And may the God of peace himself sanctify you in all things; that your whole spirit, and soul, and body, may be preserved blameless in the coming of our Lord Jesus Christ.

“Now God shall be glorified in His handiwork, fitting it so as to be conformable to, and modelled after, His own Son. For by the hands of the Father, that is, by the Son and the Holy Spirit, man, and not [merely] a part of man, was made in the likeness of God. Now the soul and the spirit are certainly a part of the man, but certainly not the man; for the perfect man consists in the commingling and the union of the soul receiving the spirit of the Father, and the admixture of that fleshly nature which was moulded after the image of God. For this reason does the apostle declare, "We speak wisdom among them that are perfect," terming those persons "perfect" who have received the Spirit of God, and who through the Spirit of God do speak in all languages, as he used Himself also to speak. In like manner we do also hear many brethren in the Church, who possess prophetic gifts, and who through the Spirit speak all kinds of languages, and bring to light for the general benefit the hidden things of men, and declare the mysteries of God, whom also the apostle terms "spiritual," they being spiritual because they partake of the Spirit, and not because their flesh has been stripped off and taken away, and because they have become purely spiritual. For if any one take away the substance of flesh, that is, of the handiwork [of God], and understand that which is purely spiritual, such then would not be a spiritual man but would be the spirit of a man, or the Spirit of God. But when the spirit here blended with the soul is united to [God's] handiwork, the man is rendered spiritual and perfect because of the outpouring of the Spirit, and this is he who was made in the image and likeness of God. But if the Spirit be wanting to the soul, he who is such is indeed of an animal nature, and being left carnal, shall be an imperfect being, possessing indeed the image [of God] in his formation (in plasmate), but not receiving the similitude through the Spirit; and thus is this being imperfect. Thus also, if any one take away the image and set aside the handiwork, he cannot then understand this as being a man, but as either some part of a man, as I have already said, or as something else than a man. For that flesh which has been moulded is not a perfect man in itself, but the body of a man, and part of a man. Neither is the soul itself, considered apart by itself, the man; but it is the soul of a man, and part of a man. Neither is the spirit a man, for it is called the spirit, and not a man; but the commingling and union of all these constitutes the perfect man. And for this cause does the apostle, explaining himself, make it clear that the saved man is a complete man as well as a spiritual man; saying thus in the first Epistle to the Thessalonians, "Now the God of peace sanctify you perfect (perfectos); and may your spirit, and soul, and body be preserved whole without complaint to the coming of the Lord Jesus Christ." Now what was his object in praying that these three-that is, soul, body, and spirit-might be preserved to the coming of the Lord, unless he was aware of the [future] reintegration and union of the three, and [that they should be heirs of] one and the same salvation? For this cause also he declares that those are "the perfect" who present unto the Lord the three [component parts] without offence. Those, then, are the perfect who have had the Spirit of God remaining in them, and have preserved their souls and bodies blameless, holding fast the faith of God, that is, that faith which is [directed] towards God, and maintaining righteous dealings with respect to their neighbours.”

“Come now, you who deny the salvation of the flesh, and who, whenever there occurs the specific mention of body in a case of this sort, interpret it as meaning anything rather than the substance of the flesh, (tell me) how is it that the apostle has given certain distinct names to all (our faculties), and has comprised them all in one prayer for their safety, desiring that our "spirit and soul and body may be preserved blameless unto the coming of our Lord and Saviour (Jesus) Christ? " Now he has here pro-pounded the soul and the body as two several and distinct things.”

“This, therefore, is perfection in the Christian life in my judgment, namely, the participation of one's soul and speech and activities in all of the names by which Christ is signified, so that the perfect holiness, according to the eulogy of Paul, is taken upon oneself in "the whole body and soul and spirit," continuously safeguarded against being mixed with evil.”

“"And the God of peace Himself sanctify you wholly; and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ." Observe the affection of the Teacher. After the admonition he adds a prayer; not only that, but even introduces it in his letter. For we need both counsel and prayer. "Sanctify you wholly," he says, and may "your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ." What does he here call the spirit? The gift of grace. For if we depart hence having our lamps bright, we shall enter into the bridechamber. But if they are quenched, it will not be so. For this reason he says "your spirit." For if that remains pure, the other remains also. "And soul and body," he says. For neither the one nor the other then admits anything evil.”

