Exegetical and Hermeneutical Commentary of 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.]
15. See that none render evil for evil unto any man] The stress lies not on the personal object, as in the former clause ( all, any), but on the quality of the act: better, See that none render unto any one evil in return for evil. The Thessalonian Christians were receiving much evil from the world; possibly some of its members were wronging others: there must be no retaliation. “Blows may fall on you; you must never return them.” This command is linked closely with the last; for while that bids each man restrain his own anger, this requires him to check the resentful spirit wherever it appears. It is a reproach to all, a discredit to the common faith, when a Christian gives back wrong for wrong. Comp. Rom 12:19-21, “Be not overcome of evil, but overcome evil with good;” also 1Pe 2:18-25; and especially the teaching of Christ in Mat 5:38-48. On evil, see note to 1Th 5:22.
but ever follow that which is good ] This is to “follow” not by way of imitation, as in ch. 1Th 1:6 , 1Th 2:14, but by way of aim and pursuit: hence, follow after (R. V.). And “the good” is here “the beneficial.” As much as to say: “Make the good of your fellow-men your constant pursuit, and let no Injury or unworthiness on their part tarn you aside from it.”
This line of conduct is to be pursued both within and without the Church: one toward another, and toward all. Amongst Christians such seeking of the good of others is mutual, and there its best results will appear. But its exercise is to be unlimited. No follower of Christ will do wilful harm to any man. The distinction made “by them of old time. Thou shalt love thy neighbour, and hate thine enemy,” Christ, our Lawgiver, has abolished (Mat 5:43-48).
From social duties the Apostle’s homily now rises to matters of religion, from the claims of Christians on each other to “the will of God” concerning them. See note introductory to 1Th 5:12.
Fuente: The Cambridge Bible for Schools and Colleges
See that none render evil for evil – See the notes on Mat 5:39, Mat 5:44. The meaning here is, that we are not to take vengeance; compare notes on Rom 12:17, Rom 12:19. This law is positive, and is universally binding. The moment we feel ourselves acting from a desire to return evil for evil, that moment we are acting wrong. It may be right to defend our lives and the lives of our friends; to seek the protection of the law for our persons, reputation, or property, against those who would wrong us; to repel the assaults of calumniators and slanderers, but in no case should the motive be to do them wrong for the evil which they have done us.
But ever follow that which is good – Which is benevolent, kind, just, generous; see the notes, Rom 12:20-21.
Both among yourselves, and to all men – The phrase to all men, seems to have been added to avoid the possibility of misconstruction. Some might possibly suppose that this was a good rule to be observed toward those of their own number, but that a greater latitude in avenging injuries might be allowable toward their enemies out of the church. The apostle, therefore, says that the rule is universal. It relates to the pagan, to infidels, sceptics, and persecutors, as well as to the members of the church. To every man we are to do good as we are able – no matter what they do to us. This is the rule which God himself observes toward the evil and unthankful (notes, Mat 5:45), and is one of the original and beautiful laws of our holy religion.
Fuente: Albert Barnes’ Notes on the Bible
1Th 5:15
See that none render evil for evil
Negative and positive precepts
I.
See that none render evil for evil unto any man. Retaliation betrays a weak and cruel disposition. Pagan morality went so far as to forbid the unprovoked injuring of others; and it is not without noble examples of the exercise of a spirit of forgiveness. The Jews prostituted to purposes of private revenge the laws which were intended to administer equitable retributions. It is Christianity alone that teaches man to bear personal injuries without retaliation. Hath any wronged thee, says Quarles, be bravely revenged; slight it, and the work is begun; forgive it, and it is finished. He is below himself that is not above an injury. Public wrongs the public law will avenge; and the final recompense for all wrong must be left to the Infallible Judge (Rom 12:19-20).
II. But ever follow that which is good, both among yourselves and to all men. The noblest retaliation is that of good for evil. In the worst character there is some element of goodness. Our beneficence should be as large as an enemys malice (Mat 5:44-45). That which is good is not always that which is pleasing. Goodness should be sought for its own sake. It is the great aim and business of life. Goodness is essentially diffusive; it delights in multiplying itself in others. It is undeterred by provocation; it conquers the opposition. Lessons:
1. The perceptive morality of Christianity is a signal evidence of its transcendent glory.
2. Practice is more potent than precept.
3. The Christian spirit is the root of genuine goodness. (G. Barlow.)
It is not strictly true to say that Christianity alone at first forbade to return evil for evil. Plato knew that it was not the true definition of justice to do harm to ones enemies. The Stoics, who taught the extirpation of the passions, were far enough from admitting of revenge to be the only one that should be allowed to remain. It is a higher as well as a truer claim to make for the gospel, that it kindled that spirit of kindness and goodwill in the breast of man (which could not be wholly extinguished even towards an enemy), until it became a practical principle; and that it preached as a rule of life for all, what had previously been the supreme virtue, or the mere theory of philosophers. (Prof. Jowett.)
Following the good
Ever follow that which is good among yourselves and to all—
1. In political effort men can unite, and so they ought in religious; for religion means the link which binds men for good work. Is it more important to put ones political friends in Parliament than to win ones neighbours for heaven?
2. Remember the unwearied diligence of political partizans. All, one cannot help regretting that Christians are less earnest.
