1Thessalonians Chapter Five

Prophecy Repeated

5:1 Now as to the times and the epochs, brethren, (c.c. de, now (new section) + prep w/ G M P w/d.a. peri, o` cro,noj chronos concerning the time-spans/set times + c.c. kai, and + G M P w/d.a. o` kairo,j kairos seasons (in the context of extended time frames, epochs) + V M P avdelfo,j brothers) you have no need of anything to be written to you. (neg ptcl w/ P A I 2p ouv e;cw you do not have + Ac F S crei,a chreia a need/necessity + P P If gra,fw (GT = gra,fesqai) of anything to be written + D 2p pro su, to you)

5:2 For you yourselves know full well (exp con ga,r for; because (why they have no need) + N M 2p pro auvto,j yourselves + Pf A I 2p oi=da you know because you were taught it + adv avkribw/j akribs thoroughly; accurately) that the day of the Lord will come just like a thief in the night. (exp con o[ti that (content of what they know) + N F S h`me,ra hmera the day + G M S ku,rioj of the Lord + P D I 3s e;rcomai is coming/approaching + comp adv w`j as; similarly to + N M S kle,pthj klepts a thief + prep w/ L F S evn nu,x (NO D.A. = WHICH NIGHT IS UNKNOWN) in a night + adv ou[twj (untranslated) even so; in the same manner)
Literal translation because yourselves, thoroughly you have come to know that the day of the Lord, as a thief in a night, in the same manner is approaching

1) The introductory Now (de, de), which opens this section, coupled with the fact that Paul once again calls them brothers, is an indication that a new subject matter is introduced.
2) The subject matter is the day of the Lord, which is not entirely unrelated to the previous subject of the Parousia, but is a progression of it the former offered instruction concerning the dead in Christ, the present offers exhortation to those living.
3) It appears that their desire to be among those alive and remaining at the Parousia was affecting their thinking adversely, and they were holding a doctrinal position which did not square with what Paul had taught them (a common experience in the life of a new believer).
4) Throughout the CA, believers have become so zealous for the return of the Lord that they have espoused unscriptural doctrines, including the setting of dates, isolationism, etc. which has brought disrepute on the Church in general and on prophecy in particular.
5) These believers were so susceptible to the idea that Jesus was coming soon that they would later be deceived by a forged letter that was in complete contradiction to what Paul had already taught them. 2Th 2:1-5
6) Their enthusiasm for this particular doctrine had colored their thinking, resulting in a loss of true perspective the exhortation is designed to promote a lifestyle that will qualify one as blameless when the Lord does return.
7) Two words for time are used here, which are not exact synonyms (the ancient author Ammonius remarked that the first denotes quantity, the second quality).
8) The first word (cro,noj chronos) relates to time in its duration, a length of time.
9) The fact that Paul uses it in the plural indicates that he perceived several periods of time must come to pass before the day of the Lord would arrive eras, generations, centuries, etc.
10) The fact that he does not specifically state how many such lengths of time must transpire indicates he did not know precisely, but he did recognize that the Rapture was not going to occur in his own lifetime.
11) The second term (kairo,j kairos) relates to critical periods in history, characterized by a certain quality, the characteristics of a particular time (e.g. the Reformation, the Sixties, etc.)
12) Using these two words, Paul informs the Thessalonians (as he had already taught them) that the day of the Lord was not immediately impending; certain lengths of time and certain historical developments must first come to pass. cp 2Th 2:3
13) The believer is to be alert to the passing of time, and for the historical changes which signal the return of the Lord. Mk 13:37 And what I say to you I say to all, Be on the alert!
14) These words (cro,noj and kairo,j) also occur in Dan 2:21 (LXX) and Ac 1:7.
15) The passage in Daniel informs us that God has set certain lengths of time and that during the critical periods of history He is a work behind the scenes.
16) The passage in Acts was to inform the disciples that they were not going to see the establishing of the Messianic kingdom in their lifetime, and that God has a chronology by which He operates.
17) From the study of the prophetic word, it is obvious that the period of history which precedes the day of the Lord must be unique in every way.
18) Believers are to watch for the indications from the Word of God that they live in that critical period of history if they expect to be alert to the return of the Lord.
19) This protects believers from false positions, such as:
a) the Rapture could occur at any time in the CA.
b) we can fix the date of the Rapture.
c) we cant know the general time or generation.
20) The sign of the Rapture/Day of the Lord is the regathering of Israel with Jerusalem as their capital. Mt 24:32f
21) It should be clear that other portions of the prophetic word must be in place as well, just as they are in our generation (increased travel Dan 12:4; television 2Tim 3:1-7; Rev 11:9).
22) Some interpreters hold that history can come to a point where all these things are in place and that the Lord may not come at that time, then all these things can fall into place again at a later date (when He may or may not come).
23) This position is obviously false, since God has revealed that He has a time-table for history; it would be illogical to command believers to watch and be alert if they could not truly know that He was or was not coming in their lifetime.
24) The whole force of Pauls statement is that believers can identify the critical signs of the time and be aware of whether or not His coming is near. cp Lk 2:25-26
25) Further documentation that these believers could understand this truth is found in the last portion of vs 1 (the comment that there was no need to write concerning this subject may be a gentle scolding they knew this information but were choosing to ignore it. cp Gal 3:1-5).
26) Paul had given them enough information when he was with them so that they did not need further instruction regarding the day of the Lord (a firm understanding of prophetic information is essential for a maturing church).
27) The problem was that they were so anxious to be alive and remaining, to be the Rapture Generation, that they were allowing their thinking to be unduly affected only when the events of history square with the prophetic word can one know that they are in the RGen.
28) In vs 2 Paul states that you all know full well, indicating that they had been instructed on all events of prophecy that could be understood at that time (obviously, he could not have instructed them on the details of the US in prophecy, for example).
29) He could have informed them (and doubtless he did) that Israel would have to be dispersed and regathered before the coming of the Lord.
30) The subject shifts slightly from the Rapture, since all the prophecies of the OT relate to the day of the Lord.
31) The day of the Lord is the day or period of time when Yhwh will vindicate His Righteousness, judge the world, and usher in the Millennial Age.
32) The question arises as to when the day of the Lord specifically begins and when it ends:
a) three clear statements that bear on the question are: Joel 2:31, Mal 4:5, and 2Th 2:3
b) all these events are recognized as occurring within the 7 year Tribulation period, and precede the day of the Lord proper.
c) from a study of the OT passages related to the day of the Lord, we understand that the events of the Tribulation indicate that the day is near Joel 1:15, 2:1, 11; Zeph 1:7, 14f
d) certain passages indicate that the day of the Lord is a time of wrath and judgment, which is fulfilled by the events of the latter half of the 7 year Tribulation. Rev 6:15-17
e) the argument that the events of the Tribulation would cause men to see that the day of the Lord is at hand, and thus could not come as a thief in the night, is unconvincing since negative volition can see a multitude of signs and still not grasp the obvious truth (Pharaoh, Judas, the Jews at the 1st Advent, etc.)
33) The day of the Lord is preceded by the Rapture and is in very close proximity to the Trib, but specifically begins at the midpoint of the DSW, climaxes on the earth with the destruction of the antichrist and the present world system, and continues through the Millennium.
34) Although the Millennium will be technically over, the Lord Jesus Christ will allow Satans release, summarily put down the Gog-Magog rebellion, dissolve the material universe and administer the judgment of the Great White Throne. Rev 20:7f
35) Peter states that the dissolution of the universe belongs to the period called the day of the Lord. 2Pet 3:10
36) Therefore, the day of the Lord lasts for a period of slightly more than 1000 years, including the final 3½ years of DSW and the short time it takes for the events following the Millennial reign. Rev 20:3
37) Since the day of the Lord does not begin until the final 3½ years of the Wrath, the first 3½ years will be relatively quiet in terms of judgments, and the world will be caught unprepared and by surprise. Rev 8:1
38) The thief-in-the-night metaphor is used to denote that which is sudden and unexpected, and causes great loss for the one who is not prepared (it should be obvious that this verse does not guarantee that the Rapture, Day of the Lord, or 2nd Advent will occur at night {the tradition of candle-light Easter services} obviously it will be night somewhere!).
39) The day of the Lord will be completely unexpected and sudden for those who are not prepared via BD, and their loss will be catastrophic; for those who are prepared, the coming will not be like a thief at all, since they will expect it and will not suffer loss in it.

Lack of Preparation Leads to Loss

5:3 While they are saying, Peace and safety! (temp con o[tan while; when + P A S 3s le,gw they are saying + N F S w/c.c. eivrh,nh kai, avsfa,leia peace and safety/security) then destruction will come upon them suddenly like labor pains upon a woman with child, (adv to,te then + N M S o;leqroj olethros destruction/ruin + N M S aivfni,dioj aiphnidios sudden/unforeseen/unexpected + D M 3p pro auvto,j to them + P M I 3s evfi,sthmi (Lit stand upon, i.e. to be impending, or arriving) is coming upon + comp con w[sper just/exactly as + N F S w/d.a. h` wvdi,n din the labor pain + P A P D F S w/d.a. h` e;cw for the woman having + prep w/ L F S evn gasth,r gastr in womb (an idiom, having in womb = with child) and they will not escape. (c.c. kai, and + double neg ouv mh, definitely not + A A S 3p evkfeu,gw ekpheug may they escape (Subjunctive = potential, i.e. there is no possibility of escape))

