I – REVELATION OF GOD BY PAUL – v.23

I Thessalonians 5:23 "And the very God of peace 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.”

Let us take a look for further review the three aspects of sanctification.

     The construction of the text puts the emphasis upon God’s faithfulness as caller and doer. It is this fact that assures the saved person of their salvation. God is "faithful," to be trusted, reliable concerning all that God has said. The faithfulness of God is one of the central themes of Scripture. God never lies in making a promise and never begins a work without carrying it through to completion. Here is indeed comforting assurance. If you enjoy God’s calling, rejoice in God’s faithfulness, who will do it.

II – REQUEST OF PAUL – v.25

I Thessalonians 5:25 “Brethren, pray for us.”

     Notice the word "Brethren" in Greek "adelphos" from "a" means unity and "delphus" means womb. Literally means one born from same womb and so a male having the same father and mother as reference person. Figuratively speaking, "adelphos" like in this verse I Thessalonians 5:25 refers to a close associate of a group of persons having well-defined membership, specifically here referring to fellow believers (including sisters) in Christ who are united by the bond of affection.

     Notice that the first word in the Greek sentence is “Brethren” which indicates that Paul is emphasizing “adelphos”, as Paul wants the brothers in Christ not to miss Paul’s plea for personal prayer. (Although none of the 14 other uses of adelphos in I Thessalonians are emphatic).

     Notice the next word “pray” in Greek “proseuchomai” from “pros” means toward, facing, before (emphasizing the direct approach of the one who prays in seeking the face of God) and “euchoma” means to speak out, utter aloud, express a wish then vow or pray. Proseuchomai is used some 85x in 80 verses in the New Testament, and a study of these Scriptures makes for a wonderful Biblical view of prayer. There are 73 uses of “proseúchomai” in the non-apocryphal Septuagint (LXX).

     In classical Greek “proseuchomai” was the technical term for calling a deity. In the New Testament “proseuchomai” is always used of prayer addressed to God or Jesus as the object of faith and the One who will answer one’s prayer. “Proseuchomai” encompasses all the aspects of prayer: submission, confession, petition, supplication (concern the need of someone), intercession (concern the need of others), praise and thanksgiving.

     Puritan John Bunyan said that Prayer is a shield to the soul, a sacrifice to God, and a scourge to Satan. There are no barriers between the humble contrite heart and the God of heaven, the only password is prayer. Rowland Hill a preacher in the late 1800's said that...Prayer is the breath of the newborn soul, and there can be no Christian life without it. Leonard Ravenhill in his book Revival Praying said, the self-sufficient do not pray, the self-satisfied will not pray, the self-righteous cannot pray. No man is greater than his prayer life. Donald Grey Barnhouse, the great Presbyterian preacher once said I am not sure that I believe in the 'power of prayer,' but I do believe in the power of the Lord who answers prayer. Paul realized the resource that came from prayer. Prayer can do anything that God can do.

     “Proseuchomai” gives the idea to speak consciously with or without vocalization to God with a definite aim, consciousness on the part of the one praying that he is taking face to face with God, and consciousness on the part of the one who prays about the fact of God’s presence and listening ear of God.

     The basic idea of “proseuchomai” is to bring something to God, and in prayer this pertains to bringing up prayer requests. In early profane, disrespect or desecrate Greek culture, prayer is often accompanied by an offering, the object of which the gods favorably accepted. Then later the idea was slightly changed, so that the thing brought to God was a prayer. In later Greek, prayers appealed to God for His presence.

     Notice the words “pray for us” This is in imperative mood, so it is a command for continued prayer. Paul is calling for the brethren to keep on praying. How frequent you requested those you lead, or those you teach or your Pastor to pray for you! Paul knows that God’s work done in the God’s power was dependent on God’s people interceding. Paul knew that he was not sufficient in himself to carry out the great work he had been called to take the gospel to the Gentiles. Therefore, it is not surprising that Paul called for prayer at the close of six of the thirteen epistles.

     Paul’s command “Brethren, pray for us” lead all of us for question: Do we pray for our Pastor? Do we encourage our Pastor? Do we build our Pastor up? Do we criticize and tear down our Pastor? Instead, keep praying for your Pastor! Are you praying for your spiritual leaders?

