1 Tessalonicenses 5
John Calvin · Citado em PreceptAustin
1 Tessalonicenses 5:17
Calvin wrote that... The reason why Paul enjoins, Pray without ceasing; in everything give thanks (1Thessalonians 5:17,18), is, because he would have us with the utmost assiduity, at all times, in every place, in all things, and under all circumstances, direct our prayers to God, to expect all the things which we desire from him, and when obtained ascribe them to him; thus furnishing perpetual grounds for prayer and praise. Augustine said... For your desire is your prayer; and your desire is without ceasing; your prayer will also be without ceasing Martin Luther, when once asked what his plans for the following day were, answered “Work, work, from early until late. In fact, I have so much to do that I shall spend the first three hours in prayer.”
1 Tessalonicenses 5:19
Calvin - This metaphor is derived from the power and nature of the Spirit; for as it is the proper office of the Spirit to illuminate the understandings of men, and as he is on this account called our light, it is with propriety that we are said to quench him, when we make void his grace. Adam
1 Tessalonicenses 5:20
Calvin has a similar explanation observing that... This sentence is appropriately added to the preceding one, for as the Spirit of God illuminates us chiefly by doctrine, those who give not teaching its proper place, do, so far as in them lies, quench the Spirit, for we must always consider in what manner or by what means God designs to communicate himself to us. Let every one, therefore, who is desirous to make progress under the direction of the Holy Spirit, allow himself to be taught by the ministry of prophets. By the term prophecy, however, I do not understand the gift of foretelling the future, but as in 1 Corinthians 14:3, the science of interpreting Scripture, so that a prophet is an interpreter of the will of God. For Paul, in the passage which I have quoted, assigns to prophets teaching for edification, exhortation, and consolation, and enumerates, as it were, these departments. Let, therefore, prophecy in this passage be understood as meaning—interpretation made suitable to present use. Paul prohibits us from despising it, if we would not choose of our own accord to wander in darkness. Matthew Poole surmises that some of the Thessalonians "despise it (prophecy) because of the outward meanness of the persons which prophesy; some, through a proud conceit of their own knowledge; some, by a contempt of religion itself. (Matthew Poole's Commentary on the New Testament) Barnes feels that... The reference here seems to be to preaching. They were not to undervalue it in comparison with other things. It is possible that in Thessalonica, as appears to have been the case subsequently in Corinth, (cp. 1Co 14:19), there were those who regarded the power of working miracles, or of speaking in unknown tongues, as a much more eminent endowment than that of stating the truths of religion in language easily understood. It would not be unnatural that comparisons should be made between these two classes of endowments, much to the disadvantage of the latter; and hence may have arisen this solemn caution not to disregard or despise the ability to make known divine truth in intelligible language. A similar counsel may not be inapplicable to us now. The office of setting forth the truth of God is to be the permanent office in the church; that of speaking foreign languages by miraculous endowment, was to be temporary. But the office of addressing mankind on the great duties of religion, and of publishing salvation, is to be God's great ordinance for converting the world. It should not be despised, and no man commends his own wisdom who contemns it (Albert Barnes. Barnes NT Commentary)
1 Tessalonicenses 5:21
Calvin - As rash men and deceiving spirits frequently pass off their trifles under the name of prophecy, prophecy might by this means be rendered suspicious or even odious, just as many in the present day feel almost disgusted with the very name of preaching, as there are so many foolish and ignorant persons that from the pulpit blab out their worthless contrivances, while there are others, also, that are wicked and sacrilegious persons, who babble forth execrable blasphemies. (1 Thessalonians 5) Vine - While “discerning” or “proving” is itself a “spiritual gift,” 1 Corinthians 12:10, all spiritual persons are responsible to form judgments on spiritual things, see note at v. 11, and for this provision is made in the “anointing from the Holy One” which is given to the children in the family of God, 1Jn 2:18, 20, 27, cp. 2Ti 2:7-note. Spiritual perception, however, like spiritual power, depends on the walk of the believer, the slothful and evildoers are blind, only the godly have discernment in the truth, Proverbs 28:5; Daniel 9:13; 2Pe 1:9-note. Moreover, the desire to be impressed, to have the feelings wrought upon, rather than to be instructed in the ways of the Lord, is a common snare to the saints, (see 2Ti 3:6, 7-note, 2Ti 4:3, 4-note). The completed Scriptures, i.e., the Old Testament and New Testament, became later the sole and sufficient standard by which all teaching, oral or written, could be tested, but long before that time, believers and churches had multiplied widely. During the intervening period, in the case of revelations for the testing of which the Old Testament was