3. In politics men will give up their dearly loved crotchets to promote the welfare of the general party. Why not, then, sink our individualism in following that which is good? We are to ever do so–
I. In building up our own character.
1. It is easier to do good than to be good. We are so apt to be discouraged by many failures. We have wished to grow in goodness like a tree, but we have more to contend with than a tree. We promise well in bud and leaf, and then the fruit does not ripen, and we get discouraged. Some of us have done worse. We have put forth the bud of innocence, but the blossom of virtue has been nipped by the frost of misfortune, or the blast of temptation, and we have given up. To all such let this exhortation come with power. Still set your face towards the good. Try again. Will you throw away your coat because it is soiled? Would you have your child despair of writing because he has upset the ink?
2. In following the good let us aim high. To copy from another may help us a little; but we shall make the surest progress if we follow only Christ. We teach children writing by setting the best copy before them. If we fall today, let us arise today and follow Him.
II. In the Church. Every Church should be a missionary society, and when a new member is received something should be found for him to do. It is true you cannot find a perfect Church; but this should not dishearten you. Go into an organ factory–what a horrible din! Yes; but what is the result? The Church is an organ factory. All our pipes have to be made and tuned. But if we are in earnest we shall not care for the discord; the instrument will one day play harmonious music. In battle, if a general see a brigade hardly pressed he orders out another to support it. So, if the Churchs battalion in the slums is weak, the battalion in the suburbs should hasten to its help. Let us by our example make the Church vigorous and good. If the prayer meeting is good, the Lords supper, etc., follow them. Be as regular and earnest in Church duty as though you were paid for it.
III. In the world. Lift up your voices against war. Working men uphold arbitration against strikes. Do not blame statesmen for making war, when master and man fight and ruin one another.
IV. In your own neighbourhood. There is much that you can do there. Conclusion:
1. Persevere in following the good.
2. Let your motive be the love of Christ.
3. If you keep following the good, your works will follow you. (W. Birch.)
Perseverance in following the good
When Columbus was sailing over the Atlantic, believing there was another continent in the west, his men were dispirited and almost in mutiny, he said, Unless we have some sign of land within the next three days, we will turn back. Fortunately, they had some signs of land, and the ships steered on until they came to the American coast. Now, what you are doing is good, and you should tolerate no if about it. You have been preaching, and teaching, and doing good for a long time, and perhaps you are ready to say, Unless I have some signs of good fruit from my labour, I will give up. Do not. If that which you are following be really for the benefit of mankind, be not weary in well-doing. The test of success is not in numbers. Remember that Jesus had no disciples with Him in His trial; at His crucifixion He had only one, and He ended His beautiful ministry by the cross. Therefore, do not despair. Keep on with your work and keep at it. Persevere. Follow that which is good continuously unto the end. (W. Birch.)
Good for evil
Bacon said, He that studieth revenge keepeth his own wounds green. Philip the Good, of Burgundy, had it in his power to punish one who had behaved ill to him; but he said, It is a fine thing to have revenge in ones power, but it is a finer thing not to use it. Another king of France said of his foes, I will weigh down the lead of their wickedness with the gold of my kindness. A minister remarked, Some persons would have had no particular interest in my prayers, but for the injuries they did me. (H. R. Burton.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 15. See that none render evil for evil] Every temper contrary to love is contrary to Christianity. A peevish, fretful, vindictive man may be a child of Satan; he certainly is not a child of God.
Follow that which is good] That by which ye may profit your brethren and your neighbours of every description, whether Jews or Gentiles.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
These words seem directed to the guides of the church, who are called overseers, Act 20:28, and therefore the apostle requires them to see that none render evil, &c. Or if to the whole church, as before, then it is a solemn charge which they ought to be all circumspect in observing. And the charge is:
1. Negative, not to render evil for evil; which is to revenge themselves; and that is forbidden by the apostle, Rom 12:17,19; 1Pe 3:9; and is the resisting of evil forbidden by our Saviour, Mat 5:39. But it is to be understood of private revenge rising out of malice, not of public censures, either civil or ecclesiastical, or of seeking reparations for injuries received in courts of justice according to law and equity. This private revenge cannot consist with that patience that he required towards all men in the foregoing verse, nor is it conformable to the example of Christ, 1Pe 2:23, nor to the Christian calling and profession, 1Pe 2:21.
2. Positive; good in itself, or that which is good to others, as the word is often taken, Mat 7:11; Luk 1:53; Gal 6:6; and so stands opposite here to the rendering of evil. And the word follow signifies an earnest following, which is sometimes taken in a bad sense, for persecution, Mat 5:11, and sometimes in a good sense, as Heb 12:14; 1Pe 3:11; and to follow good imports more than only to do good, 1Pe 3:11, when the inward bent of the soul and the outward endeavours are towards doing good. And this ought to be ever, or always, that is, in all places, times, occasions, company. Mans course of life ought in this to be uniform, though his outward condition vary; sometimes to do good to the souls, sometimes to the bodies of men, and that either in a privative or positive good; preventing evil, or bestowing that which is good.
