THE SUDDENNESS OF CHRIST'S COMING A MOTIVE FOR WATCHFULNESS; VARIOUS PRECEPTS: PRAYER FOR THEIR BEING FOUND BLAMELESS, BODY, SOUL, AND SPIRIT, AT CHRIST'S COMING: CONCLUSION. (1Th. 5:1-28) times--the general and indef…
1Pero acerca de los tiempos y de las ocasiones, no tenéis necesidad, hermanos, de que yo os escriba.
2Porque vosotros sabéis perfectamente que el día del Señor vendrá así como ladrón en la noche;
3que cuando digan: Paz y seguridad, entonces vendrá sobre ellos destrucción repentina, como los dolores a la mujer encinta, y no escaparán.
4Mas vosotros, hermanos, no estáis en tinieblas, para que aquel día os sorprenda como ladrón.
5Porque todos vosotros sois hijos de luz e hijos del día; no somos de la noche ni de las tinieblas.
6Por tanto, no durmamos como los demás, sino velemos y seamos sobrios.
7Pues los que duermen, de noche duermen, y los que se embriagan, de noche se embriagan.
8Pero nosotros, que somos del día, seamos sobrios, habiéndonos vestido con la coraza de fe y de amor, y con la esperanza de salvación como yelmo.
9Porque no nos ha puesto Dios para ira, sino para alcanzar salvación por medio de nuestro Señor Jesucristo,
10quien murió por nosotros para que ya sea que velemos, o que durmamos, vivamos juntamente con él.
11Por lo cual, animaos unos a otros, y edificaos unos a otros, así como lo hacéis.
12Os rogamos, hermanos, que reconozcáis a los que trabajan entre vosotros, y os presiden en el Señor, y os amonestan;
13y que los tengáis en mucha estima y amor por causa de su obra. Tened paz entre vosotros.
14También os rogamos, hermanos, que amonestéis a los ociosos, que alentéis a los de poco ánimo, que sostengáis a los débiles, que seáis pacientes para con todos.
15Mirad que ninguno pague a otro mal por mal; antes seguid siempre lo bueno unos para con otros, y para con todos.
16Estad siempre gozosos.
17Orad sin cesar.
18Dad gracias en todo, porque esta es la voluntad de Dios para con vosotros en Cristo Jesús.
19No apaguéis al Espíritu.
20No menospreciéis las profecías.
21Examinadlo todo; retened lo bueno.
22Absteneos de toda especie de mal.
23Y el mismo Dios de paz os santifique por completo; y todo vuestro ser, espíritu, alma y cuerpo, sea guardado irreprensible para la venida de nuestro Señor Jesucristo.
24Fiel es el que os llama, el cual también lo hará.
25Hermanos, orad por nosotros.
26Saludad a todos los hermanos con ósculo santo.
27Os conjuro por el Señor, que esta carta se lea a todos los santos hermanos.
28La gracia de nuestro Señor Jesucristo sea con vosotros. Amén.
JAMIESON-FAUSSET-BROWN BIBLE COMMENTARY
I
Versículo 2
I. as a thief in the night--The apostles in this image follow the parable of their Lord, expressing …
as a thief in the night--The apostles in this image follow the parable of their Lord, expressing how the Lord's coming shall take men by surprise (Mat 24:43; Pe2 3:10). "The night is wherever there is quiet unconcern" [BENGEL]. "At midnight" (perhaps figurative: to some parts of the earth it will be literal night), Mat 25:6. The thief not only gives no notice of his approach but takes all precaution to prevent the household knowing of it. So the Lord (Rev 16:15). Signs will precede the coming, to confirm the patient hope of the watchful believer; but the coming itself shall be sudden at last (Mat 24:32-36; Luk 21:25-32, Luk 21:35).
II
Versículo 3
II. they--the men of the world. Th1 5:5-6; Th1 4:13, "others," all the rest of the world save Christi…
they--the men of the world. Th1 5:5-6; Th1 4:13, "others," all the rest of the world save Christians.
Peace-- (Jdg 18:7, Jdg 18:9, Jdg 18:27-28; Jer 6:14; Eze 13:10).
then--at the very moment when they least expect it. Compare the case of Belshazzar, Dan 5:1-6, Dan 5:9, Dan 5:26-28; Herod, Act 12:21-23.
sudden--"unawares" (Luk 21:34).
as travail--"As the labor pang" comes in an instant on the woman when otherwise engaged (Psa 48:6; Isa 13:8).
shall not escape--Greek, "shall not at all escape." Another awful feature of their ruin: there shall be then no possibility of shunning it however they desire it (Amo 9:2-3; Rev 6:15-16).