     Paul warning convicts us in I Corinthians 4:5 “Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.”

     If I would allow to ask you only one request to you, that is this prayer “Brethren, pray for us.”

     What is the use of our ministry without the blessing of God, and there will be without God’s blessing unless the church of God sought for blessing of God. I beg and pray with tears, “Brethren, pray for us.” The prosperity in a church will increase or will continuously flow, if each one of us will have abundant intercession. Do not restrain prayer. Dismiss me or intercede for me.

     Paul understood the importance of what prayer can do in effective ministry. For Paul to engage in a battle without the power of prayer is like into a man walking out completely unclothed or without cover. Paul believed that God knew all his personal needs and he trusts and confident that God by His power would provide all his need through the prayers of the saints. If this dedicated man of God, needed all the prayers that he could get, we must certainly need all the prayers from our brethren. We need to pray for ourselves and seek prayer from our spiritual family.

     When was the last time the Pastor, or a teacher, or an elder requested those in their flock for specific prayer. Tomorrow is not too soon to make this a regular part of your ministry. Prayer somehow releases the power of God for effective ministry.

     Doubtless much of the success of Paul’s missionary work could be attributed to the prayers of the Thessalonians and other believers. Paul understood both his personal insufficiency and God’s sufficiency (II Corinthians 3:5 “Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;”). Paul requested prayer for his fellow workers as well as for himself. Notice Paul says us, referring obviously to not just himself but to Silas and Timothy for they were all equally standing in the need of prayer.

     The sovereign God has chosen to limit Himself in some areas to the prayers of His children.

     Paul asked these believers to pray for him. Now, Paul was able to pray for himself, but he knew the importance of praying for one another.

     Paul had begun the letter with an emphasis on prayer, Paul has prayed for the Thessalonians; reminding the saints at Thessalonica that the missionaries were praying for them (I Thessalonians 1:2 “We give thanks to God always for you all, making mention of you in our prayers;”) but now he calls for their prayers. This is the beautiful, interdependence of the body of Christ. We really do need each other and prayer is one vital facet of that need.

     Every Pastor should not just only say “pray for me” but specifically requested them to pray the prayers of Paul.

     A. Importance of a friendly greeting

I Thessalonians 5:26a “Greet all the brethren…”

     Paul is putting special emphasis on being friendly.

     God’s people not only should be friendly with each other, but with all people including sinners. The usual statement of Paul “greeting one another” in Romans 16:16 “Salute one another with an holy kiss”; I Corinthians 16:20 “Greet ye one another with an holy kiss.”; II Corinthians 13:12 “Greet one another with an holy kiss”; I Peter 5:14 “Greet ye one another with a kiss of charity.”, is replaced in I Thessalonians 5:26 by “Greet all the brethren.”

    Notice the word “all”. Paul does not say “the orderly” but he says “all”. The word “all” indicates his unconditional love, means all without exception who are members of the inclusive brotherhood of the believers thus tactfully would even include disorderly brethren, those that has been necessary to rebuke in this letter. Agape love of God is all inclusive love.

     There are churches where the congregation escaped like rats leaving a sinking ship. Remember that fellowship is a part of worship. After the corporate worship is ended, the brethren minister to one another, they greet one another and seek to encourage another.

     As we have already explained the word “Brethren” in verse 25, mentioned again here in verse 26, “Brethren” in Greek “adelphos” from “a” means unity and “delphus” means womb. Literally means one born from same womb and so a male having the same father and mother as reference person. Figuratively speaking, “adelphos” like in this verse I Thessalonians 5:25 refers to a close associate of a group of persons having well-defined membership, specifically here referring to fellow believers (including sisters) in Christ who are united by the bond of affection.

      B. Instructions for a friendly greeting

I Thessalonians 5:26b “with an holy kiss.” 

     This was their custom in that day, and that custom is still practiced today by some of the Jewish people.

     The man to man and woman to woman kiss of brotherly affection in Christ was and is a customary greeting in many parts of the world. In the culture of the North American people, an embrace or handshaking more often communicates the same sentiments.

     Our custom is to shake hands with each other and also lost people.