Both among yourselves, and to all men: Do good unto all men, especially unto them who are of the household of faith, Gal 6:10. As they say of good, the commoner the better; but the contrary of evil. Christians stand in a special relation to one another, but in a common relation to all, and every relation ought to be filled up with good. As love is a common debt to all men, so the fruit of it, which is doing good. Our doing good should not be confined among Christians only of one way, opinion, or congregation; nor to men only under some limiting circumstances; but it should reach all men as we have ability, opportuniy, and call, even enemies themselves, as our Saviour requires, Mat 5:44. This is to act like God, and may commend religion to all men, and is not to be looked upon as commended by way of counsel, as the papists say, but commanded by precept. And it is not enough not to do evil, but we must do good: not to save a mans life when we have power to do it, is to kill him, as Christ argues, Mar 3:4; so not to save a mans estate when we may, is to steal from him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. (Rom 12:17;1Pe 3:9.)
unto any manwhether unto a Christian, or a heathen, however great theprovocation.
followas a matter ofearnest pursuit.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
See that none render evil for evil unto any man,…. Not an ill word for an ill word, railing for railing, nor an ill action for an ill action; no, not to any man whatever, not to an enemy, a persecutor, a profane person, as well as not to a brother, a believer in Christ; and this the saints should not only be careful of, and guard against in themselves, but should watch over one another, and see to it, that no such practice is found in each other.
But ever follow that which is good; honestly, morally, pleasantly, and profitably good; even every good work, which is according to the will of God, is done in faith, from love, and to the glory of God; and particularly acts of beneficence and liberality to the poor; and which are not to be once, or now and then done, but to be followed and pursued after, and that always;
both among yourselves, and to all men; not only to the household of faith, though to them especially, and in the first place, but to all other men, as opportunity offers, even to our enemies, and them that persecute us, and despitefully use us; do good to their bodies, and to their souls, as much as in you lies, by feeding and clothing the one, and by praying for, advising, and instructing the other.
Fuente: John Gill’s Exposition of the Entire Bible
See to it that no one render unto any one evil for evil ( ). Note with the aorist subjunctive (negative purpose) from , to give back. Retaliation, condemned by Jesus (Mt 5:38-42) and by Paul in Ro 12:17, usually takes the form of “evil for evil,” rather than “good for good” ( ). Note idea of exchange in .
Follow after (). Keep up the chase () after the good.
Fuente: Robertson’s Word Pictures in the New Testament
That which is good [ ] . Not to be limited to profitable, beneficent (as Lightfoot, Lunemann), although ajgaqov commonly includes a corresponding beneficent relation of its subject to another subject, which is emphasized here by to all men. See on Rom 5:7. It may also include what is absolutely, morally good, as Rom 2:10. So Heb 13:21; 1Pe 3:11; Rom 7:18.
Fuente: Vincent’s Word Studies in the New Testament
1) “See that none render evil for evil unto any man”, (horate me tis kakon anti kakou tini apodo) “You all observe, lest anyone should return wrong for wrong, evil for evil, or devilment for devilment”, strike back or seek recrimination and vengeance, Pro 20:22; children of God and church members in particular must not seek revenge for wrong. Pro 24:29; 1Pe 3:9; Mat 5:44.
2) “But ever follow that which is good” (alla pantote to agathon diokete) “But, you all follow or pursue always the good”, the highest degree of good, or the better manner or course of conduct. To persevere in, to set one’s mind on doing good, is an holy goal or objective, 2Co 9:8; Col 1:10; 3Jn 1:11; 1Th 5:21.
3) “Both among yourselves” (eis allelous) “in relation or regard to or toward one another”; through the church covenant members are sacredly pledged to avoid hurting one another and constructively to help each other, as taught in the Scriptures, Rom 12:13; Rom 13:13; Gal 6:10; 1Jn 3:17.
4) “And to all men” “and in regards to or toward all (men)”; Gal 6:10; Col 4:5-6; 1Th 4:12; 1Ti 3:7. An holy, separated walk, before the world is of primary importance to the influence of both individual Christians and the church with -which they are identified. For it is a principle that “no man liveth or dieth to himself,” alone, without influencing others, Rom 14:7; 1Co 6:19-20.
Fuente: Garner-Howes Baptist Commentary
15 See that no one render evil for evil. As it is difficult to observe this precept, in consequence of the strong bent of our nature to revenge, he on this account bids us take care to be on our guard. For the word see denotes anxious care. Now, although he simply forbids us to strive with each other in the way of inflicting injuries, there can, nevertheless, be no doubt that he meant to condemn, at the same time, every disposition to do injury. For if it is unlawful to render evil for evil, every disposition to injure is culpable. This doctrine is peculiar to Christians — not to retaliate injuries, but to endure them patiently. And lest the Thessalonians should think that revenge was prohibited only towards their brethren, he expressly declares that they are to do evil to no one. For particular excuses are wont to be brought forward in some cases. “What! why should it be unlawful for me to avenge myself on one that is so worthless, so wicked, and so cruel?” But as vengeance is forbidden us in every case, without exception, however wicked the man that has injured us may be, we must refrain from inflicting injury.
But always follow benignity. By this last clause he teaches that we must not merely refrain from inflicting vengeance, when any one has injured us, but must cultivate beneficence towards all. For although he means that it should in the first instance be exercised among believers mutually, he afterwards extends it to all, however undeserving of it, that we may make it our aim to overcome evil with good, as he himself teaches elsewhere. (Rom 12:21) The first step, therefore, in the exercise of patience, is, not to revenge injuries; the second is, to bestow favors even upon enemies.