III
Versículo 4
III. not in darkness--not in darkness of understanding (that is, spiritual ignorance) or of the moral …
not in darkness--not in darkness of understanding (that is, spiritual ignorance) or of the moral nature (that is, a state of sin), Eph 4:18.
that--Greek, "in order that"; with God results are all purposed.
that day--Greek, "THE day"; the day of the Lord (Heb 10:25, "the day"), in contrast to "darkness."
overtake--unexpectedly (compare Joh 12:35).
as a thief--The two oldest manuscripts read, "as (the daylight overtakes) thieves" (Job 24:17). Old manuscripts and Vulgate read as English Version.
IV
Versículo 5
IV. The oldest manuscripts read, "FOR ye are all," &c. Ye have no reason for fear, or for being taken…
The oldest manuscripts read, "FOR ye are all," &c. Ye have no reason for fear, or for being taken by surprise, by the coming of the day of the Lord: "For ye are all sons (so the Greek) of light and sons of day"; a Hebrew idiom, implying that as sons resemble their fathers, so you are in character light (intellectually and morally illuminated in a spiritual point of view), Luk 16:8; Joh 12:36.
are not of--that is, belong not to night nor darkness. The change of person from "ye" to "we" implies this: Ye are sons of light because ye are Christians; and we, Christians, are not of night nor darkness.
V
Versículo 6
V. others--Greek, "the rest" of the world: the unconverted (Th1 4:13). "Sleep" here is worldly apath…
others--Greek, "the rest" of the world: the unconverted (Th1 4:13). "Sleep" here is worldly apathy to spiritual things (Rom 13:11; Eph 5:14); in Th1 5:7, ordinary sleep; in Th1 5:10, death.
watch--for Christ's coming; literally, "be wakeful." The same Greek occurs in Co1 15:34; Ti2 2:26.
be sober--refraining from carnal indulgence, mental or sensual (Pe1 5:8).
VI
Versículo 7
VI. This verse is to be taken in the literal sense. Night is the time when sleepers sleep, and drinki…
This verse is to be taken in the literal sense. Night is the time when sleepers sleep, and drinking men are drunk. To sleep by day would imply great indolence; to be drunken by day, great shamelessness. Now, in a spiritual sense, "we Christians profess to be day people, not night people; therefore our work ought to be day work, not night work; our conduct such as will bear the eye of day, and such has no need of the veil of night" [EDMUNDS], (Th1 5:8).
VII
Versículo 8
VII. Faith, hope, and love, are the three pre-eminent graces (Th1 1:3; Co1 13:13). We must not only be…
Faith, hope, and love, are the three pre-eminent graces (Th1 1:3; Co1 13:13). We must not only be awake and sober, but also armed; not only watchful, but also guarded. The armor here is only defensive; in Eph 6:13-17, also offensive. Here, therefore, the reference is to the Christian means of being guarded against being surprised by the day of the Lord as a thief in the night. The helmet and breastplate defend the two vital parts, the head and the heart respectively. "With head and heart right, the whole man is right" [EDMUNDS]. The head needs to be kept from error, the heart from sin. For "the breastplate of righteousness," Eph 6:14, we have here "the breastplate of faith and love"; for the righteousness which is imputed to man for justification, is "faith working by love" (Rom 4:3, Rom 4:22-24; Gal 5:6). "Faith," as the motive within, and "love," exhibited in outward acts, constitute the perfection of righteousness. In Eph 6:17 the helmet is "salvation"; here, "the hope of salvation." In one aspect "salvation" is a present possession (Joh 3:36; Joh 5:24; Jo1 5:13); in another, it is a matter of "hope" (Rom 8:24-25). Our Head primarily wore the "breastplate of righteousness" and "helmet of salvation," that we might, by union with Him, receive both.
