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5 Now concerning the times and the seasons, brothers and sisters, you do not need to have anything written to you. 2For you yourselves know very well that the day of the Lord will come like a thief in the night. 3When they say, “There is peace and security,” then sudden destruction will come upon them, as labor pains come upon a pregnant woman, and there will be no escape! 4But you, beloved, are not in darkness, for that day to surprise you like a thief; 5for you are all children of light and children of the day; we are not of the night or of darkness. 6So then let us not fall asleep as others do, but let us keep awake and be sober; 7for those who sleep sleep at night, and those who are drunk get drunk at night. 8But since we belong to the day, let us be sober, and put on the breastplate of faith and love, and for a helmet the hope of salvation. 9For God has destined us not for wrath but for obtaining salvation through our Lord Jesus Christ, 10who died for us, so that whether we are awake or asleep we may live with him. 11Therefore encourage one another and build up each other, as indeed you are doing.
Final Exhortations, Greetings, and Benediction12 But we appeal to you, brothers and sisters, to respect those who labor among you, and have charge of you in the Lord and admonish you; 13esteem them very highly in love because of their work. Be at peace among yourselves. 14And we urge you, beloved, to admonish the idlers, encourage the fainthearted, help the weak, be patient with all of them. 15See that none of you repays evil for evil, but always seek to do good to one another and to all. 16Rejoice always, 17pray without ceasing, 18give thanks in all circumstances; for this is the will of God in Christ Jesus for you. 19Do not quench the Spirit. 20Do not despise the words of prophets, 21but test everything; hold fast to what is good; 22abstain from every form of evil. 23 May the God of peace himself sanctify you entirely; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ. 24The one who calls you is faithful, and he will do this. 25 Beloved, pray for us. 26 Greet all the brothers and sisters with a holy kiss. 27I solemnly command you by the Lord that this letter be read to all of them. 28 The grace of our Lord Jesus Christ be with you. New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
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23 Now the God of peace himself. Having given various injunctions, he now proceeds to prayer. And unquestionably doctrine is disseminated in vain, 620620 “Que proufitera-on de prescher la doctrine?” — “What profit will be derived from preaching doctrine?” unless God implant it in our minds. From this we see how preposterously those act who measure the strength of men by the precepts of God. Paul, accordingly, knowing that all doctrine is useless until God engraves it, as it were, with his own finger upon our hearts, beseeches God that he would sanctify the Thessalonians. Why he calls him here the God of peace, I do not altogether apprehend, unless you choose to refer it to what goes before, where he makes mention of brotherly agreement, and patience, and equanimity. 621621 “Repos d’esprit;” — “Repose of mind.” We know, however, that under the term sanctification is included the entire renovation of the man. The Thessalonians, it is true, had been in part renewed, but Paul desires that God would perfect what is remaining. From this we infer, that we must, during our whole life, make progress in the pursuit of holiness. 622622 “En l’estude et exercice de sainctete;” — “In the study and exercise of holiness.” But if it is the part of God to renew the whole man, there is nothing left for free will. For if it had been our part to co-operate with God, Paul would have spoken thus — “May God aid or promote your sanctification.” But when he says, sanctify you wholly, he makes him the sole Author of the entire work. And your entire spirit. This is added by way of exposition, that we may know what the sanctification of the whole man is, when he is kept entire, or pure, and unpolluted, in spirit, soul, and body, until the day of Christ. As, however, so complete an entireness is never to be met with in this life, it is befitting that some progress be daily made in purity, and something be cleansed away from our pollutions, so long as we live in the world. We must notice, however, this division of the constituent parts of a man; for in some instances a man is said to consist simply of body and soul, and in that case the term soul denotes the immortal spirit, which resides in the body as in a dwelling. As the soul, however, has two principal faculties — the understanding and the will — the Scripture is accustomed in some cases to mention these two things separately, when designing to express the power and nature of the soul; but in that case the term soul is employed to mean the seat of the affections, so that it is the part that is opposed to the spirit. Hence, when we find mention made here of the term spirit, let us understand it as denoting reason or intelligence, as on the other hand by the term soul, is meant the will and all the affections. I am aware that many explain Paul’s words otherwise, for they are of opinion that by the term soul is meant vital motion, and by the spirit is meant that part of man which has been renewed; but in that case Paul’s prayer were absurd. Besides, it is in another way, as I have said, that the term is wont to be made use of in Scripture. When Isaiah says, “My soul hath desired thee in the night, no one doubts that he speaks of his understanding and affection, and thus enumerates two departments of the soul. These two terms are conjoined in the Psalms in the same sense. This, also, corresponds better with Paul’s statement. For how is the whole man entire, except when his thoughts are pure and holy, when all his affections are right and properly regulated, when, in fine, the body itself lays out its endeavors and services only in good works? For the faculty of understanding is held by philosophers to be, as it were, a mistress: the affections occupy a middle place for commanding; the body renders obedience. We see now how well everything corresponds. For then is the man pure and entire, when he thinks nothing in his mind, desires nothing in his heart, does nothing with his body, except what is approved by God. As, however, Paul in this manner commits to God the keeping of the whole man, and all its parts, we must infer from this that we are exposed to innumerable dangers, unless we are protected by his guardianship. |