Verse by Verse

²³ Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.

²⁴ He who calls you is faithful, who also will do it.

²⁵ Brethren, pray for us.

²⁶ Greet all the brethren with a holy kiss.

²⁷ I charge you by the Lord that this epistle be read to all the holy brethren.

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

may the God of peace (v.23) — Paul has been giving his readers instructions on how to live, but now he acknowledges that they can only do so in God’s power.

Himself (v.23) — in Greek, this pronoun is in the place of emphasis

sanctify (v.23) — tense refers to an act completed at a given time with ongoing results — a process seen in perspective and so contemplated as a complete act

completely (v.23) — not referring to an increasing degree of sanctification but that the sanctification would extend to every part

and (v.23) = and so — continuing the thought just stated

Nobody seems to be quite sure about the distinction between the spirit and the soul, and I’m not going to pretend I understand, but I do think Scripture makes it clear that there is a distinction. Here are a couple views:

The language of Hebrews 4:12 suggests the extreme difficulty of distinguishing between the soul and the spirit, alike in their nature and in their activities. Generally speaking the spirit is the higher, the soul the lower element. The spirit may be recognized as the life principle bestowed on man by God, the soul as the resulting life constituted in the individual, the body being the material organism animated by soul and spirit, by which alone these can receive impressions from, or communicate impressions to, the material world. — Vine, page 96.

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Although the words “soul” and “spirit” are sometimes used interchangeably in Scripture when referring to man, a distinction is observed in some passages. They are declared to be divisible (Hebrews 4:12) and are distinguished when used in reference to the burial and resurrection of the human body. The body is buried a natural body (in Greek, soul-body) but raised a spiritual body (1 Corinthians 15:44). The difference between the two terms seems to be that the spirit is that which “knows” (1 Corinthians 2:11) and is capable of God-consciousness and communication with God (Job 32:8; Proverbs 20:27), whereas the soul is the seat of the affections, desires, emotions and the will of man (Matthew 11:29; 26:38; John 12:27). — Scofield, page 1293.

preserved (v.23) — tense refers to an act completed at a given time with ongoing results — a process seen in perspective and so contemplated as a complete act

blameless (v.23) — In Greek, the words for “complete” and “without blame” occur here, summed up in the NKJV as “blameless.” Complete means “entire, complete in every part.” So, without blame in every part of the soul, spirit, and body.

will do it (v.24) — God not only calls us to complete blamelessness, but He will Himself accomplish it in us.

charge (v.27) = to put on oath, i.e. make swear; by analogy, to solemnly enjoin

read (v.27) = read, know again, know certainly, recognize, discern — to know again through reading

¹⁹ Do not quench the Spirit.

²⁰ Do not despise prophecies.

²¹ Test all things; hold fast what is good.

²² Abstain from every form of evil.

quench (v.19) = extinguish, put out — generally refers to fire (Matthew 12:20; Hebrews 11:34) — tense is “desist from quenching,” not “do not begin to quench”

despise (v.20) = in Greek, an intensified form of the word for “reduce to nothing” — so, count as nothing, treat with utter contempt

prophecies (v.20) — the word means “make clear before,” which refers to that aspect of prophecy which tells of the future, but in Scripture, the word refers to the declaration of that which cannot be known by natural means, a forthtelling of a message from God, whether about the past, present, or future. — Paul is instructing them not to write off revelation from God, whether directly communicated from God (as was the case with Paul himself) or whether written into Scripture (as was a the case with the letter from Paul they were reading at the moment, as well as all other Scripture).

With the completion of the canon of Scripture prophecy passed away (1 Corinthians 13:8-9). In his measure the teacher has taken the place of the prophet, (cp. the significant change in 2 Peter 2:1). The difference is that, whereas the message of the prophet was a direct revelation of the mind of God for the occasion, the message of the teacher is gathered from the completed revelation contained in the Scriptures. — Vine, page 92.

test (v.21) = prove, approve, examine

good (v.21) = kalos, intrinsically good (as opposed to agathos, that which is beneficial in its effect). Here, it refers to the quality of the teaching in itself

form (v.22) = lit. “that which can be see,” appearance, fashion, shape

evil (v.22) = poneros, malignant, bad in influence and effect (as opposed to kakos, base, bad in character)

form of evil (v.22) — The Greek can be interpreted as “every appearance of evil” or “every sort or type of evil.” There are plenty of other Scriptures that teach both meanings. It’s possible that Paul meant this to be understood in connection with revelation from God in the context of the previous three verses.