1) A major development or characteristic of the period just preceding the day of the Lord will be propaganda related to peace on a world wide basis.
2) The first word (eivrh,nh eirne) refers to feelings that do not evoke alarm, the absence of war or conflict between two opposing forces, generally nations one to another.
3) The second word (avsfa,leia asphaleia) refers to being unshaken and secure, the domestic sense of well-being that people desire, as in health, prosperity, a good economy, etc.
4) The question in regard to this passage is whether or not there is any reality to their statement of peace and safety, or are they involved in wishful thinking (visualize world peace)?
5) Certainly, the peace movement in our nation has not brought international peace, nor has it promoted or produced domestic tranquility.
6) However, during the first 3½ years of the Wrath, there is evidence that a pseudo-peace will settle over the majority of the planet. Rev 6:1-2, 8:1, 18:7-11
7) This, coupled with the Rapture, should result in significantly reduced unemployment, an easing of pressure on the food and water supply, a sharp decrease in political tensions, etc.
8) Peace has long been an obvious desire for mankind, and people are willing to believe anything told them by the media and their leaders, in spite of obvious facts to the contrary.
9) This is observed in the history of Israel, when the peace prophets were busy in the days of Jeremiah, lying and deceiving those who wanted to hear what they were saying.
10) They assured the masses that there was nothing to fear, despite the moral and spiritual decay of their society. Jer 6:13-14, 14:13-15, 23:17 They keep saying to those who despise Me, The LORD has said, You will have peace; And as for everyone who walks in the stubbornness of his own heart, They say, Calamity will not come upon you.
11) The declaration these liars made was We have nothing to fear, God is for us and favorably inclined toward us we can do as we please and there will be no repercussions!
12) Judah, the southern kingdom, did not learn the lesson from Israel, the northern kingdom, which had been taken captive by Assyria some 135 years earlier. 2Kin 17
13) Neither did they take heed when Sennacherib of the Assyrians came to the very walls of Jerusalem. 2Kin 18:17f
14) Like Israel, we learn from history that we have learned nothing from history.
15) This is exactly the same mentality that exists today, in spite of the fact that the WoG explicitly states that those who reject His Truth will come under His judgment. Rom 1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness
16) The common viewpoint among the masses is that God (if He really does exist) is not Who the Bible declares Him to be; He is not opposed to anyone, would never do anyone harm, and He certainly agrees with our efforts to clean up the planet and society by our own devices.
17) Various catastrophes, earthquakes, famines, epidemics, floods, hurricanes/tornadoes/storms etc. are not the judgments of God, but are merely Mother Nature acting up, or Mother Earth trying to warn us.
18) Some interpreters attempt to make this a reference to the destruction of 70 AD (supposedly fulfilling 2:9), but at no time then did the cry peace and safety ever rise.
19) Never in the history of mankind has the push for peace been as strong as has been observed in the 20th Century, especially the last half (and it continues building).
20) The peace campaign in our nation has been active at all levels of government since as early as the establishment of the United Nations in 1945 (even the 1919 League of Nations).
21) In 1961, President John F. Kennedy presented his plan for national disarmament called Freedom from War: The United States Program for General and Complete Disarmament in a Peaceful World, a three stage program for the gradual transfer of US arms to the UN.
22) Although the scale and power of this current manifestation of the Mystery of Lawlessness (2Th 2:7) is outside the scope of our current verse, the information is readily available and recommended. (see http://www.freedomdomain.com/freefromwar.htm)
23) In addition to these sorts of activities, our nation has continually engaged in negotiation, trade, treaties, etc. with those who are our avowed enemies under the foolish notion that we will change the natures of those nations food and money for peace.
24) The peace propaganda in our time will continue to escalate to its zenith in the early part of Daniels Seventieth Week (DSW), right up to the point of its first major catastrophe, the destruction of the U.S. by Russia and its allies. Isa 13, 21, 47; Jer 50, 51; Rev 18
25) The word for destruction (o;leqroj olethros), used only by Paul, does not refer to annihilation, but the destruction of all that gives worth to existence, whether in time (1Cor 5:5) or eternity (the following verses make it clear he is referring to unbelievers here).
26) At that point all talk of peace and security will suddenly be curtailed as nations scramble for survival when they see the great Babylon destroyed in one hour of one day. Rev 18:9f
27) From that point forward, the Tribulation takes on a new complexion and the obvious judgment of God begins as they enter the day of the Lord.
28) Just as in the days of Noah and the days of Lot, people were going about their normal business and had no idea of the destruction which awaited them that final day. Lk 17:26-29
29) While the figure of the thief portrays the unexpected character of the event, the figure of the pregnant woman conveys the inevitable reality of the event.
30) No one in their right mind would look at a woman who is eight months pregnant and state that she will not experience labor pains.
31) An additional sense is that the woman who is pregnant does not know the precise time she will give birth, but she is always aware that she will give birth.
32) The approaching intense state of pregnancy and the labor pains, which were prophesied by Jesus, indicate that a far greater state of misery is coming. Mt 24:7-8
33) In spite of the clear teaching of Scripture and all the signs, negative volition continues to ignore or reject the truth of the Lords return (85% of those polled by CNN agreed that the end of the world would not happen in their lifetime).
34) The complete inability of men to escape or deliver themselves from the events of the day of the Lord is expressed with an emphatic double negative.
35) Throughout this section, one must be cognizant of the uses of the words we, you, and they, in order to properly interpret these events and apply them to the appropriate groups.
36) The ones who will absolutely not escape are the they of vs 3a, as opposed to the following.

The Difference Between Day and Night

5:4 But you, brethren, are not in darkness, (weak adv de, but + V 2p pro su, you + V M P avdelfo,j brethren + neg ptcl w/ P I 2p ouvk eivmi, are not + prep w/ L N S (sphere) evn sko,toj in darkness) that the day should overtake you like a thief; (c.c. (res) i[na with the result that + N F S w/d.a. h` h`me,ra hmera the day + A A S 3s katalamba,nw katalamban (GT = katala,bh|) should/might overtake/come upon + Ac 2p pro su, you + comp adv w`j as; similar to + N M S kle,pthj klepts a thief)

5:5 for you are all sons of light and sons of day. (exp con ga,r for; because + N 2p pro su, you + P I 2p eivmi, are and continue to be + N M P adj pa/j all + N M P ui`o,j sons + G N S fw/j phs of light + c.c. kai, and + N M P ui`o,j sons + G F S h`me,ra of day) We are not of night nor of darkness; (neg ptcl w/ P I 1p ouvk eivmi, we are not + G F S nu,x nux of night + neg ptcl ouvde, nor + G N S sko,toj of darkness)

5:6 so then let us not sleep as others do, (infer cons a;ra ou=n so then; consequently & therefore (a doubly strong inference from the preceding information based on that, therefore) + neg ptcl w/ P A S 1p mh, kaqeu,dw katheud let us/we should not sleep/slumber + comp adv w`j as + N M P w/d.a. o` loipo,j loipos the rest; the others do) but let us be alert and sober. (str adv avlla, but; rather + P A S 1p grhgore,w grgore let us/we should be alert/keep watch + c.c. kai, and + P A S 1p nh,fw npho let us/we should be sober/clear-headed)

1) Paul is not writing to unbelievers or negative believers, therefore what he has just said about the cosmos at large needs some qualification.
2) He contrasts the Thessalonians with the world; they live in the world just as their negative counterparts but do not live in the same realm of understanding.
3) The entire section uses words which have a commonly understood physical meaning and usage, but none of the usages in these verses refer to that common, literal meaning.
4) Darkness, the first term that Paul uses, does not refer to physical darkness, but to spiritual darkness, a lack of BD or Dvpt. Mt 4:16, 6:23
5) Just as physical darkness impedes activity easily performed in the light of day, so spiritual darkness blinds men with regard to spiritual realities.
6) These believers had sufficient doctrinal teaching in the realm of eschatology to make the necessary identifications so as to identify the approach of the day of the Lord. vss 1-2
7) This sets forth an important principle: the believer who has the Dvpt is prepared to make informed decisions on prophetic developments.
8) God does not leave the seeking believer in the dark regarding His agenda, as He does the unbeliever (through their willing ignorance). Mt 13:15-16
9) Negative volition prefers darkness to light (Isa 5:20; Jn 3:19), and darkness does not comprehend light i.e. the negative do not understand BD nor do they want to. Jn 1:5 And the light shines in the darkness, and the darkness did not comprehend it.
10) Just as light was separated from darkness at Creation (Gen 1:4), we are to be separate from those who willingly choose to live in spiritual darkness. 2Cor 6:14 Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?
11) Their very rejection of the WoG destines them to live in ignorance of history, where we are, and where we are headed.
12) This is the reason for the exhortation to put on the armor of light, of Rom 13:12.
13) The result of having the Dvpt is given at the end of vs 4 the day of the Lord will not overtake the believer with BD as a thief; this is the end to which God has given us His Word on the matter, so that we will not be ignorant as to BD. cp 4:13
14) God is not glorified by those who live in spiritual ignorance and are not oriented to their time in history (especially since they are unable to make applications related to that fact).
15) So Paul makes it clear that the Thessalonian believers are not in that position, using the word all (pa/j) to include them all, and equally so, as sons of light.
16) He uses a literary device in vs 5 known as a chiasma to contrast the first word with the fourth (light darkness), and the second with the third (night day) (THE TERM COMES FROM THE GREEK LETTER c CHI, AND MEANS TO PLACE CROSS-WISE; CP 2COR 6:8).
17) The first thing he states about believers is that they are all sons of light.
18) The Hebraic formula is used to describe their nature as belonging to, or produced from, light the Hebrews described a person as a son of as a means of indicating what dominated or controlled that person. cp Hos 10:9 Will not the battle against the sons of iniquity overtake them in Gibeah? cp Jn 8:44
19) All believers are sons of light because they have believed in the Light, Jesus Christ. Jn 12:36 While you have the light, believe in the light, in order that you may become sons of light
20) Since God is light (1Jn 1:5), to be a son of light is to be a son of God.
21) Another aspect of the term is that positive believers are sons of, or controlled by, Bible Doctrine. Ps 119:105 Your word is a lamp to my feet, And a light to my path
22) The prominent danger for any believer, who is light in the Lord, is that they will not exploit their position in the light and will return to some form of darkness. cp Eph 5:8 for you were formerly darkness, but now you are light in the Lord; walk as children of light
23) Next these believers are called sons of day; day, in this context, does not refer to the day of the Lord, or else Paul would have used the definite article, as he did in vs 4.
24) The day is that portion of time in which the light is dominant and overpowers the darkness. Jn 9:4 We must work the works of Him who sent Me, as long as it is day; night is coming, when no man can work
25) For these Christians to be characterized as sons of day is to say that they were making use of the light which they had; they were walking in the light, involved in the intake and application of specific doctrines in their CWL. cp 1Jn 1:6-7
26) The first term sons of light refers to their nature, the fact that they are believers; the second term sons of day denotes that they were oriented generally to BD.
27) Paul now includes the missionary team with those to whom he is writing, as he makes two negative assertions about this group he states that they are not of night or darkness.
28) This is a tactful way of telling these believers that their spiritual leaders also are positive believers who are fulfilling their Ph2 in the appropriate fashion.
29) Principle: the PT must apply the same commands he teaches his congregation, and the congregation must have confidence he is doing so (consistently and at a high level).
30) The phrase of the night is opposite to of the day, and so refers to those who live their lives in darkness, those who enjoy living in rebellion against God and His Plan.
31) The phrase of darkness is set against the phrase of light, and thus refers to unbelievers.
32) The pre-salvation state was characterized by darkness, the mental ignorance that produced moral error. cp Eph 5:8; Col 1:12-13; 1Pet 2:9
33) Darkness refers to the characteristic lack of Dvpt, since The unfolding of Your words gives light. Ps 119:130
34) Since God is light and there is no darkness in Him (1Jn 1:5), and darkness now exists as a spiritual reality, we should understand that darkness refers to the Satanic viewpoint.
35) Satans viewpoint is propagated in and to mankind, but positive believers do not buy into the Satanic viewpoint, nor are they among those who are dominated and enslaved by it.
36) Human history has been, and still is, characterized by the Satanic viewpoint (darkness), which has produced a situation of spiritual night upon the planet; however, it is possible to live in the night and yet walk in the day in the world but not of it. Jn 11:9-10, 17:14-16
37) The night of Satanic darkness which rules the planet is passing away, and the day of the rule of Gods viewpoint is at hand. Rom 13:12 The night is almost gone, and the day is at hand. Let us therefore lay aside the deeds of darkness and put on the armor of light.
38) These facts form the basis for the exhortations of vs 6 (obviously it is possible that believers can drift back into their pre-salvation state the spiritual insensitivity or sleep characteristic of unbelievers or else why the exhortation?).
39) The two words a;ra ou=n (used in conjunction 11x and only by Paul) introduce the logical and necessary conclusion based on what has just been said.
40) The statement is expressed as a hortatory subjunctive in the Greek, but has the force of an imperative (cp our expression lets get going!)
41) The term kaqeu,dw katheud for sleep is a different word than 4:13-15; there the word koima,w koima is used of physical death the term in vs 6 cannot refer to physical death, or to physical sleep, or this exhortation is absurd.
42) Pauls usage of the two words indicates that he always uses koima to refer to physical death and katheud to refer to spiritual sleep, an insensibility to Gods Plan. cp Eph 5:14
43) The phrase the rest (translated others in the NAS) is a term used only twice in this book, clearly as references to unbelievers/the negative. cp 4:13
44) The believer who does not fulfill the two exhortations that follow, i.e. being alert and sober, falls into the condition known as spiritual sleep.
45) The CWL is viewed as a path or course, and failure to stay the course involves taking an incorrect path in life which is not consistent with the Straight and Narrow. Mt 7:13-14
46) The S & N begins at the point of salvation, since there is only one way to Heaven and any other path will end up in the Lake of Fire.
47) Does it seem logical that God would only have one means of eternal salvation and then allow for a multitude of paths which lead to spiritual maturity and eternal glory?
48) We are exhorted to make straight paths for our feet, which means being fastidious in avoiding STA paths and sticking to the straight and narrow course set before us, as well as recovery from paths in which we may find ourselves through STA failures. cp Heb 12:1-13
49) The believer who desires to walk the S & N submits his plans to the Lord for approval God makes it plain what His Will is in any matter, for those who truly want to know it. Pr 3:5-6
50) Those who desire to walk the S & N will be assailed by those who do not: those who want to pursue worldly pleasures, or something less than the Truth. Pr 9:13-18, 15:21
51) So the believer must monitor his own condition and be aware of those areas of STA weakness and the areas in which he fails to concentrate, simplify his niche, and apply.
52) Therefore, those who deviate from the S & N fall into spiritual sleep, including those who:
a) completely divorce themselves from the WoG.
b) fail to pursue BD to the end in order to complete their course.
c) are not awake and alert to prophetic realities.
d) fail to apply those realities in their lives.
53) Consequently, we must remain alert and sober in spite of the fact that we live in the cosmic night, the darkness of the Devils world.
54) The first term, alert, refers specifically to the events which signal the return of Christ.
55) Sober refers to avoiding the intoxication of false doctrine, hvpt explanations of the times in which we live, and hvpt solutions to the problems which the world faces.
56) The verb is literally the opposite of being drunk; in a metaphorical sense it refers to self-control preventing undue elation (wolf-criers) or unconsciousness (cant know/dont care).
57) Many are caught up in some ideology respecting mankinds supposed future and its rescue (New Age Movement, Gaia worship, extra-terrestrial life, the United Nations, political activism, human charities, etc.).
58) We who are alert and clear-minded recognize that these are cosmic solutions to cosmic problems, but God is the only solution to the spiritual problems that take precedence.
59) To be alert and sober one must be consistently taking in the Dvpt to counter the Satanic/hvpt philosophies which are rampant in our society today.

