The Christian response to wrong, whatever the source, is to try to bring good out of evil...
1 Thessalonians 5:15
See that no one repays another with evil for evil, but always seek that which is good for one another and for all people
Christians should be ready and waiting for the coming of the Lord. Preparation for this event involves living a sober life characterised by faith, love, assurance of salvation, comforting one another, and building one another up in the faith...
- Jer. 30:7 Before the future blessing promised to a repentant and righteous people, will come the time of Jacob’s trouble. This refers to that great period of Israel’s tribulation (Deut. 4:30; Is....
- Introduction to the First Epistle of Paul the Apostle to the Thessalonians
Introduction to the First Epistle of Paul the Apostle to the Thessalonians (1)
Asbury Bible Commentary - 1 THESSALONIANS Author and Date: The Apostle Paul identified himself twice as the author of this letter (1:1; 2:18). Silvanus (Silas), and Timothy (3:2, 6), Paul's traveling companions on the second missionary journey when the church was founded (Acts 17:1-9), were also mentioned in Paul's greeting (1:1).
1 Thessalonians 5
V 1–3: SUDDEN SURPRISE When the world least expects Christ, and when it is said that peace and safety has come, Jesus will return ‘as a thief in the night’. This is as sure to happen as the labour of a pregnant woman will bring forth birth. V 4–11: WAKEFUL WATCH The world is not prepared for that. Christians should be ready and waiting for the coming of the Lord. Preparation for this event involves living a sober life characterised by faith, love, assurance of salvation, comforting one another, and building one another up in the faith. Christians, whether sleeping the sleep of death or awake at Christ’s coming, rejoice that He died for them and that they will be together with Him. Salvation, not wrath, awaits them. This knowledge comforts those worried about the salvation of Christians who have died. V 12–22: WISE WORDS Paul then exhorts the Thessalonians in different practical matters. We see in these that true spirituality is always translated into practical living, working on good relationships with others, turning from evil, rejoicing, prayer, honouring God’s Spirit, Christian discernment, and submitting to God with thankfulness for who He is and what He has done. V 23–24: COMPLETE CONSECRATION Paul prays that God will sanctify the Christians completely in spirit, soul and body, so that they are ready for the coming of the Lord Jesus who is faithful to them. V 25–28: GRACIOUS GREETINGS Paul’s greetings include a request for prayer, a holy kiss for them all, an instruction to read the letter to everyone, and the desire that they will know the grace of the Lord Jesus Christ with them.
1 Thessalonians 5:15 "See that none render evil for evil unto any [man]; but ever follow that which is good, both among yourselves, and to all [men]."
Christians are to turn the other cheek. We are not to try to get even for a wrong that has been done. Be kind to those who classify themselves as your enemies. Kill them with kindness.
Verses 16-22: Paul gave a summary of the Christian’s virtues. These verses provide the foundational principles for a sound spiritual life in brief, staccato statements that, in spite of their brevity, give believers the priorities for successful Christian living.
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Bible Commentary 1 Thessalonians 5
17. See EGW comment on Proverbs 4:23. – {7BC 909.4}
23 (1 Thessalonians 4:3; John 17:17). The Whole Man to Be Sanctified—The truth must sanctify the whole man—his mind, his thoughts, his heart, his strength. His vital powers will not be consumed upon his own lustful practices. These must be overcome, or they will overcome him (Letter 108, 1898). – {7BC 909.6}
The true Christian obtains an experience which brings holiness. He is without a spot of guilt upon the conscience, or a taint of corruption upon the soul. The spirituality of the law of God, with its limiting principles, is brought into his life. The light of truth irradiates his understanding. A glow of perfect love for the Redeemer clears away the miasma which has interposed between his soul and God. The will of God has become his will, pure, elevated, refined, and sanctified. His countenance reveals the light of heaven. His body is a fit temple for the Holy Spirit. Holiness adorns his character. God can commune with him; for soul and body are in harmony with God (Letter 139, 1898). – {7BC 909.8}
Jesus asks us to consecrate ourselves to Him. He has placed signal honor upon the human race; for He says, “As many as received him, to them gave he power to become the sons of God, even to them that believe on his name.” Shall we not, then, give to Christ that which He has died to redeem? If you will do this, He will quicken your conscience, renew your heart, sanctify your affections, purify your thoughts, and set all your powers at work for Him. Every motive and every thought will be brought into captivity to Jesus Christ. – {7BC 909.10}
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Resources » Asbury Bible Commentary » Part III: The New Testament » 1 THESSALONIANS » Commentary » IV. Exhortations (4:1–5:22) » C. On Life in the Church (5:12–22) » 1. Respect for Leaders (5:12–15)
1. Respect for Leaders (5:12–15)
1. Respect for Leaders (5:12-15)
The local leaders may have been under pressure from those with flawed views on the Parousia. Paul reminds them that their leaders have authority from the Lord. Honour and respect is to be given in love to them.