VIII
Versículo 9
VIII. For--assigning the ground of our "hopes" (Th1 5:8).
For--assigning the ground of our "hopes" (Th1 5:8).
appointed us--Translate, "set" (Act 13:47), in His everlasting purpose of love (Th1 3:3; Ti2 1:9). Contrast Rom 9:22; Jde 1:4.
to--that is, unto wrath.
to obtain--Greek, "to the acquisition of salvation"; said, according to BENGEL, Of One saved out of a general wreck, when all things else have been lost: so of the elect saved out of the multitude of the lost (Th2 2:13-14). The fact of God's "appointment" of His grace "through Jesus Christ" (Eph 1:5), takes away the notion of our being able to "acquire" salvation of ourselves. Christ "acquired (so the Greek for 'purchased') the Church (and its salvation) with His own blood" (Act 20:28); each member is said to be appointed by God to the "acquiring of salvation." In the primary sense, God does the work; in the secondary sense, man does it.
IX
Versículo 10
IX. died for us--Greek, "in our behalf."
died for us--Greek, "in our behalf."
whether we wake or sleep--whether we be found at Christ's coming awake, that is, alive, or asleep, that is, in our graves.
together--all of us together; the living not preceding the dead in their glorification "with Him" at His coming (Th1 4:13).
X
Versículo 11
X. comfort yourselves--Greek, "one another." Here he reverts to the same consolatory strain as in Th…
comfort yourselves--Greek, "one another." Here he reverts to the same consolatory strain as in Th1 4:18.
edify one another--rather as Greek, "edify (ye) the one the other"; "edify," literally, "build up," namely, in faith, hope, and love, by discoursing together on such edifying topics as the Lord's coming, and the glory of the saints (Mal 3:16).
XI
Versículo 12
XI. beseech--"Exhort" is the expression in Th1 5:14; here, "we beseech you," as if it were a personal…
beseech--"Exhort" is the expression in Th1 5:14; here, "we beseech you," as if it were a personal favor (Paul making the cause of the Thessalonian presbyters, as it were, his own).
know--to have a regard and respect for. Recognize their office, and treat them accordingly (compare Co1 16:18) with reverence and with liberality in supplying their needs (Ti1 5:17). The Thessalonian Church having been newly planted, the ministers were necessarily novices (Ti1 3:6), which may have been in part the cause of the people's treating them with less respect. Paul's practice seems to have been to ordain elders in every Church soon after its establishment (Act 14:23).
them which labour . . . are over . . . admonish you--not three classes of ministers, but one, as there is but one article common to the three in the Greek. "Labor" expresses their laborious life; "are over you," their pre-eminence as presidents or superintendents ("bishops," that is, overseers, Phi 1:1, "them that have rule over you," literally, leaders, Heb 13:17; "pastors," literally, shepherds, Eph 4:11); "admonish you," one of their leading functions; the Greek is "put in mind," implying not arbitrary authority, but gentle, though faithful, admonition (Ti2 2:14, Ti2 2:24-25; Pe1 5:3).
in the Lord--Their presidency over you is in divine things; not in worldly affairs, but in things appertaining to the Lord.
XII
Versículo 13
XII. very highly--Greek, "exceeding abundantly."
very highly--Greek, "exceeding abundantly."
for their work's sake--The high nature of their work alone, the furtherance of your salvation and of the kingdom of Christ, should be a sufficient motive to claim your reverential love. At the same time, the word "work," teaches ministers that, while claiming the reverence due to their office, it is not a sinecure, but a "work"; compare "labor" (even to weariness: so the Greek), Th1 5:12.
be at peace among yourselves--The "and" is not in the original. Let there not only be peace between ministers and their flocks, but also no party rivalries among yourselves, one contending in behalf of some one favorite minister, another in behalf of another (Mar 9:50; Co1 1:12; Co1 4:6).
XIII
Versículo 14
XIII. brethren--This exhortation to "warm (Greek, 'admonish,' as in Th1 5:12) the unruly (those 'disord…
brethren--This exhortation to "warm (Greek, 'admonish,' as in Th1 5:12) the unruly (those 'disorderly' persons, Th2 3:6, Th2 3:11, who would not work, and yet expected to be maintained, literally, said of soldiers who will not remain in their ranks, compare Th1 4:11; also those insubordinate as to Church discipline, in relation to those 'over' the Church, Th1 5:12), comfort the feeble-minded (the faint-hearted, who are ready to sink 'without hope' in afflictions, Th1 4:13, and temptations)," applies to all clergy and laity alike, though primarily the duty of the clergy (who are meant in Th1 5:12)."
support--literally, "lay fast hold on so as to support."
the weak--spiritually. Paul practiced what he preached (Co1 9:22).
be patient toward all men--There is no believer who needs not the exercise of patience "toward" him; there is none to whom a believer ought not to show it; many show it more to strangers than to their own families, more to the great than to the humble; but we ought to show it "toward all men" [BENGEL]. Compare "the long-suffering of our Lord" (Co2 10:1; Pe2 3:15).