The Application of Our Position

5:7 For those who sleep do their sleeping at night, (exp con ga,r because + P A P N M P w/d.a. o` kaqeu,dw katheud the ones/those who are sleeping + P A I 3p kaqeu,dw + sleep consistently + G F S (time) nu,x of/at night) and those who get drunk get drunk at night. (c.c. kai, and + P P P N M P w/d.a. (sub) o` mequ,skw methusk (GT = mequsko,menoi) the drunkards + P A I 3p mequ,w methu (GT = mequ,ousin) are drunk consistently (1ST VERB = THE ACT OF BEING MADE DRUNK, ALLOWING AN OVER-INDULGENCE OF ALCOHOL TO AFFECT ONESELF; 2ND VERB = THE STATE OF DRUNKENNESS, HAVING CONSUMED MORE THAN ONE SHOULD) + G F S (time) nu,x of/at night)

5:8 But since we are of the day, let us be sober, (adv de, but + N 1p pro evgw, ourselves + P P N M P (causal) eivmi, since we are continually + G F S (quality) h`me,ra hmera of day + P A S 1p nh,fw nph let us/we should be sober/clearheaded/circumspect) having put on the breastplate of faith and love, and as a helmet, the hope of salvation. (A M P N M P evndu,w endu (GT = evndusa,menoi ) having clothed ourselves/put on + Ac M S qw,rax thorax a breastplate (LIT THE CHEST, COVERED BY A BREASTPLATE/ARMOR) + G F S pi,stij of faith + c.c. kai, and + G F S avga,ph love + c.c. kai, and also + Ac F S perikefalai,a perikephalaia (COMP ABOUT THE HEAD) a helmet + Ac F S evlpi,j hope/confident anticipation + G F S swthri,a stria of salvation/deliverance)

1) In the midst of a section which employs the metaphorical meaning of several words, Paul interjects a common statement of convention: generally speaking, night is the time during which most people sleep, and the time most people get drunk.
2) The obvious reason most people limit their sleep to nighttime is the fact that normal human activity requires light most people work during the day.
3) Just as sleep is natural and expected during the night hours, so indifference to God and His Plan is the natural and expected characteristic of unregenerate man.
4) Likewise, most people limit the pursuit of drinking parties to the night, and do not engage in drunkenness during the day (society regards drunkenness during the day as even more reprehensible than during the night Pr 23:29-35; Isa 5:11; Ac 2:15; 2Pet 2:13).
5) Using this statement of recognized convention, which is then applied to those about whom Paul has been speaking, we recognize that during the cosmic night which envelops this planet, the majority are asleep and drunk as one would expect them to be.
6) Those who are asleep and drunk are those believers and unbelievers who are spiritually unconscious and/or spiritually distorted; because we who are positive believers are of the day and not of the night, it is inconsistent for us to live as do our unbelieving counterparts.
7) Again, if this were not possible, why the exhortation?
8) Vs 8 begins with a causal participle and demands the normal and expected state of the day we are to exercise alertness and sobriety.
9) The fact that we are to be sober is reinforced by what follows; we are soldiers in a hostile environment and cannot afford to be less than alert and diligent.
10) The Thessalonians, since their city contained a military garrison, would be immediately familiar with this analogy, one of Pauls favorites. cp Rom 12:13; Eph 6:14-17; 2Tim 2:3-4
11) We must be very careful as to our viewpoint while we live in the Devils world, and not be influenced by cosmic thinking and thus lose our combat skills.
12) The phrase having put on the breastplate is an Aorist Middle Participle, which indicates three things:
a) the action is once and for all, not done repeatedly
b) we are to do it for ourselves, and it is in our own interest to do so
c) the action of the Ptc precedes the action of the main verb, let us be sober
13) The command to be sober is a Present Subjunctive, which indicates that sobriety should consistently characterize the believer, while the putting on of armor is a once for all action which precedes and, indeed, is the basis for sober thinking.
14) Doctrine is viewed as armor, and the putting on of that armor is a metaphor for BD that is both known and applied as armor must be in place to be effective, so BD must be in the soul, brought forth, and applied in our lives.
15) The two items mentioned are the foundation for the defensive armor of the soldier.
16) The first is the breastplate, which protected the soldiers body from the neck to the waist.
17) The breastplate of faith and love is called the breastplate of righteousness in Eph 6:14.
18) This is an important distinction, since what makes a person righteous in time are the active qualities of faith and love.
19) Faith refers to active belief in the Word of God, our faith directed towards the BD that God has given us; love refers to the active application of that which is believed.
20) In order to be righteous in Ph2, the believer must be rightly related to God via faith, or trust in the Truth, and be rightly related to others via application of the Truth.
21) The second piece of equipment, the helmet, was that piece of armor which protected the head during attack (also mentioned in Eph 6:17).
22) Regarding this hope, we are told that:
a) it is not seen Rom 8:24 For in hope we have been saved, but hope that is seen is not hope; for why does one also hope for what he sees? cp 1Cor 13:13
b) it is contained in Scripture Rom 15:4 For whatever was written in earlier times was written for our instruction, that through perseverance and the encouragement of the Scriptures we might have hope.
c) it is centered in the Person of Jesus Christ 2Cor 1:10; 1Tim 1:1 Paul, an apostle of Christ Jesus who is our hope
d) it engenders confidence in communication 2Cor 3:12 Having therefore such a hope, we use great boldness in our speech
e) we are to know about it Eph 1:18 I pray that the eyes of your heart may be enlightened, so that you may know what is the hope of His calling
f) we did not have it before saving faith Eph 2:12 remember that you were at that time separate from Christ having no hope and without God in the world.
g) it includes SG3 Col 1:5 because of the hope laid up for you in heaven, of which you previously heard in the word of truth, the gospel
h) it is specifically defined for CA believers Col 1:27 to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.
i) unbelievers do not have it 1Th 4:13
j) we are to look for it Tit 2:13 looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus
k) we are to boast in it Heb 3:6
l) we are to have full assurance in it Heb 6:11
m) the believer has it as a refuge from judgment Heb 6:18
n) we are to lay hold of it Heb 6:18
o) it is an anchor to our souls Heb 6:19
p) we are to hold it fast Heb 10:23
q) it demands faith Heb 11:1
r) it came with salvation 1Pet 1:3 cp Col 1:23
s) we are commanded to be preoccupied with it 1Pet 1:13
t) we are to give a defense of it to all who inquire of us 1Pet 3:15
u) it purifies the believer from the STA 1Jn 3:3 And everyone who has this hope fixed on Him purifies himself, just as He is pure.
23) These verses make it clear that this hope is not simply a reference to our Ph1 salvation, but involves the expectant anticipation of our redemption as children of God. cp 2:19
24) It is this hope which enables the believer to continue on in the battle when all around him may look lost or hopeless.
25) The hope of those who are without God will perish (Job 8:13), meaning that confidence in anything except God is useless for protection or deliverance.
26) The hope of salvation is that doctrine which teaches us that we are the ultimate victors in the Angelic Conflict, no matter how intense or bitter the battle may become.
27) The breastplate protects the heart, that area of the soul which possesses the strongest norms and standards that constitute what you believe.
28) The helmet is designed to protect the head, the area of thinking and decision making.
29) As both are particular areas of attack in any physical warfare, both are objects of Satanic attack in the spiritual warfare.
30) If Satan can get you to compromise what you believe, and get you to make erroneous or bad decisions, he has neutralized you in the fight.

Our Deliverance is Assured

5:9 For God has not destined us for wrath, (exp con o[ti because; for & neg ptcl + N M S w/d.a. o` qeo.j + A M I 3s ouvk ti,qhmi tithmi (GT = e;qeto) has not placed/destined + Ac 1p pro evgw, us + prep w/ Ac F S eivj ovrgh, unto/for wrath (i.e. anger associated with punishment)) but for obtaining salvation through our Lord Jesus Christ, (str adv avlla, but; rather + prep w/ Ac F S eivj peripoi,hsij peripoisis unto/for a possession/obtaining/ acquiring + G F S swthri,a stria of salvation/deliverance + prep w/ G M S w/d.a. (inter agency) dia, o` ku,rioj through the Lord + G 1p pro evgw, of us; our + G M S (app) VIhsou/j Cristo,j Jesus Christ)

5:10 who died for us, so that whether we are awake or asleep, we will live together with Him. (A A P G M S w/d.a. o` avpoqnh,|skw apothnsk (GT = avpoqano,ntoj) He who/the one having died + prep w/ G 1p pro u`pe,r evgw, for/on behalf of us + sub con (purp) i[na in order that + disj con ei;te (w/2nd ei;te = whetheror) whether + P A S 1p grhgore,w grgore we may be alert/awake + disj con ei;te or + P A S 1p kaqeu,dw katheud we may be asleep/inattentive + prep w/ prep w/ L M S a[ma su,n auvto,j in association/together with Him + A A S 1p za,w (GT = zh,swmen) we might live)