¹⁶ Rejoice always,

¹⁷ pray without ceasing,

¹⁸ in everything give thanks; for this is the will of God in Christ Jesus for you.

rejoice (v.16) = from Greek xairo, which is from xar = favorably disposed, leaning towards — the word is closely linked to the word for grace, xaris — so the sense here is to consciously delight in God’s grace (Philippians 4:4)

always (v.16) — independent of circumstances

pray (v.17) = from prós, “towards, exchange” and euxomai, “to wish, pray” — properly, to exchange wishes

without ceasing (v.17) = the Greek word is used for a hacking cough — constantly occurring, as in 1 Thessalonians 1:2-3.

give thanks (v.18) = eucharisteo, to give thanks with delight, from charis, that which gives pleasure or delight —  We should delight with gratitude to let Him have His way with us “in everything.” This is His will “in Christ Jesus” concerning us. And, remember, it was “in Christ Jesus” that His whole great plan of salvation centered. Thus as He delights in us — charis is the very word for “grace” — we should gratefully delight in His delight of us — mutual delight! And this should be so no matter what the circumstances, for what we have and are in Christ does not change. — Stam, page 101.

in everything (v.18) — in any circumstance

for this (v.18) — referring to rejoicing, praying without ceasing and giving thanks in all circumstances

the will of God (v.18) — as in 1 Thessalonians 4:3, God has informed us clearly what His will for us is

Christ Jesus (v.18) — In Paul’s letters the order is always in harmony with the context. Thus “Christ Jesus” describes the Exalted One who emptied Himself and testifies to His pre-existence; “Jesus Christ” describes the despised and rejected One Who was afterwards glorified and testifies to His resurrection. “Christ Jesus” suggests His grace, “Jesus Christ” suggests His glory. — Vine, page 19

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for you (v.18) = into you — the preposition expresses not merely the fact that God desires these things in His children, but also that what is thus taught may be made effectual in them by His power. — Vine, page 90.

¹⁴ Now we exhort you, brethren, warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all.

¹⁵ See that no one renders evil for evil to anyone, but always pursue what is good both for yourselves and for all.

warn (v.14) — same word translated “admonish” in v.12

unruly (v.14) — a military term for those who break rank or are insubordinate — Perhaps referring to those who had given up working in anticipation of the Lord’s return (2 Thessalonians 3:11). If that’s the case, unruliness involves idleness, officiousness and excitability.

comfort (v.14) = from Greek words meaning “from close-beside,” “soothing speaking” — properly, comforting that shows sympathy (encouragement), cheering someone up by soothing speech with a “personal touch,” as in 1 Thessalonians 2:11.

fainthearted (v.14) = lit. “small-souled” — despondent, overly sensitive, apprehensive

uphold (v.14) = support, keep close to

weak (v.14) — perhaps from lack of knowledge, lack of courage, lack of stability, or lack of discipline (1 Corinthians 9:22).

patient (v.14) = lit. “long-tempered” — self-restraint in the face of provocation

see (v.15) — keep watchful

renders (v.15) = gives back

evil (v.15) = that which causes injury or works mischief of any kind

always (v.15) — without exception

pursue (v.15) = earnestly follow, as a hunter after his quarry

good (v.15) = useful, helpful, of benefit

¹² And we urge you, brethren, to recognize those who labor among you, and are over you in the Lord and admonish you,

¹³ and to esteem them very highly in love for their work’s sake. Be at peace among yourselves.

recognize (v.12) = know, be aware, understand — with the sense of appreciating and valuing

those who labor (v.12) = “those who are laboring”

are over (v.12) = stand before, lead, manage, rule, care for, attend to (see 1 Timothy 3:4-5, where the same Greek word is translated “rule”)

in the Lord (v.12) — indicates the authority and scope of these rulers.

admonish (v.12) = noutheteo, lit. “to put into the mind,” “training by word”; hence it is used, (a) of instruction, (b) of warning. It is thus distinguished from paideuo = to correct by discipline, “training by act.”

The difference between “admonish” and “teach” seems to be that whereas the former has mainly in view the things that are wrong and call for warning, the latter has to do chiefly with the impartation of positive truth. — Vine, page 84

esteem (v.13) = to think, consider

very highly (v.13) = exceedingly, superabundantly.

love (v.13) = agape

for their work’s sake ( v.13) = because of their work (not because of personal reasons or office)

⁹ For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ,

¹⁰ who died for us, that whether we wake or sleep, we should live together with Him.