XIV
Versículo 15
XIV. (Rom 12:17; Pe1 3:9.)
(Rom 12:17; Pe1 3:9.)
unto any man--whether unto a Christian, or a heathen, however great the provocation.
follow--as a matter of earnest pursuit.
XV
Versículo 16
XV. In order to "rejoice evermore," we must "pray without ceasing" (Th1 5:17). He who is wont to than…
In order to "rejoice evermore," we must "pray without ceasing" (Th1 5:17). He who is wont to thank God for all things as happening for the best, will have continuous joy [THEOPHYLACT]. Eph 6:18; Phi 4:4, Phi 4:6, "Rejoice in the Lord . . . by prayer and supplication with thanksgiving"; Rom 14:17, "in the Holy Ghost"; Rom 12:12, "in hope"; Act 5:41, "in being counted worthy to suffer shame for Christ's name"; Jam 1:2, in falling "into divers temptations."
16
Versículo 17
16. The Greek is, "Pray without intermission"; without allowing prayerless gaps to intervene between …
The Greek is, "Pray without intermission"; without allowing prayerless gaps to intervene between the times of prayer.
17
Versículo 18
17. In every thing--even what seems adverse: for nothing is really so (compare Rom 8:28; Eph 5:20). S…
In every thing--even what seems adverse: for nothing is really so (compare Rom 8:28; Eph 5:20). See Christ's example (Mat 15:36; Mat 26:27; Luk 10:21; Joh 11:41).
this--That ye should "rejoice evermore, pray without ceasing, (and) in every thing give thanks," "is the will of God in Christ Jesus (as the Mediator and Revealer of that will, observed by those who are in Christ by faith, compare Phi 3:14) concerning you." God's will is the believer's law. LACHMANN rightly reads commas at the end of the three precepts (Th1 5:16-18), making "this" refer to all three.
18
Versículo 19
18. Quench not--the Spirit being a holy fire: "where the Spirit is, He burns" [BENGEL] (Mat 3:11; Act…
Quench not--the Spirit being a holy fire: "where the Spirit is, He burns" [BENGEL] (Mat 3:11; Act 2:3; Act 7:51). Do not throw cold water on those who, under extraordinary inspiration of the Spirit, stand up to speak with tongues, or reveal mysteries, or pray in the congregation. The enthusiastic exhibitions of some (perhaps as to the nearness of Christ's coming, exaggerating Paul's statement, Th2 2:2, By spirit), led others (probably the presiding ministers, who had not always been treated with due respect by enthusiastic novices, Th1 5:12), from dread of enthusiasm, to discourage the free utterances of those really inspired, in the Church assembly. On the other hand, the caution (Th1 5:21) was needed, not to receive "all" pretended revelations as divine, without "proving" them.
19
Versículo 20
19. prophesyings--whether exercised in inspired teaching, or in predicting the future. "Despised" by …
prophesyings--whether exercised in inspired teaching, or in predicting the future. "Despised" by some as beneath "tongues," which seemed most miraculous; therefore declared by Paul to be a greater gift than tongues, though the latter were more showy (Co1 14:5).
20
Versículo 21
20. Some of the oldest manuscripts insert "But." You ought indeed not to "quench" the manifestations …
Some of the oldest manuscripts insert "But." You ought indeed not to "quench" the manifestations of "the Spirit," nor "despise prophesyings"; "but," at the same time, do not take "all" as genuine which professes to be so; "prove (test) all" such manifestations. The means of testing them existed in the Church, in those who had the "discerning of spirits" (Co1 12:10; Co1 14:29; Jo1 4:1). Another sure test, which we also have, is, to try the professed revelation whether it accords with Scripture, as the noble Bereans did (Isa 8:20; Act 17:11; Gal 1:8-9). This precept negatives the Romish priest's assumption of infallibly laying down the law, without the laity having the right, in the exercise of private judgment, to test it by Scripture. LOCKE says, Those who are for laying aside reason in matters of revelation, resemble one who would put out his eyes in order to use a telescope.
hold fast that which is good--Join this clause with the next clause (Th1 5:22), not merely with the sentence preceding. As the result of your "proving all things," and especially all prophesyings, "hold fast (Luk 8:15; Co1 11:2; Heb 2:1) the good, and hold yourselves aloof from every appearance of evil" ("every evil species" [BENGEL and WAHL]). Do not accept even a professedly spirit-inspired communication, if it be at variance with the truth taught you (Th2 2:2).
