; Heb 5:2, Heb 5:3, Heb 13:3
1 Thessalonians 5:15
Geneva 1599
(9) Now we exhort you, brethren, warn them that are (e) unruly, comfort the feebleminded, support the weak, be patient toward all [men].
(9) We must have consideration of every man, and the remedy must be applied according to the disease.
(e) That keep not their rank or standing.
John Gill
Now we exhort you, brethren,.... This is said either to the ministers of the word that laboured among them, presided over them, and admonished them; and the rather, because some of these things here directed to are pressed upon the members of the church in Th1 5:11 and which otherwise must make a repetition here; or to the members in conjunction with their pastors:
warn them that are unruly; or disorderly, idle persons, working not at all, busying themselves with other men's matters, and living upon the church's stock, reprove them for their sloth, exhort them to work with their own hands, to do their own business, and with quietness eat their own bread; or such who keep not their places in the church, but are like soldiers that go out of their rank, desert their companies, and fly from their colours, or stand aside, rebuke these, and exhort them to fill up their places, to abide by the church, and the ordinances of Christ; or such who are contentious and quarrelsome, turbulent, headstrong, and unruly, that cause and foment animosities and divisions, check them, admonish them, lay them under censure, for such a custom and practice is not to be allowed of in the churches of Christ.
Comfort the feebleminded: such as are not able to bear the loss of near and dear relations; are ready to stagger under the cross, and at the reproaches and persecutions of the world; and are almost overset with the temptations of Satan; and are borne down and discouraged with the corruptions of their hearts, speak a comfortable word to them, encourage them with the doctrines of grace, and the promises of the Gospel.
Support the weak; who are weak in faith and knowledge, strengthen them, hold them up; or as the Syriac version renders it, "take the burden of the weak" and carry it, bear their infirmities, as directed in Rom 15:1,
be patient towards all men; towards the unruly, the feebleminded, and the weak as well as to believers; give place to wrath, and leave vengeance to him to whom it belongs; exercise longsuffering and forbearance with fellow creatures and fellow Christians.
John Wesley
Warn the disorderly - Them that stand, as it were, out of their rank in the spiritual warfare. Some such were even in that church. The feeble - minded - Literally, them of little soul; such as have no spiritual courage.
Robert Jamieson, A. R. Fausset and David Brown
brethren--This exhortation to "warm (Greek, 'admonish,' as in Th1 5:12) the unruly (those 'disorderly' persons, Th2 3:6, Th2 3:11, who would not work, and yet expected to be maintained, literally, said of soldiers who will not remain in their ranks, compare Th1 4:11; also those insubordinate as to Church discipline, in relation to those 'over' the Church, Th1 5:12), comfort the feeble-minded (the faint-hearted, who are ready to sink 'without hope' in afflictions, Th1 4:13, and temptations)," applies to all clergy and laity alike, though primarily the duty of the clergy (who are meant in Th1 5:12)."
support--literally, "lay fast hold on so as to support."
the weak--spiritually. Paul practiced what he preached (1Cor 9:22).
be patient toward all men--There is no believer who needs not the exercise of patience "toward" him; there is none to whom a believer ought not to show it; many show it more to strangers than to their own families, more to the great than to the humble; but we ought to show it "toward all men" [BENGEL]. Compare "the long-suffering of our Lord" (2Cor 10:1; 2Pet 3:15).
5:155:15: Զգո՛յշ լերուք՝ գուցէ ոք չարի չա՛ր հատուցանիցէ. այլ յամենայն ժամ զբարեա՛ց զհետ երթա՛յք՝ առ միմեանս եւ առ ամենեսին[4609]։ [4609] Ոմանք. Գուցէ ումեք չարի չար հատուցանէք։
15 Զգո՛յշ եղէք, չլինի թէ մէկը չարին չարով հատուցի. միշտ միմեանց հանդէպ եւ բոլորի հանդէպ բարին գործելու հետամո՛ւտ եղէք:
15 Զգուշացէ՛ք, չըլլայ որ մէկը չարութեան փոխարէն չարութիւն հատուցանէ մէկուն. հապա ամէն ատեն բարիք ընելու ետեւէ եղէք թէ՛ իրարու եւ թէ՛ ամենուն։
Զգոյշ լերուք գուցէ ոք չարի չար հատուցանիցէ. այլ յամենայն ժամ զբարեաց զհետ երթայք առ միմեանս եւ առ ամենեսին:

5:15: Զգո՛յշ լերուք՝ գուցէ ոք չարի չա՛ր հատուցանիցէ. այլ յամենայն ժամ զբարեա՛ց զհետ երթա՛յք՝ առ միմեանս եւ առ ամենեսին[4609]։
[4609] Ոմանք. Գուցէ ումեք չարի չար հատուցանէք։
15 Զգո՛յշ եղէք, չլինի թէ մէկը չարին չարով հատուցի. միշտ միմեանց հանդէպ եւ բոլորի հանդէպ բարին գործելու հետամո՛ւտ եղէք:
15 Զգուշացէ՛ք, չըլլայ որ մէկը չարութեան փոխարէն չարութիւն հատուցանէ մէկուն. հապա ամէն ատեն բարիք ընելու ետեւէ եղէք թէ՛ իրարու եւ թէ՛ ամենուն։
zohrab-1805▾ eastern-1994▾ western am▾
5:1515: Смотрите, чтобы кто кому не воздавал злом за зло; но всегда ищите добра и друг другу и всем.
5:15  ὁρᾶτε μή τις κακὸν ἀντὶ κακοῦ τινι ἀποδῶ, ἀλλὰ πάντοτε τὸ ἀγαθὸν διώκετε [καὶ] εἰς ἀλλήλους καὶ εἰς πάντας.
5:15. ὁρᾶτε (Ye-should-discern-unto) μή (lest) τις (a-one) κακὸν (to-disrupted) ἀντὶ (ever-a-one) κακοῦ (of-disrupted) τινὶ (unto-a-one) ἀποδῷ, (it-might-have-had-given-off,"ἀλλὰ (other) πάντοτε (all-to-the-one-which-also) τὸ (to-the-one) ἀγαθὸν (to-good) διώκετε (ye-should-pursue) εἰς (into) ἀλλήλους ( to-one-to-other ) καὶ (and) εἰς (into) πάντας . ( to-all )
5:15. videte ne quis malum pro malo alicui reddat sed semper quod bonum est sectamini et in invicem et in omnesSee that none render evil for evil to any man: but ever follow that which is good towards each other and towards all men.
15. See that none render unto any one evil for evil; but alway follow after that which is good, one toward another, and toward all.
See that none render evil for evil unto any [man]; but ever follow that which is good, both among yourselves, and to all:

15: Смотрите, чтобы кто кому не воздавал злом за зло; но всегда ищите добра и друг другу и всем.
5:15  ὁρᾶτε μή τις κακὸν ἀντὶ κακοῦ τινι ἀποδῶ, ἀλλὰ πάντοτε τὸ ἀγαθὸν διώκετε [καὶ] εἰς ἀλλήλους καὶ εἰς πάντας.
5:15. videte ne quis malum pro malo alicui reddat sed semper quod bonum est sectamini et in invicem et in omnes
See that none render evil for evil to any man: but ever follow that which is good towards each other and towards all men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Здесь Ап. повторяет урок, данный Христом у Мф V:43: и д. "Ищите добра" - "to agaqon" не в смысле абсолютно доброго (to kalon), а в смысле полезного (utile), противоположного всему, что можно назвать to kakon. Это "искание" должно простираться не только на братьев по вере, но и на всех людей вообще.
Adam Clarke: Commentary on the Bible - 1831
5:15: See that none render evil for evil - Every temper contrary to love is contrary to Christianity. A peevish, fretful, vindictive man may be a child of Satan; he certainly is not a child of God.
Follow that which is good - That by which ye may profit your brethren and your neighbors of every description, whether Jews or Gentiles.
Albert Barnes: Notes on the Bible - 1834
5:15: See that none render evil for evil - See the notes on Mat 5:39, Mat 5:44. The meaning here is, that we are not to take vengeance; compare notes on Rom 12:17, Rom 12:19. This law is positive, and is universally binding. The moment we feel ourselves acting from a desire to "return evil for evil," that moment we are acting wrong. It may be right to defend our lives and the lives of our friends; to seek the protection of the law for our persons, reputation, or property, against those who would wrong us; to repel the assaults of calumniators and slanderers, but in no case should the motive be to do them wrong for the evil which they have done us.
But ever follow that which is good - Which is benevolent, kind, just, generous; see the notes, Rom 12:20-21.
Both among yourselves, and to all men - The phrase "to all men," seems to have been added to avoid the possibility of misconstruction. Some might possibly suppose that this was a good rule to be observed toward those of their own number, but that a greater latitude in avenging injuries might be allowable toward their enemies out of the church. The apostle, therefore, says that the rule is universal. It relates to the pagan, to infidels, sceptics, and persecutors, as well as to the members of the church. To every man we are to do good as we are able - no matter what they do to us. This is the rule which God himself observes toward the evil and unthankful (notes, Mat 5:45), and is one of the original and beautiful laws of our holy religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: See: Gen 45:24; Co1 16:10; Eph 5:15, Eph 5:33; Pe1 1:22; Rev 19:10, Rev 22:9
none: Exo 23:4, Exo 23:5; Lev 19:18; Sa1 24:13; Psa 7:4; Pro 17:13, Pro 20:22, Pro 24:17, Pro 24:29; Pro 25:21; Mat 5:39, Mat 5:44, Mat 5:45; Luk 6:35; Rom 12:17-21; Co1 6:7; Pe1 2:22, Pe1 2:23, Pe1 3:9
ever: Th1 2:12; Deu 16:20; Psa 38:20; Rom 14:19; Co1 14:1; Ti1 6:11; Heb 12:14; Pe1 3:11-13; Jo3 1:11
and: Rom 12:17, Rom 12:18; Gal 6:10; Ti2 2:24; Tit 3:2; Pe1 2:17
1 Thessalonians 5:16
Geneva 1599
(10) See that none render evil for evil unto any [man]; but ever follow that which is good, both among yourselves, and to all [men].
(10) Charity ought not to be overcome by any injuries.
John Gill
See that none render evil for evil unto any man,.... Not an ill word for an ill word, railing for railing, nor an ill action for an ill action; no, not to any man whatever, not to an enemy, a persecutor, a profane person, as well as not to a brother, a believer in Christ; and this the saints should not only be careful of, and guard against in themselves, but should watch over one another, and see to it, that no such practice is found in each other.
But ever follow that which is good; honestly, morally, pleasantly, and profitably good; even every good work, which is according to the will of God, is done in faith, from love, and to the glory of God; and particularly acts of beneficence and liberality to the poor; and which are not to be once, or now and then done, but to be followed and pursued after, and that always;
both among yourselves, and to all men; not only to the household of faith, though to them especially, and in the first place, but to all other men, as opportunity offers, even to our enemies, and them that persecute us, and despitefully use us; do good to their bodies, and to their souls, as much as in you lies, by feeding and clothing the one, and by praying for, advising, and instructing the other.
John Wesley
See that none - Watch over both yourselves and each other. Follow that which is good - Do it resolutely and perseveringly.
Robert Jamieson, A. R. Fausset and David Brown
(Rom 12:17; 1Pet 3:9.)
unto any man--whether unto a Christian, or a heathen, however great the provocation.
follow--as a matter of earnest pursuit.
5:165:16: Յամենայն ժամ ուրա՛խ լերուք։
16 Ուրա՛խ եղէք միշտ,
16 Ամէն ատեն ուրախ եղէ՛ք։
Յամենայն ժամ ուրախ լերուք:

5:16: Յամենայն ժամ ուրա՛խ լերուք։
16 Ուրա՛խ եղէք միշտ,
16 Ամէն ատեն ուրախ եղէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
5:1616: Всегда радуйтесь.
5:16  πάντοτε χαίρετε,
5:16. Πάντοτε (All-to-the-one-which-also) χαίρετε, (ye-should-joy,"
5:16. semper gaudeteAlways rejoice.
16. Rejoice alway;
Rejoice evermore:

16: Всегда радуйтесь.
5:16  πάντοτε χαίρετε,
5:16. semper gaudete
Always rejoice.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-22: Эти стихи содержать в себе ряд прекрасных афоризмов, касающихся разных сторон духовной и моральной жизни христианина.

16: Сравни Флп III:1: и IV:4. Источник этой радости (Рим XIV:17) - Дух Святый, излитый на христиан. Став причастником великих советов Божиих о спасении мира, христианин видит спасающую руку Божию повсюду в мире, даже в страданиях и гонениях. Это служит неиссякаемым источником его радости.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Various Short Exhortations.A. D. 51.
16 Rejoice evermore. 17 Pray without ceasing. 18 In every thing give thanks: for this is the will of God in Christ Jesus concerning you. 19 Quench not the Spirit. 20 Despise not prophesyings. 21 Prove all things; hold fast that which is good. 22 Abstain from all appearance of evil.