¹¹ Therefore comfort each other and edify one another, just as you also are doing.

for (v.9) — the reason for our “hope of salvation” in v.8.

not (v.9) — emphasized by its position in the Greek

us (v.9) — those who are not in darkness, those who have believed that Christ died and rose again (1 Thessalonians 4:14).

wrath (v.9) — the judgments to come in the Tribulation (Romans 2:5; Romans 5:9; 1 Thessalonians 1:10).

salvation (v.9) — here, salvation from God’s wrath in the Tribulation

through (v.9) = by means of

who died for us (v.10) — as 1 Thessalonians is the first book written by Paul, this is the earliest written statement in Scripture that Christ died on the behalf of men, a doctrine revealed first to Paul.

that (v.10) = in order that — denoting purpose — He died that we should live together with Him

wake or sleep (v.10) — from both immediate context and from Paul’s use of these terms in other places, it’s possible that he’s referring to watching and being sober or being lax and indifference. Once we are saved, our salvation is assured, whether we are living soberly or living indifferently. But Paul was also talking about believers who are alive and have died at the Rapture in this passage, so it’s possible that is his meaning here. Or maybe both? Here’s Vine’s take:

The subjects of the rapture are described in 4:17 without qualification or limitation further than this, that they belong to Christ (1 Corinthians 15:23). The spiritual condition and attainment of believers vary widely, but every believer has spiritual life, however meager his spiritual attainment may be, however low his spiritual condition may fall. That the lax and indifferent will suffer loss is elsewhere plainly taught by Paul (1 Corinthians 3:15; 9:27; 2 Corinthians 5:10, e.g.), but in this place he does not deal with that aspect of the subject. He does, however, put beyond question that the rapture of believers at the Parousia will not depend on their condition or attainment but solely on the death of the Lord Jesus for them. — Vine, page 81.

comfort (v.11) = encourage, to call one to be close beside

edify (v.11) = build up, help to be strong

⁵ You are all sons of light and sons of the day. We are not of the night nor of darkness.

⁶ Therefore let us not sleep, as others do, but let us watch and be sober.

⁷ For those who sleep, sleep at night, and those who get drunk are drunk at night.

⁸ But let us who are of the day be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation.

Paul, in these verses, explains why the Day of the Lord won’t overtake believers like a thief.

all (v.5) — emphasized in the Greek — what Paul is about to write is true of all believers

sons (v.5) — describes the relationship between believers and God in virtue of their position in Him and emphasizes the dignity of that position

sons of the day (v.5) — continuing on the theme of light and not a reference to the Day of the Lord

we (v.5) — for a similar transition from “ye” to “we” see 1 Thessalonians 4:4 and 7. The underlying thought seems to be: “that which characterizes you is common to all believers, we are not of night nor of darkness.” Through the remaining verses of this section the writer uses the first personal pronoun. — Vine, page 76.

of the night (v.5) = belonging to the night

sleep (v.5) = katheudo, a different word than koimaomai, which is translated “sleep” (death) in  1 Thessalonians 4:13 — Katheudo can mean physical sleep, but here, it is moral sleep, spiritual sleep, indifference to spiritual things (Ephesians 5:14)

let us watch (v.6) = mental alertness, vigilance against a foe, the opposite of sleep

sober (v.6) = lit. “freedom from intoxicants” but used in Scripture metaphorically for “freedom from credulity and excitability — stability, the opposite of drunkenness

those who sleep, sleep at night (v.7) — In this statement of the ordinary fact of human experience the metaphorical language of the preceding verses is explained. As sleep is natural in the night, so indifference to God characterizes man in his unregenerate state. But for regenerate man to be spiritually asleep is to seem to be of the night, not of the day, of the world, not of Christ. — Vine, page 78.

we (v.8) — emphasized in the Greek for contrast

putting on (v.8) = clothing one’s self

The difference in the tenses of the verbs is suggestive, for whereas that of “be sober” is continuous, that of “putting on” is momentary. Believers are to continue in sobriety, but to exhort them to continue putting armor on would be to assume that on occasion they might lay it aside; this the Christian may never do. Hence the “point” tense, signifying “put your armor on, and keep it on.” — Vine, page 78.

breastplate (v.8) = a piece of armor which protects the body between the neck and the waist — Ephesians 6:14-17

hope (v.8) = expectation, trust, confidence

Until the Lord comes the believer will be surrounded by the enervating influences of a world bent on ease and pleasure, hence his eye is directed to the future in order to encourage him to resist the spirit of the age in which he lives. At Ephesians 6:17 “hope” is omitted, since there the believer is represented as engaged in conflict, and salvation as a present experience. — Vine, pages 78-79

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Paul is not merely saying that “we” are of the light while “they” are of the darkness, but that since we are “the [sons] of the day” and “not of the night” (v.5), we belong to another category entirely. We will have been “caught up” and “the day of salvation” will have been brought to a close when the thief comes “in the night” to plunder this Christ-rejecting world.