21
Versículo 22
21. TITTMANN supports English Version, "from every evil appearance" or "semblance." The context, howe…
TITTMANN supports English Version, "from every evil appearance" or "semblance." The context, however, does not refer to evil appearances IN OURSELVES which we ought to abstain from, but to holding ourselves aloof from every evil appearance IN OTHERS; as for instance, in the pretenders to spirit-inspired prophesyings. In many cases the Christian should not abstain from what has the semblance ("appearance") of evil, though really good. Jesus healed on the sabbath, and ate with publicans and sinners, acts which wore the appearance of evil, but which were not to be abstained from on that account, being really good. I agree with TITTMANN rather than with BENGEL, whom ALFORD follows. The context favors this sense: However specious be the form or outward appearance of such would-be prophets and their prophesyings, hold yourselves aloof from every such form when it is evil, literally, "Hold yourselves aloof from every evil appearance" or "form."
22
Versículo 23
22. the very God--rather as the Greek, "the God of peace Himself"; who can do for you by His own powe…
the very God--rather as the Greek, "the God of peace Himself"; who can do for you by His own power what I cannot do by all my monitions, nor you by all your efforts (Rom 16:20; Heb 13:20), namely, keep you from all evil, and give you all that is good.
sanctify you--for holiness is the necessary condition of "peace" (Phi 4:6-9).
wholly--Greek, "(so that you should be) perfect in every respect" [TITTMANN].
and--that is, "and so (omit 'I pray God'; not in the Greek) may your . . . spirit and soul and body be preserved," &c.
whole--A different Greek word from "wholly." Translate, "entire"; with none of the integral parts wanting [TITTMANN]. It refers to man in his normal integrity, as originally designed; an ideal which shall be attained by the glorified believer. All three, spirit, soul, and body, each in its due place, constitute man "entire." The "spirit" links man with the higher intelligences of heaven, and is that highest part of man which is receptive of the quickening Holy Spirit (Co1 15:47). In the unspiritual, the spirit is so sunk under the lower animal soul (which it ought to keep under) that such are termed "animal" (English Version. "sensual," having merely the body of organized matter, and the soul the immaterial animating essence), having not the Spirit (compare Co1 2:14; see on Co1 15:44; Co1 15:46-48; Joh 3:6). The unbeliever shall rise with an animal (soul-animated) body, but not like the believer with a spiritual (spirit-endued) body like Christ's (Rom 8:11).
blameless unto--rather as Greek, "blamelessly (so as to be in a blameless state) at the coming of Christ." In Hebrew, "peace" and "wholly" (perfect in every respect) are kindred terms; so that the prayer shows what the title "God of peace" implies. BENGEL takes "wholly" as collectively, all the Thessalonians without exception, so that no one should fail. And "whole (entire)," individually, each one of them entire, with "spirit, soul, and body." The mention of the preservation of the body accords with the subject (Th1 4:16). TRENCH better regards "wholly" as meaning, "having perfectly attained the moral end," namely, to be a full-grown man in Christ. "Whole," complete, with no grace which ought to be wanting in a Christian.
Faithful--to His covenant promises (Joh 10:27-29; Co1 1:9; Co1 10:23; Phi 1:6).
he that calleth you--God, the caller of His people, will cause His calling not to fall short of its designed end.
do it--preserve and present you blameless at the coming of Christ (Th1 5:23; Rom 8:30; Pe1 5:10). You must not look at the foes before and behind, on the right hand and on the left, but to God's faithfulness to His promises, God's zeal for His honor, and God's love for those whom He calls.
24
Versículo 25
24. Some oldest manuscripts read, "Pray ye also for (literally, 'concerning') us"; make us and our wo…
Some oldest manuscripts read, "Pray ye also for (literally, 'concerning') us"; make us and our work the subject of your prayers, even as we have been just praying for you (Th1 5:23). Others omit the "also." The clergy need much the prayers of their flocks. Paul makes the same request in the Epistles to Romans, Ephesians, Philippians, Colossians, Philemon, and in Second Corinthians; not so in the Epistles to Timothy and Titus, whose intercessions, as his spiritual sons, he was already sure of; nor in the Epistles, I Corinthians, and Galatians, as these Epistles abound in rebuke.