Fuente: Calvin’s Complete Commentary
Text (1Th. 5:15)
15 See that none render unto any one evil for evil; but always follow after that which is good, one toward another, and toward all.
Translation and Paraphrase
15.
See that none (of you) return to anyone (an) evil (deed) for (an) evil (deed), but (rather) always seek (to do) the good (thing, both) to each other (as Christians), and (also) to all (men).
Notes (1Th. 5:15)
1.
This teaching about not returning evil for evil is contrary to everything the world does and believes. But it is repeatedly commanded in the Scriptures.
Pro. 20:22 : Say not thou, I will recompense evil; but wait on the Lord, and he shall save thee.
Mat. 5:39 : But I say unto you that ye resist not evil. See also Rom. 12:17-21; 1Pe. 3:9; Mat. 5:39-41.
2.
The caution to see is a warning that this practice of returning evil for evil can creep into our actions without our being aware that it is happening.
3.
Note that the practice of not returning evil for evil, but rather returning good, is to be done by Christians to two groups:
(1)
Among themselves;
(2)
To all men.
4.
Savonarola said years ago, A Christians life consists in doing good and suffering evil.
5.
Four ways to react
1.
The cruel (or Communist) way
Return evil for good.
2.
The common way
Return evil for evil.
3.
The courteous (or civil) way
Return good for good.
4.
The Christian way
Return good for evil.
Fuente: College Press Bible Study Textbook Series
(15) See that.The exhortation is given to those who have the authority to oversee the Church (Act. 19:28; 1Pe. 5:2).
None render evil for evil.Like the prohibition of fornication, abstinence from revenge is practically a new thought for Greeks, among whom feuds were frequent and undying. (Comp. Rom. 1:31; Tit. 3:3.)
That which is goodi.e., that which is kind. (See Note on 1Th. 3:6.) This duty is to be followed, i.e., made an object to be pursued eagerly, toward all men. There is not one standard of morals towards the brethren and another towards the world.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. The negative cautions, necessary to the above positive duties, are now added. Avoid the law of retaliation in order to the above peace. It may be necessary to seek justice, to aim at correction, to rebuke wrong; but never necessary to act in the spirit of revenge, or in any other spirit than that of love and fairness.
Good Not merely profitable; but morally right, and spiritually excellent.
Yourselves The Church.
All The outside world.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Th 5:15 . Prohibition of revenge. This is easily and fitly added to the command of .
] take care, take heed . The apostle speaks thus, because man is only too ready to gratify his natural inclination to revenge. Watchfulness, struggle, and self-conquest are necessary to offer resistance to it.
] sc. . Erroneously Fromond.: “subditorum vestrorum.” Also incorrectly de Wette: “Since revenge is entirely unworthy of the Christian, so all are not warned against it, but the better disposed are exhorted to watch that no outbreaks of it should occur (among others).” For (1) the prohibition of revenge is peculiarly Christian, corresponding neither to the spirit of heathenism (see Hermann, ad Sophocl. Philoct. 679; Jacobs, ad Delect. Epigr. p. 144) nor to that of Judaism (comp. Mat 5:38 ; Mat 5:43 ). But de Wette’s reason makes the prohibition appear as if it were something long known, something evident of itself. (2) Also the better disposed are not free from momentary thoughts of revenge; accordingly also upon them was that prohibition to be pressed. (3) The fulfilling of that command appertains to the individual life of every one; whereas to guard against the outbreaks of revenge among others is only rarely possible.
] to render to any one evil for evil, comp. Rom 12:17 ; 1Pe 3:9 ; Mat 5:44 .
] denotes not the useful or agreeable (Koppe, Flatt, Schott, Olshausen, and others), or “what is good to one” (Hofmann, Mller), nor does it contain an exhortation to benevolence (Piscator, Beza, Calixt, Pelt, Baumgarten-Crusius, and others), but denotes the moral good ; see Meyer on Gal 6:10 .
] to pursue something, to seek to reach it in the race (Phi 3:12 ; Phi 3:14 ), then generally a figurative expression for striving after a thing, comp. Rom 9:30-31 ; Rom 12:13 ; Rom 14:19 ; 1Co 14:1 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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 .
Ver. 15. See that none render ] Nothing is so natural to us; and Aristotle commends revenge as a piece of manhood, when indeed it is doghood rather. Excellently Lactantius, Non est minus mall referre iniuriam, quam inferre. It is as bad to recompense wrong as to do wrong. See Trapp on “ Mat 5:44 “ See Trapp on “ Rom 12:17 “
But ever follow that which is good ] Not to do good is to do evil; not to save a man when we can, is to destroy him, Mar 3:4 . See Trapp on “ Mar 3:4 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
15 .] gives a slight warning that the practice might creep on them unawares. It is not addressed to any particular section of the church, but to all; to each for himself, and the church for each.
Fuente: Henry Alford’s Greek Testament
1Th 5:15 . The special circumstances which called for forbearance (1Th 5:14 ) were likely to develop a disposition to retaliate upon those who displayed an ungenerous and insubordinate spirit ( e.g. , the ); but the injunction has a wider range ( , including their fellow-countrymen, 1Th 2:14 ).