And it is on this basis that we are exhorted not to sleep but to watch and be sober (v.6). We are not instructed to be awake and ready to repel the thief, for the day of the Lord cannot overtake us as a thief, for the simple reason that the day of the Lord will come (as a thief in the night) after we have been caught away (1 Thessalonians 5:3-4).  Thus the apostle exhorts us to “watch and be sober” for the best of all reasons: because the dark night of the Tribulation has not yet come and for us it is still day. “… we are not of the night, nor of darkness. THEREFORE let us not sleep as do others; but let us watch and be sober” (vs. 5-6).

According to v.7, nighttime is the time when people sleep or indulge in revelry, but for us it is not night, thus “… let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation” (v.8).

What is this “hope of salvation” of which he speaks in v.8? Is it our salvation from the penalty of sin? Not exactly; it is our salvation from “the wrath to come” and indeed, our complete salvation (cf. Romans 8:23; 13:11), for again he refers to the coming of the Lord for us (vs. 9-10). — Stam, pages 94-95.

1 But concerning the times and the seasons, brethren, you have no need that I should write to you.

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

³ For when they say, “Peace and safety!” then sudden destruction comes upon them, as labor pains upon a pregnant woman. And they shall not escape.

⁴ But you, brethren, are not in darkness, so that this Day should overtake you as a thief.

but (v.1) — marking a change in emphasis from salvation for those in Christ to judgment for those who aren’t

the times and the seasons (v.1) — These words, chronos and kairos, are synonyms, and while they have much in common and are used interchangeably on occasion, when they are used together they supplement each the other and hence are to be distinguished in meaning. In the New Testament they appear together again only in Acts 1:7, and in LXX only in Daniel 2:21.

Broadly speaking, chronos, “time,” a) implies duration, whether longer or shorter, or b) refers to the date of an occurrence, whether in the past, or in the future. Kairos, “season,” refers to the characteristics of a period.

Here, “times” refers to the length of the interval before the Parousia takes place, and to the length of time it will occupy; “seasons” refers to the characteristics of the periods before, during, and after the Parousia. — Vine, page 71.

you yourselves know (v.2) — “know” is knowledge gained by observation, or, in this case, by listening to Paul’s teaching when he was in Thessalonica

perfectly (v.2) = accurately

The closing verses of chapter 4 deal with a “mystery,” a secret, first revealed through Paul (4:15; cf. 1 Corinthians 15:51), while the opening verses of chapter 5 deal with prophetic truths which had been proclaimed for many centuries. Indeed, the first two verses contain three familiar prophetic phrases: “the times and the seasons,” “the day of the Lord,”and “a thief in the night.”

The Thessalonian believers needed more light on the truth of the Rapture (3:10; 4:13-18), where as they understood “perfectly,” or accurately, the truth about “the day of the Lord,” so that Paul could say to them concerning this subject: “Ye have no need that I write unto you” (5:1-2). — Stam, page 84.

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Day of the Lord (v.2) — Generally speaking, the term refers to the time when the day of man, or “the times of the Gentiles,” will be brought to an end and “the Lord alone shall be exalted” (Isaiah 2:11, 17). But it will include more than the actual return and reign of Christ. It will include the prophesied tribulation period, during which God will bring Gentile rule to an end.

The seven years of the Tribulation will begin with the ride on the white horse (Revelation 6:1-2), evidently Antichrist (cf Revelation 19:11), who goes forth “conquering and to conquer.” Like Antiochus Epiphanes, he will “come in peaceably, and obtain the kingdom by flatteries” (Daniel 11:21). All will go well for him and he will bring to the world a kind of peace that will win him universal allegiance. “Peace and safety”! the world will exclaim.