Paul singles out three groups: the idle, the timid, and the weak. Patience is to be shown to all, even towards those who actually deserve far worse.
“Getting even” is not to be tolerated in the church (see Mt 5:44-48; Lk 6:27-36). Rather the Christian response to wrong, whatever the source, is to try to bring good out of evil. This challenges the spirit of our age in which retaliation is seen as strength and any attempt to return good for evil is seen as weakness.
1 Thessalonians 5:
Verses 11-15 In these words the apostle exhorts the Thessalonians to several duties.I. Towards those who were nearly related one to another. Such should comfort themselves, or exhort one another, and edify one another,v. 11. They must comfort or exhort themselves and one another; for the original word may be rendered both these ways. And we may observe, As those are most able and likely to comfort others who can comfort themselves, so the way to have comfort ourselves, or to administer comfort to others, is by compliance with the exhortation of the word. Note, We should not only be careful about our own comfort and welfare, but to promote the comfort and welfare of others also. He was a Cain that said, Am I my brother’s keeper? Wemust bear one another’s burdens, and so fulfil the law of Christ. 2. They must edify one another, by following after those things whereby one may edify another, Rom. 14:19 . As Christians are lively stones built up together a spiritual house, they should endeavour to promote the good of the whole church by promoting the work of grace in one another. And it is the duty of every one of us to study that which is for the edification of those with whom we converse, to please all men for theirreal profit. We should communicate our knowledge and experiences one to another. We should join in prayer and praise one with another. We should set a good example one before another. And it is the duty of those especially who live in the same vicinity and family thus to comfort and edify one another; and this is the best neighbourhood, the best means to answer the end of society. Such as are nearly related together and have affection for one another, as they have the greatest opportunity, so they are under the greatest obligation, to do this kindness one to another. This the Thessalonians did (which also you do),and this is what they are exhorted to continue and increase in doing. Note, Those who do that which is good have need of further exhortations to excite them to do good, to do more good, as well as continue in doing what they do.II. He shows them their duty towards their ministers, v. 12, v. 13. Though the apostle himself was driven from them, yet they had others who laboured among them, and to whom they owed these duties. The apostle here exhorts them to observe,1. How the ministers of the gospel are described by the work of their office; and they should rather mind the work and duty they are called to than affect venerable and honourable names that they may be called by. Their work is very weighty, and very honourable and useful. (1.) Ministers must labour among their people, labour with diligence, and unto weariness (so the word in the original imports); they must labour in the word and doctrine, 1 Tim. 5:17 . They are called labourers, and should not be loiterers. They must labour with their people, to instruct, comfort, and edify them. And, (2.) Ministers are to rule their people also, so the word is rendered, 1 Tim. 5:17 . They must rule, not with rigour, but with love. They must not exercise dominion as temporal lords; but rule as spiritual guides, by setting a good example to the flock. They are over the people in the Lord, to distinguish them from civil magistrates, and to denote also that they are but ministers under Christ, appointed by him, and must rule the people by Christ’s laws, and not by laws of their own. This may also intimate the end of their office and all their labour; namely, the service and honour of the Lord. (3.) They must also admonish the people, and that not only publicly, but privately, as there may be occasion. They must instruct them to do well, and should reprove when they do ill. It is their duty not only to give good counsel, but also to give admonition, to give warning to the flock of the dangers they are liable to, and reprove for negligence or what else may be amiss.2. What the duty of the people is towards their ministers. There is a mutual duty between ministers and people. If ministers should labour among the people, then, (1.) The people must know them. As the shepherd should know his flock, so the sheep must know their shepherd. They must know his person, hear his voice, acknowledge him for their pastor, and pay due regard to his teaching, ruling, and admonitions. (2.) They must esteem their ministers highly in love; they should greatly value the office of the ministry, honour and love the persons of their ministers, and show their esteem and affection in all proper ways, and this for their work’s sake, because their business is to promote the honour of Christ and the welfare of men’s souls. Note, Faithful ministers ought to be so far from being lightly esteemed because of their work that they should be highly esteemed on account of it. The work of the ministry is so far from being a disgrace to those who upon other accounts deserve esteem, that it puts an honour upon those who are faithful and diligent, to which otherwise they could lay no claim, and will procure them that esteem and love among good people which otherwise they could not expect.III. He gives divers other exhortations touching the duty Christians owe to one another. 