Here we have divers short exhortations, that will not burden our memories, but will be of great use to direct the motions of our hearts and lives; for the duties are of great importance, and we may observe how they are connected together, and have a dependence upon one another. 1. Rejoice evermore, v. 16. This must be understood of spiritual joy; for we must rejoice in our creature-comforts as if we rejoiced not, and must not expect to live many years, and rejoice in them all; but, if we do rejoice in God, we may do that evermore. In him our joy will be full; and it is our fault if we have not a continual feast. If we are sorrowful upon any worldly account, yet still we may always rejoice, 2 Cor. vi. 10. Note, A religious life is a pleasant life, it is a life of constant joy. 2. Pray without ceasing, v. 17. Note, The way to rejoice evermore is to pray without ceasing. We should rejoice more if we prayed more. We should keep up stated times for prayer, and continue instant in prayer. We should pray always, and not faint: pray without weariness, and continue in prayer, till we come to that world where prayer shall be swallowed up in praise. The meaning is not that men should do nothing but pray, but that nothing else we do should hinder prayer in its proper season. Prayer will help forward and not hinder all other lawful business, and every good work. 3. In every thing give thanks, v. 18. If we pray without ceasing, we shall not want matter for thanksgiving in every thing. As we must in every thing make our requests known to God by supplications, so we must not omit thanksgiving, Phil. iv. 6. We should be thankful in every condition, even in adversity as well as prosperity. It is never so bad with us but it might be worse. If we have ever so much occasion to make our humble complaints to God, we never can have any reason to complain of God, and have always much reason to praise and give thanks: the apostle says, This is the will of God in Christ Jesus concerning us, that we give thanks, seeing God is reconciled to us in Christ Jesus; in him, through him, and for his sake, he allows us to rejoice evermore, and appoints us in every thing to give thanks. It is pleasing to God. 4. Quench not the Spirit (v. 19), for it is this Spirit of grace and supplication that helpeth our infirmities, that assisteth us in our prayers and thanksgivings. Christians are said to be baptized with the Holy Ghost and with fire. He worketh as fire, by enlightening, enlivening, and purifying the souls of men. We must be careful not to quench this holy fire. As fire is put out by withdrawing fuel, so we quench the Spirit if we do not stir up our spirits, and all that is within us, to comply with the motions of the good Spirit; and as fire is quenched by pouring water, or putting a great quantity of dirt upon it, so we must be careful not to quench the Holy Spirit by indulging carnal lusts and affections, or minding only earthly things. 5. Despise not prophesyings (v. 20); for, if we neglect the means of grace, we forfeit the Spirit of grace. By prophesyings here we are to understand the preaching of the word, the interpreting and applying of the scriptures; and this we must not despise, but should prize and value, because it is the ordinance of God, appointed of him for our furtherance and increase in knowledge and grace, in holiness and comfort. We must not despise preaching, though it be plain, and not with enticing words of men's wisdom, and though we be told no more than what we knew before. It is useful, and many times needful, to have our minds stirred up, our affections and resolutions excited, to those things that we knew before to be our interest and our duty. 6. Prove all things, but hold fast that which is good, v. 21. This is a needful caution, to prove all things; for, though we must put a value on preaching, we must not take things upon trust from the preacher, but try them by the law and the testimony. We must search the scriptures, whether what they say be true or not. We must not believe every spirit, but must try the spirits. But we must not be always trying, always unsettled; no, at length we must be settled, and hold fast that which is good. When we are satisfied that any thing is right, and true, and good, we must hold it fast, and not let it go, whatever opposition or whatever persecution we meet with for the sake thereof. Note, The doctrines of human infallibility, implicit faith, and blind obedience, are not the doctrines of the Bible. Every Christian has and ought to have, the judgment of discretion, and should have his senses exercised in discerning between good and evil, truth and falsehood, Heb. v. 13, 14. And proving all things must be in order to holding fast that which is good. We must not always be seekers, or fluctuating in our minds, like children tossed to and fro with every wind of doctrine. 7. Abstain from all appearance of evil, v. 22. This is a good means to prevent our being deceived with false doctrines, or unsettled in our faith; for our Saviour has told us (John vii. 17), If a man will do his will, he shall know of the doctrine whether it be of God. Corrupt affections indulged in the heart, and evil practices allowed of in the life, will greatly tend to promote fatal errors in the mind; whereas purity of heart, and integrity of life, will dispose men to receive the truth in the love of it. We should therefore abstain from evil, and all appearances of evil, from sin, and that which looks like sin, leads to it, and borders upon it. He who is not shy of the appearances of sin, who shuns not the occasions of sin, and who avoids not the temptations and approaches to sin, will not long abstain from the actual commission of sin.
Adam Clarke: Commentary on the Bible - 1831
5:16: Rejoice evermore - Be always happy; the religion of Christ was intended to remove misery. He that has God for his portion may constantly exult. Four MSS. of good note add εν τῳ Κυριῳ, in the Lord: Rejoice in the Lord evermore.
Albert Barnes: Notes on the Bible - 1834
5:16: Rejoice evermore - See the notes on Phi 3:1; Phi 4:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: Rejoice: Co2 6:10; Phi 4:4; Mat 5:12; Luk 10:20; Rom 12:12
1 Thessalonians 5:17
Geneva 1599
(11) Rejoice evermore.
(11) A quiet and appeased mind is nourished with continual prayers, giving regard to the will of God.
John Gill
Rejoice evermore. Not in a carnal, but in a spiritual way, with joy in the Holy Ghost; and which arises from a view of pardon by the blood of Christ, of justification by his righteousness, and atonement by his sacrifice; not in themselves, as the wicked man rejoices in his wickedness, and the hypocrite and formalist in his profession of religion, and the reputation he gains by it; and the Pharisee and legalist in his morality, civility, negative holiness, and obedience to the rituals of the law; for such rejoice in their boastings, and all such rejoicing is evil; but in the Lord Jesus Christ, in the greatness, fitness, fulness, and glory of his person, in his blood, righteousness, and sacrifice, in what he is in himself, and is made unto his people, and in what he has done, and is still doing for them, and particularly in the salvation he has wrought out; and not in the things of this life, and the attainments of it, either of body, or of mind, or of estate, as in strength, wisdom, or riches; but in things spiritual, that our names are written in heaven, and we are redeemed by the blood of Christ, and called by his grace, and shall be glorified together with him; and not only in prosperity, but in adversity, since all things work together for good, and afflictions serve for the exercise of grace; and especially, since to suffer reproach and persecution for the sake of Christ, and his Gospel, is a great honour, and the Spirit of God, and of glory, rests on such, and great will be their reward in heaven: and there is always reason, and ever a firm ground and foundation for rejoicing with believers, let their circumstances or their frames be what they will; since God, their covenant God, is unchangeable, and his love to them is from everlasting to everlasting invariably the same; the covenant of grace, which is ordered in all things, and sure, is firm and immovable; and Jesus, the Mediator of it, is the same today, yesterday, and for ever.
John Wesley
Rejoice evermore - In uninterrupted happiness in God. Pray without ceasing - Which is the fruit of always rejoicing in the Lord. In everything give thanks - Which is the fruit of both the former. This is Christian perfection. Farther than this we cannot go; and we need not stop short of it. Our Lord has purchased joy, as well as righteousness, for us. It is the very design of the gospel that, being saved from guilt, we should be happy in the love of Christ. Prayer may be said to be the breath of our spiritual life. He that lives cannot possibly cease breathing. So much as we really enjoy of the presence of God, so much prayer and praise do we offer up without ceasing; else our rejoicing is but delusion. Thanksgiving is inseparable from true prayer: it is almost essentially connected with it. He that always prays is ever giving praise, whether in ease or pain, both for prosperity and for the greatest adversity. He blesses God for all things, looks on them as coming from him, and receives them only for his sake; not choosing nor refusing, liking nor disliking, anything, but only as it is agreeable or disagreeable to his perfect will.
Robert Jamieson, A. R. Fausset and David Brown
In order to "rejoice evermore," we must "pray without ceasing" (Th1 5:17). He who is wont to thank God for all things as happening for the best, will have continuous joy [THEOPHYLACT]. Eph 6:18; Phil 4:4, Phil 4:6, "Rejoice in the Lord . . . by prayer and supplication with thanksgiving"; Rom 14:17, "in the Holy Ghost"; Rom 12:12, "in hope"; Acts 5:41, "in being counted worthy to suffer shame for Christ's name"; Jas 1:2, in falling "into divers temptations."
5:175:17: Անդադա՛ր աղօ՛թս արարէք։
17 անդադար աղօթեցէ՛ք,
17 Անդադար աղօթք ըրէ՛ք։
Անդադար աղօթս արարէք:

5:17: Անդադա՛ր աղօ՛թս արարէք։
17 անդադար աղօթեցէ՛ք,
17 Անդադար աղօթք ըրէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
5:1717: Непрестанно молитесь.
5:17  ἀδιαλείπτως προσεύχεσθε,
5:17. ἀδιαλείπτως (unto-un-remaindered-through) προσεύχεσθε , ( ye-should-goodly-hold-toward ,"
5:17. sine intermissione oratePray without ceasing.
17. pray without ceasing;
Pray without ceasing:

17: Непрестанно молитесь.
5:17  ἀδιαλείπτως προσεύχεσθε,
5:17. sine intermissione orate
Pray without ceasing.
17. pray without ceasing;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Здесь дается Ап. совет относительно непрестанной духовной молитвы, которая является естественным результатом того настроения, о котором речь идет в 16: ст.
Adam Clarke: Commentary on the Bible - 1831
5:17: Pray without ceasing - Ye are dependent on God for every good; without him ye can do nothing; feel that dependence at all times, and ye will always be in the spirit of prayer; and those who feel this spirit will, as frequently as possible, be found in the exercise of prayer.
Albert Barnes: Notes on the Bible - 1834
5:17: Pray without ceasing - See the notes on Rom 12:12. The direction here may be fairly construed as meaning:
(1) That we are to be regular and constant in the observance of the stated seasons of prayer. We are to observe the duty of prayer in the closet, in the family, and in the assembly convened to call on the name of the Lord. We are not to allow this duty to be interrupted or intermitted by any trifling cause. We are so to act that it may be said we pray regularly in the closet, in the family, and at the usual seasons when the church prays to which we belong.
(2) we are to maintain an uninterrupted and constant spirit of prayer. We are to be in such a frame of mind as to be ready to pray publicly if requested; and when alone, to improve any moment of leisure which we may have when we feel ourselves strongly inclined to pray. That Christian is in a bad state of mind who has suffered himself, by attention to worldly cares, or by light conversation, or by gaiety and vanity, or by reading an improper book, or by eating or drinking too much, or by late hours at night among the thoughtless and the vain, to be brought into such a condition that he cannot engage in prayer with proper feelings. There has been evil done to the soul if it is not prepared for communion with God at all times, and if it would not find pleasure in approaching his holy throne.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: Pray: Luk 18:1, Luk 21:36; Rom 12:12; Eph 6:18; Col 4:2; Pe1 4:7
1 Thessalonians 5:18
John Gill
Pray without ceasing. Not that saints should be always on their knees, or ever lifting up their hands, and vocally calling upon God; this is not required of them, and would clash with, and break in upon other parts of religious worship, and the duties of civil life, which are to be attended to, as well as this, and besides would be impracticable; for however willing a spiritual man might be to be engaged in this work always, yet the flesh is weak, and would not be able to bear it; and it requires food and drink, sleep and rest, for its refreshment and support; for all which there must be time allowed, as well as for other actions of animal life, and the business of a man's calling. But the meaning is, that believers should be daily, and often found in the performance of this duty; for as their wants daily return upon them, and they are called to fresh service, and further trials and exercises, they have need of more grace, strength, and assistance, and therefore should daily pray for it; and besides certain times both in the closet, and in the family, in which they should attend the throne of grace, there is such a thing as mental prayer, praying in the heart, private ejaculations of the soul, which may be sent up to heaven, while a man is engaged in the affairs of life. The Ethiopic version renders the words, "pray frequently"; do not leave off praying, or cease from it through the prevalence of sin, the temptations of Satan, or through discouragement, because an answer is not immediately had, or through carelessness and negligence, but continue in it, and be often at it; see Lk 18:1. These words are opposed to the practice of such, who either pray not at all, or, having used it, have left it off, or who only pray in a time of trouble and distress, and bear hard on those who think they should not pray but when under the influences of the Spirit, and when his graces are in a lively exercise: the reason for this rule of praying with frequency and constancy is, because the saints are always needy, they are always in want of mercies of one kind or another, and therefore should continually go to the throne of grace, and there ask for grace and mercy to help them in time of need.
Robert Jamieson, A. R. Fausset and David Brown
The Greek is, "Pray without intermission"; without allowing prayerless gaps to intervene between the times of prayer.
5:185:18: Յամենայնի գոհացարո՛ւք. զի ա՛յս են կամք Աստուծոյ Քրիստոսիւ Յիսուսիւ ՚ի ձեզ[4610]։ [4610] Ոմանք. Կամքն Աստուծոյ Քրիստոսիւ Յիսուսիւ որ ՚ի ձեզ։
18 ամէն ինչում գոհութի՛ւն մատուցեցէք, որովհետեւ ա՛յդ է Աստծու կամքը ձեզ համար ի Քրիստոս Յիսուս:
18 Ամէն բանի մէջ գոհութիւն տուէ՛ք. վասն զի այս է Աստուծոյ կամքը Քրիստոս Յիսուսով ձեր վրայ։
Յամենայնի գոհացարուք, զի այս են կամք Աստուծոյ Քրիստոսիւ Յիսուսիւ ի ձեզ:

5:18: Յամենայնի գոհացարո՛ւք. զի ա՛յս են կամք Աստուծոյ Քրիստոսիւ Յիսուսիւ ՚ի ձեզ[4610]։
[4610] Ոմանք. Կամքն Աստուծոյ Քրիստոսիւ Յիսուսիւ որ ՚ի ձեզ։
18 ամէն ինչում գոհութի՛ւն մատուցեցէք, որովհետեւ ա՛յդ է Աստծու կամքը ձեզ համար ի Քրիստոս Յիսուս:
18 Ամէն բանի մէջ գոհութիւն տուէ՛ք. վասն զի այս է Աստուծոյ կամքը Քրիստոս Յիսուսով ձեր վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1818: За все благодарите: ибо такова о вас воля Божия во Христе Иисусе.
5:18  ἐν παντὶ εὐχαριστεῖτε· τοῦτο γὰρ θέλημα θεοῦ ἐν χριστῶ ἰησοῦ εἰς ὑμᾶς.
5:18. ἐν (in) παντὶ (unto-all) εὐχαριστεῖτε: (ye-should-goodly-grant-unto) τοῦτο (the-one-this) γὰρ (therefore) θέλημα (a-determining-to) θεοῦ (of-a-Deity) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ (unto-an-Iesous) εἰς (into) ὑμᾶς. (to-ye)
5:18. in omnibus gratias agite haec enim voluntas Dei est in Christo Iesu in omnibus vobisIn all things give thanks for this is the will of God in Christ Jesus concerning you all.
18. in everything give thanks: for this is the will of God in Christ Jesus to you-ward.
In every thing give thanks: for this is the will of God in Christ Jesus concerning you:

18: За все благодарите: ибо такова о вас воля Божия во Христе Иисусе.
5:18  ἐν παντὶ εὐχαριστεῖτε· τοῦτο γὰρ θέλημα θεοῦ ἐν χριστῶ ἰησοῦ εἰς ὑμᾶς.
5:18. in omnibus gratias agite haec enim voluntas Dei est in Christo Iesu in omnibus vobis
In all things give thanks for this is the will of God in Christ Jesus concerning you all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:18: In every thing give thanks - For this reason, that all things work together for good to them that love God; therefore, every occurrence may be a subject of gratitude and thankfulness. While ye live to God, prosperity and adversity will be equally helpful to you.
For this is the will of God - That ye should be always happy; that ye should ever be in the spirit of prayer; and that ye should profit by every occurrence in life, and be continually grateful and obedient; for gratitude and obedience are inseparably connected.
Albert Barnes: Notes on the Bible - 1834
5:18: In every thing give thanks - See the Eph 5:20 note; Phi 4:6 note. We can always find something to be thankful for, and there may be reasons why we ought to be thankful for even those dispensations which appear dark and frowning. Chrysostom, once the archbishop of Constantinople, and then driven into exile, persecuted, and despised, died far away form all the splendors of the capital, and all the comforts and honors which he had enjoyed, uttering his favorite motto - δόξα τῷ Θεῷ πάντων ἕνεκεν doxa tō Theō pantō n heneken - "glory to God for all things." Bibliotheca Sacra, 1:700. So we may praise God for everything that happens to us under his government. A man owes a debt of obligation to him for anything which will recall him from his wanderings, and which will prepare him for heaven. Are there any dealings of God toward people which do not contemplate such an end? Is a man ever made to drink the cup of affliction when no drop of mercy is intermingled? Is he ever visited with calamity which does not in some way contemplate his own temporal or eternal good! Could we see all, we should see that we are never placed in circumstances in which there is not much for which we should thank God. And when, in his dealings, a cloud seems to cover his face, let us remember the good things without number which we have received, and especially remember that we are in the world of redeeming love, and we shall find enough for which to be thankful.
For this is the will of God - That is, that you should be grateful. This is what God is pleased to require you to perform in the name of the Lord Jesus. In the gift of that Saviour he has laid the foundation for that claim, and he requires that you should not be unmindful of the obligation; see the notes, Heb 13:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: every: Eph 5:20; Phi 4:6; Col 3:17; Job 1:21; Psa 34:1; Heb 13:15
for: Th1 4:3; Pe1 2:15, Pe1 4:2; Jo1 2:17
1 Thessalonians 5:19
Geneva 1599
In every thing give thanks: for this is the (f) will of God in Christ Jesus concerning you.
(f) An acceptable thing to God, and such as he approves well of.
John Gill
In everything give thanks,.... That is, to God the Father, in the name of Christ; see Eph 5:20 thanks are to be given to him for all things, as the Ethiopic version renders it; for all temporal good things; for our beings, the preservation of them; for food and raiment, and all the mercies of life; for the means of grace, the word and ordinances, and the ministers of the Gospel; for spiritual blessings, for electing, redeeming, regenerating, adopting, pardoning, justifying, and persevering grace: for a meetness for heaven, a right unto it, and a good hope of it; and especially for Jesus Christ, for such an husband, such an head, such a surety and Saviour, and advocate with the Father, as he is; and for life, peace, joy, comfort, righteousness, and salvation in him: and thanks should be given to God in every circumstance of life; in adversity, as Job did; when not in so comfortable and agreeable a frame of soul as to be wished for, since it might be worse, and is not black despair; even under the temptations of Satan, since they might be greater and heavier, and since the grace of God is sufficient to bear up under them, and deliver out of them, and since there is such a sympathizing high priest and Saviour; and in afflictions of every kind, since they are all for good, temporal, or spiritual, or eternal.
For this is the will of God; which may refer either to all that is said from Th1 5:11 to this passage, or particularly to this of giving thanks; which is the revealed and declared will of God, is a part of that good, perfect, and acceptable will of his, and what is well pleasing in his sight, and grateful to him; see Ps 69:30 and is
in Christ Jesus concerning you; either declared in and by him, who has made known the whole of the will of God, and so the Arabic version, "which he wills of you by Jesus Christ"; or which is exemplified in Christ, who for, and in all things, gave thanks to God, and had his will resigned to his in every circumstance of life; or, which being done, is acceptable to God through Christ. The Alexandrian copy reads, "for this is the will of God towards you in Christ Jesus"; that is, with respect to you who are in Christ secretly by election, and openly by the effectual calling; and who, of all men in the world, have reason to be thankful for everything, and in every circumstance.
John Wesley
For this - That you should thus rejoice, pray, give thanks. Is the will of God - Always good, always pointing at our salvation.
Robert Jamieson, A. R. Fausset and David Brown
In every thing--even what seems adverse: for nothing is really so (compare Rom 8:28; Eph 5:20). See Christ's example (Mt 15:36; Mt 26:27; Lk 10:21; Jn 11:41).
this--That ye should "rejoice evermore, pray without ceasing, (and) in every thing give thanks," "is the will of God in Christ Jesus (as the Mediator and Revealer of that will, observed by those who are in Christ by faith, compare Phil 3:14) concerning you." God's will is the believer's law. LACHMANN rightly reads commas at the end of the three precepts (Th1 5:16-18), making "this" refer to all three.
5:195:19: ԶՀոգին մի՛ շիջուցանէք։
19 Մի՛ հանգցրէք Հոգին,
19 Սուրբ Հոգին մի՛ մարէք։
ԶՀոգին մի՛ շիջուցանէք:

5:19: ԶՀոգին մի՛ շիջուցանէք։
19 Մի՛ հանգցրէք Հոգին,
19 Սուրբ Հոգին մի՛ մարէք։
zohrab-1805▾ eastern-1994▾ western am▾
5:1919: Духа не угашайте.
5:19  τὸ πνεῦμα μὴ σβέννυτε,
5:19. τὸ (To-the-one) πνεῦμα (a-currenting-to) μὴ (lest) σβέννυτε, (ye-should-en-quell,"
5:19. Spiritum nolite extinguereExtinguish not the spirit.
19. Quench not the Spirit;
Quench not the Spirit:

19: Духа не угашайте.
5:19  τὸ πνεῦμα μὴ σβέννυτε,
5:19. Spiritum nolite extinguere
Extinguish not the spirit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: "Духа не угашайте". Связь этого стиха с 20: ст. дает основание думать, что тут речь идет о возникшем среди Ф. отрицательном отношении к духовным дарованиям, о которых Ап. говорит в 1Кор.XII, и XIV гл. Реакция против них, м. б., поднялась потому, что они вносили известную долю беспорядка в собрания христиан.
Adam Clarke: Commentary on the Bible - 1831
5:19: Quench not the Spirit - The Holy Spirit is represented as a fire, because it is his province to enlighten and quicken the soul; and to purge, purify, and refine it. This Spirit is represented as being quenched when any act is done, word spoken, or temper indulged, contrary to its dictates. It is the Spirit of love, and therefore anger, malice, revenge, or any unkind or unholy temper, will quench it so that it will withdraw its influences; and then the heart is left in a state of hardness and darkness. It has been observed that fire may be quenched as well by heaping earth on it as by throwing water on it; and so the love of the world will as effectually grieve and quench the Spirit as any ordinary act of transgression.
Every genuine Christian is made a partaker of the Spirit of God; and he who has not the spirit of Christ is none of his. It cannot be the miraculous gifts of the Spirit which the apostle means, for these were given to few, and not always; for even apostles could not work miracles when they pleased; but the direction in the text is general, and refers to a gift of which they were generally partakers.
Albert Barnes: Notes on the Bible - 1834
5:19: Quench not the Spirit - This language is taken from the way of putting out a fire, and the sense is, we are not to extinguish the influences of the Holy Spirit in our hearts. Possibly there may be an allusion here to fire on an altar, which was to be kept constantly burning. This fire may have been regarded as emblematic of devotion, and as denoting that that devotion was never to become extinct. The Holy Spirit is the source of true devotion, and hence the enkindlings of piety in the heart, by the Spirit, are never to be quenched. Fire may be put out by pouring on water; or by covering it with any incombustible substance; or by neglecting to supply fuel. If it is to be made to burn, it must be nourished with proper care and attention. The Holy Spirit, in his influences on the soul, is here compared with fire that might be made to burn more intensely, or that might be extinguished.
In a similar manner the apostle gives this direction to Timothy, "I put thee in remembrance that thou stir up ἀναζωπυρεῖν anazō purein, kindle up, cause to burn) the gift of God;" Ti2 1:6. Anything that will tend to damp the ardor of piety in the soul; to chill our feelings; to render us cold and lifeless in the service of God, may be regarded as "quenching the Spirit." Neglect of cultivating the Christian graces, or of prayer, of the Bible, of the sanctuary, of a careful watchfulness over the heart, will do it. Worldliness, vanity, levity, ambition, pride, the love of dress, or indulgence in an improper train of thought, will do it. It is a great rule in religion that all the piety which there is in the soul is the fair result of culture. A man has no more religion than he intends to have; he has no graces of the Spirit which he does not seek; he has no deadness to the world which is not the object of his sincere desire, and which he does not aim to have. Any one, if he will, may make elevated attainments in the divine life; or he may make his religion merely a religion of form, and know little of its power and its consolations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: Quench: Sol 8:7; Eph 4:30, Eph 6:16
the Spirit: Gen 6:3; Sa1 16:4; Neh 9:30; Psa 51:11; Isa 63:10; Act 7:51; Co1 14:30; Eph 4:30; Ti1 4:14; Ti2 1:6
1 Thessalonians 5:20
Geneva 1599
(12) Quench not the Spirit.
(12) The sparks of the Spirit of God that are kindled in us, are nourished by daily hearing the word of God: but true doctrine must be diligently distinguished from false.
John Gill
Quench not the spirit. By which is meant, not the person of the Spirit, but either the graces of the spirit, which may be compared to light, and fire, and heat, to which the allusion is in the text; such as faith, which is a light in the soul, a seeing of the Son, and an evidence of things not seen; and love, which gives a vehement flame, which many waters cannot quench; and zeal, which is the boiling up of love, the fervency of it; and spiritual knowledge, which is also light, and of an increasing nature, and are all graces of the spirit: and though these cannot be totally extinguished, and utterly put out and lost, yet they may be greatly damped; the light of faith may become dim; and the flame of love be abated, and that wax cold; the heat of zeal may pass into lukewarmness, and an indifference of spirit; and the light of knowledge seem to decline instead of increasing; and all through indulging some sin or sins, by keeping ill company, and by neglecting the ordinances of God, prayer, preaching, and other institutions of the Gospel; wherefore such an exhortation is necessary to quicken saints, and stir them up to the use of those means, whereby those graces are cherished and preserved in their lively exercise; though rather the gifts of the Spirit are intended. The extraordinary gifts of the Spirit, bestowed on the apostles at the day of Pentecost, are represented under the symbol of fire, to which perhaps the apostle may here have respect; and the more ordinary gifts of the Spirit are such as are to be stirred up, as coals of fire are stirred up, in order that they may burn, and shine the brighter, and give both light and heat, Ti2 1:6 and which may be said to be quenched, when they are neglected, and lie by as useless; when they are wrapped up in a napkin, or hid in the earth; or when men are restrained from the use of them; or when the use of them is not attended to, or is brought into contempt, and the exercise of them rendered useless and unprofitable, as much as in them lies. And even private persons may quench the Spirit of God, his gifts of light and knowledge, when they hold the truth in unrighteousness, imprison it, and conceal it, and do not publicly profess it as they ought.
John Wesley
Quench not the Spirit - Wherever it is, it burns; it flames in holy love, in joy, prayer, thanksgiving. O quench it not, damp it not in yourself or others, either by neglecting to do good, or by doing evil!
Robert Jamieson, A. R. Fausset and David Brown
Quench not--the Spirit being a holy fire: "where the Spirit is, He burns" [BENGEL] (Mt 3:11; Acts 2:3; Acts 7:51). Do not throw cold water on those who, under extraordinary inspiration of the Spirit, stand up to speak with tongues, or reveal mysteries, or pray in the congregation. The enthusiastic exhibitions of some (perhaps as to the nearness of Christ's coming, exaggerating Paul's statement, Th2 2:2, By spirit), led others (probably the presiding ministers, who had not always been treated with due respect by enthusiastic novices, Th1 5:12), from dread of enthusiasm, to discourage the free utterances of those really inspired, in the Church assembly. On the other hand, the caution (Th1 5:21) was needed, not to receive "all" pretended revelations as divine, without "proving" them.
5:205:20: Զմարգարէութիւնս մի՛ արհամարհէք։
20 մի՛ արհամարհէք մարգարէութիւնները,
20 Մարգարէութիւնները մի՛ արհամարհէք։
Զմարգարէութիւնս մի՛ արհամարհէք:

5:20: Զմարգարէութիւնս մի՛ արհամարհէք։
20 մի՛ արհամարհէք մարգարէութիւնները,
20 Մարգարէութիւնները մի՛ արհամարհէք։
zohrab-1805▾ eastern-1994▾ western am▾
5:2020: Пророчества не уничижайте.
5:20  προφητείας μὴ ἐξουθενεῖτε·
5:20. προφητείας (to-declarings-before-of) μὴ (lest) ἐξουθενεῖτε: (ye-should-not-from-one-out-unto)
5:20. prophetias nolite spernereDespise not prophecies.
20. despise not prophesyings;
Despise not prophesyings:

20: Пророчества не уничижайте.
5:20  προφητείας μὴ ἐξουθενεῖτε·
5:20. prophetias nolite spernere
Despise not prophecies.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: То же отрицательное отношение, по-видимому, было и в отношении "к пророчеству". Последнее не включает в себя идеи предсказания будущего. В Н. 3. эта идея стоит на заднем плане. "Пророчествование тесно связано с молитвою (1Кор.XI:4-5). Кто пророчествует, тот говорит людям в назидание, увещание и утешение (1Кор.XIV, 3). Обличение во грехе, обнаружение тайн сердца - приписываются этому духовному дару как его дело (ibid. XIV:24-25). Кратко говоря, - пророчество - это страстное и вдохновенное слово о тайнах Божиих" (Lightfoot, op. cit. стр. 63). Подавление такого дара было бы большой утратой для духовной жизни Ф. общины христиан.
Adam Clarke: Commentary on the Bible - 1831
5:20: Despise not prophesyings - Do not suppose that ye have no need of continual instruction; without it ye cannot preserve the Christian life, nor go on to perfection. God will ever send a message of salvation by each of his ministers to every faithful, attentive hearer. Do not suppose that ye are already wise enough; you are no more wise enough than you are holy enough. They who slight or neglect the means of grace, and especially the preaching of God's holy word, are generally vain, empty, self-conceited people, and exceedingly superficial both in knowledge and piety.
Albert Barnes: Notes on the Bible - 1834
5:20: Despise not prophesyings - On the subject of prophesyings in the early Christian church, see the notes on Co1 14:1 ff1 ff. The reference here seems to be to preaching. They were not to undervalue it in comparison with other things. It is possible that in Thessalonica, as appears to have been the case subsequently in Corinth (compare Co1 14:19), there were those who regarded the power of working miracles, or of speaking in unknown tongues, as a much more eminent endowment than that of stating the truths of religion in language easily understood. It would not be unnatural that comparisons should be made between these two classes of endowments, much to the disadvantage of the latter; and hence may have arisen this solemn caution not to disregard or despise the ability to make known divine truth in intelligible language. A similar counsel may not be inapplicable to us now. The office of setting forth the truth of God is to be the permanent office in the church; that of speaking foreign languages by miraculous endowment, was to be temporary. But the office of addressing mankind on the great duties of religion, and of publishing salvation, is to be God's great ordinance for converting the world. It should not be despised, and no man commends his own wisdom who contemns it - for:
(1) it is God's appointment - the means which he has designated for saving people.
(2) it has too much to entitle it to respect to make it proper to despise or contemn it. There is nothing else that has so much power over mankind as the preaching of the gospel; there is no other institution of heaven or earth among people that is destined to exert so wide and permanent an influence as the Christian ministry.
(3) it is an influence which is wholly good. No man is made the poorer, or the less respectable, or more miserable in life or in death, by following the counsels of a minister of Christ when he makes known the gospel.
(4) he who despises it contemns that which is designed to promote his own welfare, and which is indispensable for his salvation. It remains yet to be shown that any man has promoted his own happiness, or the welfare of his family, by affecting to treat with contempt the instructions of the Christian ministry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: Th1 4:8; Num 11:25-29; Sa1 10:5, Sa1 10:6, Sa1 10:10-13, Sa1 19:20-24; Act 19:6; Co1 11:4; Co1 12:10, Co1 12:28, Co1 13:2, Co1 13:9, Co1 14:1, Co1 14:3-6, Co1 14:22-25, Co1 14:29-32, Co1 14:37-39; Eph 4:11, Eph 4:12; Rev 11:3-11
1 Thessalonians 5:21
Geneva 1599
Despise not (g) prophesyings.
(g) The explaining and interpreting of the word of God.
John Gill
Despise not prophesyings. Or "prophecies"; the prophecies of the Old Testament concerning the first coming of Christ, concerning his person, office, and work, his obedience, sufferings, and death, his resurrection from the dead, ascension and session at God's right hand; for though all these are fulfilled, yet they have still their usefulness; for by comparing these with facts, the perfections of God, his omniscience, truth, faithfulness, wisdom, &c. are demonstrated, the authority of the Scriptures established, the truths of the Gospel illustrated and confirmed, and faith strengthened; and besides, there are many prophecies which regard things to be done, and yet to be done under the Gospel dispensation, and therefore should not be set at nought, but highly valued and esteemed: also the predictions of Christ concerning his own sufferings and death, and resurrection from the dead, and what would befall his disciples afterwards, with many things relating to the destruction of Jerusalem, his second coming, and the end of the world, these should be had in great esteem; nor should what the apostles foretold concerning the rise of antichrist, the man of sin, and the apostasy of the latter days, and the whole book of the Revelations, which is no other than a prophecy of the state of the church, from the times of the apostles to the end of the world, be treated with neglect and contempt, but should be seriously considered, and diligently searched and inquired into. Yea, the prophecies of private men, such as Agabus, and others, in the apostle's time, and in later ages, are not to be slighted; though instances of this kind are rare in our times, and things of this nature should not be precipitantly, and without care, given into: but rather prophesyings here intend the explanation of Scripture, and the preaching of the word, and particularly by persons who had not the gift of tongues, and therefore men were apt to despise them; see 1Cor 13:2. Just as in our days, if persons have not had a liberal education, and do not understand Latin, Greek, and Hebrew, though they have ministerial gifts, and are capable of explaining the word to edification and comfort, yet are set at nought and rejected, which should not be.
John Wesley
Despise not prophesyings - That is, preaching; for the apostle is not here speaking of extraordinary gifts. It seems, one means of grace is put for all; and whoever despises any of these, under whatever pretence, will surely (though perhaps gradually and almost insensibly) quench the Spirit.
Robert Jamieson, A. R. Fausset and David Brown
prophesyings--whether exercised in inspired teaching, or in predicting the future. "Despised" by some as beneath "tongues," which seemed most miraculous; therefore declared by Paul to be a greater gift than tongues, though the latter were more showy (1Cor 14:5).
5:215:21: Զամենայն ինչ փորձեցէ՛ք, զբարի՛ն ընկալարո՛ւք[4611]։ [4611] Ոմանք. Զհոգին ընկալարուք։
21 փորձեցէ՛ք ամէն ինչ, բարին ամո՛ւր պահեցէք,
21 Ամէն բան փորձեցէ՛ք, բարին ամուր բռնեցէ՛ք։
Զամենայն ինչ փորձեցէք, զբարին ընկալարուք:

5:21: Զամենայն ինչ փորձեցէ՛ք, զբարի՛ն ընկալարո՛ւք[4611]։
[4611] Ոմանք. Զհոգին ընկալարուք։
21 փորձեցէ՛ք ամէն ինչ, բարին ամո՛ւր պահեցէք,
21 Ամէն բան փորձեցէ՛ք, բարին ամուր բռնեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
5:2121: Все испытывайте, хорошего держитесь.
5:21  πάντα δὲ δοκιμάζετε, τὸ καλὸν κατέχετε,
5:21. πάντα ( to-all ) [δὲ] "[moreover]"δοκιμάζετε, (ye-should-assess-to) τὸ (to-the-one) καλὸν (to-seemly) κατέχετε, (ye-should-hold-down)
5:21. omnia autem probate quod bonum est teneteBut prove all things: hold fast that which is good.
21. prove all things; hold fast that which is good;
Prove all things; hold fast that which is good:

21: Все испытывайте, хорошего держитесь.
5:21  πάντα δὲ δοκιμάζετε, τὸ καλὸν κατέχετε,
5:21. omnia autem probate quod bonum est tenete
But prove all things: hold fast that which is good.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Продолжение мысли ст. 20. Духовные дары - вещь прекрасная: их нужно поддерживать; но необходимо их и испытывать. Не все виды вдохновения приходят свыше. Мысль здесь отчасти та же, что и у Иоанна 1: посл. IV:1. To kalon в нравственном смысле отлично от to agaqon; первое означает доброе само в себе: второе - доброе по своим последствиям. Первое здесь очень уместно, ибо указывает на доброе, принятое как результат испытания. "Твердо держите то, что вы приняли как результат вашего "dokimazein".
Adam Clarke: Commentary on the Bible - 1831
5:21: Prove all things - Whatever ye hear in these prophesyings or preachings, examine by the words of Christ, and by the doctrines which, from time to time, we have delivered unto you in our preaching and writings. Try the spirits - the different teachers, by the word of God.
Hold fast that which is good - Whatever in these prophesyings has a tendency to increase your faith, love, holiness, and usefulness, that receive and hold fast. There were prophets or teachers even at that time who professed to be of God, and yet were not.
Albert Barnes: Notes on the Bible - 1834
5:21: Prove all things - Subject everything submitted to you to be believed to the proper test. The word here used (δοκιμάζετε dokimazete), is one that is properly applicable to metals, referring to the art of the assayer, by which the true nature and value of the metal is tested; see notes, Co1 3:13. This trial was usually made by fire. The meaning here is, that they were carefully to examine everything proposed for their belief. They were not to receive it on trust; to take it on assertion; to believe it because it was urged with vehemence, zeal, or plausibility. In the various opinions and doctrines which were submitted to them for adoption, they were to apply the appropriate tests from reason and the word of God, and what they found to be true they were to embrace; what was false they were to reject. Christianity does not require people to disregard their reason, or to be credulous. It does not expect them to believe anything because others say it is so. It does not make it a duty to receive as undoubted truth all that synods and councils have decreed; or all that is advanced by the ministers of religion. It is, more than any other form of religion, the friend of free inquiry, and would lead people everywhere to understand the reason of the opinions which they entertain; compare Act 17:11-12; Pe1 3:15.
Hold fast that which is good - Which is in accordance with reason and the word of God; which is adapted to promote the salvation of the soul and the welfare of society. This is just as much a duty as it is to "prove all things." A man who has applied the proper tests, and has found out what is truth, is bound to embrace it and to hold it fast. He is not at liberty to throw it away, as if it were valueless; or to treat truth and falsehood alike. It is a duty which he owes to himself and to God to adhere to it firmly, and to suffer the loss of all things rather than to abandon it. There are few more important rules in the New Testament than the one in this passage. It shows what is the true nature of Christianity, and it is a rule whose practical value cannot but be felt constantly in our lives. Other religions require their votaries to receive everything upon trust; Christianity asks us to examine everything.
Error, superstition, bigotry, and fanaticism attempt to repress free discussion, by saying that there are certain things which are too sacred in their nature, or which have been too long held, or which are sanctioned by too many great and holy names, to permit their being subjected to the scrutiny of common eyes, or to be handled by common hands. In opposition to all this, Christianity requires us to examine everything - no matter by whom held; by what councils ordained; by what venerableness of antiquity sustained; or by what sacredness it may be invested. We are to receive no opinion until we are convinced that it is true; we are to be subjected to no pains or penalties for not believing what we do not perceive to be true; we are to be prohibited from examining no opinion which our fellow-men regard as true, and which they seek to make others believe. No popular current in favor of any doctrine; no influence which name and rank and learning can give it, is to commend it to us as certainly worthy of our belief. By whomsoever held, we are to examine it freely before we embrace it; but when we are convinced that it is true, it is to be held, no matter what current of popular opinion or prejudice maybe against it; no matter what ridicule may be poured upon it; and no matter though the belief of it may require us to die a martyr's death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: Prove: Isa 8:20; Mat 7:15-20; Mar 7:14-16; Luk 12:57; Act 17:11; Rom 12:2; Co1 2:11, Co1 2:14, Co1 2:15, Co1 14:28; Eph 5:10; Phi 1:10 *marg. Jo1 4:1; Rev 2:2
hold: Deu 11:6-9, Deu 32:46, Deu 32:47; Pro 3:1, Pro 3:21-24, Pro 4:13, Pro 6:21-23, Pro 23:23; Sol 3:4; Joh 8:31, Joh 15:4; Act 11:23, Act 14:22; Rom 12:9; Co1 15:58; Phi 3:16, Phi 4:8; Th2 2:15; Ti2 1:15, Ti2 3:6, Ti2 4:14; Heb 10:23; Rev 2:25, Rev 3:3, Rev 3:11
1 Thessalonians 5:22
John Gill
Prove all things,.... That are said by the prophets, all the doctrines which they deliver; hear them, though they have not the gift of tongues, and all desirable advantages; do not reject them on that account, and refuse to hear them, for so, many useful men may be laid aside, and the Spirit of God in them be quenched; try their gifts, and attend to their doctrines, yet do not implicitly believe everything they say, but examine them according to the word of God the test and standard of truth; search the Scriptures, whether the things they say are true or not. Not openly erroneous persons, and known heretics, are to be heard and attended on, but the ministers of the word, or such who are said to have a gift of prophesying; these should make use of it, and the church should try and judge their gift, and accordingly encourage or discourage; and also their doctrines, and if false reject them, and if true receive them.
Hold fast that which is good; honest, pleasant, profitable, and agreeable to sound doctrine, to the analogy of faith, and the Scriptures of truth, and is useful and edifying, instructive both as to principle and practice; such should be held fast, that no man take it away; and be retained, though a majority may be against it, for the multitude is not always on the side of truth; and though it may be rejected by men of learning and wealth, as Christ and his doctrines were rejected by the Scribes and Pharisees, and rulers of the people; and though it may be reproached as a novel, upstart notion, or a licentious one, since these were charges against the doctrine of Christ, and his apostles; and though it may be attended with affliction and persecution, yet none of these things should move from it, or cause to let it go.
John Wesley
Meantime, prove all things - Which any preacher recommends. (He speaks of practice, not of doctrines.) Try every advice by the touchstone of scripture, and hold fast that which is good - Zealously, resolutely, diligently practise it, in spite of all opposition.
Robert Jamieson, A. R. Fausset and David Brown
Some of the oldest manuscripts insert "But." You ought indeed not to "quench" the manifestations of "the Spirit," nor "despise prophesyings"; "but," at the same time, do not take "all" as genuine which professes to be so; "prove (test) all" such manifestations. The means of testing them existed in the Church, in those who had the "discerning of spirits" (1Cor 12:10; 1Cor 14:29; 1Jn 4:1). Another sure test, which we also have, is, to try the professed revelation whether it accords with Scripture, as the noble Bereans did (Is 8:20; Acts 17:11; Gal 1:8-9). This precept negatives the Romish priest's assumption of infallibly laying down the law, without the laity having the right, in the exercise of private judgment, to test it by Scripture. LOCKE says, Those who are for laying aside reason in matters of revelation, resemble one who would put out his eyes in order to use a telescope.
hold fast that which is good--Join this clause with the next clause (Th1 5:22), not merely with the sentence preceding. As the result of your "proving all things," and especially all prophesyings, "hold fast (Lk 8:15; 1Cor 11:2; Heb 2:1) the good, and hold yourselves aloof from every appearance of evil" ("every evil species" [BENGEL and WAHL]). Do not accept even a professedly spirit-inspired communication, if it be at variance with the truth taught you (Th2 2:2).
5:225:22: Յամենայն իրաց չարաց ՚ի բա՛ց կացէք։
22 հեռո՛ւ մնացէք բոլոր չար բաներից:
22 Ամէն տեսակ գէշ բաներէ ե՛տ կեցէք։
Յամենայն իրաց չարաց ի բաց կացէք:

5:22: Յամենայն իրաց չարաց ՚ի բա՛ց կացէք։
22 հեռո՛ւ մնացէք բոլոր չար բաներից:
22 Ամէն տեսակ գէշ բաներէ ե՛տ կեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
5:2222: Удерживайтесь от всякого рода зла.
5:22  ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε.
5:22. ἀπὸ ( Off ) παντὸς ( of-all ) εἴδους (of-a-sight) πονηροῦ ( of-en-necessitated ) ἀπέχεσθε . ( ye-should-hold-off )
5:22. ab omni specie mala abstinete vosFrom all appearance of evil refrain yourselves.
22. abstain from every form of evil.
Abstain from all appearance of evil:

22: Удерживайтесь от всякого рода зла.
5:22  ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε.
5:22. ab omni specie mala abstinete vos
From all appearance of evil refrain yourselves.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Здесь мысль Ап. отчасти та же, что и в Рим XII:9. EidoV - род, вид, форма; - этот перевод находит себе подтверждение в недавно открытых папирусах в Египте, относящихся к II в. до Р. X. и II в. по Р. X. В обычной речи этого времени слово eidoV имеет именно это вышеуказанное значение (см. Milligan - ор. cit. стр. 76-77).
Adam Clarke: Commentary on the Bible - 1831
5:22: Abstain from all appearance of evil - Sin not, and avoid even the appearance of it. Do not drive your morality so near the bounds of evil as to lead even weak persons to believe that ye actually touch, taste, or handle it. Let not the form of it, ειδος, appear with or among you, much less the substance. Ye are called to holiness; be ye holy, for God is holy.
Albert Barnes: Notes on the Bible - 1834
5:22: Abstain from all appearance of evil - Not only from evil itself, but from that which seems to be wrong. There are many things which are known to be wrong. They are positively forbidden by the laws of heaven, and the world concurs in the sentiment that they are wicked. But there are also many things about which there may be some reasonable doubt. It is not quite easy to determine in the case what is right or wrong. The subject has not been fully examined, or the question of its morality may be so difficult to settle, that the mind may be nearly or quite balanced in regard to it. There are many things which, in themselves, may not appear to us to be positively wrong, but which are so considered by large and respectable portions of the community; and for us to do them would be regarded as inconsistent and improper. There are many things, also, in respect to which there is great variety of sentiment among mankind - where one portion would regard them as proper, and another as improper.
There are things, also, where, whatever may be our motive, we may be certain that our conduct will be regarded as improper. A great variety of subjects, such as those pertaining to dress, amusements, the opera, the ball-room, games of chance and hazard, and various practices in the transaction of business, come under this general class; which, though on the supposition that they cannot be proved to be in themselves positively wrong or forbidden, have much the "appearance" of evil, and will be so interpreted by others. The safe and proper rule is to lean always to the side of virtue. In these instances it may be certain that there will be no sin committed by abstaining; there may be by indulgence. No command of God, or of propriety, will be violated if we decline complying with these customs; but on the other hand we may wound the cause of religion by yielding to what possibly is a mere temptation. No one ever does injury or wrong by abstaining from the pleasures of the ball-room, the theater, or a glass of wine; who can indulge in them without, in the view of large and respectable portions of the community, doing that which has the "appearance" at least of "evil?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:22: Th1 4:12; Exo 23:7; Isa 33:15; Mat 17:26, Mat 17:27; Rom 12:17; Co1 8:13, Co1 10:31-33; Co2 6:3, Co2 8:20, Co2 8:21; Phi 4:8; Jde 1:23
1 Thessalonians 5:23
Geneva 1599
(13) Abstain from all (h) appearance of evil.
(13) A general conclusion, that we waiting for the coming of Christ, do give ourselves to pureness in mind, will, and body, through the grace and strength of the Spirit of God.
(h) Whatever has but the very show of evil, abstain from it.
John Gill
Abstain from all appearance of evil. Of doctrinal evil. Not only open error and heresy are to be avoided, but what has any show of it, or looks like it, or carries in it a suspicion of it, or may be an occasion thereof, or lead unto it; wherefore all new words and phrases of this kind should be shunned, and the form of sound words held fast; and so of all practical evil, not only from sin itself, and all sorts of sin, lesser or greater, as the (w) Jews have a saying,
"take care of a light as of a heavy commandment,''
that is, take care of committing a lesser, as a greater sin, and from the first motions of sin; but from every occasion of it, and what leads unto it, and has the appearance of it, or may be suspected of others to be sin, and so give offence, and be a matter of scandal. The Jews have a saying very agreeable to this (x),
"remove thyself afar off (or abstain) from filthiness, and from everything, , "that is like unto it".''
(w) Pirke Abot, c. 2. sect. 1. (x) Apud Drusium in loc.
John Wesley
And be equally zealous and careful to abstain from all appearance of evil - Observe, those who "heap to themselves teachers, having itching ears," under pretence of proving all things, have no countenance or excuse from this scripture.
Robert Jamieson, A. R. Fausset and David Brown
TITTMANN supports English Version, "from every evil appearance" or "semblance." The context, however, does not refer to evil appearances IN OURSELVES which we ought to abstain from, but to holding ourselves aloof from every evil appearance IN OTHERS; as for instance, in the pretenders to spirit-inspired prophesyings. In many cases the Christian should not abstain from what has the semblance ("appearance") of evil, though really good. Jesus healed on the sabbath, and ate with publicans and sinners, acts which wore the appearance of evil, but which were not to be abstained from on that account, being really good. I agree with TITTMANN rather than with BENGEL, whom ALFORD follows. The context favors this sense: However specious be the form or outward appearance of such would-be prophets and their prophesyings, hold yourselves aloof from every such form when it is evil, literally, "Hold yourselves aloof from every evil appearance" or "form."
5:235:23: Եւ ինքն Աստուած խաղաղութեան սո՛ւրբս արասցէ զձեզ համօրէնս. եւ բովանդակ ձե՛ր ոգի, եւ շունչ, եւ մարմին՝ անարա՛տ ՚ի գալուստ Տեառն մերոյ Յիսուսի Քրիստոսի պահեսցի[4612]։ [4612] Ոմանք. Խաղաղութեան սո՛ւրբ պահեսցէ զձեզ. համօրէնս եւ բովանդակս զձեր հոգի, եւ զշունչ եւ զմարմինս... ՚ի գալուստն Տեառն։
23 Եւ խաղաղութեան Աստուածն ինքը թող սրբացնի ձեզ ամբողջապէս, եւ ձեր ամբողջ հոգին, շունչը եւ մարմինը թող անարատ պահուի մինչեւ մեր Տէր Յիսուս Քրիստոսի գալուստը:
23 Եւ ինքը՝ խաղաղութեան Աստուածը՝ ձեզ բոլորովին սուրբ ընէ ու ձեր բոլոր հոգին եւ շունչը ու մարմինը անարատ պահուի մինչեւ մեր Տէր Յիսուս Քրիստոսին գալու ատենը։
Եւ ինքն Աստուած խաղաղութեան սուրբս արասցէ զձեզ համօրէնս. եւ բովանդակ ձեր ոգի եւ շունչ եւ մարմին անարատ ի գալուստ Տեառն մերոյ Յիսուսի Քրիստոսի պահեսցի:

5:23: Եւ ինքն Աստուած խաղաղութեան սո՛ւրբս արասցէ զձեզ համօրէնս. եւ բովանդակ ձե՛ր ոգի, եւ շունչ, եւ մարմին՝ անարա՛տ ՚ի գալուստ Տեառն մերոյ Յիսուսի Քրիստոսի պահեսցի[4612]։
[4612] Ոմանք. Խաղաղութեան սո՛ւրբ պահեսցէ զձեզ. համօրէնս եւ բովանդակս զձեր հոգի, եւ զշունչ եւ զմարմինս... ՚ի գալուստն Տեառն։
23 Եւ խաղաղութեան Աստուածն ինքը թող սրբացնի ձեզ ամբողջապէս, եւ ձեր ամբողջ հոգին, շունչը եւ մարմինը թող անարատ պահուի մինչեւ մեր Տէր Յիսուս Քրիստոսի գալուստը:
23 Եւ ինքը՝ խաղաղութեան Աստուածը՝ ձեզ բոլորովին սուրբ ընէ ու ձեր բոլոր հոգին եւ շունչը ու մարմինը անարատ պահուի մինչեւ մեր Տէր Յիսուս Քրիստոսին գալու ատենը։
zohrab-1805▾ eastern-1994▾ western am▾
5:2323: Сам же Бог мира да освятит вас во всей полноте, и ваш дух и душа и тело во всей целости да сохранится без порока в пришествие Господа нашего Иисуса Христа.
5:23  αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς, καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ τηρηθείη.
5:23. Αὐτὸς (It) δὲ (moreover) ὁ (the-one) θεὸς (a-Deity) τῆς (of-the-one) εἰρήνης (of-a-peace) ἁγιάσαι (it-may-have-hallow-belonged-to) ὑμᾶς (to-ye) ὁλοτελεῖς , ( to-whole-finished ,"καὶ (and) ὁλόκληρον (whole-lotted) ὑμῶν (of-ye) τὸ (the-one) πνεῦμα (a-currenting-to) καὶ (and) ἡ (the-one) ψυχὴ (a-breathing) καὶ (and) τὸ (the-one) σῶμα (a-body) ἀμέμπτως (unto-un-blameable) ἐν (in) τῇ (unto-the-one) παρουσίᾳ (unto-a-being-beside-unto) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) τηρηθείη. (it-may-have-been-kept-unto)
5:23. ipse autem Deus pacis sanctificet vos per omnia et integer spiritus vester et anima et corpus sine querella in adventu Domini nostri Iesu Christi serveturAnd may the God of peace himself sanctify you in all things: that your whole spirit and soul and body may be preserved blameless in the coming of our Lord Jesus Christ.
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.
And the very God of peace sanctify you wholly; and [I pray God] your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ:

23: Сам же Бог мира да освятит вас во всей полноте, и ваш дух и душа и тело во всей целости да сохранится без порока в пришествие Господа нашего Иисуса Христа.
5:23  αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς, καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ τηρηθείη.
5:23. ipse autem Deus pacis sanctificet vos per omnia et integer spiritus vester et anima et corpus sine querella in adventu Domini nostri Iesu Christi servetur
And may the God of peace himself sanctify you in all things: that your whole spirit and soul and body may be preserved blameless in the coming of our Lord Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Мысль Ап. П. вновь возвращается к парусии Христа. Он молится чтобы Бог не только сделал их совершенными в парусии Христа, но и сохранил их в этом совершенстве (olotdleiV и oloklhron). Здесь мы встречаемся с так называемой трихотомией, с трехчастным делением человеческой природы на дух, душу и тело. В Н. 3. человеческая природа обычно делится на 2: части, которые носят иногда различные названия напр. swma и yuch (Мф X:28), swma и pneuma (Рим VIII, 10, 13), иногда sarx и pneuma (Кол II:5), и наконец sarx и nouV (Рим VII:25). Но иногда признается и трехчастное деление природы человека; так в посл. к Евр IV, 12, делается различие между yuch и pneuma, а в 1Кор.II:14: и д. XV:44-46, проводится различие между yuchkoV и pneumatikoV. Эта трихотомия не есть лишь христианское учение; оно встречается и у языческих философов - у Платона, неоплатоников и стоиков. Высший, духовный принцип природы человека рассекается на две части - низшую - yuch, обнимающую ощущения чувства и импульсы, и высшую pneuma, через которую мы вступаем в общение с Богом. Это трехчастное деление встречается очень часто у древнейших отцов церкви. Для Ап. П. это деление едва ли является одной лишь риторической фигурой выражения. В принципе - нет, строго говоря, никаких оснований отрицать трехчастное деление нашей природы. Сравни также Н. Н. Глубоковский: Благовестие Св. Ап. Павла, Т. I. 368: и т. II:1032: и 1123.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Prayer for the Thessalonians.A. D. 51.
23 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. 24 Faithful is he that calleth you, who also will do it. 25 Brethren, pray for us. 26 Greet all the brethren with a holy kiss. 27 I charge you by the Lord that this epistle be read unto all the holy brethren. 28 The grace of our Lord Jesus Christ be with you. Amen.

In these words, which conclude this epistle, observe,

I. Paul's prayer for them, v. 23. He had told them, in the beginning of this epistle, that he always made mention of them in his prayers; and, now that he is writing to them, he lifts up his heart to God in prayer for them. Take notice, 1. To whom the apostle prays, namely, The very God of peace. He is the God of grace, and the God of peace and love. He is the author of peace and lover of concord; and by their peaceableness and unity, from God as the author, those things would best be obtained which he prays for. 2. The things he prays for on behalf of the Thessalonians are their sanctification, that God would sanctify them wholly; and their preservation, that they might be preserved blameless. He prays that they may be wholly sanctified, that the whole man may be sanctified, and then that the whole man, spirit, soul, and body, may be preserved: or, he prays that they may be wholly sanctified, that is, more perfectly, for the best are sanctified but in part while in this world; and therefore we should pray for and press towards complete sanctification. Where the good work of grace is begun, it shall be carried on, be protected and preserved; and all those who are sanctified in Christ Jesus shall be preserved to the coming of our Lord Jesus Christ. And because, if God did not carry on his good work in the soul, it would miscarry, we should pray to God to perfect his work, and preserve us blameless, free from sin and impurity, till at length we are presented faultless before the throne of his glory with exceeding joy.

II. His comfortable assurance that God would hear his prayer: Faithful is he who calleth you, who will also do it, v. 24. The kindness and love of God had appeared to them in calling them to the knowledge of his truth, and the faithfulness of God was their security that they should persevere to the end; and therefore, the apostle assures them, God would do what he desired; he would effect what he had promised; he would accomplish all the good pleasure of his goodness towards them. Note, Our fidelity to God depends upon his faithfulness to us.

III. His request of their prayers: Brethren, pray for us, v. 25. We should pray for one another; and brethren should thus express brotherly love. This great apostle did not think it beneath him to call the Thessalonians brethren, nor to request their prayers. Ministers stand in need of their people's prayers; and the more people pray for their ministers the more good ministers may have from God, and the more benefit people may receive by their ministry.

IV. His salutation: Greet all the brethren with a holy kiss, v. 26. Thus the apostle sends a friendly salutation from himself, and Silvanus, and Timotheus, and would have them salute each other in their names; and thus he would have them signify their mutual love and affection to one another by the kiss of charity (1 Pet. v. 14), which is here called a holy kiss, to intimate how cautious they should be of all impurity in the use of this ceremony, then commonly practised; as it should not be a treacherous kiss like that of Judas, so not a lascivious kiss like that of the harlot, Prov. vii. 13.

V. His solemn charge for the reading of this epistle, v. 27. This is not only an exhortation, but an adjuration by the Lord. And this epistle was to be read to all the holy brethren. It is not only allowed to the common people to read the scriptures, and what none should prohibit, but it is their indispensable duty, and what they should be persuaded to do. In order to this, these holy oracles should not be kept concealed in an unknown tongue, but translated into the vulgar languages, that all men, being concerned to know the scriptures, may be able to read them, and be acquainted with them. The public reading of the law was one part of the worship of the sabbath among the Jews in their synagogues, and the scriptures should be read in the public assemblies of Christians also.