But of the rider on the next horse we read, “and power was given to him that sat thereon to take peace from the earth” (Revelation 6:4). Then follow war, famine and death (vs. 3-8). — Stam, pages 89-91.

as a thief in the night (v.2) — the word “night” is connected to “thief,” not to “Day of the Lord” and so has nothing to do with when the event will occur — 2 Peter 3:10

They knew accurately that the Day of the Lord will come as a thief — that nobody knows when it will come (Matthew 24:36).

they (v.3) — those who have not trusted in Christ

Paul’s careful alternation of the pronouns “they” and “ye” throughout this passage is sufficient to show that he never conceived of the Church, the body of Christ, as remaining on earth during the time of wrath in the Day of the Lord. — Scofield, page 1293.

safety (v.3) = security from disturbance, mental or physical

Peace and safety (v.3) are not meant to describe the period prior to the Day of the Lord, but instead describe what those who have rejected God’s Word are saying about the period and their freedom from God.

destruction (v.3) — olethros = ruin, occurs in the New Testament only in writings of Paul. In 1 Corinthians 5:5 it is used of the discipline of an erring believer with a view to his spiritual profit; in 1 Timothy 6:9 of the consequences of the indulgence of the flesh; here and in 2 Thessalonians 1:9, of the effect upon men of the calamities which are to accompany the revelation of the Lord Jesus at the opening of the Day of the Lord. The word means, not the destruction of being, but of well being, not annihilation, the putting an end to the existence of a person or thing, but its ruin so far as the purpose of its existence is concerned. — Vine, pages 74-75.

comes upon them (v.3) = lit. “to stand over,” suggesting violence, as when an armed man stands over a defenseless victim.

as labor pains upon a pregnant woman (v.3) — indicating suddenness and inevitableness (Jeremiah 13:21; Luke 21:34)

The woes preceding the inauguration of the Messianic age are called in Jewish literature heblo sel masiah (“the birthpangs of Messiah”). — Guthrie, page 1160

escape (v.3) = flee away

but you (v.4) — “you” has the place of emphasis in the Greek, marking the contrast between “you” and “they” — Reversing the “but” in v.1, this marks a change in emphasis from judgment for those who aren’t in Christ to salvation to those who are.

darkness (v.4) — spiritual darkness

1 Thessalonians 5:1-3, with its “day of the Lord,” coming as “a thief in the night,” bringing “sudden destruction,” is strikingly like our Lord’s predictions in Matthew 24 concerning the “great tribulation” and His return to earth to reign.

But this was not the problem that troubled the Thessalonian believers. At this point, certainly, they were not concerned with Antichrist and the Great Tribulation. Their concern was over their loved ones who had died in Christ. Would these now miss the Rapture? And Paul’s answer is that these shall rise first to join them “who are alive and remain unto the coming of the Lord” for His saints. Hence, concerning this blessed event he says, “Wherefore comfort one another with these words” (4:18). — Stam, pages 85-86

¹⁶ For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first.

¹⁷ Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord.

¹⁸ Therefore comfort one another with these words.

Himself (v.16) — in the position of emphasis in the original

shout (v.16) = a word of command, often used for military commands

archangel (v.16) = angel of the highest rank, chief angel — The word that forms the prefix here, “arche,” is translated “principalities”  or “rulers” in Colossians 1:16. — Michael is the only archangel mentioned in Scripture (Jude 1:9).

Vine believes the descriptions in verse 16 may all describe a single sound, “with a shout in the archangel’s voice, even with the voice of the trump of God.”

dead in Christ (v.16) — those who sleep (vs. 13-15) — “in Christ” refers only to believers who have died. The resurrection of the unsaved to judgment happens at a different time.

caught up (v.17) — conveys the idea of force suddenly exercised — 1 Corinthians 15:51-53 — the word “rapture” comes from the Latin for “caught up”

Elsewhere it is stated concerning the dead in Christ that they shall be raised in incorruptible bodies, i.e., bodies not liable to decay which sooner or later reduces to its elements every living organism of which mankind has any experience. This change is described in a series of contrasts in 1 Corinthians 15:42-44, and further in vs. 52-54.

And concerning the living believers it is stated that, in as much as in its present natural condition the body cannot enter upon its heavenly inheritance, their bodies shall be changed, “in a moment, in the twinkling of an eye” and without passing through the experience of death; for “this mortal [body] must put on immortality,” 1 Corinthians 15:47-49; Philippians 3:20-21. — Vine, page 69

comfort (v.18) = encourage, exhort, be an advocate for

To go beyond this passage for a moment … I believe the Judgment Seat of Christ, where believers with be rewarded for their good works, will occur at the Rapture.

I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing (2 Timothy 4:7-8).