     The holy kiss type of kiss remained a Christian custom until abuse and the misunderstanding of the heathen caused the practice to be curtailed. In the ancient world a person kissed the hand, breast, knee or foot of a superior and the cheek of a friend. Herodotus a famous ancient historian mentions kissing the lips as a custom of the Persians. Possibly from them it came to the Jews. The kiss in the ancient world had a variety of functions both within the family and outside the family. Kisses were used to indicate love, respect, reconciliation, even the striking of a contract. Kisses also played various roles in pagan cults. That is why Paul speaks of kissing all the brothers, probably kissing of the opposite sex was not encouraged.

     In some other country of Christianity this practice of holy kiss would not be culturally acceptable, although others frequently embrace a brother and even sister gently and discreetly as a substitute for the “holy kiss.”

     The word “kiss” in Greek “philema” from “phileo” means to be a friend to, to be loving of an individual or an object, to have affection for and sometimes to kiss as a mark of tenderness. This kiss refers to a kiss as token of love or friendship. The “holy kiss” in the first century as a sign of fraternal affection was a physical toke of welcome or farewell, dismiss their companions in the faith. The holy kiss physical expression was normal among the same sex as brethren.

     The word “holy” in Greek adjective “hagios” it is usually translated “holy” but its basic meaning is “different” or “separate.” Hagios means to set apart from that profane thing. In this context it means that which is sacred, chaste, pure in motive and in act, not passionate nor fleshly, nor merely of social courtesy. The kiss is holy so that there might be nothing suggestive, untoward or profane about the kiss. It signified personal affection and Christian love but not the expression of romantic passion. The holy kiss was on the cheek and not on the lips. Public affection or the kiss was ordinary greeting among brothers and sisters in Christ, as we all belong to the same family, and when they met, especially after long separation. In the church the kiss was the pledge of brotherhood, those who exchanged it declared themselves members of one family, recognizing the unity of all members of the Church in Christ Jesus, and expressing pure Christian love. When Paul says, “Greet all the brethren with an holy kiss”, he means, a Christian kiss as holy always does in the New Testament, even among those who were not relative to each other, but only on friendly terms. The phrase “Greet all the brethren with an holy kiss” means show your Christian love one to another, without hypocrisy but whole heartedly, in the way which comes natural to you. Do not be afraid to break the ice when you arrive into the church. There should be no ice there to break. Be like a Christian who can cordially greet your brother or your sister, then assume and create the atmosphere of home.

Illustration: There was a beautiful girl, walking up to a department store then proceed to a fabric counter, and said, “I want to buy this material for a new dress. How much does it cost? The smirking male clerk replied, “Only one kiss per yard, Then the smart girl responded “That’s fine, I will take ten yards.” With expectation, excitement and anticipation expressed all over his face, the male clerk hurriedly measured out and wrapped the cloth, then held the item out teasingly, then leaning forward to receive his kiss “payment.” The girl snapped up the package and pointed to a little old man standing beside her. ”Grandpa will pay the bill, “ as the pretty girl smiled.

IV – RESOURCE MENTIONED BY PAUL – v.28

I Thessalonians 5:28 "The grace of our Lord Jesus Christ be with you. Amen.”

     A. Strength from our Grace

I Thessalonians 5:28 “The grace of our Lord.”

     The word “Grace” in Greek “charis” means God’s unmerited favor or God’s generous favor to underserving sinners and needy saints. Saving grace is God’s provision for the believer’s sinful past, and enabling is God’s portion for daily Christian living.

     God’s enabling grace can give us strength in times of trial (II Corinthians 12:1-10 “It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. ² I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. ³ And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) ⁴ How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. ⁵ Of such an one will I glory: yet of myself I will not glory, but in mine infirmities. ⁶ For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me. ⁷ And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. ⁸ For this thing I besought the Lord thrice, that it might depart from me. ⁹ And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. ¹⁰ Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.”

     Grace enables us to serve God in spite of difficulties (I Corinthians 15:9,10 “For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. ¹⁰ But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.”

     Whatever begins with God’s grace will always lead to God’s glory because we as a human can take no credit for the effects or results (Psalm 84:11 “For the Lord God is a sun and shield: the Lord will give grace and glory: no good thing will he withhold from them that walk uprightly.”; I Peter 5:10 “But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.”

