| Barnes' Notes on the Bible And the very God of peace - The God who gives peace or happiness; compare notes, Romans 1:7. Sanctify you - See the notes at John 17:17. Wholly - ὁλοτελεῖς holoteleis. In every part; completely. It is always proper to pray that God would make his people entirely holy. A prayer for perfect sanctification, however, should not be adduced as a proof that it is in fact attained in the present life. Your whole spirit and soul and body - There is an allusion here, doubtless, to the popular opinion in regard to what constitutes man. We have a body; we have animal life and instincts in common with the inferior creation; and we have also a rational and immortal soul. This distinction is one that appears to the mass of people to be true, and the apostle speaks of it in the language commonly employed by mankind. At the same time, no one can demonstrate that it is not founded in truth. The body we see, and there can be no difference of opinion in regard to its existence. The "soul" (ἡ ψυκὴ hē psuchē - psyche), the vital principle, the animal life, or the seat of the senses, desires, affections, appetites, we have in common with other animals. It pertains to the nature of the animal creation, though more perfect in some animals than in others, but is in all distinct from the soul as the seat of conscience, and as capable of moral agency. See the use of the word in Matthew 22:37; Mark 12:30; Luke 10:27; Luke 12:20; Acts 20:10; Hebrews 4:12; Revelation 8:9, et al. In the Pythagorean and Platonic philosophy this was distinguished from the higher rational nature ὁ νοῦς, τὸ πνεῦμα ho nous, to pneuma as this last belonged to man alone. This "psyche" (ψυχὴ psuchē) "soul." or life, it is commonly supposed, becomes extinct at death. It is so connected with the bodily organization, that when the tissues of the animal frame cease their functions, this ceases also. This was not, however, the opinion of the ancient Greeks. Homer uses the term to denote that which leaves the body with the breath, as escaping from the ἕρκος ὀδοντων herkos odontōn - "the fence or sept of thy teeth" - and as also passing out through a wound. - This ψυχή psuchē - "psyche" - continued to exist in Hades, and was supposed to have a definite form there, but could not be seized by the hands. Ody. 2:207. See "Passow," 2; compare Prof. Bush, Anasta. pp. 72, 73. Though this word, however, denotes the vital principle or the animal life, in man it may be connected with morals - just as the body may be - for it is a part of himself in his present organization, and whatever may be true in regard to the inferior creation, it is his duty to bring his whole nature under law, or so to control it that it may not be an occasion of sin. Hence the apostle prays that the "whole body and soul" - or animal nature - may be made holy. This distinction between the animal life and the mind of man (the "anima" and "animus," the ψυχὴ psuchē and the πνεῦμα pneuma), was often made by the ancient philosophers. See Plato, Timae. p. 1048, A. Nemesius, de Nat. Hom. 1 Cited Glyca, p. 70; Lucretius, 3:94; 116, 131; Juvenal, 15:146; Cicero, de Divinat. 129, as quoted by Wetstein in loc. A similar view prevailed also among the Jews. rabbi Isaac (Zohar in Lev. fol. 29, 2), says, "Worthy are the righteous in this world and the world to come, for lo, they are all holy; their body is holy, their soul is holy, their spirit and their breath is holy." Whether the apostle meant to sanction this view, or merely to speak in common and popular language, may indeed be questioned, but there seems to be a foundation for the language in the nature of man. The word here rendered "spirit" (πνεῦμα pneuma), refers to the intellectual or higher nature of man; that which is the seat of reason, of conscience, and of responsibility. This is immortal. It has no necessary connection with the body, as animal life or the psyche (ψυχὴ psuchē) has, and consequently will be unaffected by death. It is this which distinguishes man from the brute creation; this which allies him with higher intelligences around the throne of God. Be preserved blameless unto the coming of our Lord Jesus Christ - The apostle does not intimate here that either the body or the vital principle will be admitted to heaven, or will be found in a future state of being, whatever may be the truth on that subject. The prayer is, that they might be entirely holy, and be kept from transgression, until the Lord Jesus should come; that is, until he should come either to remove them by death, or to wind up the affairs of this lower world; see the notes on 1 Thessalonians 1:10. By his praying that the "body and the soul" - meaning here the animal nature, the seat of the affections and passions - might be kept holy, there is reference to the fact that, connected as they are with a rational and accountable soul, they may be the occasion of sin. The same natural propensities; the same excitability of passion; the same affections which in a brute would involve no responsibility, and have nothing moral in their character, may be a very different thing in man, who is placed under a moral law, and who is bound to restrain and govern all his passions by a reference to that law, and to his higher nature. For a cur to snarl and growl; for a lion to roar and rage; for a hyena to be fierce and untameable; for a serpent to hiss and bite, and for the ostrich to leave her eggs without concern Job 39:14, involves no blame, no guilt for them, for they are not accountable; but for man to evince the same temper, and the same want of affection, does involve guilt, for he has a higher nature, and all these things should be subject to the law which God has imposed on him as a moral and accountable being. As these things may, therefore, in man be the occasion of sin, and ought to be subdued, there was a fitness in praying that they might be "preserved blameless" to the coming of the Saviour; compare the notes on 1 Corinthians 9:27.