1) Continuing with the thought of the helmet, the hope of deliverance, Paul makes the statement that it is not a part of Gods Plan for the believer to be subjected to Gods wrath; that wrath toward sins has been exhausted as of the death of His Son, so sins cannot be the issue here.
2) The simple fact is this: anyone who believes in Jesus Christ exits the domain upon which the wrath of God falls. Jn 3:36; Eph 2:3-7
3) Consistently throughout the NT, believers are told that they are not going to be the recipients of Gods wrath, since they live in a condition of peace with God. cp Rom 5:1, 9
4) Gods wrath here refers to that period of historical judgment which will fall on the world of those who reject Gods grace as offered through Jesus Christ.
5) Consistently, believers are told that they will be delivered from that period of judgment through Him. cp 1:10 and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who delivers us from the wrath to come.
6) The only Theological position which satisfies all the various details is the one that states that the Church is delivered from the planet, closing the dispensation of the CA. cp 1Th 4:16-17
7) Immediately the final 7 years of Daniels 70 Weeks begins, and one is back in the Age of Israel, at the end of which Jesus Christ returns with the Church at the Second Advent.
8) This verse, then, determines how we interpret 1:10 and Rev 3:10.
9) Pauls direct statement in vs 9 is that God destined us for this deliverance Himself the force of the Aorist Tense and Middle Voice indicate that it is an accomplished fact.
10) This verse is mistakenly interpreted as relating to Ph1, when in fact it is a Ph3 promise for the Royal Family of the CA.
11) The word salvation is used several ways in Scripture:
a) it is most often used of Ph1, deliverance from eternal death cp Jn 4:22; Ac 4:12 et al
b) it is used of temporal deliverance from a dangerous situation Ac 7:25; Phi 1:19 For I know that this shall turn out for my deliverance through your prayers
c) as here, it is used of our deliverance via resurrection and translation into heaven Rom 13:11; 1Pet 1:5
d) it is used in the special sense of deliverance from loss at the Bema Phi 2:12; 1Tim 4:16
12) The deliverance comes through the Parousia of Jesus Christ to gather His Bride to Himself.
13) Verse 10 has occasioned much debate, but the interpretations advanced are essentially three in number, with some variations:
a) awake and asleep are literal, stating that all believers will be taken whether they are physically awake or sleeping
b) the terms are figurative for physical life and death, and this is basically a restating of the truth taught in 4:13f
c) awake and asleep continue to have the same force as they have in the immediately preceding context and refer to believers who are spiritually advancing and those who are out of touch with reality
14) View a) is so obvious as to be rejected of course believers will be either awake or asleep.
15) View b) has several problems, including:
a) the use of the word awake/alert as opposed to the use of alive/living, as in 4:15,17
b) the word for sleep is not koimaw , as in 4:13-15, but is kaqeudw
c) there is no evidence that Paul is discussing anything new, nor has he changed the subject
16) The correct view is c), and one must understand that Paul is teaching that the Rapture is not limited to a specific group of CA believers.
17) It is not limited to those who are alive, omitting those who are dead (4:13f), neither is it limited to those who are alert and spiritually squared away, omitting those believers who are asleep or spiritually insensitive.
18) Since Christ died for the spiritual redemption of all believers, they all come under the unconditional blessing of resurrection. cp Gal 1:4 who gave Himself for our sins, that He might deliver us out of this present evil age, according to the will of our God and Father
19) The potential, indicated by the Subjunctive, lies in the question of the times and epochs, not whether or not all believers will be resurrected.
20) His death, and our belief in that atoning sacrifice, secures a place in the Rapture, all other factors aside.
21) The Subjunctive of we may live does not refer to the potential for salvation/deliverance from the Wrath (as if we may or may not live), but to the purpose for His death were it not for that death on our behalf, there would be no possibility of deliverance whatsoever.
22) Some have taken this verse to teach equality among resurrected believers, regardless of their spiritual condition throughout Ph2, since it teaches that all who are in the Church will live together with Him (a reference to their resurrection), but says nothing about their position or rewards at that time.
23) Paul, or any communicator, is not required to spell out in every passage the consequences of a successful Ph2 or a maladjusted one.
24) While all believers, positive and negative, will share in the resurrection and live together with Him, the differences in individual believers will be made apparent immediately after the Bema Seat. 1Cor 3:12-15, 15:40-49
25) So while it has been distorted to support that doctrine, this verse totally refutes Calvins perseverance of the saints, and the Lordship Salvation position that if a believer does not complete their course they were never truly saved.

In Light of This Information

5:11 Therefore encourage one another, (infer con dio, therefore; for this reason + P A Ip 2p parakale,w parakale encourage/exhort (LIT CALL ALONGSIDE) + Ac M 2p reflex pro avllh,lwn allln one another) and build up one another, (c.c. kai, and + P A Ip 2p oivkodome,w oikodome build up + N M S card num ei-j heis one + Ac M S card num w/d.a. o` ei-j the one (AS IN, ONE ON ONE)) just as you also are doing. (comp adv kaqw,j just as + c.c. (adj) kai, also + P A I 2p poie,w poie you are doing)

1) Based on all that has been said in the previous verses (dio,), Paul now includes a summary exhortation. cp 4:9-10
2) As in the previous block of teaching on the Rapture, believers are to encourage/comfort one another so that they do not grow slack in the spiritual battle in which we find ourselves, sliding into a spiritual lapse which would cause them to be categorized as sleeping.
3) Therefore, it is important for believers to encourage one another to watchful, alert, sober Christian living, all the while exerting the same effort for themselves (and receiving encouragement from others). cp Heb 3:13 But encourage one another day after day, as long as it is still called Today, lest any one of you be hardened by the deceitfulness of sin.
4) This is an ongoing and continuing obligation each of us has toward the others, indicated by the Present Imperatives.
5) Again we find a verse that denies the false doctrine of privacy, that being that one believer has no right to talk to another believer and offer them advice and encouragement.
6) The true doctrine of privacy teaches that we have our own priesthood, that we do not need the mediatorship of another person to fellowship with God, and that our sins are not an issue to anyone with whom we do not want them shared.
7) Believers are not islands unto themselves, and all of us grow weary in the continued battle we face we all need encouragement to hold fast to our hope and not give up and fall asleep.
8) This is even more of a challenge in the period of history in which we live, since the night is well advanced and the majority are already asleep and others join them continually.
9) The primary purpose of the office of PT is to build up the body of Christ through the teaching of Bible Doctrine (Eph 4:11-12); beyond that, there is a need for believers to discuss the doctrine and the appropriate applications that follow the teaching.
10) This certainly requires believers to associate socially with one another, and to be willing to give and take in discussions of the Truth. cp Gal 6:6 (CORRECTED) And let the one who is communicated the word share in all good things with him who instructs.
11) The reason some do not do this is that they do not want to hear that they are failing in some obvious way and a discussion of the Truth is nothing short of uncomfortable for them.
12) There is also the issue of not completely understanding some truth, and another believer may be able to shed the necessary light on the issue to clarify it.
13) This is implicit in the metaphor of building up each other as the construction of a building requires patient and diligent effort over time, so the spiritual construction of a mature person requires the same.
14) There is nothing to suggest that this must be done in some formal setting, rather it is done on an informal basis as a part of the normal life of believers, one to another.
15) Encouraging and building up is the job of every believer, toward other believers in the LCh.
16) This is not to be forced or contrived, nor is it an excuse to butt into another believers private concerns, but occurs as led by the Holy Spirit and as God provides opportunity.
17) It is abnormal for people to be separate or reclusive from those who are likewise pursuing the Truth a normal part of a healthy LCh is for individual believers to seek out the fellowship of other like-minded individuals.
18) Verses to consider in this regard include: Pr 27:5, 6, 17
19) Each believer must have as their goal the principle of encouraging and building up, not hurting or destroying when they deal with other believers.
20) The activity is to be carried out for the other persons benefit, not to set up one as more spiritual than another. Rom 14:1 Now accept the one who is weak in faith, but not for the purpose of passing judgment on his opinions.

Regarding the Pastor-Teacher

5:12 But we request of you, brethren, (c.c. (intro) de, but; now + P A I 1p evrwta,w erta we request/ask + Ac 2p pro su, you + V M P avdelfo,j brethren) that you appreciate those who diligently labor among you, (Pf A If (purp) oi=da to know/recognize (to know from experience someone who does the following) + P A P Ac M P w/d.a. (THE D.A. GOVERNS THE THREE PARTICIPLES THAT FOLLOW, LABORING, STANDING BEFORE, ADMONISHING) o` kopia,w kopia (GT = kopiw/ntaj) the ones/those who diligently labor/work to exhaustion + prep w/ L 2p pro evn su, in/among you) and have charge over you in the Lord and give you instruction, (c.c. kai, and + P M P Ac M P proi<sthmi proistmi having charge (LIT PLACED BEFORE/ABOVE) + G 2p pro su, of you + prep w/ L M S (sphere) evn ku,rioj in the Lord + c.c. kai, and + P A P Ac M P nouqete,w nouthete (GT = nouqetou/ntaj) admonishing/warning/instructing (LIT TO PUT INTO MIND; I.E. TO REMIND, TO WARN KINDLY BUT SERIOUSLY) + Ac 2p pro su, you)

5:13 and that you esteem them very highly in love because of their work. (c.c. kai, and + P D In (purp) h`ge,omai hgeomai (GT = h`gei/sqai) to consider/regard/have an opinion (I.E. TO COME TO A CONCLUSION BASED ON DUE CONSIDERATION OF EXTERNAL FACTORS, NOT ONES EMOTIONS) + Ac M 3p pro auvto,j them + comp adv u`perekperissou/ very highly (TRIPLE COMP ABOVE FROM THE HIGHEST) + prep w/ L F S (sphere) evn avga,ph in love + prep w/ Ac N S dia, to. e;rgon because of the work + G M 3p pro auvto,j of them; their) Live in peace with one another. (P A Ip 2p eivrhneu,w eirneu live in peace + prep w/ D M 2p ref pro evn e`autou/ in/amongst one another)