Fuente: The Expositors Greek Testament by Robertson
See. App-133.
that none = lest (App-105) any (App-123)
evil. App-128.
for. Greek. anti. App-104.
any man. Greek. tis. App-123.
ever. App-151.
among yourselves = towards (eis) one another.
Fuente: Companion Bible Notes, Appendices and Graphics
15.] gives a slight warning that the practice might creep on them unawares. It is not addressed to any particular section of the church, but to all; to each for himself, and the church for each.
Fuente: The Greek Testament
1Th 5:15. , see) Let every man watch over himself and the other (his neighbour). A person who has received an injury, and is in a passion, sees too much; his neighbours therefore ought to see (for him).
Fuente: Gnomon of the New Testament
1Th 5:15
See that none render unto any one evil for evil;-The essential temper of Christ is not to render evil for evil; he did not take vengeance. For hereunto were ye called: because Christ also suffered for you, leaving you an example, that ye should follow his steps: . . . who, when he was reviled, reviled not again; when he suffered, threatened not; but committed himself to him that judgeth righteously.” (1Pe 2:21-23.)
but always follow after that which is good, one toward another,-The same spirit of love, forbearance, kindness, returning good for evil, that shone so brightly in the Son of God, must exist in the life and bearing of Christians toward one another.
and toward all.-God requires Christians to maintain and manifest this spirit for their own good, and as Christs disciples may show his spirit and commend his religion to the world.
Fuente: Old and New Testaments Restoration Commentary
See: Gen 45:24, 1Co 16:10, Eph 5:15, Eph 5:33, 1Pe 1:22, Rev 19:10, Rev 22:9
none: Exo 23:4, Exo 23:5, Lev 19:18, 1Sa 24:13, Psa 7:4, Pro 17:13, Pro 20:22, Pro 24:17, Pro 24:29, Pro 25:21, Mat 5:39, Mat 5:44, Mat 5:45, Luk 6:35, Rom 12:17-21, 1Co 6:7, 1Pe 2:22, 1Pe 2:23, 1Pe 3:9
ever: 1Th 2:12, Deu 16:20, Psa 38:20, Rom 14:19, 1Co 14:1, 1Ti 6:11, Heb 12:14, 1Pe 3:11-13, 3Jo 1:11
and: Rom 12:17, Rom 12:18, Gal 6:10, 2Ti 2:24, Tit 3:2, 1Pe 2:17
Reciprocal: Gen 34:13 – deceitfully Gen 50:21 – I will nourish Deu 20:3 – let not 1Sa 24:6 – the Lord forbid 1Sa 25:21 – Surely Psa 37:27 – do good Ecc 3:12 – but Isa 11:9 – not hurt Mat 26:52 – Put Luk 6:27 – Love Luk 10:34 – went Act 16:28 – cried Rom 12:9 – cleave Rom 12:14 – General Phi 2:14 – disputings Phi 3:12 – I follow Col 3:12 – mercies 1Th 3:12 – love Heb 12:25 – See Heb 13:16 – to do 1Pe 3:13 – followers 2Pe 1:7 – charity
Fuente: The Treasury of Scripture Knowledge
THE GOLDEN RULE
See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men.
1Th 5:15
The Apostle is writing to the Thessalonian converts some very practical rules as to their manner of life as Christians. We do not know how long it was since they had accepted the message of the new and glorious life which he had brought them, but we do know that he considered them not fully established in the faith and practice of the religion of Christ, or he would certainly not have given them such elementary counsel and commandment as we find in our text. For it is the old, old golden rule over again, the basis of all the teaching of his Master and ours.
I. Have we advanced?But what shall we say of ourselves after nineteen hundred years of Christianity? Can we say with any truth that we have advanced farther or as far as those new disciples of St. Paul? For if we have professed, if we indeed know and love and live out the will of our Master, why is it still necessary to be ever insisting on the obligation of carrying out this fundamental law of human life as Christ intended it to be lived? It seems to me sometimes that we are going backwardsnot merely looking backwards but actually going backwards.
II. Rendering evil.We see men in the struggle for wealth caring little what happens to their neighbour if only they can have what they seek; we see and know of hearts being crushed everywhere, and we know that even religion takes no note of the fact, but preaches tamely, as though we were on the high road to the millennium. We read, too, accounts of men and women exerting all their God-given powers, not for the purpose of doing good, but of bringing sorrow and despair on those who have never wronged them! Are we, then, to blame the teachings of Jesus Christ for not mitigating the cruelty and sorrow in the world? Can it really be said that such a course of conduct is utterly impossible in Gods own world?
III. Back to the teaching of Christ.Do you believe it would be a calamity if, instead of the false and hollow system under which we exist at the present moment, the teachings of Christ in their literal entirety, and the results which flow from those teachings, were set up in its place? In short, if love reigned instead of hate, unselfishness instead of greed and covetousness, peace instead of warwould it not be gain rather than loss, for, at all events, the majority of mankind? But I fear that even if Christ Himself were to come among us again, He would meet with no better reception than was accorded Him in Jerusalem long ago. We, also, most of us, at least, should call Him a dreamer and enthusiast; an unpractical theorist; and the Sermon on the Mount would be listened to with the wonder which changes to sarcasm. The nearer we approach to Him, the nobler we are, the gentler we are, the kindlier we are. For He it is, the Light of the World, Who alone reveals to us the truth which makes lifeeven our life here on earthglorious, and the prospect of the Eternal life bright with no earthly radiance.