Clarke's Commentary on the BibleAnd 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 2 Corinthians 7:1.
Gill's Exposition of the Entire BibleAnd the very God of peace,.... Or "the God of peace himself". The apostle follows his exhortations with prayer to God, knowing the weakness and impotency of the saints to receive them, and act according to them, and his own insufficiency to impress their minds with them; and that unless the Lord opened their ears to discipline, and sealed instruction to them, they would be useless and in vain: wherefore he applies to the throne of grace, and addresses God as "the God of peace"; so called, because of the concern he has in peace and reconciliation made by the blood of Christ, and because he is the giver of peace of conscience, and the author of peace, concord, and unity among the saints, and of all happiness and prosperity, both in this world, and in that which is to come; See Gill on Romans 15:33. And the apostle might choose to address God under this character, partly to encourage boldness, freedom, and intrepidity at the throne of grace, and partly to raise hope, expectation, and faith of having his requests answered, since God is not an angry God, nor is fury in him, but the God of peace: and the petitions he puts up for the Thessalonians are as follow: and first, that God would sanctify you wholly; or "all of you", as the Arabic version; or "all of you perfectly", as the Syriac version. These persons were sanctified by the Spirit of God, but not perfectly; the Gospel was come to them in power, and had wrought effectually in them, and they were turned from idols to serve the living God, and had true faith, hope, and love, implanted in them, and which they were enabled to exercise in a very comfortable and commendable manner; but yet this work of grace and sanctification begun in them was far from being perfect, nor is it in the best of saints. There is something lacking in the faith of the greatest believer, love often waxes cold, and hope is not lively at all times, and knowledge is but in part; sin dwells in all; the saints are poor and needy, their wants continually return upon them, and they need daily supplies; the most holy and knowing among them disclaim perfection in themselves, though desirous of it. Their sanctification in Christ is perfect, but not in themselves; there is indeed a perfection of parts in internal sanctification, every grace is implanted, there is not one wanting; the new creature, or new man, has all its parts, though these are not come to their full growth; there is not a perfection of degrees, and this is what the apostle prays for; for sanctification is a progressive, gradual work, it is like seed cast into the earth, which springs up, first the blade, then the ear, then the full corn in the ear, and is as light, which shines more and more to the perfect day. Sanctified persons are first as newborn babes, and then they grow up to be young men, and at last become fathers in Christ; and this work being begun, is carried on, and will be performed, fulfilled, and made perfect: and it is God's work to do it; he begins, and he carries it on, and he will finish it; and therefore the apostle prays to him to do it; this is his first petition: the second follows, and I pray God your whole spirit, soul and body, be preserved blameless unto the coming of our Lord Jesus Christ. A like division of man is made by the Jews: says one of their writers (y). "a man cannot know God, unless he knows , "his soul, his breath, or his spirit, and his body".'' Says (z) R. Isaac, "worthy are the righteous in this world, and in the world to come, for lo, they are all holy; their body is holy, their soul is holy, their spirit, and their breath is holy'' See Gill on Hebrews 4:12. Some by "spirit" understand the graces and gifts of the Spirit in a regenerate man; and by "the soul", the soul as regenerated, and as it is the seat and subject of these graces; and by the body, the habitation of the soul, which is influenced by the grace that is last; and this is a sense not to be despised. Others by "the spirit" understand the rational and immortal soul of man, often called a spirit, as in Ecclesiastes 12:7 and by the soul, the animal and sensitive soul, which man has in common with brutes; see Ecclesiastes 3:21 and by the "body", the outward frame of flesh and blood, and bones; but rather "spirit" and "soul" design the same immaterial, immortal, and rational soul of man, considered in its different powers and faculties. The "spirit" may intend the understanding, Job 32:8 which is the principal, leading, and governing faculty of the soul; and which being enlightened by the Spirit of God, a man knows himself, Christ Jesus, and the things of the Spirit, the truths of the Gospel, and receives and values them. The "soul" may include the will and affections, which are influenced by the understanding; and in a regenerate man the will is brought to a resignation to the will of God, and the affections are set upon divine things, and the body is the instrument of performing religious and spiritual exercises: and these the apostle prays may be preserved blameless; not that he thought they could be kept from sinning entirely in thought, word, or deed; but that they might be preserved in purity and chastity from the gross enormities of life, and be kept from a total and final falling away, the work of grace be at last completed on the soul and spirit, and the body be raised in incorruption, and glory; and both at the coming of Christ be presented faultless, and without blame, without spot or wrinkle, or any such thing, first to himself, and then to his Father. (y) Aben Ezra in Exodus 31.18. (z) Zohar in Lev. fol. 29. 2.
