Bob Utley You Can Understand the Bible - 1 Thessalonians 5:12 - 5:22

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Bob Utley You Can Understand the Bible - 1 Thessalonians 5:12 - 5:22


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This Chapter Verse Commentaries:

NASB (UPDATED) TEXT: 1Th_5:12-22

 12But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction, 13and that you esteem them very highly in love because of their work. Live in peace with one another. 14We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone. 15See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people. 16Rejoice always;17 pray without ceasing; 18in everything give thanks; for this is God's will for you in Christ Jesus. 19Do not quench the Spirit; 20do not despise prophetic utterances. 21But examine everything carefully; hold fast to that which is good; 22abstain from every form of evil.

1Th_5:12 "brethren" This is often used by Paul to show a transition to a new subject (cf. 1Th_4:13; 1Th_5:1), though not always (cf. 1Th_5:14; 1Th_5:25-26). Here it shows that Paul was addressing the whole church.

NASB     "appreciate"

NKJV     "recognize"

NRSV     "respect"

TEV      "to pay proper respect"

NJB      "be considerate"

This is a perfect infinitive, literally "to know," used in the sense of "to appreciate," "to show people respect," "to acknowledge the value of" or "know the value of." Believers must respond appropriately and respectfully toward God-called leadership (cf. 1Co_16:18; Php_2:29; 1Ti_5:17).

NASB     "those who diligently labor amongst you"

NKJV, NRSV       "those who labor among you"

TEV      "to those who work among you"

NJB      "those who are working amongst you"

This term for "labor" means "strenuous effort" (cf. 1Co_16:16). This entire section seems to refer to an attitude problem in the church toward its leadership.

1. "who diligently labor among you" (present active participle)

2. "who have charge over you" (present middle participle)

3. "who give you instructions (present active participle). There is one article in the Greek text followed by these three descriptive phrases, all of these participles refer to leadership.



▣ "have charge over you in the Lord" This is literally "to be set before." They will give an account to God for their ministry (cf. 1Co_3:10-17; Heb_13:17).

▣ "give you instruction" This is literally "put sense into." It is usually translated "to admonish the unruly."

1Th_5:12-22 There is a series of fifteen present imperatives urging believers to live appropriately in a fallen world on the verge of destruction. Our godly lives should point lost people to Christ.

1Th_5:13

NASB, NKJV,

NRSV     "esteem them very highly in love"

TEV      "Treat them with the greatest respect and love"

NJB      "Have the greatest respect and affection for them"

The verbal is a present infinitive which emphasizes continuing personal action. The adverb is a triple compound term used three times by Paul (cf. Eph_3:20; 1Th_3:10). Believers should respect their leaders (cf. 1Co_16:18; Php_2:29; 1Ti_5:17). See Special Topic: Paul's Use of Huper Compounds at Gal_1:13.

▣ "because of their work" Leadership is a gift from God (cf. Eph_4:11-13). When He assigns the task, He honors the task, not necessarily the person who receives it. The term translated "work" in 1Th_5:13 is different from the one in 1Th_5:12. This hard working group of leaders may have been contrasted with those who refused to work (cf. 1Th_5:14 and 2Th_3:6-11).

▣ "Live in peace with one another" This is a present active imperative, a continual command for believers and a common NT appeal (cf. Mar_9:50; Rom_12:18; 2Co_13:11). This reflects a common problem in the churches. Christianity embraced men and women from many differing backgrounds (cf. Rom_14:1 to Rom_15:13; 1Co_8:1-13; 1Co_10:23-33).

1Th_5:14 "brethren" This verse could refer primarily to the leaders (cf. 1Th_5:27), but the things mentioned would apply to all believers. This is also true of 1 Timothy 3. New Testament Christianity does not make a distinction between "clergy" and "laity." We are all God-called, Spirit- gifted ministers of Jesus (cf. Eph_4:11-13). Within this family of gifted ministers God does choose leaders!