1) Now begins the final section of this epistle, comprised of various instructions, exhortations, and commands for the LCh in Thessalonica (and by application for any adjusted church).
2) Continuing with the exhortations from 4:12, he instructs these believers to have an appropriate and proper relationship with their spiritual leaders.
3) Like his other requests, this does not carry any note of rebuke, indicating that there was not a serious problem with this area of application. cp 1Cor 1:11-12; Gal 4:16
4) The danger of strife and division was so great then, as it is now, that it needed no special motive for a writer to include it in his exhortations.
5) The Greek in this verse (one d.a. w/ three Participles) makes it plain that the three items mentioned are not for three separate groups, but the three-fold function of one group.
6) Some have taken this verse to suggest that since a plurality of pastors was the norm for that period of history, so it should be for our time as well; one must bring the isagogics to bear on the interpretation of this verse, or they will arrive at indefensible conclusions.
7) When Paul founded local churches during the missionary journeys, these new groups of believers needed spiritual leadership after he had left them; however, there was no one person among a new group of believers who was spiritually prepared to assume sole leadership over a group of new and immature believers.
8) Pauls policy was to appoint a group of leaders, after much prayer, and chosen from those who exhibited an inclination and the spiritual gifts to assume such a position. Ac 14:21-23
9) They were responsible to supervise the assembly and to keep order during the services, which were quite different than what we would allow today. cp 1Cor 14:26-31
10) Gradually, due to the direction of the Plan of God and the fact that no organization can effectively follow a plurality of leaders (not even two, according to Jesus), the leadership was vested in the single Pastor-Teacher. 1Tim 3:1 & 8, overseer = sing; deacons = plural
11) The fact that Thessalonians was written early in the Church Age accounts for the plural of vs 12; at that time there was more than one elder, but the situation changed soon after. cp Tit 1:5 For this reason I left you in Crete, that you might set in order what remains, and appoint elders in every city as I directed you. (LIT APPOINT ELDERS ACCORDING TO CITY)
12) Two specific requests are made of those in the congregation:
a) to know, come to know, or understand those in charge
b) to hold them in very high regard
13) The problems which arise in the course of pastoring a LCh center generally in the feelings of tension and misunderstanding, which come about when someone has and exercises authority.
14) Some do not appreciate or understand that the PT is not a man who has chosen his position or occupation, but he was placed there by God the Holy Spirit. Ac 20:28
15) Due to his position, training and preparation, he is responsible for the spiritual well-being of each and every member of the local body. Heb 13:17
16) As seen earlier, the PT is in a partnership with God for the benefit of the congregation, working directly under Him in the leadership and provision for His flock. 3:2
17) He is the visible spokesman for God to that local assembly. Rev 2:1, 8, 12, 18, 3:1, 7, 14
18) The trouble arises when the message is not what they want to hear, or what they think they need to be hearing, and become resentful of the one who delivers the offending message.
19) These problems appear when some in the congregation begin to gainsay or detract from the message of God and attribute it to the man who delivers it; they rob the message of its force, and in essence claim that it is of merely human origin, but cp 1Cor 11:23, 15:3; Gal 1:12
20) This generally, if not exclusively, occurs when the message is not consistent with their predetermined ideas, self-opinion, and viewpoint; they then feel justified when they reject it. cp 3Jn 9 I wrote something to the church; but Diotrephes, who loves to be first among them, does not accept what we say.
21) In essence, they decide that they are their own pastor, each one determining what is right or wrong based on their own thinking; their conclusion is The Pastor cannot be trusted to deliver 100% of the truth, but I can trust myself to be 100% accurate in all my assessments.
22) This is nothing short of spiritual anarchy: the absence of law, government, or authority. cp Jdg 21:25 In those days there was no king in Israel; everyone did what was right in his own eyes. cp 1Cor 14:33 for God is not a God of confusion but of peace
23) The real issue that each believer has to confront at some point in their Christian life, is whether or not they are going to obey their leaders even though they cannot see why they are doing what they are doing, or teaching what they are teaching.
24) This obedience comes not from fear or the threat of retribution, but a recognition of who and what a Pastor is and does. cp 1Pet 1:22 Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart
25) We are not advocating a mindless approach to the CWL, in which the believer is to check their brain and blindly accept everything that is said, without attempting to verify its accuracy. cp Ac 17:11
26) What we are teaching is that each believer is responsible before God to get and apply the Truth of the Bible, so rejection of anything which is taught must be accompanied by the requisite Biblical justification and documentation.
27) To know those who are in authority is an exhortation to spend some time observing and seeking to figure out the PT why he teaches what he teaches, why his viewpoint is what it is, what are his goals in the ministry, etc.
28) The spiritual leader(s) are identified by three participles, which are adjectival in nature and express continual duration of the action.
29) The first description is that they are men who work very hard.
30) The verb kopia,w kopia means to work to the point of exhaustion, to labor, to be weary, to toil; it refers to the fact that the teacher of BD must spend time laboring in the study to understand the Word of God. cp Lk 5:5; Jn 4:6 Jesus therefore, being wearied from His journey, was sitting thus by the well.
31) There is also the work of teaching the Doctrine to the congregation (an effort in itself).
32) Beyond this, there are the mental pressures associated with a concern for the spiritual well-being of those with whom he has been entrusted. cp 2Cor 11:28 Apart from such external things, there is the daily pressure upon me of concern for all the churches.
33) The PT is a growing believer, just like his sheep, who faces all the same pressures of job, family, bills, fatigue, STA, cosmos, etc. but who also carries a burden of responsibility for the provision of BD for Gods children. Jn 21:15-17
34) Understanding, or knowing, this leads to appreciation for his efforts and a desire to alleviate even small areas of pressure in his life. cp Phi 4:18; 2Tim 1:16-18
35) The second participle (proi<sthmi proistmi) refers to the fact that the spiritual leader occupies a position of authority over the individuals in the LCh (in the Lord), which is given for the purpose of building up the individual believers under his charge. 2Cor 13:10
36) The fact that a PT is a growing believer just like all the assembly does not mitigate against his authority, which is given in the Lord to be used in conjunction with His authority.
37) The PT works under the authority of the Lord, to present each believer complete in Christ (Col 1:28-29), so to disregard his authority and direction is to disregard the authority and direction of the Lord Himself. Lk 10:16 The one who listens to you listens to Me, and the one who rejects you rejects Me; and he who rejects Me rejects the One who sent Me.
38) Real or imagined shortcomings or failures do not give the sheep a right to ignore or place themselves above the authority of their Pastor, any more than one has a right to disregard the authority of the husband/father, police, government, etc. because they are imperfect.
39) The third participle (nouqete,w nouthete) is a reference to the fact that the spiritual leader has the prerogative and authority to point out to believers when and where they are going astray {its tone is brotherly, but big-brotherly Morris}. cp Ac 20:31; 1Th 2:11
40) The phrase is better translated those who admonish you, consistent with its usage elsewhere in the NT. Ac 20:31; 1Cor 4:14; 1Th 5:14; 2Th 3:15 et al
41) Beyond that, the PT has the right to deal with those who are not in compliance with what they have been taught. cp Tit 3:10 Reject a factious man after a first and second warning
42) The believer who is oriented to the authority and teaching of the pulpit is also prepared to admonish fellow believers when necessary and appropriate. Rom 15:14; 2Th 3:15
43) The second request for the congregation is for each of the members to hold their spiritual leaders in high esteem.
44) In light of the fact that the adjusted leadership is not doing what they do for money, fame, glory, etc. but are devoting themselves to the spiritual welfare and eternal glory of the flock, they should be treated according to their efforts.
45) The issue by which one evaluates a spiritual leader is his work, not his personality, demeanor, natural gifts or charisma: do they get the job done, do they study and teach and pray and serve, making whatever sacrifice is necessary to ensure the well-being of the flock?
46) The esteem one possesses and demonstrates is produced in the sphere of love; love produced by the Holy Spirit as we walk in Fellowship will result in cordial relations between the leadership and those whom they serve.
47) Although the natural reaction for people is to be resentful of those who provide correction, admonition, and warning, this attitude is not to be admitted into the LCh.
48) Even when the PT must exercise severity with a member, it is in the best interest of the member to recognize that it is done in love and a desire to promote growth.
49) The troops do not always like what the Drill Instructor is doing, and the athletic team does not always appreciate what the coach demands, but they recognize that they are involved in creating and maintaining a winning team through which all will share the glory.
50) Even so, the PT who is striving to present the congregation blameless in His presence with great joy is to be treated with love and respect due to the fact that his work is on their behalf.
51) The next request presents before us the fact that the model congregation is not a group of perfect, super-Christians who are devoid of struggles and problems.
52) The nature of the STA and the necessity of developing inter-personal relationships requires an ongoing effort not to fall into hostile attitudes or actions.
53) The Present Imperative implies that peaceful relations were the norm in that congregation, the purpose of the exhortation is to continue that state; all that one can ask of a believer or congregation is that they maintain their spiritual momentum and keep moving ahead.
54) Clearly, one cannot hope to be in disagreement with the leadership and maintain a status of peace among other members; it is from the leadership that unity and peace proceed.
55) The call for peace is common in the letters of the NT, and the ingredients for peace in any LCh are found in Rom 12:9-18.
56) Mentally, the believer must decide and determine that they are going to live in peace with other members of the Royal Family; be willing to forgive and forget and move on, lest we come under Divine Discipline in time and loss at the Bema Seat. Mt 18:21f
57) This means that they are mentally willing to absorb insults, slights, wrongs etc. and are not quick to take offense at failures, whether intentional or unintentional. 1Cor 13:4-7; Gal 6:1
58) Relationships among believers obviously constitute a serious matter in the CWL, and the command is to be diligent to preserve the unity of the Spirit in the bond of peace. Eph 4:3

A Group Effort

5:14 And we urge you, brethren, (weak adv de, and yet + P A I 1p parakale,w parakale we urge/encourage + Ac 2p pro su, you + V M P avdelfo,j brethren) admonish the unruly, (P A Ip 2p nouqete,w nouthete admonish; warn + Ac M P w/d.a. o` a;taktoj (1x) the unruly/disorderly/undisciplined) encourage the fainthearted, (P A Ip 2p paramuqe,omai paramutheomai (GT = paramuqei/sqe) encourage (LIT TO SPEAK ALONGSIDE SOMEONE, HENCE TO BE WITH THEM IN A MATTER) + Ac M P w/d.a. o` ovligo,yucoj oligopsuchos (1x) the fainthearted (LIT SMALL OF SOUL, HENCE ONE WHO FEELS OVERWHELMED BY A STITUATION)) help the weak, (P M Ip 2p avnte,cw antech help; be devoted to (LIT TO HAVE/HOLD AGAINST ONESELF, HENCE TO HOLD IT FAST, TO CLING TO IT) + G M P w/d.a. o` avsqenh,j asthens the weak/feeble (I.E. SPIRITUALLY WEAK)) be patient with all men. (P A Ip 2p makroqume,w makrothume demonstrate patience + prep w/ Ac M P pro,j pa/j toward all men/everyone)

1) The weak adversative de, sets up a condition in which one should not compromise doctrine in order to live peacefully with another believer the exceptions to peaceful co-existence, or following our expression live and let live.
2) Generally speaking, a believer should not concern themselves with perceived or real weaknesses or failures on the part of another believer (except in prayer), but at times it becomes necessary, for the benefit of that other believer, to intercede.
3) By using the term brothers, Paul now shifts his attention to applications incumbent on each of us with respect to one another the PT is responsible to deal with various categories within the church, but it is clear these responsibilities are not his alone.
4) In each of the three specific groups, a Present Active Imperative is used along with the object of the Imperative the appropriate action is to be carried out for as long as the individual remains in that condition. cp Heb 3:13
5) The first group is the unruly believer, one living without rule, order, or self-discipline.
6) This family of words was used of soldiers who were not following orders, or advanced in disarray; it was applied to those who did not perform their duty, or did not keep their post.
7) It implies a lack of respect for authority, and is used here to describe disorderly or irregular living of any kind, rejecting the commands of Scripture. cp Eph 4:28
8) The correct approach to this kind of believer is verbal admonition to cease their careless and undisciplined ways, and to line up with the rest of the troops.
9) Support based on necessity is commanded and exemplified in Scripture (Ac 6:1, 11:29), but if an individual is physically and mentally able to support themselves, and yet refuses to do so, they are to suffer the consequences. 2Th 3:6-10
10) Certainly it is the job of the PT to make this issue clear to all who assemble, but from this passage it is obvious that other believers have the right, even the moral imperative, to articulate the same doctrine directly to the individual (pray about it first!).
11) The second group are those who are fainthearted, who are momentarily depressed or discouraged under the pressures of life (feebleminded of KJV has no support).
12) Each of us is susceptible to periods of worry, fear, or depression; the application that is called for is that of soothing or consoling words, designed to encourage us to continue the battle.
13) The real danger for those feeling small of soul is that they will give up under the adversity of the STA, the cosmos, or Angelic Conflict.
14) This is a time to apply the principle of Js 5:16, to share ones personal experiences of failure, fear, doubt, etc. (as is appropriate), to help them see that other believers have been through the same or similar circumstances.
15) Of course, all comfort ultimately comes from the principles of BD, as contained in the Word of God this must be the primary source of material to provide the encouragement, and the direction the encouragement should take. Rom 15:4 For whatever was written in earlier times was written for our instruction, that through perseverance and the encouragement of the Scriptures we might have hope.
16) During times of particular pressure and distress, we do well to remember that the Lord Himself agonized through periods of difficulty and overcame the feelings of discomfort are not sinful, the response is what matters. cp Mt 26:37-38; Jn 6:66-67, 13:21; Heb 12:4
17) The third group is the weak; while the emphasis is on the spiritually weak, it should be blatantly obvious that we are to rally to the aid of any member of the Royal Family who falls into need during a period of illness or infirmity, and provide whatever is necessary.
18) There are two categories of spiritual weakness which are in view:
a) weak in understanding due to a lack of BD Rom 14
b) weak morally, easily falling into temptation Mt 26:41 Keep watching and praying, that you may not enter into temptation; the spirit is willing, but the flesh is weak.
19) To support or be devoted to the first category is to sacrifice your own personal preferences and allow the conscience of the weaker believer to take precedence over your choices.
20) For the second category (probably the emphasis here) we are to provide loyalty and support.
21) The Thessalonians, who had been positive for less than a year, would be entering the phase of the Christian Life in which enthusiasm begins to wane, complacency sets in, and the STA exerts its influence more strongly.
22) Mutual support would be necessary to avoid falling into the category of Mk 4:7 And other seed fell among the thorns, and the thorns came up and choked it, and it yielded no crop.
23) This would also involve a believer who was aware of a particular area or tendency under their STA, and came to you for moral support.
24) This believer is one who does not rationalize away their weakness, or (worse yet) attempt to justify it before the Lord; this is a believer who is weak, struggles, and has a difficult time, but wants and needs help overruling the lusts of the flesh.
25) Literally, we are to stand against that believer, putting our strong arms around their weakness and providing support, lest they think they are the only ones beset with weakness.
26) This believer needs the gentle loyalty of those in the RFG, not criticism or condemnation do not make excuses for their failures, but do not reject the individual if they repent.
27) The final command is a catch-all designed to give us the normal response and tact we are to employ when dealing with others; certainly the Lord is patient with us, and we should follow His example with those in the above categories.
28) Patience is a result of the Filling of the Holy Spirit (Gal 5:22), and refers to the fact that we are to be slow to get angry or aggravated with those who are less than perfect.
29) This includes those who are resistant to our offers of grace, who show a lack of gratitude, or keep falling back into situations and attitudes from which they have been delivered.
30) Each of the groups listed above are falling short of the ideals set forth in the WoG; nevertheless, we must allow people the time to grow up.
31) We should be aware, however, that the goal is to grow through these things, i.e. none of these items are considered to be qualities we should emulate or accept.
32) The only way to help them through their problems is to consistently set the issues of the WoG before them, and thus eventually aid them in growing out of their shortcomings.
33) Patience with all men does not negate the Doctrine of Separation for those who refuse sound doctrine, or who, after sufficient instruction and encouragement simply refuse to line out.
34) Continued association, on an intimate level, with negative volition is not the correct path to bringing them to the Truth; this is a misapplication of the patience principle.
35) The command to be patient with all men sets the tone for the exhortations which follow.