VI. The apostolical benediction that is usual in other epistles: The grace of our Lord Jesus Christ be with you. Amen, v. 28. We need no more to make us happy than to know that grace which our Lord Jesus Christ has manifested, be interested in that grace which he has purchased, and partake of that grace which dwells in him as the head of the church. This is an ever-flowing and overflowing fountain of grace to supply all our wants.
Adam Clarke: Commentary on the Bible - 1831
5:23: And the very God of peace - That same God who is the author of peace, the giver of peace; and who has sent, for the redemption of the world, the Prince of peace; may that very God sanctify you wholly; leave no more evil in your hearts than his precepts tolerate evil in your conduct. The word wholly, ὁλοτελεις means precisely the same as our phrase, to all intents and purposes. May he sanctify you to the end and to the uttermost, that, as sin hath reigned unto death, even so may grace reign through righteousness unto eternal life, by Jesus Christ our Lord.
Your whole spirit and soul and body - Some think that the apostle alludes to the Pythagorean and Platonic doctrine, which was acknowledged among the Thessalonians. I should rather believe that he refers simply to the fact, that the creature called man is a compound being, consisting,
1. Of a body, σωμα, an organized system, formed by the creative energy of God out of the dust of the earth; composed of bones, muscles, and nerves; of arteries, veins, and a variety of other vessels, in which the blood and other fluids circulate.
2. Of a soul, ψυχη, which is the seat of the different affections and passions, such as love, hatred, anger, etc., with sensations, appetites, and propensities of different kinds.
3. Of spirit, πνευμα, the immortal principle, the source of life to the body and soul, without which the animal functions cannot be performed, how perfect soever the bodily organs may be; and which alone possesses the faculty of intelligence, understanding, thinking, and reasoning, and produces the faculty of speech wherever it resides, if accident have not impaired the organs of speech.
The apostle prays that this compound being, in all its parts, powers, and faculties, which he terms ὁλοκληρον, their whole, comprehending all parts, every thing that constitutes man and manhood, may be sanctified and preserved blameless till the coming of Christ; hence we learn,
1. That body, soul, and spirit are debased and polluted by sin.
2. That each is capable of being sanctified, consecrated in all its powers to God, and made holy.
3. That the whole man is to be preserved to the coming of Christ, that body, soul, and spirit may be then glorified for ever with him.
4. That in this state the whole man may be so sanctified as to be preserved blameless till the coming of Christ. And thus we learn that the sanctification is not to take place in, at, or after death. On the pollution and sanctification of flesh and spirit, see the note on Co2 7:1.
Albert Barnes: Notes on the Bible - 1834
5:23: And the very God of peace - The God who gives peace or happiness; compare notes, Rom 1:7.
Sanctify you - See the notes at Joh 17:17.
Wholly - ὁλοτελεῖς holoteleis. In every part; completely. It is always proper to pray that God would make his people entirely holy. A prayer for perfect sanctification, however, should not be adduced as a proof that it is in fact attained in the present life.
Your whole spirit and soul and body - There is an allusion here, doubtless, to the popular opinion in regard to what constitutes man. We have a body; we have animal life and instincts in common with the inferior creation; and we have also a rational and immortal soul. This distinction is one that appears to the mass of people to be true, and the apostle speaks of it in the language commonly employed by mankind. At the same time, no one can demonstrate that it is not founded in truth. The body we see, and there can be no difference of opinion in regard to its existence. The "soul" (ἡ ψυκὴ hē psuchē - psyche), the vital principle, the animal life, or the seat of the senses, desires, affections, appetites, we have in common with other animals. It pertains to the nature of the animal creation, though more perfect in some animals than in others, but is in all distinct from the soul as the seat of conscience, and as capable of moral agency.
See the use of the word in Mat 22:37; Mar 12:30; Luk 10:27; Luk 12:20; Act 20:10; Heb 4:12; Rev 8:9, et al. In the Pythagorean and Platonic philosophy this was distinguished from the higher rational nature ὁ νοῦς, τὸ πνεῦμα ho nous, to pneuma as this last belonged to man alone. This "psyche" (ψυχὴ psuchē) "soul." or life, it is commonly supposed, becomes extinct at death. It is so connected with the bodily organization, that when the tissues of the animal frame cease their functions, this ceases also. This was not, however, the opinion of the ancient Greeks. Homer uses the term to denote that which leaves the body with the breath, as escaping from the ἕρκος ὀδοντων herkos odontō n - "the fence or sept of thy teeth" - and as also passing out through a wound. - This ψυχή psuchē - "psyche" - continued to exist in Hades, and was supposed to have a definite form there, but could not be seized by the hands.
Ody. 2:207. See "Passow," 2; compare Prof. Bush, Anasta. pp. 72, 73. Though this word, however, denotes the vital principle or the animal life, in man it may be connected with morals - just as the body may be - for it is a part of himself in his present organization, and whatever may be true in regard to the inferior creation, it is his duty to bring his whole nature under law, or so to control it that it may not be an occasion of sin. Hence the apostle prays that the "whole body and soul" - or animal nature - may be made holy. This distinction between the animal life and the mind of man (the "anima" and "animus," the ψυχὴ psuchē and the πνεῦμα pneuma), was often made by the ancient philosophers. See Plato, Timae. p. 1048, A. Nemesius, de Nat. Hom. 1 Cited Glyca, p. 70; Lucretius, 3:94; 116, 131; Juvenal, 15:146; Cicero, de Divinat. 129, as quoted by Wetstein in loc. A similar view pRev_ailed also among the Jews. rabbi Isaac (Zohar in Lev. fol. 29, 2), says, "Worthy are the righteous in this world and the world to come, for lo, they are all holy; their body is holy, their soul is holy, their spirit and their breath is holy." Whether the apostle meant to sanction this view, or merely to speak in common and popular language, may indeed be questioned, but there seems to be a foundation for the language in the nature of man. The word here rendered "spirit" (πνεῦμα pneuma), refers to the intellectual or higher nature of man; that which is the seat of reason, of conscience, and of responsibility. This is immortal. It has no necessary connection with the body, as animal life or the psyche (ψυχὴ psuchē) has, and consequently will be unaffected by death. It is this which distinguishes man from the brute creation; this which allies him with higher intelligences around the throne of God.
Be preserved blameless unto the coming of our Lord Jesus Christ - The apostle does not intimate here that either the body or the vital principle will be admitted to heaven, or will be found in a future state of being, whatever may be the truth on that subject. The prayer is, that they might be entirely holy, and be kept from transgression, until the Lord Jesus should come; that is, until he should come either to remove them by death, or to wind up the affairs of this lower world; see the notes on Th1 1:10. By his praying that the "body and the soul" - meaning here the animal nature, the seat of the affections and passions - might be kept holy, there is reference to the fact that, connected as they are with a rational and accountable soul, they may be the occasion of sin. The same natural propensities; the same excitability of passion; the same affections which in a brute would involve no responsibility, and have nothing moral in their character, may be a very different thing in man, who is placed under a moral law, and who is bound to restrain and govern all his passions by a reference to that law, and to his higher nature. For a cur to snarl and growl; for a lion to roar and rage; for a hyena to be fierce and untameable; for a serpent to hiss and bite, and for the ostrich to leave her eggs without concern Job 39:14, involves no blame, no guilt for them, for they are not accountable; but for man to evince the same temper, and the same want of affection, does involve guilt, for he has a higher nature, and all these things should be subject to the law which God has imposed on him as a moral and accountable being. As these things may, therefore, in man be the occasion of sin, and ought to be subdued, there was a fitness in praying that they might be "preserved blameless" to the coming of the Saviour; compare the notes on Co1 9:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:23: God: Rom 15:5, Rom 15:13, Rom 15:33, Rom 16:20; Co1 14:33; Co2 5:19; Phi 4:9; Th2 3:16; Heb 13:20; Pe1 5:10
sanctify: Th1 3:13, Th1 4:3; Lev 20:8, Lev 20:26; Eze 37:28; Joh 17:19; Act 20:32, Act 26:18; Co1 1:2; Heb 2:11; Pe1 1:2; Jde 1:1
your: Heb 4:12
preserved: Th1 3:13; Co1 1:8, Co1 1:9; Eph 5:26, Eph 5:27; Phi 1:6, Phi 1:10, Phi 2:15, Phi 2:16; Col 1:22; Jde 1:24
1 Thessalonians 5:24
Geneva 1599
And the very God of peace (i) sanctify you wholly; and [I pray God] your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.
(i) Separate you from the world, and make you holy to himself through his Spirit, in Christ, in whom alone you will attain to that true peace.
John Gill
And the very God of peace,.... Or "the God of peace himself". The apostle follows his exhortations with prayer to God, knowing the weakness and impotency of the saints to receive them, and act according to them, and his own insufficiency to impress their minds with them; and that unless the Lord opened their ears to discipline, and sealed instruction to them, they would be useless and in vain: wherefore he applies to the throne of grace, and addresses God as "the God of peace"; so called, because of the concern he has in peace and reconciliation made by the blood of Christ, and because he is the giver of peace of conscience, and the author of peace, concord, and unity among the saints, and of all happiness and prosperity, both in this world, and in that which is to come; See Gill on Rom 15:33. And the apostle might choose to address God under this character, partly to encourage boldness, freedom, and intrepidity at the throne of grace, and partly to raise hope, expectation, and faith of having his requests answered, since God is not an angry God, nor is fury in him, but the God of peace: and the petitions he puts up for the Thessalonians are as follow: and first, that God would
sanctify you wholly; or "all of you", as the Arabic version; or "all of you perfectly", as the Syriac version. These persons were sanctified by the Spirit of God, but not perfectly; the Gospel was come to them in power, and had wrought effectually in them, and they were turned from idols to serve the living God, and had true faith, hope, and love, implanted in them, and which they were enabled to exercise in a very comfortable and commendable manner; but yet this work of grace and sanctification begun in them was far from being perfect, nor is it in the best of saints. There is something lacking in the faith of the greatest believer, love often waxes cold, and hope is not lively at all times, and knowledge is but in part; sin dwells in all; the saints are poor and needy, their wants continually return upon them, and they need daily supplies; the most holy and knowing among them disclaim perfection in themselves, though desirous of it. Their sanctification in Christ is perfect, but not in themselves; there is indeed a perfection of parts in internal sanctification, every grace is implanted, there is not one wanting; the new creature, or new man, has all its parts, though these are not come to their full growth; there is not a perfection of degrees, and this is what the apostle prays for; for sanctification is a progressive, gradual work, it is like seed cast into the earth, which springs up, first the blade, then the ear, then the full corn in the ear, and is as light, which shines more and more to the perfect day. Sanctified persons are first as newborn babes, and then they grow up to be young men, and at last become fathers in Christ; and this work being begun, is carried on, and will be performed, fulfilled, and made perfect: and it is God's work to do it; he begins, and he carries it on, and he will finish it; and therefore the apostle prays to him to do it; this is his first petition: the second follows,
and I pray God your whole spirit, soul and body, be preserved blameless unto the coming of our Lord Jesus Christ. A like division of man is made by the Jews: says one of their writers (y).
"a man cannot know God, unless he knows , "his soul, his breath, or his spirit, and his body".''
Says (z) R. Isaac,
"worthy are the righteous in this world, and in the world to come, for lo, they are all holy; their body is holy, their soul is holy, their spirit, and their breath is holy''
See Gill on Heb 4:12. Some by "spirit" understand the graces and gifts of the Spirit in a regenerate man; and by "the soul", the soul as regenerated, and as it is the seat and subject of these graces; and by the body, the habitation of the soul, which is influenced by the grace that is last; and this is a sense not to be despised. Others by "the spirit" understand the rational and immortal soul of man, often called a spirit, as in Eccles 12:7 and by the soul, the animal and sensitive soul, which man has in common with brutes; see Eccles 3:21 and by the "body", the outward frame of flesh and blood, and bones; but rather "spirit" and "soul" design the same immaterial, immortal, and rational soul of man, considered in its different powers and faculties. The "spirit" may intend the understanding, Job 32:8 which is the principal, leading, and governing faculty of the soul; and which being enlightened by the Spirit of God, a man knows himself, Christ Jesus, and the things of the Spirit, the truths of the Gospel, and receives and values them. The "soul" may include the will and affections, which are influenced by the understanding; and in a regenerate man the will is brought to a resignation to the will of God, and the affections are set upon divine things, and the body is the instrument of performing religious and spiritual exercises: and these the apostle prays may be
preserved blameless; not that he thought they could be kept from sinning entirely in thought, word, or deed; but that they might be preserved in purity and chastity from the gross enormities of life, and be kept from a total and final falling away, the work of grace be at last completed on the soul and spirit, and the body be raised in incorruption, and glory; and both at the coming of Christ be presented faultless, and without blame, without spot or wrinkle, or any such thing, first to himself, and then to his Father.
(y) Aben Ezra in Exod. xxxi. 18. (z) Zohar in Lev. fol. 29. 2.
John Wesley
And may the God of peace sanctify you - By the peace he works in you, which is a great means of sanctification. Wholly - The word signifies wholly and perfectly; every part and all that concerns you; all that is of or about you. And may the whole of you, the spirit and the soul and the body - Just before he said you; now he denominates them from their spiritual state. The spirit - Gal 6:8; wishing that it may be preserved whole and entire: then from their natural state, the soul and the body; (for these two make up the whole nature of man, Mt 10:28;) wishing it may be preserved blameless till the coming of Christ. To explain this a little further: of the three here mentioned, only the two last are the natural constituent parts of man. The first is adventitious, and the supernatural gift of God, to be found in Christians only. That man cannot possibly consist of three parts, appears hence: The soul is either matter or not matter: there is no medium. But if it is matter, it is part of the body: if not matter, it coincides with the Spirit.
Robert Jamieson, A. R. Fausset and David Brown
the very God--rather as the Greek, "the God of peace Himself"; who can do for you by His own power what I cannot do by all my monitions, nor you by all your efforts (Rom 16:20; Heb 13:20), namely, keep you from all evil, and give you all that is good.
sanctify you--for holiness is the necessary condition of "peace" (Phil 4:6-9).
wholly--Greek, "(so that you should be) perfect in every respect" [TITTMANN].
and--that is, "and so (omit 'I pray God'; not in the Greek) may your . . . spirit and soul and body be preserved," &c.
whole--A different Greek word from "wholly." Translate, "entire"; with none of the integral parts wanting [TITTMANN]. It refers to man in his normal integrity, as originally designed; an ideal which shall be attained by the glorified believer. All three, spirit, soul, and body, each in its due place, constitute man "entire." The "spirit" links man with the higher intelligences of heaven, and is that highest part of man which is receptive of the quickening Holy Spirit (1Cor 15:47). In the unspiritual, the spirit is so sunk under the lower animal soul (which it ought to keep under) that such are termed "animal" (English Version. "sensual," having merely the body of organized matter, and the soul the immaterial animating essence), having not the Spirit (compare 1Cor 2:14; see on 1Cor 15:44; 1Cor 15:46-48; Jn 3:6). The unbeliever shall rise with an animal (soul-animated) body, but not like the believer with a spiritual (spirit-endued) body like Christ's (Rom 8:11).
blameless unto--rather as Greek, "blamelessly (so as to be in a blameless state) at the coming of Christ." In Hebrew, "peace" and "wholly" (perfect in every respect) are kindred terms; so that the prayer shows what the title "God of peace" implies. BENGEL takes "wholly" as collectively, all the Thessalonians without exception, so that no one should fail. And "whole (entire)," individually, each one of them entire, with "spirit, soul, and body." The mention of the preservation of the body accords with the subject (Th1 4:16). TRENCH better regards "wholly" as meaning, "having perfectly attained the moral end," namely, to be a full-grown man in Christ. "Whole," complete, with no grace which ought to be wanting in a Christian.
5:245:24: Հաւատարի՛մ է՝ որ կոչեացն զձեզ, որ եւ արասցէ զնոյն[4613]։ [4613] Ոմանք. Հաւատարիմ է Տէր որ։
24 Հաւատարիմ է նա, որ կոչեց ձեզ. նա է դարձեալ, որ նոյնը պիտի անի:
24 Հաւատարիմ է ան որ ձեզ կանչեց, որ պիտի կատարէ ալ։
Հաւատարիմ է որ կոչեացն զձեզ, որ եւ արասցէ զնոյն:

5:24: Հաւատարի՛մ է՝ որ կոչեացն զձեզ, որ եւ արասցէ զնոյն[4613]։
[4613] Ոմանք. Հաւատարիմ է Տէր որ։
24 Հաւատարիմ է նա, որ կոչեց ձեզ. նա է դարձեալ, որ նոյնը պիտի անի:
24 Հաւատարիմ է ան որ ձեզ կանչեց, որ պիտի կատարէ ալ։
zohrab-1805▾ eastern-1994▾ western am▾
5:2424: Верен Призывающий вас, Который и сотворит [сие].
5:24  πιστὸς ὁ καλῶν ὑμᾶς, ὃς καὶ ποιήσει.
5:24. πιστὸς (Trusted) ὁ (the-one) καλῶν (calling-unto) ὑμᾶς, (to-ye,"ὃς (which) καὶ (and) ποιήσει. (it-shall-do-unto)
5:24. fidelis est qui vocavit vos qui etiam facietHe is faithful who hath called you, who also will do it.
24. Faithful is he that calleth you, who will also do it.
Faithful [is] he that calleth you, who also will do:

24: Верен Призывающий вас, Который и сотворит [сие].
5:24  πιστὸς ὁ καλῶν ὑμᾶς, ὃς καὶ ποιήσει.
5:24. fidelis est qui vocavit vos qui etiam faciet
He is faithful who hath called you, who also will do it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
5:24: Faithful is he that calleth you - In a great variety of places in his word God has promised to sanctify his followers, and his faithfulness binds him to fulfill his promises; therefore he will do it. He who can believe will find this thing also possible to him.
Albert Barnes: Notes on the Bible - 1834
5:24: Faithful is he that calleth you - That is, your sanctification after all depends on him, and as he has begun a work of grace in your hearts, you may depend on his faithfulness to complete it; see the Th1 4:3 note; Phi 1:6 note; Co1 1:9 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:24: Faithful: Deu 7:9; Psa 36:5, Psa 40:10, Psa 86:15, Psa 89:2, Psa 92:2, Psa 100:5, Psa 138:2, Psa 146:6; Isa 25:1; Lam 3:23; Mic 7:20; Joh 1:17, Joh 3:33; Co1 1:9, Co1 10:13; Th2 3:3; Ti2 2:13; Tit 1:2; Heb 6:17, Heb 6:18
calleth: Th1 2:12; Rom 8:30, Rom 9:24; Gal 1:15; Th2 2:14; Ti2 1:9; Pe1 5:10; Pe2 1:3; Rev 17:14
who: Num 23:19; Kg2 19:31; Isa 9:7, Isa 14:24-26, Isa 37:32; Mat 24:35
1 Thessalonians 5:25
Geneva 1599
(14) (k) Faithful [is] he that calleth you, who also will (l) do [it].
(14) The good will and power of God is a sure strengthening and encouragement against all difficulties, of which we have a sure witness in our calling.
(k) Always one, and ever like himself, who indeed performs whatever he promises. And an effectual calling is nothing else but a right declaring and true setting forth of God's will: and therefore the salvation of the elect, is safe and sure.
(l) Who will also make you perfect.
John Gill
Faithful is he that calleth you,.... Into the fellowship of his Son, and to his kingdom and glory, and who continues to do so, not only externally by his word, but internally by his Spirit and grace.
Who also will do it. Two things the apostle mentions as the ground of confidence that the above petition, would be heard and answered; that is, that God would wholly sanctify them, and preserve the whole of them blameless to the coming of Christ; and they are the faithfulness of God, and the effectual calling of his saints. God is faithful to his word, his covenant and promises; he has promised to sanctify and cleanse his people from all their sins, and to preserve them safe to his kingdom and glory; agreeably the Arabic version renders this last clause, "and will execute his promise": and the effectual calling is a sure pledge of glorification; whom God calls he justifies and glorifies; as sure as he gives grace, he will give glory; and whom he calls to his eternal glory, he will make perfect, stablish, strengthen, and settle. The Complutensian edition reads, "who also will make your hope firm"; that is, with respect to the above things.
John Wesley
Who also will do it - Unless you quench the Spirit.
Robert Jamieson, A. R. Fausset and David Brown
Faithful--to His covenant promises (Jn 10:27-29; 1Cor 1:9; 1Cor 10:23; Phil 1:6).
he that calleth you--God, the caller of His people, will cause His calling not to fall short of its designed end.
do it--preserve and present you blameless at the coming of Christ (Th1 5:23; Rom 8:30; 1Pet 5:10). You must not look at the foes before and behind, on the right hand and on the left, but to God's faithfulness to His promises, God's zeal for His honor, and God's love for those whom He calls.
5:255:25: Ե՛ղբարք՝ աղօ՛թս արարէք եւ ՚ի մե՛ր վերայ։
25 Եղբայրնե՛ր, աղօթեցէ՛ք նաեւ մեզ համար:
25 Եղբա՛յրներ, աղօթք ըրէք մեզի համար։
Եղբարք, աղօթս արարէք եւ ի մեր վերայ:

5:25: Ե՛ղբարք՝ աղօ՛թս արարէք եւ ՚ի մե՛ր վերայ։
25 Եղբայրնե՛ր, աղօթեցէ՛ք նաեւ մեզ համար:
25 Եղբա՛յրներ, աղօթք ըրէք մեզի համար։
zohrab-1805▾ eastern-1994▾ western am▾
5:2525: Братия! молитесь о нас.
5:25  ἀδελφοί, προσεύχεσθε [καὶ] περὶ ἡμῶν.
5:25. Ἀδελφοί , ( Brethrened ," προσεύχεσθε ( ye-should-goodly-hold-toward ) [καὶ] "[and]"περὶ (about) ἡμῶν. (of-us)
5:25. fratres orate pro nobisBrethren, pray for us.
25. Brethren, pray for us.
Brethren, pray for us:

25: Братия! молитесь о нас.
5:25  ἀδελφοί, προσεύχεσθε [καὶ] περὶ ἡμῶν.
5:25. fratres orate pro nobis
Brethren, pray for us.
25. Brethren, pray for us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
5:25: Pray for me - Even apostles, while acting under an extraordinary mission, and enjoying the inspiration of the Holy Ghost, felt the necessity of the prayers of the faithful. God requires that his people should pray for his ministers; and it is not to be wondered at, if they who pray not for their preachers should receive no benefit from their teaching. How can they expect God to send a message by him, for whom they, who are the most interested, have not prayed? If the grace and Spirit of Christ be not worth the most earnest prayers which a man can offer, they, and the heaven to which they lead, are not worth having.
Albert Barnes: Notes on the Bible - 1834
5:25: Brethren, pray for us - A request which the apostle often makes; notes on Heb 13:18. He was a man of like passions as others: liable to the same temptations; engaged in an arduous work; often called to meet with opposition, and exposed to peril and want, and he especially needed the prayers of the people of God. A minister, surrounded as he is by temptations, is in great danger if he has not the prayers of his people. Without those prayers, he will be likely to accomplish little in the cause of his Master. His own devotions in the sanctuary will be formal and frigid, and the word which he preaches will be likely to come from a cold and heavy heart, and to fall also on cold and heavy hearts. There is no way in which a people can better advance the cause of piety in their own hearts, than by praying much for their minister.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:25: Rom 15:30; Co2 1:11; Eph 6:18-20; Phi 1:19; Col 4:3; Th2 3:1-3; Plm 1:22; Heb 13:18, Heb 13:19
1 Thessalonians 5:26
Geneva 1599
(15) Brethren, pray for us.
(15) The last part of the epistle, in which with most authoritative charge he commends both himself and this epistle to them.
John Gill
Brethren, pray for us. Which is added with great beauty and propriety, after the apostle had so earnestly and affectionately prayed for them; and this is directed, not to the pastors of the church only, but to all the members of it, whom the apostle styles "brethren" in a spiritual relation, as he often does; and of whom he requests, that they would pray for him, and the rest of his fellow ministers and labourers in the word, that God would more and more qualify and fit them for their work, assist in private studies and meditations, give them freedom of thought, liberty of expression, and a door of utterance, and follow their ministrations with a divine blessing and success, and deliver them out of the hands of unreasonable men; See Gill on Heb 13:18.
Robert Jamieson, A. R. Fausset and David Brown
Some oldest manuscripts read, "Pray ye also for (literally, 'concerning') us"; make us and our work the subject of your prayers, even as we have been just praying for you (Th1 5:23). Others omit the "also." The clergy need much the prayers of their flocks. Paul makes the same request in the Epistles to Romans, Ephesians, Philippians, Colossians, Philemon, and in Second Corinthians; not so in the Epistles to Timothy and Titus, whose intercessions, as his spiritual sons, he was already sure of; nor in the Epistles, I Corinthians, and Galatians, as these Epistles abound in rebuke.
5:265:26: Ողջո՛յն տաջիք եղբարց ամենեցուն ՚ի համբոյր սրբութեան։
26 Ողջունեցէ՛ք բոլոր եղբայրներին սուրբ համբոյրով:
26 Բարեւ տուէ՛ք բոլոր եղբայրներուն սուրբ համբոյրով։
Ողջոյն տաջիք եղբարց ամենեցուն ի համբոյր սրբութեան:

5:26: Ողջո՛յն տաջիք եղբարց ամենեցուն ՚ի համբոյր սրբութեան։
26 Ողջունեցէ՛ք բոլոր եղբայրներին սուրբ համբոյրով:
26 Բարեւ տուէ՛ք բոլոր եղբայրներուն սուրբ համբոյրով։
zohrab-1805▾ eastern-1994▾ western am▾
5:2626: Приветствуйте всех братьев лобзанием святым.
5:26  ἀσπάσασθε τοὺς ἀδελφοὺς πάντας ἐν φιλήματι ἁγίῳ.
5:26. Ἀσπάσασθε ( Ye-should-have-drawn-along-to ) τοὺς (to-the-ones) ἀδελφοὺς ( to-brethrened ) πάντας ( to-all ) ἐν (in) φιλήματι (unto-a-caring-to) ἁγίῳ. (unto-hallow-belonged)
5:26. salutate fratres omnes in osculo sanctoSalute all the brethren with a holy kiss.
26. Salute all the brethren with a holy kiss.
Greet all the brethren with an holy kiss:

26: Приветствуйте всех братьев лобзанием святым.
5:26  ἀσπάσασθε τοὺς ἀδελφοὺς πάντας ἐν φιλήματι ἁγίῳ.
5:26. salutate fratres omnes in osculo sancto
Salute all the brethren with a holy kiss.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-27: Кому адресованы эти стихи - всей Ф. церкви, или же одним пресвитерам? Выражение to filhma agion, по-видимому, указывает на личную встречу, и личное сношение, а потому может ограничивать собою выражение "все братья". Но все же лучше думать, что эти стихи адресованы всей церкви вообще. Выражение to filhma agion здесь едва ли относится к литургическому обряду лобзания. Но в посланиях Ап. это лобзание, с прибавлением эпитета "святое", встречается часто; смотри: Рим XVI:16; 1Кор.XVI:20; 2Кор. XIII:12, а также 1Пет. V:14. Первое упоминание "лобзания" в смысле литургического обряда находится у Св. Иустина Мученика в его "Апологии" (1: Ап. 65). - "Заклинаю" - enorkizw - здесь интересна перемена 1-го лица множ. ч., вообще принятого в послании, на 1-е л. единст. ч. (сравни II:18: и III:5). Объяснения этой перемены и связанной с нею силы выражения (усилительное местоим. 1-го лица ед. числа) следует искать не в каких-нибудь разногласиях между паствой и пресвитерами или же христианами из Иудеев и христианами из язычников (мнение Гарнака о нем ниже), а скорее в опасении Ап. П. касательно возможного злоупотребления его именем и авторитетом. Отсюда его желание чтобы послание было прочитано громко и публично (anagnwsqhnai), во избежание всяких недоразумений и перетолкований.
Adam Clarke: Commentary on the Bible - 1831
5:26: Greet all the brethren - See the note on Rom 16:16. Instead of all the brethren, the Coptic has, greet one another; a reading not noticed by either Griesbach or Wetstein.
Albert Barnes: Notes on the Bible - 1834
5:26: Greet all the brethren with an holy kiss - see the notes on Rom 16:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:26: Rom 16:16; Co1 16:20
1 Thessalonians 5:27
John Gill
Greet all the brethren with an holy kiss. In opposition, to an unchaste and hypocritical one. His meaning is, that they would salute the members of the church in his name, and give his Christian love and affections to them. And his view is to recommend to them brotherly love to each other, and to stir them up to the mutual exercise of it more and more.
Robert Jamieson, A. R. Fausset and David Brown
Hence it appears this Epistle was first handed to the elders, who communicated it to "the brethren."
holy kiss--pure and chaste. "A kiss of charity" (1Pet 5:14). A token of Christian fellowship in those days (compare Lk 7:45; Acts 20:37), as it is a common mode of salutation in many countries. The custom hence arose in the early Church of passing the kiss through the congregation at the holy communion [JUSTIN MARTYR, Apology, 1.65; Apostolic Constitutions, 2.57], the men kissing the men, and the women the women, in the Lord. So in the Syrian Church each takes his neighbor's right hand and gives the salutation, "Peace."
5:275:27: Երդմնեցուցանեմ զձեզ ՚ի Տէր, ընթեռնո՛ւլ զթուղթդ առաջի ամենայն եղբա՛րց սրբոց։
27 Երդուել եմ տալիս ձեզ Տիրոջով, որ ընթերցէք այս թուղթը բոլոր սուրբ[3] եղբայրներին:[3] 3. Լաւագոյն յուն. բն. չունեն սուրբ բառը:
27 Կ’երդմնցնեմ ձեզ Տէրոջմով, որ այս թուղթը բոլոր սուրբ եղբայրներուն կարդաք։
Երդմնեցուցանեմ զձեզ ի Տէր ընթեռնուլ զթուղթդ առաջի ամենայն եղբարց սրբոց:

5:27: Երդմնեցուցանեմ զձեզ ՚ի Տէր, ընթեռնո՛ւլ զթուղթդ առաջի ամենայն եղբա՛րց սրբոց։
27 Երդուել եմ տալիս ձեզ Տիրոջով, որ ընթերցէք այս թուղթը բոլոր սուրբ[3] եղբայրներին:
[3] 3. Լաւագոյն յուն. բն. չունեն սուրբ բառը:
27 Կ’երդմնցնեմ ձեզ Տէրոջմով, որ այս թուղթը բոլոր սուրբ եղբայրներուն կարդաք։
zohrab-1805▾ eastern-1994▾ western am▾
5:2727: Заклинаю вас Господом прочитать сие послание всем святым братиям.
5:27  ἐνορκίζω ὑμᾶς τὸν κύριον ἀναγνωσθῆναι τὴν ἐπιστολὴν πᾶσιν τοῖς ἀδελφοῖς.
5:27. Ἐνορκίζω (I-fencee-in-to) ὑμᾶς (to-ye) τὸν (to-the-one) κύριον (to-Authority-belonged) ἀναγνωσθῆναι (to-have-been-acquainted-up) τὴν (to-the-one) ἐπιστολὴν (to-a-setting-upon) πᾶσιν ( unto-all ) τοῖς (unto-the-ones) ἀδελφοῖς . ( unto-brethrened )
5:27. adiuro vos per Dominum ut legatur epistula omnibus sanctis fratribusI charge you by the Lord that this epistle be read to all the holy brethren.
27. I adjure you by the Lord that this epistle be read unto all the brethren.
I charge you by the Lord that this epistle be read unto all the holy brethren:

27: Заклинаю вас Господом прочитать сие послание всем святым братиям.
5:27  ἐνορκίζω ὑμᾶς τὸν κύριον ἀναγνωσθῆναι τὴν ἐπιστολὴν πᾶσιν τοῖς ἀδελφοῖς.
5:27. adiuro vos per Dominum ut legatur epistula omnibus sanctis fratribus
I charge you by the Lord that this epistle be read to all the holy brethren.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:27: I charge you by the Lord, that this epistle be read - There must have been some particular reason for this solemn charge; he certainly had some cause to suspect that the epistle would be suppressed in some way or other, and that the whole Church would not be permitted to hear it; or he may refer to the smaller Churches contiguous to Thessalonica, or the Churches in Macedonia in general, whom he wished to hear it, as well as those to whom it was more immediately directed. There is no doubt that the apostles designed that their epistles should be copied, and sent to all the Churches in the vicinity of that to which they were directed. Had this not been the case, a great number of Churches would have known scarcely any thing of the New Testament. As every Jewish synagogue had a copy of the law and the prophets, so every Christian Church had a copy of the gospels and the epistles, which were daily, or at least every Sabbath, read for the instruction of the people. This the apostle deemed so necessary, that he adjured them by the Lord to read this epistle to all the brethren; i.e. to all the Christians in that district. Other Churches might get copies of it; and thus, no doubt, it soon became general. In this way other parts of the sacred writings were disseminated through all the Churches of the Gentiles; and the errors of the different scribes, employed to take copies, constituted what are now called the various readings.
Albert Barnes: Notes on the Bible - 1834
5:27: I charge you by the Lord - Margin, "adjure." Greek, "I put you under oath by the Lord" - ενορκίζω ὑμᾶς τὸν Κύριον enorkizō humas ton Kurion. It is equivalent to binding persons by an oath; see the notes on Mat 26:63; compare Gen 21:23-24; Gen 24:3, Gen 24:37.
That this epistle be read unto all the holy brethren - To all the church; compare notes on Col 4:16. The meaning is, that the Epistle was to be read to the whole church on some occasion. on which it was assembled together. It was not merely designed for the individual or individuals into whose hands it might happen to fall, but as it contained matters of common interest, and was designed for the whole body of believers at Thessalonica, the apostle gives a solemn charge that it should not be suppressed or kept from them. Injunctions of this kind occurring in the Epistles, look as if the apostles regarded themselves as under the influence of inspiration, and as having authority to give infallible instructions to the churches.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:27: I charge: or, I adjure, Th1 2:11; Num 27:23; Kg1 22:16; Ch2 18:15; Mat 26:63; Mar 5:7; Act 19:13; Ti1 1:3, Ti1 1:18, Ti1 5:7, Ti1 5:21, Ti1 6:13, Ti1 6:17; Ti2 4:1
that: Col 4:16; Th2 3:14
holy: Heb 3:1
1 Thessalonians 5:28
John Gill
I charge you by the Lord,.... Or "I adjure by the Lord"; by the Lord Jesus: it is in the form of an oath, and a very solemn one; and shows that oaths may be used on certain and solemn occasions:
that this epistle be read unto all the holy brethren; to all the members of the church, who are called "holy", because they were sanctified or set apart by God the Father in election; and were sanctified by the blood of Christ, or their sins were expiated, or atoned for by the sacrifice of Christ in redemption; and were sanctified or made holy by the Spirit of God in regeneration; and were enabled by the grace of God to live holy lives and conversations. Now this epistle being directed only to some of the principal members of the church, it may be to one or more of their elders; lest he or they should be tempted on any account to conceal it, the apostle in a very solemn manner adjures, that it be read publicly to the whole church whom it concerned, that all might hear, and learn, and receive some advantage from it; from whence we may learn, as is observed by many interpreters, that the sacred Scriptures, neither one part nor another, nor the whole of them, are to be kept from private Christians, but may be read, and heard, and used by all.
John Wesley
I charge you by the Lord - Christ, to whom proper divine worship is here paid. That this epistle - The first he wrote. Be read to all the brethren - That is, in all the churches. They might have concealed it out of modesty, had not this been so solemnly enjoined: but what Paul commands under so strong an adjuration, Rome forbids under pain of excommunication.
Robert Jamieson, A. R. Fausset and David Brown
I charge--Greek, "I adjure you."
read unto all--namely, publicly in the congregation at a particular time. The Greek aorist tense implies a single act done at a particular time. The earnestness of his adjuration implies how solemnly important he felt this divinely inspired message to be. Also, as this was the FIRST of the Epistles of the New Testament, he makes this the occasion of a solemn charge, that so its being publicly read should be a sample of what should be done in the case of the others, just as the Pentateuch and the Prophets were publicly read under the Old Testament, and are still read in the synagogue. Compare the same injunction as to the public reading of the Apocalypse, the LAST of the New Testament canon (Rev_ 1:3). The "all" includes women and children, and especially those who could not read it themselves (Deut 31:12; Josh 8:33-35). What Paul commands with an adjuration, Rome forbids under a curse [BENGEL]. Though these Epistles had difficulties, the laity were all to hear them read (1Pet 4:11; 2Pet 3:10; even the very young, Ti2 1:5; Ti2 3:15). "Holy" is omitted before "brethren" in most of the oldest manuscripts, though some of them support it.
5:285:28: Շնո՛րհք Տեառն մերոյ Յիսուսի Քիստոսի ընդ ձեզ [4614]։ Առ Թեսաղոնիկեցիս առաջին թուղթ՝ գրեցաւ յԱթենայ։ Տունք ճղգ̃։ Առ Թեսաղոնիկեցիս առաջին թուղթ՝ գրեցաւ յԱթենայ։ Տունք ճղգ̃։ [4614] Ոմանք. Ընդ ձեզ ամենեսին։ Ոսկան. Ընդ ձեզ. ամէն։
28 Մեր Տէր Յիսուս Քրիստոսի շնորհը ձեզ հետ:
28 Մեր Տէր Յիսուս Քրիստոսին շնորհքը ձեզի հետ ըլլայ։ Ամէն։
Շնորհք Տեառն մերոյ Յիսուսի Քրիստոսի ընդ ձեզ[16]: Առ Թեսաղոնիկեցիս առաջին թուղթ գրեցաւ յԱթենայ:

5:28: Շնո՛րհք Տեառն մերոյ Յիսուսի Քիստոսի ընդ ձեզ [4614]։ Առ Թեսաղոնիկեցիս առաջին թուղթ՝ գրեցաւ յԱթենայ։ Տունք ճղգ̃։ Առ Թեսաղոնիկեցիս առաջին թուղթ՝ գրեցաւ յԱթենայ։ Տունք ճղգ̃։
[4614] Ոմանք. Ընդ ձեզ ամենեսին։ Ոսկան. Ընդ ձեզ. ամէն։
28 Մեր Տէր Յիսուս Քրիստոսի շնորհը ձեզ հետ:
28 Մեր Տէր Յիսուս Քրիստոսին շնորհքը ձեզի հետ ըլլայ։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
5:2828: Благодать Господа нашего Иисуса Христа с вами. Аминь.
5:28  ἡ χάρις τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ μεθ᾽ ὑμῶν.
5:28. Ἡ (The-one) χάρις (a-granting) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) μεθ' (with) ὑμῶν. (of-ye)
5:28. gratia Domini nostri Iesu Christi vobiscum amen.The grace of our Lord Jesus Christ be with you. Amen.
28. The grace of our Lord Jesus Christ be with you.
The grace of our Lord Jesus Christ [be] with you. Amen. < The first [epistle] unto the Thessalonians was written from Athens:

28: Благодать Господа нашего Иисуса Христа с вами. Аминь.
5:28  ἡ χάρις τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ μεθ᾽ ὑμῶν.
5:28. gratia Domini nostri Iesu Christi vobiscum amen.
The grace of our Lord Jesus Christ be with you. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Послание оканчивается приветственным благословением, которое, может быть, было написано рукою самого Ап. Павла. Оно содержит в себе характерное выражение Ап. - cariV. По форме своей эти приветствия Ап. П. очень разнятся. Одни отличаются длиннотою (2Кор. XIII:13), другие же, наоборот, краткостью (1Тим. VI:21). Приветствия эти были усвоены христианскими писателями Ап. века (напр. Св. Климентом и Ап. Варнавою), а затем перешли в богослужебное употребление в церкви.
Adam Clarke: Commentary on the Bible - 1831
5:28: The grace of our Lord Jesus - As the epistle began so it ends; for the grace of Christ must be at the beginning and end of every work, in order to complete it, and bring it to good effect.
Amen - This is wanting in BD*FG and some others. It was probably not written by St. Paul.
The subscriptions are, as in other cases, various and contradictory. The chief MSS. conclude as follows: The first to the Thessalonians is completed; the second to the Thessalonians begins - DFG. The first to the Thessalonians written from Athens - AB, and others. From Laodicea - Cod. Claromont. The first to the Thessalonians, written from Athens - Common Greek text.
The Versions conclude thus: -
The First Epistle to the Thessalonians was written at Athens, and sent by the hands of Timotheus. - Syriac.
To the Thessalonians. - Aethiopic.
Nothing in the Vulgate.
The end of the epistle: it was written from a city of the Athenians, and sent by the hand of Timotheus.
And to the Lord be praise for ever and ever. Amen. - Arabic.
Written from Athens, and sent by Silvanus and Timotheus. - Coptic.
That it was not sent by either Silvanus or Timothy is evident enough from the inscription, for St. Paul associates these two with himself, in directing it to the Thessalonian Church. Others say that it was sent by Tychicus and Onesimus, but this also is absurd; for Onesimus was not converted till a considerable time after the writing of this epistle. That it was written by St. Paul, there is no doubt; and that it was written at Corinth, and not at Athens, has been shown in the preface.
1. The two preceding chapters are certainly among the most important and the most sublime in the New Testament. The general judgment, the resurrection of the body, and the states of the quick and dead, the unrighteous and the just, are described, concisely indeed, but they are exhibited in the most striking and affecting points of view. I have attempted little else than verbal illustrations; the subject is too vast for my comprehension; I cannot order my speech by reason of darkness. Though there are some topics handled here which do not appear in other parts of the sacred writings, yet the main of what we learn is this. "Our God will come, and will not keep silence; a fire shall burn before him, and it shall be very tempestuous round about him; he shall call to the heavens above, and to the earth beneath, that he may judge his people. "The day of judgment! what an awful word is this! what a truly terrific time! when the heavens shall be shrivelled as a scroll, and the elements melt with fervent heat; when the earth and its appendages shall be burnt up, and the fury of that conflagration be such that there shall be no more sea! A time when the noble and ignoble dead, the small and the great, shall stand before God, and all be judged according to the deeds done in the body; yea, a time when the thoughts of the heart and every secret thing shall be brought to light; when the innumerable millions of transgressions, and embryo and abortive sins, shall be exhibited in all their purposes and intents; a time when Justice, eternal Justice, shall sit alone upon the throne, and pronounce a sentence as impartial as irrevocable, and as awful as eternal! There is a term of human life; and every human being is rapidly gliding to it as fast as the wings of time, in their onward motion, incomprehensibly swift, can carry him! And shall not the living lay this to heart? Should we not live in order to die? Should we not die in order to be judged? And should we not live and die so as to live again to all eternity, not with Satan and his angels, but with God and his saints? O thou man of God! thou Christian! thou immortal spirit! think of these things.
2. The subject in Th1 5:27 of the last chapter I have but slightly noticed: I charge you, by the Lord, that this epistle be read unto all the holy brethren. This is exceedingly strange; the Epistles to the Romans, the Corinthians, Galatians, Ephesians, Philippians, Colossians, and Thessalonians, were directed to the whole Church in each of those places; why, then, after directing this, as he did all the rest, to the whole Church, should he at the conclusion adjure them, by the Lord, that it should be read to all the holy brethren; that is, to the very persons to whom it was addressed? Is there not some mystery here? Has it not been the endeavor of Satan, from the beginning, to keep men from consulting the oracles of God; and has he not used even the authority of the Church to accomplish this his purpose! Was not the prohibiting the use of the Scriptures to the people at large the mystery of iniquity which then began to work, and against which the adjuration of the apostle is directed? see second epistle, chap. 2; this mystery, which was the grand agent in the hands of Mystery, Babylon the Great, to keep the people in darkness, that the unauthorized and wicked pretensions of this mother of the abominations of the earth might not be brought to the test; but that she might continue to wear her crown, sit on her scarlet beast, and subject the Christian world to her empire. Was it not the Christian world's total ignorance of God's book which the Romish Church took care to keep from the people at large, that induced them patiently, yet with terror, to bow down to all her usurpations, and to swallow down monstrous doctrines which she imposed upon them as Christian verities? Was it not this deplorable ignorance which induced kings and emperors to put their necks, literally, under the feet of this usurped and antichristian power? This mystery of iniquity continues still to work; and with all the pretensions of the Romish Church, the Scriptures are in general withheld from the people, or suffered to be read under such restrictions and with such notes as totally subvert the sense of those passages on which this Church endeavors to build her unscriptural pretensions. It is generally allowed that the Vulgate version is the most favorable to these pretensions, and yet even that version the rulers of the Church dare not trust in the hands of any of their people, even under their general ecclesiastical restrictions, without their counteracting notes and comments. How strange is this! and yet in this Church there have been, and still are, many enlightened and eminent men; surely truth has nothing to fear from the Bible. When the Romish Church permits the free use of this book, she may be stripped, indeed, of some of her appendages, but she will lose nothing but her dross and tin, and become what the original Church at Rome was, beloved of God, called to be saints; and have her faith, once more, spoken of throughout all the world, Rom 1:7, Rom 1:8. She has, in her own hands the means of her own regeneration; and a genuine Protestant will wish, not her destruction, but her reformation; and if she consent not to be reformed, her total destruction is inevitable.
Finished correcting for a new edition, on the shortest day of 1831. - A. C.
Albert Barnes: Notes on the Bible - 1834
5:28: The grace of our Lord Jesus Christ, ... - notes, Rom 16:20.
In regard to the subscription at the close of the Epistle, purporting that it was written from Athens, see the introduction, section 3. These subscriptions are of no authority, and the one here, like several others, is probably wrong.
From the solemn charge in Th1 5:27 that "this epistle should be read to all the holy brethren," that is, to the church at large, we may infer that it is in accordance with the will of God that all Christians should have free access to the Holy Scriptures. What was the particular reason for this injunction in Thessalonica, is not known, but it is possible that an opinion had begun to pRev_ail even then that the Scriptures were designed to be kept in the hands of the ministers of religion, and that their common perusal was to be prohibited. At all events, whether this opinion pRev_ailed then or not, it is not unreasonable to suppose that the Holy Spirit, by whom this Epistle was dictated, foresaw that the time would come when this doctrine would be defended by cardinals and popes and councils; and that it would be one of the means by which the monstrous fabric of the Papacy would be sustained and perpetuated. It is worthy of remark, also, that the apostle Paul, in his epistles to the Thessalonians, has dwelt more fully on the fact that the great apostasy would occur under the Papacy, and on the characteristics of that grand usurpation over the rights of people, than he has anywhere else in his Epistle; see Th2 2:11. It is no improbable supposition that with reference to that, and to counteract one of its leading dogmas, his mind was supernaturally directed to give this solemn injunction, that the contents of the Epistle which he had written should be communicated without reserve to all the Christian brethren in Thessalonica. In view of this injunction, therefore, at the close of this Epistle, we may remark:
(1) that it is a subject of express divine command that the people should have access to the Holy Scriptures. So important was this considered, that it was deemed necessary to enjoin those who should receive the word of God, under the solemnities of an oath, and by all the force of apostolic authority, to communicate what they had received to others.
(2) this injunction had reference to all the members of the church, for they were all to be made acquainted with the word of God. The command is, indeed, that it he "read" to them, but by parity of reasoning it would follow that it was to be in their hands; that it was to be accessible to them; that it was in no manner to be withheld from them. Probably many of them could not read, but in some way the contents of Revelation were to be made known to them - and not by preaching only, but by reading the words of inspiration. No part was to be kept back; nor were they to be denied such access that they could fully understand it; nor was it to be insisted on that there should be an authorized expounder of it. It was presumed that all the members of the church were qualified to understand what had been written to them, and to profit by it. It follows therefore,
(3) that there is great iniquity in all those decisions and laws which are designed to keep the Scriptures from the common people. This is true:
(a) in reference to the Papal communion, and to all the ordinances there which prohibit the free circulation of the Sacred Volume among the people;
(b) it is true of all those laws in slave-holding communities which prohibit slaves from being taught to read the Scriptures; and,
(c) it is true of all the opinions and dogmas which pRev_ail in any community where the right of "private judgment" is denied, and where free access to the volume of inspiration is forbidden.
The richest blessing of heaven to mankind is the Bible; and there is no book ever written so admirably adapted to the common mind, and so fitted to elevate the sunken, the ignorant, and the degraded. There is no more decided enemy of the progress of the human race in intelligence, purity, and freedom, than he who pRev_ents the free circulation of this holy volume; and there is no sincerer friend of the species than he who "causes it to be read by all," and who contributes to make it accessible to all the families and all the inhabitants of the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:28: Rom 1:7, Rom 16:20, Rom 16:24; Th2 3:18
1 Thessalonians 5:1
John Gill
The grace of our Lord Jesus Christ be with you, Amen. This is the apostle's usual salutation in all his epistles, and the token of the genuineness of them, Th2 3:17. See Gill on Rom 16:20, 1Cor 15:23, 2Cor 13:14.
The subscription to this epistle is not genuine, which runs thus, "The first Epistle unto the Thessalonians was written from Athens"; whereas it appears from Th1 3:1 compared with Acts 18:1 that it was written from Corinth, and not from Athens; nor are these last words, "from Athens", in Beza's Claromontane copy; though they stand in the Syriac and Arabic versions of the London Polygot Bible, which add, "and sent by Timothy", and in the Alexandrian copy, and Complutensian edition.
Robert Jamieson, A. R. Fausset and David Brown
(See on 2Cor 13:14.) Paul ends as he began (Th1 1:1), with "grace." The oldest manuscripts omit "Amen," which probably was the response of the Church after the public reading of the Epistle.
The subscription is a comparatively modern addition. The Epistle was not, as it states, written from Athens, but from Corinth; for it is written in the names of Silas and Timothy (besides Paul), who did not join the apostle before he reached the latter city (Acts 18:5).