Rev. A. C. Vully de Candole.
Illustration
I do not find in the gospel that Jesus tells us to inquire the circumstances of the person to whom we give voluntarily or who asks of us. In fact, it appears to me that He emphatically forbids us to judge any one in any matter whatever. When shall we who call ourselves Christians cease to juggle with and try to obscure and hide and explain away the plain teaching of Jesus Christ? There are people who say that it would be harmful and mischievous to try and do as Christ says. In a word, we are assured that while the gospels contain a very beautiful theory of life, it is a theory that cannot be applied to existing affairs without producing disaster.
Fuente: Church Pulpit Commentary
Sanctification
1Th 4:3-7; 1Th 5:15-28
INTRODUCTORY WORDS
The doctrine of sanctification has been abused, but that does not mean that we should steer clear of God’s message concerning this great definite work in the believer’s heart and life.
There are so many who excuse all kinds of actions among Christians. They seem to think that a Christian, since he is saved by grace, can live any way he may desire, and get away with it.
God never permits us to use “grace” as a leeway for lewdness. He says, “I write unto you, little children, that ye sin not.” The Apostle Paul, on one occasion, said that he had no confidence in his flesh; but he did not mean by that that the new man which was begotten of Christ Jesus was left a dupe to the power and sway of the flesh. The Lord Jesus rather taught that, “Sin shall not have dominion over you.” How can he who is dead to sin live any longer therein? The Christian may stumble, and fall, but he has the promise of every victory over the world, the flesh, and the devil.
1. Sanctification does not mean the improvement of the Adamic nature. The old man, the carnal nature, received by natural birth is corrupt. Its works are described for us in no uncertain terms. Sanctification does not mean that this old man must be cleaned up and beautified.
On the other hand, sanctification is the impartation of a new man which is begotten in righteousness and true holiness.
Sanctification, therefore, is the putting off of the old man, and the putting on of the new. It is the empowerment of this new man by the Holy Ghost.
We heard some one compare sanctification to an egg, which takes twenty-one days to hatch. During the three weeks, this preacher said, there was less of the viscus every day, and more of the chick. We could not accept this statement. Sanctification is not the gradual purification of the old man, but it is the rule and reign of the Spirit in the new man.
2. Sanctification is not regeneration. Regeneration is the creating of a new man, and not the rebirth of the old man. Regeneration, therefore, while distinct from sanctification, certainly paves the way for sanctification. Sanctification recognizes regeneration. It closes its ears to the voice of the old man, and its lusts; it opens its ears to the new man, and its Holy Spirit domination.
It is the purpose of this message to impress the deep Scriptural meanings of the word, sanctification, and also the method by which sanctification may be realized.
I. SANCTIFICATION IS THE WILL OF GOD (1Th 4:3)
Where is he who does not desire the will of God more than anything else which is obtainable in this life? Jesus Christ said on one occasion, “Who is My mother? and who are My brethren?” “Whosoever shall do the will of My Father.”
Epaphras was a mighty man of prayer, and he prayed for the saints that they might stand perfect and complete in all the will of God.
It was David Livingstone who said, “I would rather be in the heart of Africa in the will of God, than to be anywhere under Heaven out of that will.”
The will of God is widely inclusive, but there is one thing that is distinctly stated: “This is the will of God, even your sanctification.”
God does not want us to walk in the desires of our flesh. He does not want us to follow after the ways of the world. He wants us to know how to possess our vessels in sanctification and true holiness.
It is the sanctified Christian alone who can give real honor and glory unto his adorable Saviour and Lord.
II. SANCTIFICATION DEFINED (Joh 17:17)
Perhaps the best way to understand any great Scriptural term is to study its use throughout the Bible. When we come to the word “sanctification,” we find that it is used throughout the Bible with one chief purpose. Let me give you a few suggestions.
1. “God * * rested on the seventh day from all His work which He had made. And God blessed the seventh day, and sanctified it.” The word here certainly suggests that He set the seventh day aside from the other days of the week. He hallowed the seventh day because on that day He rested.
2. We read that the Tabernacle was sanctified. The various utensils used in its rites were sanctified. The word here includes their being cleansed; it also suggests that they were set aside for holy and Divine service.
3. Jesus Christ is spoken of as being sanctified. We see this in our text. He was, of course, holy, but the word suggests that, being holy, He set Himself apart in behalf of His people.
4. The Church is spoken of as being sanctified: “That He might sanctify and cleanse it with the washing of water by the Word.” Cleansing is included in the sanctification, but along with the cleansing is the separation of the Church by the Lord unto Himself.
Cramer, in his Greek lexicon, says that the word sanctification comes from “hagios,” which means “clean, free from stain.” He admits, however, that the use of the word carries with it the thought of dedication. Webster’s new International Dictionary says that sanctification means “the state or quality of being sacred or holy.” He also says that it is the act or process of God’s grace by which the affections of men are purified. Webster gives the truth, but not all of the truth, because sanctification, beyond doubt, goes farther than mere holiness or purification.
III. SANCTIFICATION MEANS SEPARATION (2Co 6:17)
To our mind one of the most beautiful Bible definitions of the word sanctification is our present text, in which there are three suggestions:
1. “Wherefore come out from among them, and be ye separate.”