The Correct Response

5:15 See that no one repays another with evil for evil, (P A Ip 2p o`ra,w hora see to it; watch that + neg ptcl w/ N M S indef pro mh, ti.j no one + A A S 3s avpodi,dwmi apodidmi (GT = avpodw) might give back; might repay + D M S indef pro ti.j anyone/another + Ac N S kako,j evil + prep w/ G N S avnti, kako,j against/in return for evil) but always seek after that which is good for one another and for all men. (str adv avlla, but rather + adv pa,ntote always + P A Ip 2p diw,kw dik seek after; pursue + Ac N S w/d.a. to. avgaqo,j agathos the good thing + prep w/ Ac M 2p reflex pro eivj avllh,lwn unto/for one another + c.c. kai, and + prep w/ Ac M P adj eivj pa/j unto/for all men/everyone)

1) This verse is a specific injunction regarding the act of retaliation because of some wrong suffered at the hands of another person (whether inside the LCh or out).
2) The same injunction appears in almost identical form in Rom 12:17a, where the reference is to people at large. Never pay back evil for evil to anyone.
3) The verb o`ra,w hora means to see, but in this context it means to make certain, as in our expression watch out.
4) This command is given to each believer, who is to monitor their own STA and make sure that they do not fall into this type of activity; it is not a command for the LCh leadership to keep tabs on individual members that would be impossible and constitute meddling.
5) What is forbidden is repaying evil for evil; in this context, this refers to a wrong suffered which is, or seems to be, intentional in nature.
6) The term evil is used to denote the fact that bad treatment of others proceeds from the STA, and does not find its source in God the Holy Spirit. cp Gal 5:19-21
7) All revenge tactics are banned by this command, including (but not limited to) the plotting of revenge, verbal activities (such as lying, maligning, etc.) and overt actions of revenge.
8) An extreme example of this failure is seen in 1Cor 6:1-8, wherein taking a fellow believer to court for retribution of a wrong suffered is forbidden (NOTE: THIS DOES NOT FORBID THE USE OF THE LEGAL SYSTEM WHEN APPROPRIATE, ONLY THE PUNITIVE DAMAGES VIOLATION FOR A MATTER THAT SHOULD AND COULD BE RESOLVED OUTSIDE THAT SYSTEM).
9) The nature of the STA is such that it is willing to extract revenge for a wrong whether it was intentional or unintentional, real or perceived.
10) The love which God has is such that He does not harbor wrongs which have been done to Him, but His love prompts Him to forgive and forget the injustices He suffers.
11) Nowhere is this more evident than the cross.
12) Some believers are willing to forgive those for whom they have affection (even when the offense is of great magnitude), but for someone they do not personally like, they are unwilling to overlook even the slightest fault, real or imagined. cp Mt 5:44-47
13) The believer has to make a conscious effort to love those in the RFG, not to limit their love just to those who appeal to him personally.
14) We must each do this daily, whether dealing with other believers who are treating us well (applying BD and walking in love), or badly (STA activity).
15) If we return evil we are assuming the place of God, and leave no room for His judgment in the situation. cp Rom 12:19 Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, Vengeance is Mine, I will repay, says the Lord.
16) We must be willing to absorb whatever comes our way and leave the outcome to God, who will rectify all things in His own good time. 1Pet 5:6 Humble yourselves, therefore, under the mighty hand of God, that He may exalt you at the proper time
17) This is another aspect of Faith-Rest: we apply what the WoG says and trust God to take care of us and our detractors in His way and in His time.
18) The reason we opt for revenge is simple: we are failing to trust God and want to be vindicated at that very time, demonstrating a lack of patience and FR.
19) This injunction against retaliation is not only binding on those in the RFG who may do evil toward us, it is binding for those who are outside the LCh who may do evil to us as well.
20) The command even goes further than simply not reacting to a wrong suffered; we are to seek what is best for the other individual, even though they have attacked us.
21) To seek that which is good refers to whatever application of human kindness is appropriate for the situation in which you find yourself.
22) It includes restraining ones tongue, avoiding MA sins, being overtly polite, and even physically aiding one who has committed a wrong.
23) In so doing, the believer fulfills the principle of overcoming evil with good (Rom 12:21), and fulfills the command of Jesus to be mature as His Father is mature. Mt 5:48
24) The norm for human relations is good for good, evil for evil; the highest form of Divine Good is good for evil. Heb 12:3 For consider Him who has endured such hostility by sinners against Himself, so that you may not grow weary and lose heart.

Positive Commands

5:16 Rejoice always; (adv pa,ntote always; at all times + P A Ip 2p cai,rw chair rejoice; be glad)

5:17 pray without ceasing; (adv avdialei,ptwj adialeipts without ceasing; consistently + P D Ip 2p proseu,comai proseuchomai pray; speak to Deity {i.e. to ask for help})

5:18 in everything give thanks; (prep w/ L N S (circ) evn pa/j in everything; in every circumstance/detail + P A Ip 2p euvcariste,w euchariste give thanks) for this is God's will for you in Christ Jesus. (exp con ga,r for; because + N N S dem pro ou-toj this (supply is ellipsis) + N N S qe,lhma thelma a will/desire; a part of the will + G M S qeo,j of God (no d.a. = Godhead; i.e. each Member is agreed) + prep w/ L M S (sphere) evn Cristo,j VIhsou/j in Christ Jesus + prep w/ Ac 2p pro (relat) eivj su, for/regarding you)

1) The next triplet of commands deals with the inner life of every believer in the assembly.
2) Each of the commands is preceded by a modifier two adverbs and a prepositional phrase which adds emphasis and clarification to the action of the verb.
3) The first deals with the concept of happiness (+H), which is to characterize the believer at all times; the extremes of happiness are included, but a lack of mental discord is the key.
4) This is a frequently expressed injunction (Rom 12:12; 2Cor 6:10; Phi 2:18; 1Pet 4:13), often associated with persecution and suffering. cp Ac 16:25 (Paul) & 1Th 1:6, 2:14, 3:2-4
5) It is not that the believer rejoices in his testings per se, but rather in the beneficial and positive results.
a) accelerated spiritual growth Js 1:2-4
b) SG3 Mt 5:10-12
6) Rejoicing means to be gladdened, happy, to feel pleasure, satisfaction, or contentment; antonyms include feeling depressed, sad, grieved, or distressed.
7) In the Plan of God we are safe, secure, blessed, on our way to Heaven, destined to live with Christ/God and share all the blessings of the Divine Essence, and that for all eternity.
8) We are never to lose sight of that, by letting problems or pressures crowd the realities of BD from our thinking to do so demonstrates, at some level, a mistrust of God.
9) Happiness is not built or achieved by the circumstances of life; whether one has none, little, much, or an abundance does not truly matter in respect to eternity. cp Mk 8:36 For what does it profit a man to gain the whole world, and forfeit his soul?
10) While it is not specifically noted here, our rejoicing is to be done in the Lord. Phi 3:1, 4:4 Rejoice in the Lord always; again I will say, rejoice!
11) Our rejoicing/happiness is based on the Lord, His Person and work, as well as what is ours through Him: in hope (Rom 12:12), in service (Phi 2:17-18), because of the Rapture (1Pet 1:3-7), and even though suffering (1Pet 4:12-13).
12) In the midst of suffering for the Plan of God, and even because of the suffering, we can experience a joy that characterized the Lord and comes from the Lord. Jn 15:11 These things I have spoken to you, that My joy may be in you, and that your joy may be made full
13) Jesus, although He was a man of sorrows and acquainted with grief (Isa 53:3), claimed a joy of which the world knew nothing, and of which His disciples would partake. Jn 16:19-22
14) The source of Jesus joy was related to two specific factors, both of which must be present and operative in our lives if we intend to partake of His happiness.
a) the Filling of the Spirit, a state which He maintained perfectly via the application of BD. cp 2Cor 5:21 He made Him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him.
b) learning and applying Bible Doctrine to each situation He faced. Lk 2:52 And Jesus kept increasing in wisdom and stature, and in favor with God and men.
15) The Plan of God is for the same contentment/happiness which Jesus experienced to have a full manifestation in us. Jn 17:13 But now I come to You; and these things I speak in the world, that they may have My joy made full in themselves.
16) Principle: orientation to BD is what produces happiness/contentment in the believer, with or without pleasant circumstances. cp Ac 5:41 So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name.
17) The cosmos pursues joy via the Frantic Search for Happiness (FSH), engaging in activities, pursuits, programs, parties, sports, diversions, etc. which are not related to the pursuit of BD, but are designed to momentarily stimulate them or make them feel good about themselves.
18) Thus, they are constantly seeking that which perpetually eludes them, since they place the emphasis on the enjoyment rather than its Source.
19) The stimulation passes, and they must engage in further activity to seek the same or similar feeling of self-worth or achievement, which really only intensifies their lack of joy.
20) The adjusted believer is blessed with life and all that is necessary for joy, and that abundantly. Jn 10:10 I came that they might have life, and might have it abundantly.
21) The emphasis is not merely on having +H, but on the possibility of having it always (not that we do, but that we can).
22) The second imperative has been wrongly interpreted by some to mean that we are commanded to pray every minute of every day, but the force of the adverb (avdialei,ptwj adialeipts) is to pray in a fashion which is consistent, as opposed to intermittent prayer. cp Rom 1:9 & 1Th 1:2 how could he do both if it were a never-ending prayer?
23) Some believers are quick to pray when the heat is on or trouble looms, but each of us should have a prayer list and engage in prayer at certain and established times.
24) This does not rule out prayer at any and every time, under whatever circumstances one may find themselves; believers should live in such communion/fellowship with God that prayer, whether spoken or unspoken, is always easy and natural.
25) In fact, if one finds themselves in a place in which they cannot pray, they should leave.
26) Again, this is a common injunction in Pauls writings (Rom 12:12; Eph 6:18; Col 4:2; 1Th 5:25; 2Th 3:1) which also corresponded to his own practice. 1:2
27) We must be ready, willing, and able (through the Dvpt) to relate everything to our heavenly Father, from what is considered mundane or irrelevant to what is crucial and necessary.
28) Review the Doctrine of Prayer for specifics.
29) The third command to give thanks in everything has also been distorted to mean that anyone who does not immediately give formal thanks to God for any and all blessings is failing.
30) What the verse is saying is that the believer is to exhibit a state of gratitude, which is characterized by the giving of thanks to our Father.
31) A believer who cannot immediately compile an extensive list of items for which they are thankful manifests a spiritual dullness unworthy of positive volition.
32) The fact that we are aware of things for which thanksgiving is in order is not all that is required; the active offering of those thanks is here enjoined.
33) Thanksgiving is also a common imperative in Scripture (Eph 5:4, 20; Phi 4:6; Col 3:15, 17), and also one in which Paul engaged regularly. Rom 1:8; 1Cor 1:4; 1Th 1:2, 2:13; etc
34) Some believers face difficult periods or niches with a resigned pessimistic stoicism that is not acceptable before God learn to look past the temporal to the eternal.
35) This does not entail a constant state of joviality or levity, but an inner confidence that nothing is out of the Lords hands; therefore, in whatever situation we face, the Lord is for us and we can find good.
36) All we face, that which is perceived to be good or bad in the present life, is to be faced with prayer, joy, and thanksgiving.
37) From Romans 8:28 we know that anything which befalls us is for our ultimate well-being and in our best interest. And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.
38) The problem is that too much of the time is spent under the STA, bemoaning the state/testing and too little time is spent reflecting on the doctrines we have been taught.
39) Application: It is not always easy, and sometimes is quite difficult, to bring the truth of the WoG to bear on your testing, but failure to do so stunts spiritual growth, is an embarrassment before our Father, and wastes that opportunity to glorify God and produce Divine Good.
40) Instead of reacting with the STA, we must seek to think the Dvpt, and determine to apply the appropriate doctrine to what befalls us.
41) If there was any question about these matters, Paul concludes with the blanket statement that all these things are the Will of God for believers, they are not optional.
42) The preposition indicates that this truth is to reach out and become operative in the life of the believer; the argument is not you must do it, for God wills it, rather because God wills it, you can to do it God does not command what He does not empower.
43) The lack of the definite article indicates that this is part of Gods Directive Will for the believer; this is based on Who and what Jesus Christ has accomplished for us. cp 4:3
44) The primary desire of God in relation to His Son is that all men reach an understanding of His work on their behalf. 1Tim 2:3-4 This is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth.
45) For those who do reach this understanding, His Will continues to set forth the principles by which we should live, based on our new relationship with him.
46) The commands set forth in these verses constitute a major portion of Gods desire as to how we should conduct ourselves, mentally and overtly.
47) Paul emphasizes this to further motivate the Thessalonians to engage in them whole-heartedly, as a result of recognizing that they are indeed His Will.