not available, such as that referred to in Colossians 1:26 (note), e.g., believers were encouraged by the promised guidance of the Holy Spirit, Jn 16:13, to compare utterances claiming to be spiritual, 1Corinthians 2:13, and so to test the prophecy and the spirit that prompted it, 1Corinthians 14:29; 1John 4:6; Revelation 2:2 (note). In early days a saying “be ye tried money changers” (which means “accustom yourselves to distinguish between the true and false” cp. Php 1:10-note, was commonly connected with these words (cp. 1Kings 3:9; Jer 15:19; He 5:14-note). (Ed Note: The phrase "be ye tried money changers" depicts a moneychanger testing the genuineness of a coin - remembering that the verb dokimazo means to test something to determine its authenticity). By some ancient writers this saying (“be ye tried money changers”) was credited to the apostle Paul, by others to the Lord Himself but it does not occur in the New Testament. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson) James Denney - When the Apostle Paul claimed respect for the Christian preacher, he did not claim infallibility. That is plain from what follows, for all the words are connected. Despise not prophesyings, but put all things to the test, that is, all the contents of the prophesying, all the utterances of the Christian man whose spiritual ardour has urged him to speak. We may remark in passing that this injunction prohibits all passive listening to the word. Many people prefer this. They come to church, not to be taught, not to exercise any faculty of discernment or testing at all, but to be impressed. They like to be played upon, and to have their feelings moved by a tender or vehement address; it is an easy way of coming into apparent contact with good. But the Apostle here counsels a different attitude. We are to put to the proof all that the preacher says...No man is perfect, not the most devout and enthusiastic of Christians. In his most spiritual utterances something of himself will very naturally mingle; there will be chaff among the wheat; wood, hay, and stubble in the material he brings to build up the Church, as well as gold, silver, and precious stones. That is not a reason for refusing to listen; it is a reason for listening earnestly, conscientiously, and with much forbearance. There is a responsibility laid upon each of us, a responsibility laid upon the Christian conscience of every congregation and of the Church at large, to put prophesyings to the proof. Words that are spiritually unsound, that are out of tune with the revelation of God in Christ Jesus, ought to be discovered when they are spoken in the Church. No man with any idea of modesty, to say nothing of humility, could wish it otherwise. And here, again, we have to regret the quenching of the Spirit. We have all heard the sermon criticized when the preacher could not get the benefit; but have we often heard it spiritually judged, so that he, as well as those who listened to him, is edified, comforted, and encouraged? The preacher has as much need of the word as his hearers; if there is a service which God enables him to do for them, in enlightening their minds or fortifying their wills, there is a corresponding service when they can do for him. An open meeting, a liberty of prophesying, a gathering in which any one could speak as the Spirit gave him utterance, is one of the crying needs of the modern Church. (1 Thessalonians 5 Commentary) Two good tests to enable the exercise of spiritual discernment are (1). Will it make you or others stumble? (Mk 9:42, 43, 45, 47; Lk 17:2) (2) Will I be ashamed if Jesus should return? (1Jn 2:28, 1Jn 3:2-note, 1Jn 3:3-note, 1Jn 3:21; 4:17) Clarke offers this suggestion... Whatever in these prophesyings has a tendency to increase your faith, love, holiness, and usefulness, that receive and hold fast. (Clarke's Commentary: First Thessalonians) Another way, and ultimately the best way, to test prophetic utterances is by comparing the utterances with the standard of previously given divine revelation, in the first century church the most readily available revelation being the Old Testament Scriptures. For example, Moses called for a similar "testing" writing to Israel that... If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, 2 and the sign or the wonder comes true, concerning which he spoke to you, saying, 'Let us go after other gods (whom you have not known) and let us serve them,' 3 you shall not listen to the words of that prophet or that dreamer of dreams; for the LORD your God is testing you to find out if you love the LORD your God with all your heart and with all your soul. 4 "You shall follow the LORD your God and fear Him; and you shall keep His commandments, listen to His voice, serve Him, and cling to Him. 5 "But that prophet or that dreamer of dreams shall be put to death, because he has counseled rebellion against the LORD your God who brought you from the land of Egypt and redeemed you from the house of slavery, to seduce you from the way in which the LORD your God commanded you to walk. So you shall purge the evil from among you. (Deut. 13:1, 2, 3, 4, 5) Later Moses added that... the prophet who shall speak a word presumptuously in My name which I have not commanded him to speak, or which he shall speak in the name of other gods, that prophet shall die. (Deut 18:20) John gave similar advice in the New Testament ... Beloved, do not believe every spirit, but test (same verb dokimazo, here in the aorist imperative = issued almost like a military command - do this now, don't delay, do it effectively) the spirits to see whether they are from God; because many false prophets have gone out into the world. 