2. “And touch not the unclean thing.”
3. “And I will receive you.”
The first call is to separation; the second is to cleansing, and the third is to a dedication, received and accepted of God. Our part is to speak of separation. In the context of 2Co 6:17, the Spirit is asking, “What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel?” He also asks, “What agreement hath the temple of God with idols?”
When God called Abram to become His servant He called him out of Ur of the Chaldees. Later on, God called Israel out of Egypt. The message of the whole Bible is the message of the separation of light from darkness, of the saint from the sinner.
God has said, “Have no fellowship with the unfruitful works of darkness, but rather reprove them.” Again, God said, “Go not in the way of evil men.” Yet again, “My son, if sinners entice thee, consent thou not.”
There is no affinity between the Church and the world, nor can there be any affinity between the saint and the sinner. Their lords are distinct and opposite. Their ideals of life are distinct and opposite.
We are not of the world, even as He is not of the world.
IV. SANCTIFICATION MEANS CLEANSING (Isa 52:11)
Hear the thunderous tones of God’s Word: “Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord.”
God calls for separation, but He calls for more. He calls for cleanliness. He says, “Be ye holy; for I am holy.” The Apostle could truthfully say, “I know nothing by myself,” yet he added, “Yet am I not hereby justified.”
A clean man, as we understand it, is a man who knows nothing against himself, a man who is not walking in any known sin.
We read in Isa 6:1-13, “In the year that King Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and His train filled the Temple.” Then it was that the Prophet cried, “Woe is me! for I am undone; because I am a man of unclean lips, * * for mine eyes have seen the King, the Lord of Hosts.”
No sooner did the Prophet utter his prayer and plea than an angel touched his lips with a coal from off the altar, and said, “Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Do you marvel that immediately the Prophet heard the voice of the Lord saying, “Whom shall I send, and who will go for Us?”
It was thus that David prayed, “Create in me a clean heart, O God,” and he added, “Then will I teach transgressors Thy ways.” God demands cleansing of those who would be serving.
V. SANCTIFICATION IS DEDICATION (Rom 12:1-2)
We well remember the old consecration services that were held in our home church in the days of our boyhood. They were monthly affairs, and every month the saints were supposed to reconsecrate themselves to God.
We have no criticism save this: that saints should make their consecration definite and decisive-once for all.
Dedication, or, if you prefer, consecration, is included in sanctification. However, sanctification is a far bigger word than either of the others. The yielded life is a consecrated life. The sanctified life is also a consecrated life, but it is likewise a separated and a cleansed life.
We wonder how many there are who stand ready to bring their all and place it upon the altar. The Bible says that we should present our bodies a living sacrifice, holy, acceptable unto God. The Bible also says, “Yield yourselves unto God, * * and your members as instruments of righteousness unto God.”
Sometimes we may wonder why our gift is not acceptable unto God. We seek to bring our life, our body, and its members and give them all to Him. Then He seems to say, “Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.” In other words, God will not receive us, if our lives are entangled in sin, and not separated from the world.
VI. SANCTIFICATION’S GREAT “HOW” (1Th 4:3-4)
We have already learned that sanctification is the will of God. Now, we wish to emphasize that it is also the will of God, that we should know how to possess our vessels in sanctification and honor. A great many persons place all the work of sanctification upon the believer, as though we, of our own selves, could sanctify ourselves.
Our text says, however, “The very God of peace sanctify you wholly.” The next verse adds, “Faithful is He that calleth you, who also will do it.” We may take up the attitude of separation, but God must perfect it in us. We may stand before the Lord desiring to be clean, but God must cleanse us. We may want to yield ourselves unto God, but God must give us the enabling.
If we would know how to possess our vessel in sanctification and honor, we must know the Spirit’s power in our life.
God has said, “Walk in the Spirit, and ye shall not fulfill the lust of the flesh.” He has also said that the fruit of the Spirit is love, joy, peace, etc.
If we would seek to follow God in the energy of our flesh, we would utterly collapse in the attempt. Our defeat, however, may be turned into glorious victory the very moment that we recognize in Christ the power of the new life, and see in the Holy Spirit the power of that life made effective in us.
Try as we may, and strive as we will, we will still drag with us a body of death, until we have learned that Christ is made unto us sanctification. When we would do good, evil will be present with us. When we would refuse the evil, we will find ourselves bound down to the evil, until we cry out, “O wretched man that I am! who shall deliver me from the body of this death?” Remember, beloved, that sanctification is made possible and practical only in the God-empowered life.
VII. SANCTIFICATION MAKES US VESSELS OF HONOR (2Ti 2:20-21)
Our verse tells us that in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. “If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the Master’s use, and prepared unto every good work.”
He who would become a servant of the Living God must flee youthful lusts: and “follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.”
When God is looking for a vessel which He may use, He seeks primarily for a vessel that is clean. Whether it be a vessel of gold, or of silver, of wood, or of stone; whether it be a believer with oratorical power, and rhetorical phrases, is not the main thing. These things do not matter so much. However, the vessel must be clean, and the believer must be clean. “For the Lord thy God walketh in the midst of thy camp, * * therefore thy camp shall be holy.”