“Above he showed how subjects ought to conduct themselves toward their prelates; here he shows the converse. And concerning this he does two things: first he teaches how prelates ought to conduct themselves toward subject priests; second, generally, how they ought to conduct themselves toward all, at the place "see that no one." But it should be known that the care of prelates ought to tend to two things, namely to drawing others back from sins, and to guarding themselves. As to the first, the Apostle says three things. For subjects can suffer defect in three ways: first in act, second in will, third in power. In act, when they burst forth into an act of sin, and then they are to be corrected. And although this holds for every sin, yet they are especially to be corrected concerning the sin of restlessness. And therefore he says "rebuke the unruly." 2 Thess. 3:7: "we were not unruly among you." Ecclesiasticus 19:17: "rebuke your neighbor before you threaten, and give place to fear." In will, when one does not undertake great things, because he is cast down on account of adversities and preceding sins. Hence he says "comfort the fainthearted." The fainthearted is one not having courage for great things, fearing lest he fail. Isaiah 35:4: "say to the fainthearted: take courage and do not fear." Job 4:4: "your hands have strengthened the wavering," etc. In power, when they either sin from weakness, or are weakened in a good act, and these are to be cherished. Hence he says "support," namely by cherishing in the bowels of charity, "the weak," whose power is feeble, either for resisting evils or for doing good. Romans 15:1: "we who are stronger ought to bear the weaknesses of the weak." But the prelate ought to guard himself from defect of whatever kind, and especially from impatience, because he himself carries the whole weight of the multitude. Numbers 11:14: "I cannot alone bear this whole multitude, because it is heavy for me," etc. And therefore he says "be patient toward all." Proverbs 19:11: "the teaching of a man is known through patience." Ps. 91:15: "they will be well patient, that they may proclaim." Then when he says "see that no one," he shows generally how they should conduct themselves toward all. And concerning this he does two things: first he shows how all ought to conduct themselves in certain matters; second, what in all matters, at "but all things." Concerning the first he does three things: first he shows how they ought to conduct themselves toward the neighbor; second, how they should conduct themselves in the things that pertain to God, at "rejoice always"; third, how they should conduct themselves toward his gifts, at "do not [quench] the spirit." As to the neighbor, they ought to conduct themselves so as not to inflict evils on him, and so as to strive to do him good. Hence he says: I said above in particular, but now I say in general, let no one... evil, etc. Ps.: "if I have returned evils to those who repaid me." But on the contrary: vengeance is often sought before a judge. I respond. Just as a moral act is taken according to the intention of the end, so the intention toward two things can be: either toward the evil of that person, such that it rests there, and this is unlawful, because it comes from the rancor of vengeance; or toward the good of correction, or of justice and the preservation of the commonwealth, and thus he does not render evil for evil, but good, namely his correction. As to the second he says "but always what is good," etc. And he says "pursue," not "do": because you ought to take from yourself the occasion of doing good to your neighbor, and not wait for him to give you the occasion of doing good to him. Hence Ps. 33:15: "seek peace, and pursue it." Romans 12:21: "do not be conquered by evil," namely so that you are drawn by it to do evil, "but conquer evil with good," by drawing it back to good. Gal., last chapter: "while we have time, let us do good to all." Then when he says "rejoice always," he shows how they ought to conduct themselves with regard to God, toward whom three things must be had. First, to rejoice in him; hence he says "rejoice always," namely in God, because whatever evil may occur is incomparable to the good, which is God. And therefore let no evil interrupt that; hence he says "rejoice always." Second, "pray" for benefits to be received, at "pray without ceasing." Luke 18:1: "one must always pray, and never fail." But how can this be? I respond. It must be said that this can be in three ways. First, that he always prays who does not omit the appointed hours. A similar thing is found in 2 Kings 9:7: "you shall eat bread at my table always." Second, thus: "always," that is, "pray continually," but then prayer is taken for the effect of prayer. For prayer is the interpretation or unfolding of desire, because when I desire something, then I seek it by praying. Hence prayer is also a petition for fitting things from God, and therefore desire has the force of prayer. Ps. 9:38: "the Lord has heard the desire of the poor." All things therefore that we do proceed from desire. Therefore prayer remains virtually in the good things we do, because the good things we do proceed from good desire. The Gloss: "he does not cease to pray, who does not cease to do good." Third, as to the cause of prayer, namely by giving alms. In the Lives of the Fathers: "he always prays who gives alms, because he who has received alms prays for you, even while you sleep." Likewise, third, to pray for benefits to be received and to give thanks for those received; therefore he says "in all things," namely in good things and in adverse things, "give thanks." Romans 8:28: "for those who love God, all things work together unto good." Colossians 2:7: "abounding in him in thanksgiving." Philippians 4:6: "with thanksgiving. For this is the will," etc. 1 Timothy 2:4: "who wills all men to be saved, and to come to the knowledge of the truth." Then when he