25
Versículo 26
25. Hence it appears this Epistle was first handed to the elders, who communicated it to "the brethren."
Hence it appears this Epistle was first handed to the elders, who communicated it to "the brethren."
holy kiss--pure and chaste. "A kiss of charity" (Pe1 5:14). A token of Christian fellowship in those days (compare Luk 7:45; Act 20:37), as it is a common mode of salutation in many countries. The custom hence arose in the early Church of passing the kiss through the congregation at the holy communion [JUSTIN MARTYR, Apology, 1.65; Apostolic Constitutions, 2.57], the men kissing the men, and the women the women, in the Lord. So in the Syrian Church each takes his neighbor's right hand and gives the salutation, "Peace."
26
Versículo 27
26. I charge--Greek, "I adjure you."
I charge--Greek, "I adjure you."
read unto all--namely, publicly in the congregation at a particular time. The Greek aorist tense implies a single act done at a particular time. The earnestness of his adjuration implies how solemnly important he felt this divinely inspired message to be. Also, as this was the FIRST of the Epistles of the New Testament, he makes this the occasion of a solemn charge, that so its being publicly read should be a sample of what should be done in the case of the others, just as the Pentateuch and the Prophets were publicly read under the Old Testament, and are still read in the synagogue. Compare the same injunction as to the public reading of the Apocalypse, the LAST of the New Testament canon (Rev 1:3). The "all" includes women and children, and especially those who could not read it themselves (Deu 31:12; Jos 8:33-35). What Paul commands with an adjuration, Rome forbids under a curse [BENGEL]. Though these Epistles had difficulties, the laity were all to hear them read (Pe1 4:11; Pe2 3:10; even the very young, Ti2 1:5; Ti2 3:15). "Holy" is omitted before "brethren" in most of the oldest manuscripts, though some of them support it.
27
Versículo 28
27. (See on Co2 13:14.) Paul ends as he began (Th1 1:1), with "grace." The oldest manuscripts omit "A…
(See on Co2 13:14.) Paul ends as he began (Th1 1:1), with "grace." The oldest manuscripts omit "Amen," which probably was the response of the Church after the public reading of the Epistle.
The subscription is a comparatively modern addition. The Epistle was not, as it states, written from Athens, but from Corinth; for it is written in the names of Silas and Timothy (besides Paul), who did not join the apostle before he reached the latter city (Act 18:5).
Next: 2 Thessalonians Introduction
Nuevo Testamento
1 Thessalonians — Capítulo 5
THE SUDDENNESS OF CHRIST'S COMING A MOTIVE FOR WATCHFULNESS; VARIOUS PRECEPTS: PRAYER FOR THEIR BEING FOUND BLAMELESS, BODY, SOUL, AND SPIRIT, AT CHRIST'S COMING: CONCLUSION. (1Th. 5:1-28) times--the general and indef…
Texto — Reina-Valera 1960
1Pero acerca de los tiempos y de las ocasiones, no tenéis necesidad, hermanos, de que yo os escriba.
2Porque vosotros sabéis perfectamente que el día del Señor vendrá así como ladrón en la noche;
3que cuando digan: Paz y seguridad, entonces vendrá sobre ellos destrucción repentina, como los dolores a la mujer encinta, y no escaparán.
4Mas vosotros, hermanos, no estáis en tinieblas, para que aquel día os sorprenda como ladrón.
5Porque todos vosotros sois hijos de luz e hijos del día; no somos de la noche ni de las tinieblas.
6Por tanto, no durmamos como los demás, sino velemos y seamos sobrios.
7Pues los que duermen, de noche duermen, y los que se embriagan, de noche se embriagan.
8Pero nosotros, que somos del día, seamos sobrios, habiéndonos vestido con la coraza de fe y de amor, y con la esperanza de salvación como yelmo.
9Porque no nos ha puesto Dios para ira, sino para alcanzar salvación por medio de nuestro Señor Jesucristo,
10quien murió por nosotros para que ya sea que velemos, o que durmamos, vivamos juntamente con él.
11Por lo cual, animaos unos a otros, y edificaos unos a otros, así como lo hacéis.
12Os rogamos, hermanos, que reconozcáis a los que trabajan entre vosotros, y os presiden en el Señor, y os amonestan;
13y que los tengáis en mucha estima y amor por causa de su obra. Tened paz entre vosotros.