Vincent's Word StudiesThe very God of peace (αὐτὸς ὁ Θεὸς τῆς εἰρήνης) Better, the God of peace himself. God's work is contrasted with human efforts to carry out the preceding injunctions. The phrase God of peace only in Paul and Hebrews. See Romans 15:33; Romans 16:20; Philippians 4:9; Hebrews 13:20. The meaning is, God who is the source and giver of peace. Peace, in the Pauline sense, is not mere calm or tranquillity. It is always conceived as based upon reconciliation with God. God is the God of peace only to those who have ceased to be at war with him, and are at one with him. God's peace is not sentimental but moral. Hence the God of peace is the sanctifier. "Peace" is habitually used, both in the Old and New Testaments, in connection with the messianic salvation. The Messiah himself will be Peace (Micah 5:5). Peace is associated with righteousness as a messianic blessing (Psalm 72:7; Psalm 85:10). Peace, founded in reconciliation with God, is the theme of the gospel (Acts 10:36). The gospel is the gospel of peace (Ephesians 2:17; Ephesians 6:15; Romans 10:15). Christ is the giver of peace (John 14:27; John 16:33). Sanctify (ἁγιάσαι) See on John 10:36; see on John 17:17. The primary idea of the word is separation. Hence ἅγιος, the standard word for holy in lxx is, primarily, set apart. Ἁγιάζειν is 1. to separate from things profane and to consecrate to God; 2. to cleanse or purify as one set apart to holy uses. Wholly (ὁλοτελεῖς) N.T.o. So that nothing shall escape the sanctifying power. Ὅλος complete, and τέλος end or consummation. Spirit, soul, body (πνεῦμα, ψυχὴ σῶμα) It is useless to attempt to draw from these words a technical, psychological statement of a threefold division of the human personality. If Paul recognized any such technical division, it was more probably twofold; the body or material part, and the immaterial part with its higher and lower sides - πνεῦμα and ψυχὴ. See on Romans 6:6; see on Romans 7:5, Romans 7:23; see on Romans 8:4; see on Romans 11:3 and footnote. Be preserved entire (ὁλόκληρον - τηρηθείη) This is the rendering of Rev. and is correct. A.V. joins ὁλόκληρον with πνεῦμα, and renders your whole spirit. Ὁλόκληρον is predicative, not attributive. It does not mean whole, but is derived from ὅλος whole and κλῆρος allotment, and signifies having the entire allotment; complete in all parts. It occurs only here and James 1:4, where it is associated with τέλειοι perfect. It appears in lxx, as Leviticus 23:15; Deuteronomy 16:9; Deuteronomy 27:6. Joseph. Ant. 3:12, 2, uses it of an unblemished victim for sacrifice. As distinguished from ὁλοτελεῖς wholly, 1 Thessalonians 5:23, it is qualitative, while ὁλοτελεῖς is quantitative. The kindred ὁλοκληρία perfect soundness, only in Acts 3:16. For preserved see on 1 Peter 1:4.