AN ILLUSTRATION
This story is told of J. Sterling Morton, President Cleveland’s Secretary of Agriculture: “When Mrs. Morton died her husband had a tombstone erected on her grave, and on that stone he had this inscription: ‘Caroline French, wife of J. Sterling Morton, and mother of Joy, Paul, and Mark Morton.’ Then he took his three sons to the cemetery and as they stood by the grave of the mother of the boys, J. Sterling Morton pointed out the inscription and read aloud: ‘Mother of Joy, Paul, and Mark Morton,’ and then he solemnly said, ‘If any one of you boys ever does anything that would cause your mother grief or shame if she were alive, I will chisel your name off the stone.’ I am glad to say that the newspaper reported that the names were still on the stone.”-The Moody Institute Monthly.
Fuente: Neighbour’s Wells of Living Water
1Th 5:15. See that none render is the same as saying “let none render” evil for evil. The so-called golden rule (Mat 7:12), and Paul’s teaching in Rom 12:21 also will agree with the present verse. Follow that which is good is opposite rendering evil for evil. This kind of conduct was to be practiced among the disciples, and also was to be done toward all others. A Christian does not have the right to return evil for evil at all, whether to his brethren or to men of the world.
Fuente: Combined Bible Commentary
1Th 5:15. See that none render evil for evil. Ellicott objects to the remark of Jowett, that it is not strictly true to say that Christianity alone or first forbade to return evil for evil. Plato knew that it was not the true definition of justice to do harm to ones enemies. But there can be no doubt that Jowett might have proved his statement by referring not only to the commonly-cited passage from the Republic (i. 335), but to a much more striking passage in the Crito, where Plato represents Socrates as distinctly repudiating the popular opinion that justice consists in harming ones enemies and doing good to ones friends: Soc. To render evil for evil, is it right, as the many say, or not? Cr. Certainly not Soc. We must not then do wrong or do evil to any man, whatever we suffer from men. . . . I know that few do think this, and few will think it. . . . But this is what I long ago held and still do hold, that to do wrong and to return wrong to any one is never allowable, nor to protect oneself from wrong by doing wrong. It is only apparently and not really that Xenophon (Mem. ii. 6) represents Socrates as relapsing into the popular view. But the opinion of Socrates met with little acceptance. And Isocrates, a representative moralist, maintains that it is equally disgraceful to be outdone by ones friends in benefits or by ones enemies in injuries (Isoc. ad Demon, c. 26). We must not however forget that some heathen exemplified, often in striking circumstances, the forgiveness of injuries (see Lykurgus treatment of Alkander related by Plutarch, Lyk.), and it may be admitted as probable that had Socrates or Plato elaborated any complete system of morals, this virtue would have found a place in it; anyhow, Christianity may claim this peculiar merit, that it has set up that type of conduct as a general law for every man, which among the ancients was admired as the exceptive virtue of the few (Blackies Four Phases of Morals, p. 283). Buddha and Confucius more nearly approached to the Christian law of forgiveness; but until Christ by His life and death showed it to be the law for God and man alike, no teacher, however he may have had glimpses of the truth, could hopefully promulgate it as a duty.
That which is good. In the sense of kind and beneficent (Vaughan).
Fuente: A Popular Commentary on the New Testament
Our apostle from this verse closes his epistle with a general exhortation to all Christians to be found in the practice of several necessary and important duties; the first of which is to abstain from all revenge, render to no man evil for evil; a malicious desire of revenge is so far beneath a Christian, that it is the baseness of a man. Let him that does the wrong look to it, could a heathen say. Not only revenge in the action, but in the affection, is greatly sinful before God, and deeply penal also; as jealousy is the rage of a man, so malice and revenge is the rage of the devil, it is the very soul and spirit of the apostate nature.
By good here, as it stands in opposition to rendering evil, must be understood good-will and beneficence, or doing good to enemies, and this the apostle would have us follow, or, as the word signifies, pursue with eagerness, as the hunter doth his game, and this continually. Ever follow that which is good, without interruption, notwithstanding a multiplication of injuries; and this not only among themselves, who were Christian professors, but even among heathens (with whom they lived) though bitter enemies to Christianity.
Learn hence, that a Christian must not turn vindictive and impatient, or incline to any desires or motions towards private revenge, notwithstanding the malicious temper of his adversary continues: but instead of being overcome of evil, must labour to overcome evil with good; render to no man evil for evil, but ever follow that which is good, both among yourselves and to all men.
Fuente: Expository Notes with Practical Observations on the New Testament
See that none render unto any one evil for evil [Christians are repeatedly bidden to return good for evil (Mat 5:38-48; Rom 12:19-21; 1Pe 2:18-25). “See that” puts the Thessalonians on notice that the practice of retaliation or revenge was apt to creep in unawares, and so it was, for persecution wakens revenge as fire kindles fire, thus making two wrongs out of one]; but always follow after that which is good, one toward another, and toward all. [“Make,” says the Cambridge Bible, “the good of your fellow-men your constant pursuit, and let no injury or unworthiness on their part turn you aside from it. Revenge must be cherished neither toward those within nor those without the church, but good must be rendered to all– Gal 6:10]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
5:15 {10} See that none render evil for evil unto any [man]; but ever follow that which is good, both among yourselves, and to all [men].
(10) Charity ought not to be overcome by any injuries.