14También os rogamos, hermanos, que amonestéis a los ociosos, que alentéis a los de poco ánimo, que sostengáis a los débiles, que seáis pacientes para con todos.
15Mirad que ninguno pague a otro mal por mal; antes seguid siempre lo bueno unos para con otros, y para con todos.
16Estad siempre gozosos.
17Orad sin cesar.
18Dad gracias en todo, porque esta es la voluntad de Dios para con vosotros en Cristo Jesús.
19No apaguéis al Espíritu.
20No menospreciéis las profecías.
21Examinadlo todo; retened lo bueno.
22Absteneos de toda especie de mal.
23Y el mismo Dios de paz os santifique por completo; y todo vuestro ser, espíritu, alma y cuerpo, sea guardado irreprensible para la venida de nuestro Señor Jesucristo.
24Fiel es el que os llama, el cual también lo hará.
25Hermanos, orad por nosotros.
26Saludad a todos los hermanos con ósculo santo.
27Os conjuro por el Señor, que esta carta se lea a todos los santos hermanos.
28La gracia de nuestro Señor Jesucristo sea con vosotros. Amén.
JAMIESON-FAUSSET-BROWN BIBLE COMMENTARY
Versículo 2
I. as a thief in the night--The apostles in this image follow the parable of their Lord, expressing …
Versículo 3
II. they--the men of the world. Th1 5:5-6; Th1 4:13, "others," all the rest of the world save Christi…
Versículo 4
III. not in darkness--not in darkness of understanding (that is, spiritual ignorance) or of the moral …
Versículo 5
IV. The oldest manuscripts read, "FOR ye are all," &c. Ye have no reason for fear, or for being taken…
Versículo 6
V. others--Greek, "the rest" of the world: the unconverted (Th1 4:13). "Sleep" here is worldly apath…
Versículo 7
VI. This verse is to be taken in the literal sense. Night is the time when sleepers sleep, and drinki…
Versículo 8
VII. Faith, hope, and love, are the three pre-eminent graces (Th1 1:3; Co1 13:13). We must not only be…
Versículo 9
VIII. For--assigning the ground of our "hopes" (Th1 5:8).
Versículo 10
IX. died for us--Greek, "in our behalf."
Versículo 11
X. comfort yourselves--Greek, "one another." Here he reverts to the same consolatory strain as in Th…
Versículo 12
XI. beseech--"Exhort" is the expression in Th1 5:14; here, "we beseech you," as if it were a personal…
Versículo 13
XII. very highly--Greek, "exceeding abundantly."
Versículo 14
XIII. brethren--This exhortation to "warm (Greek, 'admonish,' as in Th1 5:12) the unruly (those 'disord…
Versículo 15
XIV. (Rom 12:17; Pe1 3:9.)
Versículo 16
XV. In order to "rejoice evermore," we must "pray without ceasing" (Th1 5:17). He who is wont to than…
Versículo 17
16. The Greek is, "Pray without intermission"; without allowing prayerless gaps to intervene between …
Versículo 18
17. In every thing--even what seems adverse: for nothing is really so (compare Rom 8:28; Eph 5:20). S…
Versículo 19
18. Quench not--the Spirit being a holy fire: "where the Spirit is, He burns" [BENGEL] (Mat 3:11; Act…
Versículo 20
19. prophesyings--whether exercised in inspired teaching, or in predicting the future. "Despised" by …
Versículo 21
20. Some of the oldest manuscripts insert "But." You ought indeed not to "quench" the manifestations …
Versículo 22
21. TITTMANN supports English Version, "from every evil appearance" or "semblance." The context, howe…
Versículo 23
22. the very God--rather as the Greek, "the God of peace Himself"; who can do for you by His own powe…
Versículo 24
23. Faithful--to His covenant promises (Joh 10:27-29; Co1 1:9; Co1 10:23; Phi 1:6).
Versículo 25
24. Some oldest manuscripts read, "Pray ye also for (literally, 'concerning') us"; make us and our wo…
Versículo 26
25. Hence it appears this Epistle was first handed to the elders, who communicated it to "the brethren."
Versículo 27
26. I charge--Greek, "I adjure you."
Versículo 28
27. (See on Co2 13:14.) Paul ends as he began (Th1 1:1), with "grace." The oldest manuscripts omit "A…