1. To be at peace among themselves,v. 13. Some understand this exhortation (according to the reading in some copies) as referring to the people’s duty to their ministers, to live peaceably with them, and not raise nor promote dissensions at any time between minister and people, which will certainly prove a hindrance to the success of a minister’s work and the edification of the people. This is certain, that ministers and people should avoid every thing that tends to alienate their affections one from another. And the people should be at peace among themselves, doing all they can to hinder any differences from rising or continuing among them, and using all proper means to preserve peace and harmony. 2. To warn the unruly, v. 14. There will be in all societies some who walk disorderly, who go out of their rank and station; and it is not only the duty of ministers, but of private Christians also, to warn and admonish them. Such should be reproved for their sin, warned of their danger, and told plainly of the injury they do their own souls, and the hurt they may do to others. Such should be put in mind of what they should do, and be reproved for doing otherwise. 3. To comfort the feebleminded,v. 14. By these are intended the timorous and faint-hearted, or such as are dejected and of a sorrowful spirit. Some are cowardly, afraid of difficulties, and disheartened at the thoughts of hazards, and losses, and afflictions; now such should be encouraged; we should not despise them, but comfort them; and who knows what good a kind and comfortable word may do them? 4. To support the weak, v. 14. Some are not well able to perform their work, nor bear up under their burdens; we should therefore support them, help their infirmities, and lift at one end of the burden, and so help to bear it. It is the grace of God, indeed, that must strengthen and support such; but we should tell them of that grace, and endeavour to minister of that grace to them. 5. To be patient towards all men, v. 14. We must bear and forbear. We must be long-suffering, and suppress our anger, if it begin to rise upon the apprehension of affronts or injuries; at least we must not fail to moderate our anger: and this duty must be exercised towards all men, good and bad, high and low. We must not be high in our expectations and demands, nor harsh in our resentments, nor hard in our impositions, but endeavour to make the best we can of every thing, and think the best we can of every body. 6. Not to render evil for evil to any man,v. 15. This we must look to, and be very careful about, that is, we must by all means forbear to avenge ourselves. If others do us an injury, this will not justify us in returning it, in doing the same, or the like, or any other injury to them. It becomes us to forgive, as those that are, and that hope to be, forgiven of God. 7. Ever to follow that which is good, v. 15. In general, we must study to do what is our duty, and pleasing to God, in all circumstances, whether men do us good turns or ill turns; whatever men do to us, we must do good to others. We must always endeavour to be beneficent and instrumental to promote the welfare of others, both among ourselves (in the first place to those that are of the household o faith), and then, as we have opportunity, unto all men,Gal. 6:10 .
- 5214 attack A violent act of aggression often associated with intent to invade, sometimes as an act of retribution and occasionally as a strategic act of self-defence. Scripture also recognises the possibility of spiritual aggression through attack by evil forces.
- 5495 revenge, and retaliation Scripture teaches that it is wrong to strike back or to return evil for evil, whether by immediate retaliation or by taking revenge later. Justice must be done, but this must be left in the hands of God, or of the authorities ordained by God.
- 7943 ministry, in the church The regular ministry of officially appointed or recognised ministers is a particular instance of the duty and call of all God’s people.
- 8291 kindness The quality of compassion and generosity, characteristic of God’s dealings towards the weak and poor, and demanded of believers. The kindness is also shown in the words and deeds of Jesus Christ.
- 8301 love, and enemies God loves even those who oppose him and believers must follow his example in loving their enemies.
- 8313 nurture The activity of caring for others and nourishing them in the life of faith. This is necessary not only for children in the home but also for new or weak believers in the church.
- 8737 evil, believers’responses to Scripture outlines several ways in which believers should respond to evil.
- 8765 grudge A persistent feeling of ill will or resentment held by one person against another, often as the result of an injury or insult. Christians are not to bear grudges against others; instead they are to forgive those who have wronged them.
Warnings against the holding of grudges:
In Jesus Christ’s teaching Mk 7:21-23 pp Mt 15:19-20In the apostles’teaching Ro 12:17-21; 1Th 5:15 See also Gal 5:15,19-21; Php 2:13-15; Col 3:8; 2Ti 2:24; Jas 3:14-16; 1Pe 2:1Christians should not hold grudges:
Mt 5:43-47 See also Mt 18:21-35; Col 3:13 - 8786 opposition, to sin and evil Believers are called upon to opppose all that is hostile to God’s purposes in the world.
- 8828 spite The malicious desire to retaliate in words or action. It may be in response to good or evil. Believers are to rid themselves of any such vindictive spirit.