     These Christians from Thessalonica did not need the saving grace because they are already saved by grace through faith, however they needed sustaining grace and strengthening grace for their Christian’s living.

     This is an encouraging fact to all genuine Christians; we have a resource to help us in time of difficulty and in our everyday life that this world does not have.

     Paul wants his readers the believers in Thessalonica and also Paul wants even us to be encompassed by grace, to be saturated of grace, because Paul knows that only by grace did we enter into salvation (Ephesians 2:8-9 “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: ⁹ Not of works, lest any man should boast.”). Paul knows that only by grace will we progress in sanctification. (II Peter 3:18 “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.”).

     Grace from beginning to end. Grace with us, walking side by side with us throughout our Christian life. From the day of our justification and beginning of our new life in Christ until the day of last day on earth and our glorification and future life in Christ, living daily in reliance on God’s grace, not our vain efforts (Galatians 3:3 “Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?”).

     Notice the words, “Grace…be with you”. The preposition “with” is instructive. The Greek word “meta” conveys the primary meaning of “mid”, “amid”, “in the midst”, “with”, “among”. The word “with” implies accompaniment and in this verse, it is in the genitive which further implies companionship or fellowship. Have you ever considered “grace” as your “companion” in your Christian walk? What about experiencing “fellowship” with grace. God’s grace in Christ desires to walk with us and strengthen us to fight the good fight of faith (II Timothy 2:1 “Thou therefore, my son, be strong in the grace that is in Christ Jesus.”).

     Are we willing to humble myself and receive the aid of grace? Remember God is opposed to the proud but gives grace to the humble. (God’s grace our “companionship” and “fellowship”). Ask God’s Spirit of grace to make these great truths experientially real in your life and I think He will answer agreeably (I John 5:14-15 “And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: ¹⁵ And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.”).

        B. Source for our Grace

     Notice in our text the words “grace of our Lord” in II Corinthians 3:18. This refers to sanctifying grace, grace that transforms us from glory to glory (II Corinthians 3:18 “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.”; Romans 8:29 “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.”), grace that empowers, grace that is sufficient (II Corinthians 12:9, 10 “And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. ¹⁰ Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.”). Sanctifying grace transforms us from glory to glory so that we might walk worthy in the will of God and in a society that has gone 180 degrees the opposite direction. Note the source of this grace is of our Lord Jesus Christ. It is that same grace and source that Paul instructed Timothy to depend on.

     When Paul knowing he is about to die, he writes to Timothy, who might have been a bit timid, Paul said in II Timothy 2:1 “Thou therefore, my son, be strong in the grace that is in Christ Jesus.” Paul said to Timothy “my son” (in spiritual terms), “be strong” (present imperative – means it is a command to be continually strengthened, implying Timothy’s continual need of inner strengthening. The passive voice indicates Jesus is the source and Timothy is the recipient in the grace that is in Christ Jesus. So, in II Timothy 2:1 like in I Thessalonians 5:28, tell us that the source of this grace is the Lord Jesus Christ.

     Notice in our text the words “be with you”, according to what we have discussed previously, the picture is that of a close association. Grace is to be your lifetime covenant partner. It is one thing to know the theological facts about grace but it is quite another thing to have grace as your experiential partner or companion.

     Let the grace be with you as you walk through life. Don't try to walk like walking as grace with you just on your own and trying to walk in dependence on your natural abilities. Daily, moment by moment you have to appropriate His amazing, abundant grace to live this Christian life on the highest level. That's abundant life, to which all God's people shout "Amen, to the glory of God!"

V – RATIFICATION MENTIONED BY PAUL – v.28

       A. Confirmation of the Word to be truth

       B. Charge to the brethren to read the Word

I Thessalonians 5:27 “I charge you by the Lord that this epistle be read unto all the holy brethren."

     1. Source of the charge – v.27a

     2. Subject of the charge – v.27b

     3. Scope of the charge – v.27c

     We should faithfully listen or attend every preaching and teaching of God’s word, and regularly read the Bible daily as our spiritual food, to live holy and closer to the Lord that we might know Him more and grow spiritually.

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