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Commentary Index | Return to PrayerRequest.comVincent Word Studies - 1 Thessalonians 5:23 - 5:23
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The very God of peace (αὐτὸς ὁ Θεὸς τῆς εἰρήνης)
Better, the God of peace himself. God's work is contrasted with human efforts to carry out the preceding injunctions. The phrase God of peace only in Paul and Hebrews. See Rom 15:33; Rom 16:20; Phi 4:9; Heb 13:20. The meaning is, God who is the source and giver of peace. Peace, in the Pauline sense, is not mere calm or tranquillity. It is always conceived as based upon reconciliation with God. God is the God of peace only to those who have ceased to be at war with him, and are at one with him. God's peace is not sentimental but moral. Hence the God of peace is the sanctifier. “Peace” is habitually used, both in the Old and New Testaments, in connection with the messianic salvation. The Messiah himself will be Peace (Mic 5:5). Peace is associated with righteousness as a messianic blessing (Psa 72:7; Psa 85:10). Peace, founded in reconciliation with God, is the theme of the gospel (Act 10:36). The gospel is the gospel of peace (Eph 2:17; Eph 6:15; Rom 10:15). Christ is the giver of peace (Joh 14:27; Joh 16:33).
Sanctify (ἁγιάσαι)
See on Joh 10:36; see on Joh 17:17. The primary idea of the word is separation. Hence ἅγιος, the standard word for holy in lxx is, primarily, set apart. Ἁγιάζειν is 1. to separate from things profane and to consecrate to God; 2. to cleanse or purify as one set apart to holy uses.
Wholly (ὁλοτελεῖς)
N.T.o. So that nothing shall escape the sanctifying power. Ὅλος complete, and τέλος end or consummation.
Spirit, soul, body (πνεῦμα, ψυχὴ σῶμα)
It is useless to attempt to draw from these words a technical, psychological statement of a threefold division of the human personality. If Paul recognized any such technical division, it was more probably twofold; the body or material part, and the immaterial part with its higher and lower sides - πνεῦμα and ψυχὴ. See on Rom 6:6; see on Rom 7:5, Rom 7:23; see on Rom 8:4; see on Rom 11:3 and footnote.
Be preserved entire (ὁλόκληρον - τηρηθείη)
This is the rendering of Rev. and is correct. A.V. joins ὁλόκληρον with πνεῦμα, and renders your whole spirit. Ὁλόκληρον is predicative, not attributive. It does not mean whole, but is derived from ὅλος whole and κλῆρος allotment, and signifies having the entire allotment; complete in all parts. It occurs only here and Jam 1:4, where it is associated with τέλειοι perfect. It appears in lxx, as Lev 23:15; Deu 16:9; Deu 27:6. Joseph. Ant. 3:12, 2, uses it of an unblemished victim for sacrifice. As distinguished from ὁλοτελεῖς wholly, 1Th 5:23, it is qualitative, while ὁλοτελεῖς is quantitative. The kindred ὁλοκληρία perfect soundness, only in Act 3:16. For preserved see on 1Pe 1:4.