Geneva Study BibleAnd the very God of peace {i} sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. (i) Separate you from the world, and make you holy to himself through his Spirit, in Christ, in whom alone you will attain to that true peace.
People's New Testament 5:23 The very God of peace. Who bestows peace of soul. Sanctify you wholly. Make you holy in every respect. Your whole spirit and soul and body. Let the whole man be preserved blameless.
Wesley's Notes 5:23 And may the God of peace sanctify you - By the peace he works in you, which is a great means of sanctification. Wholly - The word signifies wholly and perfectly; every part and all that concerns you; all that is of or about you. And may the whole of you, the spirit and the soul and the body - Just before he said you; now he denominates them from their spiritual state. The spirit - Gal 6:8; wishing that it may be preserved whole and entire: then from their natural state, the soul and the body; (for these two make up the whole nature of man, Matt 10:28;) wishing it may be preserved blameless till the coming of Christ. To explain this a little further: of the three here mentioned, only the two last are the natural constituent parts of man. The first is adventitious, and the supernatural gift of God, to be found in Christians only. That man cannot possibly consist of three parts, appears hence: The soul is either matter or not matter: there is no medium. But if it is matter, it is part of the body: if not matter, it coincides with the Spirit.
Scofield Reference Notes[1] whole spirit and soul and body Man a trinity. That the human soul and spirit are not identical is proved by the facts that they are divisible. Heb 4:12 and that soul and spirit are sharply distinguished in the burial and resurrection of the body. It is sown a natural body (soma psuchikon= "soul-body"), it is raised a spiritual body (soma pneumatikon). 1Cor 15:44. To assert, therefore, that there is no difference between soul and spirit is to assert that there is no difference between the mortal body and the resurrection body. In Scripture use, the distinction between spirit and soul may be traced. Briefly, that distinction is that the spirit is that part of man which "knows" 1Cor 2:11 his mind; the soul is the seat of the affections, desires, and Song of the emotions, and of the active will, the self. "My soul is exceeding sorrowful" Mt 26:38 see also Mt 11:29 Jn 12:27. The word transliterated "soul" in the O.T. (nephesh) is the exact equivalent of the N.T. word for soul (Gr. psuche), and the use of "soul" in the O.T. is identical with the use of that word in the N.T. (see, e.g.) Dt 6:5 14:26 1Sam 18:1 20:4,17 Job 7:11,15 14:22 Ps 42:6 84:2. The N.T. word for spirit (pneuma) like the O.T. (ruach), is trans. "air", "breath", "wind," but predominantly "spirit," whether of God (e.g.) Gen 1:2 Mt 3:16 or of man Gen 41:8 1Cor 5:5. Because man is "spirit" he is capable of God-consciousness, and of communication with God Job 32:8 Ps 18:28 Prov 20:27 because he is "soul" he has self- consciousness Ps 13:2 42:5,6,11 because he is "body" he has, through his senses, world consciousness. See Scofield Note: "Gen 1:26".
Jamieson-Fausset-Brown Bible Commentary23. 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 (Ro 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" (Php 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 (1Co 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 1Co 2:14; see on [2447]1Co 15:44; [2448]1Cor 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 (Ro 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 (1Th 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.
Matthew Henry's Concise Commentary5:23-28 The apostle prays that they might be sanctified more perfectly, for the best are sanctified but in part while in this world; therefore we should pray for, and press toward, complete holiness. And as we must fall, if God did not carry on his good work in the soul, we should pray to God to perfect his work, till we are presented faultless before the throne of his glory. We should pray for one another; and brethren should thus express brotherly love. This epistle was to be read to all the brethren. Not only are the common people allowed to read the Scriptures, but it is their duty, and what they should be persuaded to do. The word of God should not be kept in an unknown tongue, but transplanted, that as all men are concerned to know the Scriptures, so they all may be able to read them. The Scriptures should be read in all public congregations, for the benefit of the unlearned especially. We need no more to make us happy, than to know the grace of our Lord Jesus Christ. He is an ever-flowing and an over-flowing fountain of grace to supply all our wants.
Matthew Henry's Whole Bible CommentaryVerses 23-28 In these words, which conclude this epistle, observe, I. Paul's prayer for them, v. 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, v. 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, v. 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, v. 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 (1 Pt. 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, Prov. 7:13. V. His solemn charge for the reading of this epistle, v. 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, v. 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. |