says "do not [quench] the spirit," etc., he shows how they should conduct themselves toward the gifts of God. And first, that they not impede them; second, that they not despise them, at "prophecies." Now the Holy Spirit is a divine person, incorruptible and eternal, hence in his substance he cannot be extinguished. But nevertheless someone is said to extinguish the spirit, in one way, by extinguishing his fervor, either in himself or in another. Romans 12:11: "fervent in spirit." For when someone wills to do something good from the fervor of the Holy Spirit, or also when some good movement arises, and he himself impedes it, he extinguishes the Holy Spirit. Acts 7:51: "you have always resisted the Holy Spirit." In another way, by sinning mortally. For the Holy Spirit in himself always lives, but in us he lives when he makes us live in him; but when someone sins mortally, the Holy Spirit does not live in him. Wisdom 1:5: "for the Holy Spirit of discipline will flee the deceitful," etc. In a third way, by hiding it, as if he were to say: if you have the gift of the Holy Spirit, use it for the benefit of your neighbors. Ecclesiasticus 20:32: "hidden wisdom and unseen treasure, what use is there in either?" Matthew 5:15: "no one lights a lamp and puts it under a bushel," etc. "Do not despise prophecies." For some among these were endowed with the spirit of prophecy, who were reckoned by these others as insane. 1 Corinthians 14:1: "be zealous for spiritual things, but rather that you may prophesy." Or "prophecies," that is, divine teaching. For those expounding divine teaching are called prophets; as if he were to say: do not despise the words of God and the preachings. Jeremiah 20:8: "the word of the Lord has become a reproach and a derision all the day." Then when he says "but test all things," he shows how they should conduct themselves toward all things, and it is one point, that in all things they use discretion. Romans 12:1: "your reasonable service." In this matter there ought to be diligent examination, choice of the good, rejection of the bad. As to the first he says "do not despise prophecies," yet "test all things," namely those that are doubtful. For manifest things do not need examination. 1 John 4:1: "do not believe every spirit." Job 12:8: "does not the ear discern words?" As to the second he says "hold fast what is good." Galatians 4:18: "but be zealous for good, in a good thing, always." As to the third he says "abstain from every appearance of evil." Isaiah 7:15: "that he may know to refuse the evil and choose the good." And he says "appearance," because we ought also to avoid even those things which have the likeness of malice, which namely we could not observe before men without scandal to them. Then when he says "but he himself," he adds a prayer, and concerning this he does three things: first he prays for them; second he gives hope of being heard; third he gives special admonitions. He says therefore: thus I admonish, but it avails nothing unless God gives grace. Hence "may the God of peace himself sanctify you." Leviticus 21:8: "I am the Lord, who sanctifies you," etc. "In every part," that is, that you may be wholly holy. And this "that [your] whole [spirit]," etc. For on the occasion of these words some said that in man the spirit is one thing and the soul another, positing two souls in man, one which animates, the other which reasons. And these have been condemned in ecclesiastical teachings. Hence it should be known that these do not differ according to essence, but according to power. For in our soul there are certain powers which are acts of bodily organs, as are the powers of the sensitive part. There are others, which are not acts of such organs, but are abstracted from them, as are the powers of the intellective part. And these are called "spirit," as being immaterial and separated in some way from the body, inasmuch as they are not acts of the body, and they are also called "mind." Ephesians 4:23: "be renewed in the spirit of your mind." But insofar as it animates, it is called "soul," because this is proper to it. And Paul here speaks properly. For three things concur in sinning: reason, sensuality, and the execution of the body. He wishes therefore that there be sin in none of these. Not in reason; hence he says "that [your] spirit," that is, your mind, "may be kept whole." For in every sin reason is corrupted, according as every evil man is ignorant. Likewise, nor in sensuality, hence he says "soul." Likewise, nor in body; and therefore he says "and body." But this happens thus, when it is kept immune from sin. And he says "without blame," not "without sin," which belongs to Christ alone; but to be without blame belongs also to others, who, even if they commit venial sins, do not nevertheless commit grave ones, and ones by which the neighbor is scandalized. Luke 1:6: "walking in all the commandments and justifications of the Lord without blame." And he adds "at the coming," etc., namely by persevering until the end of life. Or "whole spirit" refers to the gift of the Holy Spirit, as if he were to say: may the gift of the Holy Spirit, which you have, be whole. Then when he says "faithful," etc., he gives hope of being heard; as if he were to say: as I hope, so it will be, because "he also who has called [you] will do [it]," that is, will fulfill it. Ps. 144:13: "the Lord is faithful in all his words," etc. Romans 8:30: "whom he called, these he also justified," etc. Lastly he appends familiar admonitions: namely prayer, at "pray"; likewise mutual peace, at "greet all the brothers with a holy kiss," not a treacherous one, like Judas, Matthew 26:49, nor a lustful one, like the lustful woman, Proverbs 7:10. "That it be read," etc. For he feared lest the prelates, on account of certain things that were here, might conceal it. Proverbs 11:26: "he who hides grain will be cursed among the peoples," etc. Lastly he concludes the epistle with a salutation.”