Corporate Commands

5:19 Do not quench the Spirit; (neg ptcl w/ P A Ip 2p mh, sbe,nnumi sbennumi do not quench (LIT TO EXTINGUISH A FIRE CP MK 9:48) + Ac N S w/d.a. to. pneu/ma the Spirit)

5:20 do not despise prophetic utterances. (neg ptcl w/ P A Ip 2p mh, evxouqene,w exouthene do not despise/treat with contempt + Ac F P profhtei,a prophteia prophetic utterances)

5:21 But examine everything carefully; (weak adv de, but; and yet + P A Ip 2p dokima,zw dokmadz examine; put to the test + Ac N P pa/j all; everything) hold fast to that which is good; (P A Ip 2p kate,cw katech hold fast (LIT TO HOLD AGAINST ONESELF) + Ac N S w/d.a. to. kalo,j the good thing)

5:22 abstain from every form of evil. (P M Ip 2p avpe,cw apech abstain; be far from (LIT HAVE SOMETHING AWAY FROM ONESELF CP MT 15:8) + prep w/ Ab N S (sep) avpo, pa/j from every + Ab N S ei=doj eidos form; appearance + G N S adj ponhro,j ponros of evil)

1) The next set of instructions are designed to deal with the corporate life of the church.
2) While Paul expresses the first two injunctions in a form which commands the cessation of an action in progress, we need not assume that these were serious problems in Thessalonica.
3) On the other hand, we must admit that there was a tendency to do what is here forbidden, or the command would be unnecessary. cp 5:11-13
4) The command not to quench the Spirit prohibits resisting the ministry of the Holy Spirit in the assembly, using the metaphor of fire.
5) Fire has been associated with Deity from the earliest times in the OT (cp Gen 3:24, 15:17; Ex 3:1f, 19:18, etc.), and was a symbol employed by the HS on the day of Pentecost to indicate His presence and activity. Ac 2:1-4
6) Strictly speaking, fire is difficult to define; it is most often defined by what it produces (heat and light), or what it does (destroys and consumes some items, purifies and improves others).
7) Like fire, the Holy Spirit is often defined by what He does or what He produces.
8) Metaphorically, fire is used to denote strong ardor or passion; the Holy Spirit is viewed as a fire/passion for the revelation of the truth of Gods Plan.
9) The Holy Spirit is no casual observer of the Plan of God, but is intensely involved in the work of the Truth. Jn 16:7-15
10) His work, particularly in the LCh, relates to the proclamation of the Truth, as seen by the next prohibition related to the function of prophecy; what is expressly taught here is the relationship between the spokesman of God and the working of the Holy Spirit.
11) To quench the Spirit, then, refers to the suppression/rejection of the Spirit, by the failure to orient/acclimate to the message as given through Gods mouthpiece.
12) Prophecy is a verbal gift, which was ranked as the highest among the corporate life of the Local Church. 1Cor 14:1 Pursue love, yet desire earnestly spiritual gifts, but especially that you may prophesy.
13) Prophecy can involve foretelling the future, but it does not require a predictive element, as seen in 1Cor 14:3. But one who prophesies speaks to men for edification and exhortation and consolation.
14) Literally the Greek word means to place before, whether in a temporal or locative sense, so to prophesy is to act as a mouthpiece for God, articulating the Truth of God on various matters, and is involved in all the speaking gifts. cp Ac 13:1-4
15) To limit this prohibition to the first century and relate it strictly to utterances of the temporary gift of prophecy robs it of its force today.
16) When dealing with the doctrine of prophets, one must understand that there were OT prophets (including Isaiah, Jeremiah, Ezekiel, etc.) who articulated and wrote the Word of God as it had been revealed to them, but these men passed from the scene about 400 BC.
17) In the early CA, there existed another category called prophets, who were ranked next to the Apostles in order of importance (1Cor 12:28; Eph 4:11); they also acted as spokesmen for God during the transition period, but there is no evidence that they wrote Scripture.
18) In fact, they were not viewed as infallible agents of the Truth, as their OT counterparts were, but were subject to scrutiny and evaluation by other prophets. 1Cor 14:29-33
19) These men carried the Church until the completion of the Canon of Scripture, at which time they were no longer necessary, and in large measure were replaced by the PT.
20) 1Cor 13:8-10 documents that extemporaneous (impromptu; given without assistance of a written text) proclamations of doctrine would cease with the completion of the Canon.
21) The prophets were a mouthpiece for God, delivering the Fire of Truth to the various congregations; to reject, demean, or ignore these utterances was to quench the Spirit, since this is the method He chose to communicate to each Local Church.
22) The Pastor-Teacher is now the spokesman for the Holy Spirit, delivering the message of the Word of God to an individual congregation under the function of his spiritual gift. Rev 2, 3
23) Beyond the teaching of Scripture, the PT is to lead, protect, and provide for those under his charge, tailoring the specifics of his exhortations to the particular group of believers, encouraging specific applications of BD.
24) Again, this is to be done under the function of his spiritual gift and the ministry of the Spirit. 1Pet 5:2 shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God (kata, + AC = UNDER); and not for sordid gain, but with eagerness
25) The message may not always be pleasant, but one may rest assured that the PT who is himself positive and led by the Spirit will speak the truth in love, for the purpose of God to build up the members allotted to his charge. cp Eph 4:14-16
26) The adversative de, counterbalances the preceding commands Paul is not advocating blind acceptance of everything that is claimed to have come from the Spirit. 2Cor 11:13-15
27) Because many claim to speak the truth, and there have been and continue to be many deceivers in the world (Tit 1:10; 2Jn 7), each believer has a personal responsibility to evaluate the content and compare it with the truth of Scripture.
28) The issue in all teaching is the content, not the communicator; the believer is to examine everything carefully, and not merely accept what he is told as the gospel truth, without Scriptural documentation/reference. cp Ac 17:11
29) Unless a person is intellectually honest and diligent in this regard, and sincerely seeks to fulfill Gods Will, they will be taken in by that which is false, but masquerades as the truth.
30) The evaluation of any given doctrine or application of that doctrine is not to be based on human viewpoint, personalities, emotional involvement, subjectivity, dogmatic exposition, etc, it must be based on what the Scriptures proclaim.
31) What does not square with the Word of God, no matter who teaches it, MUST be discarded as unworthy of our faith.
32) The PT who is intellectually honest has no desire to set before believers what is false; one who is diligent will be protected from his own weaknesses in presenting that truth.
33) This is essentially a command for believers to exercise discernment in the CWL. cp 1Jn 4:1 Beloved, do not believe every spirit, but test the spirits to see whether they are from God; because many false prophets have gone out into the world.
34) The level of your spiritual perception and discernment is based, to a large extent, on the nature and consistency of your daily walk with God. 2Pet 1:3-11
35) Like a coin which is tested and found genuine before acceptance, doctrine presented as the truth must be evaluated by a standard that is unmistakable and inerrant.
36) The Greek word kalo,j kalos deals with that which is intrinsically good, by its very nature it is valuable; another word (avgaqoj agathos vs 15) deals with what is beneficial (some information may be of use or helpful, but is spiritually damaging).
37) That which is good is viewed as a whole, while every form of evil indicates that there are many things in the cosmos that masquerade as truth but are not; every form is best understood to mean every kind, sort, or species of evil.
38) A Greek word play in vs 21-22, using the words kate,cw katech (hold fast) and avpe,cw apech (hold away), indicates the correct responses to information to which we are exposed.
39) The first verb is active and points out that they must hold fast to the good; the second verb is a middle and stresses that they must hold themselves back and not be influenced by evil.
40) Be aware that everyone who espouses strange doctrines will probably have a verse for documentation, which must be carefully investigated to see if it even says what they claim.
41) Next it must be compared to the rest of the WoG, to see if there are conflicting statements made about the subject at hand.
42) If there are conflicting verses, which cannot be resolved in a satisfying and convincing fashion, the teaching must be rejected as spurious, not inspired by the Holy Spirit.
43) If in doubt, go to someone who has studied the Word of God, someone in whom you have confidence, who is intellectually honest and will give you an unbiased answer.
44) The word for evil (ponhro,j ponros) differs from kakoj kakos in that the latter deals with general unsuitability or an unacceptable nature, the former deals with that which is malignant, pervasive, and destructive by its very nature.
45) Things that are done or taught in the name of the Holy Spirit, but which do not square with the Word of God, are to be rejected as a form of evil no matter how pious, religious, or spiritual the individual promoting them may appear.
46) Christian growth demands the rejection of evil, as well as the embrace of good.
47) Evil is anything outside the Plan and Policy of God the two are mutually exclusive, and anything that is not aligned with BD is evil (even that which may seem overtly good).

A Prayer for the Rapture

5:23 Now may the God of peace Himself sanctify you entirely; (weak adv de, now + N M 3s pro auvto,j himself + N M S w/d.a. o` qeo,j the God + G F S w/d.a. h` eivrh,nh eirn of the peace + A A O 3s a`gia,zw hagiadz may he sanctify/set apart + Ac 2p pro su, you + Ac M P o`lotelh,j holotels (COMP: o[loj WHOLE, ENTIRE & teloj AN END, TERMINATION, LIMIT; SOMETHING COMPLETE IN ALL ASPECTS; TRANSLATED LIKE AN ADVERB, IT ACTUALLY MODIFIES YOU, NOT SANCTIFY) as complete ones) and may your spirit and soul and body be preserved complete, (c.c. kai, and + N N S w/d.a. to. pneu/ma pneuma the spirit + c.c. kai, and + N F S w/d.a. h` yuch, psuch the soul + c.c. kai, and + N N S w/d.a. to. sw/ma sma the body + G 2p pro su, of you; your + A P O 3s thre,w tre may it be preserved/protected + N N S adj o`lo,klhroj holoklros complete; intact (COMP: ALL & PARTS/PARCELS QUANTITY RATHER THAN QUALITY)) without blame at the coming of our Lord Jesus Christ. (adv avme,mptwj amempts blamelessly; free from all fault + prep w/ L F S w/d.a. evn h` parousi,a parousia in/at the coming/arrival + G M S w/d.a. o` ku,rioj the Lord + G 1p pro evgw, of us + G M S prop noun VIhsou/j Cristo,j Jesus Christ)

5:24 Faithful is He who calls you, and He also will bring it to pass. (N M S adj pisto,j pistos faithful/trustworthy (ellipsis is) + P A P N M S w/d.a. o` kale,w the one/he who is calling + Ac 2p pro su, you + N M S rel pro o[j who + c.c. (adj) kai, also + F A I 3s poie,w poie will do it; will bring it to pass)