NASB     "admonish the unruly"

NKJV     "warn those who are unruly"

NRSV     "to admonish the idlers"

TEV      "warn the idle"

NJB      "warn the idlers"

This begins a series of present imperatives, denoting continuous or habitual action. There are fifteen imperatives in 1Th_5:12-22. This one could have one of two meanings: (1) a military term for disorderly conduct; or (2) used in the Koine Greek papyri from Egypt for "idlers." The latter connotation fits the context of this letter better (cf. 2Th_3:7-16).

NASB, NRSV       "encourage the fainthearted"

NKJV     "comfort the fainthearted"

TEV      "encourage the timid"

NJB      "give courage to those who are apprehensive"

A present middle (deponent) imperative, this is literally, "little-minded." The KJV has "feeble-minded," but it is really used in the sense of "fainthearted" or "little-faithed" (cf. Rom_14:1 to Rom_15:13; 1 Corinthians 8; 1Co_10:23-33). It may be an allusion to Isa_35:4 in the Septuagint.

▣ "help the weak" This present middle imperative is used in the sense of weak in body and/or mind. This may designate the same type of Christian as characterized in Rom_14:1 to Rom_15:13 (i.e., 1Co_8:7; 1Co_9:22) or it may refer to a physical problem.

▣ "be patient with everyone" This is a present active imperative. It is a command to continually be longsuffering, not short-tempered (cf. 1Co_13:4; Eph_4:2). This is directed to both leaders and people. It also gives us a window into the problems of the early church.

There are two Greek terms translated "patience": (1) makrothomia and (2) hupomonç. They are listed together in 2Co_6:6; Gal_5:22; Col_1:11; 2Ti_3:10. The first one is used in this text. It can refer to a characteristic of God (cf. LXX of Isa_57:15; Rom_2:4; Rom_9:22; 1Pe_3:20; 2Pe_3:9). Believers are to emulate the character (image) of their Father.

It is also used of patience with (1) something, cf. Heb_6:12; Jas_5:7-8 or (2) someone. cf. Mat_18:26; Mat_18:29; 1Co_13:1; 1Th_5:14; Jas_5:10. This is evidence of spiritual maturity and Christlike living.

1Th_5:15 "See that no one repays another with evil for evil" This is another present active imperative (cf. Mat_5:44; Rom_12:17-21; 1Pe_3:9). Believers must respond differently than unbelievers. Believers should act in love, not react in anger. Difficult and unfair situations are often the most effective witnessing opportunities.

NASB     "always seek after that which is good"

NKJV     "always pursue what is good"

NRSV     "always seek to do good"

TEV      "at all times make it your aim to do good"

NJB      "you must all think of what is best"

This present active imperative is rendered literally "continue to pursue good" (cf. 1Th_5:21; Rom_12:9). The term "good" here is agathos, which usually emphasizes a moral quality. But one wonders how this relates to the next phrase "for one another and for all people." The term kalos (good or beautiful) is used in 1Th_5:21. There is a large semantic overlap between these two terms in Koine Greek. Is there meant to be a distinction? Both immediate contexts refer to "evil" (cf. 1Th_5:15 a, 22). 1Th_5:15 relates to Christian actions toward believers and non-believers (all men), but 1Th_5:21 relates to analyzing Christian leaders or gifts. I am currently thinking that they are synonymous. There was a simplification in grammar and vocabulary occurring in Koine Greek in Paul's day. For a good discussion of kalos see William Barclay's New Testament Words pp. 151-161.

▣ "for one another and for all people" This is much like 1Th_5:14; 1Th_3:12. Believers must put the good of the community above personal benefit (cf. Rom_12:10; 1Co_12:7; Php_2:1-5). How believers treat other believers should be generalized to the way they treat nonbelievers also (cf. Gal_6:10).

1Th_5:16 "Rejoice always" This present active imperative is the theme of the book of Philippians (cf. Php_2:18; Php_3:1; Php_4:4; Php_4:10). It is a world-view based on our relationship with Christ and our covenant relationship with other Christians, not on circumstances (cf. Rom_8:31-39).

1Th_5:17 "pray without ceasing" Another present middle (deponent) imperative, this must refer to lifestyle prayer, a moment by moment fellowship with God (cf. 1Th_1:3; 1Th_2:13). Paul sensed a need for prayer and believed it affected his ministry (cf. 1Th_5:25; Eph_6:18-19; 2Th_3:1).