“In these words, which conclude this epistle, observe, I. Paul's prayer for them, Th1 5:23. He had told them, in the beginning of this epistle, that he always made mention of them in his prayers; and, now that he is writing to them, he lifts up his heart to God in prayer for them. Take notice, 1. To whom the apostle prays, namely, The very God of peace. He is the God of grace, and the God of peace and love. He is the author of peace and lover of concord; and by their peaceableness and unity, from God as the author, those things would best be obtained which he prays for. 2. The things he prays for on behalf of the Thessalonians are their sanctification, that God would sanctify them wholly; and their preservation, that they might be preserved blameless. He prays that they may be wholly sanctified, that the whole man may be sanctified, and then that the whole man, spirit, soul, and body, may be preserved: or, he prays that they may be wholly sanctified, that is, more perfectly, for the best are sanctified but in part while in this world; and therefore we should pray for and press towards complete sanctification. Where the good work of grace is begun, it shall be carried on, be protected and preserved; and all those who are sanctified in Christ Jesus shall be preserved to the coming of our Lord Jesus Christ. And because, if God did not carry on his good work in the soul, it would miscarry, we should pray to God to perfect his work, and preserve us blameless, free from sin and impurity, till at length we are presented faultless before the throne of his glory with exceeding joy. II. His comfortable assurance that God would hear his prayer: Faithful is he who calleth you, who will also do it, Th1 5:24. The kindness and love of God had appeared to them in calling them to the knowledge of his truth, and the faithfulness of God was their security that they should persevere to the end; and therefore, the apostle assures them, God would do what he desired; he would effect what he had promised; he would accomplish all the good pleasure of his goodness towards them. Note, Our fidelity to God depends upon his faithfulness to us. III. His request of their prayers: Brethren, pray for us, Th1 5:25. We should pray for one another; and brethren should thus express brotherly love. This great apostle did not think it beneath him to call the Thessalonians brethren, nor to request their prayers. Ministers stand in need of their people's prayers; and the more people pray for their ministers the more good ministers may have from God, and the more benefit people may receive by their ministry. IV. His salutation: Greet all the brethren with a holy kiss, Th1 5:26. Thus the apostle sends a friendly salutation from himself, and Silvanus, and Timotheus, and would have them salute each other in their names; and thus he would have them signify their mutual love and affection to one another by the kiss of charity (Pe1 5:14), which is here called a holy kiss, to intimate how cautious they should be of all impurity in the use of this ceremony, then commonly practised; as it should not be a treacherous kiss like that of Judas, so not a lascivious kiss like that of the harlot, Pro 7:13. V. His solemn charge for the reading of this epistle, Th1 5:27. This is not only an exhortation, but an adjuration by the Lord. And this epistle was to be read to all the holy brethren. It is not only allowed to the common people to read the scriptures, and what none should prohibit, but it is their indispensable duty, and what they should be persuaded to do. In order to this, these holy oracles should not be kept concealed in an unknown tongue, but translated into the vulgar languages, that all men, being concerned to know the scriptures, may be able to read them, and be acquainted with them. The public reading of the law was one part of the worship of the sabbath among the Jews in their synagogues, and the scriptures should be read in the public assemblies of Christians also. VI. The apostolical benediction that is usual in other epistles: The grace of our Lord Jesus Christ be with you. Amen, Th1 5:28. We need no more to make us happy than to know that grace which our Lord Jesus Christ has manifested, be interested in that grace which he has purchased, and partake of that grace which dwells in him as the head of the church. This is an ever-flowing and overflowing fountain of grace to supply all our wants.”