2 By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God; 3 and every spirit that does not confess Jesus is not from God; and this is the spirit of the antichrist, of which you have heard that it is coming, and now it is already in the world. (1John 4:1, 2, 3). In John's gospel Jesus gave an excellent principle which will increase one's ability to discern truth from error... "If any man is willing to do His will, he shall know of the teaching, whether it is of God, or whether I speak from Myself. (Comment: A Spirit inspired willingness and enablement to carry out God's will is the first prerequisite to ascertaining God's leading in some matter or the truth about some doctrinal question). Matthew
1 Tessalonicenses 5:23
Calvin - Having given various injunctions, he now proceeds to prayer. And unquestionably doctrine is disseminated in vain, unless God implant it in our minds... 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. Matthew
1 Tessalonicenses 5:23
Calvin writes 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. Frame commenting on sanctify you renders it "“Consecrate you throughout,” “through and through” (Luther). The note of consecration already struck (1Th 3:13-note and 1Th 4:3, 4, 5, 6, 7,8- notes 1Th 4:3; 4:4; 4:5; 4:6; 4:7; 4:8) is heard again. As in those passages so here consecration includes not only religion, devotion to God, but conduct, ethical soundness. (Ibid) Elwell writes that... The concern of Paul in 1 Thessalonians 4:1-5:22 has been that the lives of his readers be sanctified more and more. It is fitting, therefore, that he should in the end pray once again for their complete sanctification (Gk. holoteles, found only here in the NT, means “entirely,” “completely”). Sanctification is a process which begins with conversion and will be completed only when “perfection comes” (1 Cor. 13:10). (Elwell, W. A.. Vol. 3: Evangelical Commentary on the Bible. Baker Book House) Sanctify (37)(hagiazo from hagios [see word study] = holy, set apart) means to set apart for God, to sanctify, to make a person or thing (in the OT altars, days, priests, etc were set apart) the opposite of koinos, which means profane or common. Hiebert - The primary meaning of sanctify is "to set apart, to consecrate," but it also carries the thought of the resultant holiness of character in the consecrated. The note of holiness was already sounded in 1Thes 3:13 and 4:3-8. (Hiebert, D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996) Sanctify is in the aorist tense which usually speaks of a point in time, but which in this context according to Vine speaks "not an act begun and accomplished in a moment, but a “process seen in perspective,” and so contemplated as a complete act. This is the case also with the word “keep,” tereo, in 1Ti 6:14 (that you keep the commandment without stain or reproach until the appearing of our Lord Jesus Christ), where a momentary act is out of the question. These passages are complementary one to the other, here the divine side is presented, there the human, the action in each terminating only with the coming of the Lord, cp. Php 1:6 (note). Since those addressed were already saints, i.e., “sanctified ones” (see note on “saints,” 1Th 3:13 (note), and 2Th 2:13), the apostle must be understood here to desire for them the continuous and complete realization of this calling, that by His power they might be enabled to live consistently with the fact that every part of their complex being belonged to God, cp. Ep 5:25, 26, 27-notes Ep 5:25; 26; 27 (Collected writings of W. E. Vine) Hiebert agrees with Vine noting that "Some insist that the aorist here points to the crisis experience of entire sanctification," but it is generally accepted that the action is best viewed as constative (An aorist tense verb that, along with other contextual features, presents the action simply, in summary, or as a whole. Also called complexive, comprehensive, global, historical, punctiliar, simple or summary), a process of sanctification occurring during this present life and viewed as consummated at the return of Christ. Even those who insist upon the meaning of an initial crisis experience stress that it must be followed by a continuing process of sanctification. The completion of that process is in view here. (Hiebert, D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996)
1 Tessalonicenses 5:24
Calvin - Observe, however, by what argument he promises them the never failing aid of God—because He has called them; by which words he means, that when the Lord has once adopted us as his sons, we may expect that his grace will continue to be exercised towards us. For He does not promise to be a Father to us merely for one day, but adopts us with this understanding, that He is to cherish us ever afterwards. Hence our calling ought to be held by us as an evidence of everlasting grace, for He will not leave the work of his hands incomplete. (Psalm 138:8) Paul, however, addresses believers, who had not been merely called by outward preaching, but had been effectually brought by Christ to the Father, that they might be of the number of his sons. Thomas