Corrected translation vs 23 Now may the God of the peace Himself set you apart complete ones (i.e. Ph3) and may every part of you, the spirit and the soul and the body, be kept blameless at the personal arrival of our Lord Jesus Christ

1) These two verses constitute the final prayer wish by Paul for the Thessalonian believers, reminiscent of that expressed in 3:12-13.
2) In the first prayer he prayed for their hearts to be established in blamelessness, here he prays for the entire person both are to be fulfilled at the coming of our Lord Jesus Christ.
3) Both prayers emphasize the work of God in the life of the believer, forming that which is pleasing to Himself. cp Phil 2:13 for it is God who is at work in you, both to will and to work for His good pleasure.
4) The pronoun auvto,j autos, which stands in the emphatic position, stresses that He alone is capable of producing the final result of the prayer request.
5) The subject here is expressly called the God of the peace, also used in Rom 15:33, 16:20; 2Cor 13:11; Phi 4:9; and Heb 13:20.
6) This title is often applied to God after a section of teaching or exhortation, and stresses that God is the One who is responsible for our present state of peace with Himself. cp Lk 2:14 Glory to God in the highest, And on earth peace among men with whom He is pleased.
7) Jesus Christ made peace, gives peace, and is our peace. Col 1:20; Jn 14:27; Eph 2:14
8) The fall of Adam produced a state of estrangement and hostility that is perpetuated via the genetic STA, which regularly and consistently does that which is opposed to God.
9) Every person is born in a state of alienation from God and lives their life expressing their hostility/rejection of God and His rules. cp Eph 2:3 Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest.
10) God openly intervened in this situation, demonstrating that it was not His fault or intention that man should live in such a state He sent His only Son to do all that was necessary to remove the barrier which separated man from God.
11) The barrier/dividing wall, consisting of our personal sins, caused the righteous God to remain separate and aloof, actually forcing Him to adopt a position of judgment/wrath toward us.
12) Jesus Christ removed the barrier by taking upon Himself the sins of mankind, and suffering the just wrath that those sins demanded. Eph 2:14-18
13) In no way did God alter His fundamental nature, but in fact poured the judgment due the sinner on His sinless Son, thus propitiating (satisfying the requirements of) His +R and +J in regard to the penalty for sin. 1Jn 2:2 and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world.
14) God, who is still perfectly righteous, has nothing that causes Him to adopt a posture of wrath/ judgment, since all which causes hostility has been removed this is the relationship of peace given to all who believe in His Son.
15) Peace, known also as reconciliation, refers to the present state of affairs between God and those who have believed on His Son all believers possess Ph1 peace with God, which guarantees an eternal relationship with Him. Rom 5:1 Therefore having been justified by faith, we have peace with God through our Lord Jesus Christ; Col 1:20
16) Paul begins the Doctrine of Reconciliation and moves to the final goal of our reconciliation with God, i.e. ultimate or complete sanctification, first manifested at the Rapture of the Church. Rom 8:23
17) The reality of our Ph1 peace with God is designed to spur us on the Ph2 excellence, which leads to Ph3, or ultimate, sanctification.
18) While all believers enjoy Ph1 sanctification (being set apart to God for His eternal purpose), and all will enjoy Ph3 sanctification (removal of the Sin Nature), Ph2 sanctification is the issue which determines the completeness of ones Ph3 perfection.
19) Because of Gods great love and mercy for us who believe, we are designed as vessels of honor (whether the individual believer fulfills that role or not); we are destined to reflect the glory of God for all eternity via our position in Christ. cp Eph 2:4-7
20) The extent to which anyone fulfills this plan is contingent upon their volitional response to the Word of God in time Ph2 sanctification, the intake and application of the WoG during the course of the post-salvation lifetime. Eph 5:25-27
21) Like Ph1 peace, Ph2 peace is only received by those who orient to the demands of the Word of God. Js 1:21-25
22) The Ph3 sanctification will be a reality for all believers, accomplished at the coming of our Lord Jesus Christ, but only the positive and adjusting believer will fulfill the adverb blameless, since they are the ones who are increasing and abounding in love. cp 1Th 3:12
23) Since believers are trichotomous, unlike the dichotomous unbeliever, it logically follows that the entire person will ultimately come under the sanctification process.
24) The soul is redeemed at salvation, when the human spirit is regenerated; the body will be redeemed at the Rapture, completing the process of redemption. Rom 8:23
25) The spirit is different than the soul (Heb 4:12), is given by God (2Tim 1:7), and is the part of us that is renewed through intake of BD (2Cor 4:16).
26) The human spirit is the new you, the soul is the real you, and the body is the old you, ruled by the STA (cp Rom 6:6) as the soul is dependent on the body to carry out worldly desires, so it is dependent on the human spirit to fulfill spiritual desires.
27) The human spirit is given at the point of salvation (in conjunction with the I/HS for the CA believer), to enable us to perceive and understand spiritual phenomena, which the unbeliever cannot perceive. 1Cor 2:12-15
28) This prayer by Paul represents the prayer of each and every adjusted communicator on behalf of those whom he serves, through the teaching of Dvpt it is a prayer for complete and entire blessing in Ph3 for each believer under his charge.
29) The use of o`lotelh,j holotels stresses that his desire is for every aspect of the believers life to be affected beneficially by intake and application; he does not desire any area of human viewpoint to rule our lives, or any failure to apply to obstruct our goal.
30) The sad reality is that this prayer is not answered in all cases, due to the reality of reversionism the rejection of critical doctrines in the WoG, which eventually makes the believer a casualty in the Angelic Conflict.
31) This verse also emphasizes the fact that God is more than capable, and faithful in every regard, of supplying all that the believer needs to fulfill this lofty objective.
32) All we need spiritually has been given in Christ (2Pet 1:3-11), and He has promised to provide all we need physically (Mt 6:25f).
a) Righteousness demands that He reward those who seek Him.
b) Justice requires that He dispense the reward for our obedience.
c) Immutability guarantees that God cannot change His mind in this matter.
d) Love desires our benefit, and provides what is necessary to achieve it.
e) through Eternal Life He has always known what we would desire, what we would need, and how to bring it to us; we will also share in His glory for all eternity future because of that provision.
f) Sovereignty decrees that we who are predestined to be like His Son will become as He has determined.
g) Omnipotence cannot fail to do all that is needed to bring positive volition to the full glory He intended for us to share.
h) Omniscience makes available all the provisions we need, when we need them.
i) Omnipresence guarantees He will always be with us as we seek to fulfill His Will.
j) Veracity guarantees that this must be the absolute truth in the matter.
33) The phrase He who calls once again stresses that our call did not merely consist in the call to salvation, but that God is continually calling us to share in eternal glory. cp 2:12
34) The call is continually being issued through the teaching of the WoG and the various exhortations to apply what has been believed.

5:25 Brethren, pray for us. (V M P avdelfo,j brothers + P D Ip 2p proseu,comai proseuchomai pray; make request + prep w/ G 1p pro peri, evgw, concerning us)
5:26 Greet all the brethren with a holy kiss. (A D Ip 2p avspa,zomai aspadzomai greet (LIT EMBRACE) + Ac M P adj pa/j all + Ac M P w/d.a. o` avdelfo,j the brothers + prep w/ I N S evn fi,lhma philma with/by means of a kiss + I N S adj a[gioj hagios holy)

1) These two verses form the postscript to the main body of the letter, and are comprised of two general commands for the membership of the LCh.
2) The first command is for the believers in Thessalonica to pray for the team who had brought them the gospel of their salvation and continued to labor for their spiritual excellence.
3) Paul consistently urged believers to pray for him and often included the request in his letters. cp Rom 15:30; 2Cor 1:11; Eph 6:18-19; Col 4:3; 2Th 3:1
4) Believers who are not able to be together physically are able to support one another via prayer: believers ought to pray for their spiritual authorities (cp 5:12), and vice versa. cp 2Cor 13:9 For we rejoice when we ourselves are weak but you are strong; this we also pray for, that you be made complete.
5) The second command is to greet all the other believers in that LCh with a holy kiss.
6) Kissing was a regular form of greeting among the Mediterranean peoples of that time; it conveyed personal esteem and/or affection, and the lack of such a kiss was viewed as a social offense. cp Lk 7:44-46
7) It is generally accepted that people kiss their relatives in the same vein of family love and rapport, these believers are encouraged to demonstrate their public esteem and affection for one another.
8) The adjective holy indicates that this kiss is to be given among believers without any common, profane, or sexual overtones.
9) The spirit of the command is for believers to greet one another in a culturally acceptable way, and demonstrate their love and esteem for one another; a kiss on the cheek, a hug, a warm handshake, or even a simple wave may suffice.
10) The adjective all indicates that no one is to be excluded, including those who have been rebuked by some of the contents of this letter.

Placed Under a Solemn Oath

5:27 I adjure you by the Lord to have this letter read to all the brethren. (P A I 1s evnorki,zw enorkidz (1x) I adjure (LIT PUT UNDER OATH; MAKE SWEAR) + Ac 2p pro su, you + Ac M S w/d.a. (ENORKIDZ TAKES AN ACCUSATIVE OF THE PERSON PUT UNDER OATH, AND AN ACCUSATIVE OF THE ONE BY WHOM THEY ARE MADE TO SWEAR) o` ku,rioj by the Lord + A P If avnaginw,skw anaginsk (GT = avnagnwsqh/nai) to have/cause to be read (LIT TO BE KNOWN AGAIN, ACCOMPLISHED BY READING THE LETTER) + Ac F S w/d.a. h` evpistolh, epistol this letter + D M P adj pa/j to all + D M P w/d.a. o` avdelfo,j the brothers/believers)

1) Now Paul addresses a command specifically to the leadership, which applies to the membership indirectly.
2) He does not want anyone omitted from hearing the contents of this letter, so he commands in very strict terms (he places them under an oath before God ) that it be read when all are present the most natural time would be when they were gathered for public worship.
3) Principle: It is not sufficient for the PT to be versed in Scriptural knowledge, he must communicate that same information to his sheep, not summarize or decide what they need and ignore the rest.
4) Since Paul could not be there personally, the contents of this epistle are designed to take up the slack and communicate regarding issues he would have addressed had he been present.
5) The contents of this letter are crucial to the spiritual well-being of this LCh (as well as any adjusted church at any time), and must be studied, communicated, and, of course, applied.
6) It should also be clear that this letter carries the same weight and authority as Pauls verbal commands and previous teaching. 1Cor 14:37 If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord's commandment.

Grace Is Always With Us

5:28 The grace of our Lord Jesus Christ be with you. (N F S w/d.a. h` ca,rij charis the grace + G M S w/d.a. o` ku,rioj kurios of the Lord + G 1p pro evgw, of us; our + G M S prop n VIhsou/j Cristo,j Jesus Christ (ellipsis supply is) + prep w/ G 2p pro meta, su, (GT = meqV u`mw/n) with you)

1) The closing benediction is a typical Pauline practice and each of his letters carries this, or a similarly worded, statement. cp 1Cor 16:23-24
2) The opening salutation emphasized grace (1:1), and the closing benediction (an appeal for Divine blessing) likewise emphasizes the grace of our Lord.
3) The grace of God is the basis for everything we have, everything we are, everything we acquire, and everything we survive.
4) This letter is a great manifestation of Gods grace for these believers as well as for us.
5) The English translation would imply that Pauls wish is for this grace to be manifested (as if it were not already fully present), but the lack of a verb stresses that it is a reality, under any and all circumstances (dependent only on their alignment with Gods Plan and Word).
6) Gods grace is always operative and available, the wish of Paul is that these believers would experience and enjoy every facet of His grace in all aspects of their lives.
7) The entire book has been devoted to this simple concept apply the Truth of Gods Word and His grace will provide all you need not only to succeed but excel.



END 1THESSALONIANS
CHAPTER 5
HOPE BIBLE CHURCH