“Brethren, pray for us. Which is added with great beauty and propriety, after the apostle had so earnestly and affectionately prayed for them; and this is directed, not to the pastors of the church only, but to all the members of it, whom the apostle styles "brethren" in a spiritual relation, as he often does; and of whom he requests, that they would pray for him, and the rest of his fellow ministers and labourers in the word, that God would more and more qualify and fit them for their work, assist in private studies and meditations, give them freedom of thought, liberty of expression, and a door of utterance, and follow their ministrations with a divine blessing and success, and deliver them out of the hands of unreasonable men; See Gill on Heb 13:18. . 1 Thessalonians 5:26 th1 5:26 th1 5:26 th1 5:26Greet all the brethren with an holy kiss. In opposition, to an unchaste and hypocritical one. His meaning is, that they would salute the members of the church in his name, and give his Christian love and affections to them. And his view is to recommend to them brotherly love to each other, and to stir them up to the mutual exercise of it more and more.”

“And the very God of peace - That same God who is the author of peace, the giver of peace; and who has sent, for the redemption of the world, the Prince of peace; may that very God sanctify you wholly; leave no more evil in your hearts than his precepts tolerate evil in your conduct. The word wholly, ὁλοτελεις means precisely the same as our phrase, to all intents and purposes. May he sanctify you to the end and to the uttermost, that, as sin hath reigned unto death, even so may grace reign through righteousness unto eternal life, by Jesus Christ our Lord. Your whole spirit and soul and body - Some think that the apostle alludes to the Pythagorean and Platonic doctrine, which was acknowledged among the Thessalonians. I should rather believe that he refers simply to the fact, that the creature called man is a compound being, consisting, 1. Of a body, σωμα, an organized system, formed by the creative energy of God out of the dust of the earth; composed of bones, muscles, and nerves; of arteries, veins, and a variety of other vessels, in which the blood and other fluids circulate. 2. Of a soul, ψυχη, which is the seat of the different affections and passions, such as love, hatred, anger, etc., with sensations, appetites, and propensities of different kinds. 3. Of spirit, πνευμα, the immortal principle, the source of life to the body and soul, without which the animal functions cannot be performed, how perfect soever the bodily organs may be; and which alone possesses the faculty of intelligence, understanding, thinking, and reasoning, and produces the faculty of speech wherever it resides, if accident have not impaired the organs of speech. The apostle prays that this compound being, in all its parts, powers, and faculties, which he terms ὁλοκληρον, their whole, comprehending all parts, every thing that constitutes man and manhood, may be sanctified and preserved blameless till the coming of Christ; hence we learn, 1. That body, soul, and spirit are debased and polluted by sin. 2. That each is capable of being sanctified, consecrated in all its powers to God, and made holy. 3. That the whole man is to be preserved to the coming of Christ, that body, soul, and spirit may be then glorified for ever with him. 4. That in this state the whole man may be so sanctified as to be preserved blameless till the coming of Christ. And thus we learn that the sanctification is not to take place in, at, or after death. On the pollution and sanctification of flesh and spirit, see the note on Co2 7:1.”

“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.”