1Th_5:18

NASB, NKJV       "in everything give thanks"

NRSV     "give thanks in all circumstances"

TEV      "be thankful in all circumstances"

NJB      "for all things give thanks to God"

This is another present active imperative. Circumstances must not dictate our thanksgiving or our joy (cf. Rom_8:26-39; Eph_5:20). Remember that thanksgiving should flow not "for all things," but "in all circumstances." See Special Topic: Paul's Praise, Prayer, and Thanksgiving at Gal_6:18. See hyperlink at 1Th_1:2.

▣ "God's will" This is literally "a will of God" like Eph_5:17. The will of God is that fallen mankind believe in Christ (cf. Joh_6:29). After this there are several "wills" of God. One is to rejoice and give thanks even during persecution and conflict. See Special Topic at 1Th_4:3.

1Th_5:19

NASB, NKJV,

NRSV     "Do not quench the Spirit"

TEV      "Do not restrain the Holy Spirit"

NJB      "Never try to suppress the Spirit"

1Th_5:19-20 are present active imperatives with the negative particle, usually meaning stop an act in process. The Williams translation has "stop stifling the Spirit." The five imperatives of 1Th_5:19-22 must go together. The first two negative imperatives of 1Th_5:19-20 set the boundaries for the three positive imperatives of 1Th_5:21-22. "Quench" means "to put out a fire." Our actions affect the working of the Spirit (cf. Isa_63:10; Eph_4:30).

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1Th_5:20

NASB     "do not despise prophetic utterances"

NKJV     "Do not despise prophecies"

NRSV     "Do not despise the words of prophets"

TEV      "do not despise inspired messages"

NJB      "never. . .treat the gift of prophecy with contempt"

The definition of "prophecy" in the NT has been much debated. The gift is included in the list of spiritual gifts in 1Co_12:28-29 and Eph_4:11. How the Scripture writing prophets of the OT are related to the post-apostolic gift of "prophecy" is uncertain. Most scholars want to limit inspiration/revelation to the NT period (cf. Jud_1:3; Jud_1:20).

Clearly NT prophets are not synonymous with OT prophets. The NT gift usually relates to practical application issues, not new revelatory information. However, there is a predictive element in Act_11:27-30; Act_21:10-11. In I and 2 Corinthians prophecy and prophesy (cf. 1Co_13:1; 1Co_14:1; 1Co_14:39) mean proclaim the gospel. Exactly how this proclamation differed between apostles, prophets, evangelists, pastors, and teachers is uncertain.

1Th_5:20 is in some way related to 1Th_5:19. Exactly how this fits into the Thessalonian church is uncertain. Believers must vigorously reject false leaders, but enthusiastically embrace godly leaders.

1Th_5:21

NASB     "examine everything carefully"

NKJV     "Test all things"

NRSV     "test everything"

TEV      "Put all things to the test"

NJB      "think before you do anything"

This is a present active imperative. It is literally, "and all things prove." In context this could refer to (1) church leaders, (2) spiritual gifts, (3) a spiritual message, or (4) doctrine. The word (dokimazô, see Special Topic at 1Th_3:5) implies "to test with a view toward approval" (cf. 1Co_12:10; 1Co_14:29; 1Jn_4:1 ff.). Some things appear spiritual but actually are not (cf. Mat_7:21-23; Col_2:16-23).

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▣ "hold fast to that which is good" "Hold fast" is another present active imperative. It seems to relate to the things examined. This is the Greek term kalos (good or beautiful), not agathos as in 1Th_5:15.

1Th_5:22 "abstain from every form of evil" "Abstain" is a present middle imperative. "Evil" can be masculine or neuter. This causes problems in passages like Mat_6:13, because the text could refer to Satan or evil in general. In this context it could be evil persons or evil in general. There is no emphasis on false teachers in 1 Thessalonians, therefore, it is probably parallel to the generic "good" in 1Th_5:21.

The phrase "every form of" can be understood in two ways: (1) KJV translates it as "every appearance of evil," as in Luk_9:29. This is also the way the early Church Fathers understood the term or (2) the Didache 3:1 seems to use the term in a general sense of "all evil," not just apparent, but real evil.