1 Thessalonians 5:22

5:16-22 We are to rejoice in creature-comforts, as if we rejoiced not, and must not expect to live many years, and rejoice in them all; but if we do rejoice in God, we may do that evermore. A truly religious life is a life of constant joy. And we should rejoice more, if we prayed more. Prayer will help forward all lawful business, and every good work. If we pray without ceasing, we shall not want matter for thanksgiving in every thing. We shall see cause to give thanks for sparing and preventing, for common and uncommon, past and present, temporal and spiritual mercies. Not only for prosperous and pleasing, but also for afflicting providences, for chastisements and corrections; for God designs all for our good, though we at present see not how they tend to it. Quench not the Spirit. Christians are said to be baptized with the Holy Ghost and with fire. He worketh as fire, by enlightening, enlivening, and purifying the souls of men. As fire is put out by taking away fuel, and as it is quenched by pouring water, or putting a great deal of earth upon it; so we must be careful not to quench the Holy Spirit, by indulging carnal lusts and affections, minding only earthly things. Believers often hinder their growth in grace, by not giving themselves up to the spiritual affections raised in their hearts by the Holy Spirit. By prophesyings, here understand the preaching of the word, the interpreting and applying the Scriptures.

We must not despise preaching, though it is plain, and we are told no more than what we knew before. We must search the Scriptures. And proving all things must be to hold fast that which is good. We should abstain from sin, and whatever looks like sin, leads to it, and borders upon it. He who is not shy of the appearances of sin, who shuns not the occasions of it, and who avoids not the temptations and approaches to it, will not long keep from doing sin.

1 Thessalonians 5:22 . Ἀπὸ παντὸς εἴδους πονηροῦ , from every bad species or kind of thought, act, or word) Species , in the sense, “appearance of evil” [as Engl. Vers.], would be εἶδος ΤΟΥ πονηροῦ , with the article, which TO καλὸν , that which is good , has, 1 Thessalonians 5:21 . But εἶδος πονηρὸν is a bad kind or species: εἶδος , species , Germ. Gattung; LXX., Jeremiah 15:3 [“I will appoint over them four kinds —the sword—the dogs—the fowls—the beasts”]; Sir 23:21 (16), 25:(2) 3. We ought to abstain from every species of evil [evil species of thing], lest we be deceived. The whole genus of good is simple, belonging to the “spirit, soul, and body,” [ 1 Thessalonians 5:23 ]; the species or kinds of evil are many, 2 Corinthians 7:1 ; comp. the antithesis in the following verse.

{13} Abstain from all {h} appearance of evil. (13) A general conclusion, that we waiting for the coming of Christ, do give ourselves to pureness in mind, will, and body, through the grace and strength of the Spirit of God. (h) Whatever has but the very show of evil, abstain from it.

1 Thessalonians 5:22 . A further general precept, added to bring out the negative side of κατέχετε , κ . τ . λ .— πονηροῦ neut. abstract = “of wickedness,” as Genesis 2:9 ( τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ ).— παντὸς κ . τ . λ ., perhaps an allusion to the manifold ways of going wrong (Arist., Nik. Eth. , ii. 6 14, τὸ μὲν ἁμαρτάνειν πολλαχῶς ἐστίν … τὸ δὲ κατορθοῦν μοναχῶς ).

Appearance (εἴδους) As commonly explained, abstain from everything that even looks like evil. But the word signifies form or kind. Comp. Luke 3:22; John 5:37, and see nearly the same phrase in Joseph. Ant. 10:3, 1. It never has the sense of semblance. Moreover, it is impossible to abstain from everything that looks like evil. Of evil (πονηροῦ) To be taken as a noun; not as an adjective agreeing with εἴδους form (from every evil form). The meaning of πονηρός in N.T. cannot be limited to active evil, mischief, though it often has that sense. The same is true in lxx, where it sometimes means grudging or stubborn. See Sir. 14:4, 5; 34:23.

Verse 22. - Abstain from all appearance of evil . This verse is connected with the last, and states negatively what is there stated positively. Test the declarations of the prophets; retain the good, and reject the evil. The word translated "appearance" has been differently rendered; it denotes form, figure, species, kind; so that the clause is to be rendered, "Abstain from all form of evil" (R.V.), or, "of the evil," the word being an abstract substantive. The whole exhortation is similar to that given in Romans 12:9 , only there the negative statement is put first: "Abhor that which is evil; cleave to that which is good." Some suppose that the metaphor employed is from the practice of money-changers who tested the money offered to them, rejecting what was base and retaining what was genuine. Among the Fathers we meet with the phrase, "Be ye experienced money-changers," as a traditionary saying of our Lord; and some suppose that the apostle refers to this saying, and give the following paraphrase: "The good money keep; with every sort of bad money have nothing to do; act as experienced money-changers: all the money presented to you as good, test." Such a supposition is fanciful and far-fetched. 1 Thessalonians 5:22

22. Tittmann supports English Version, "from every evil appearance" or "semblance." The context, however, does not refer to evil appearances IN OURSELVES which we ought to abstain from, but to holding ourselves aloof from every evil appearance IN OTHERS; as for instance, in the pretenders to spirit-inspired prophesyings. In many cases the Christian should not abstain from what has the semblance ("appearance") of evil, though really good. Jesus healed on the sabbath, and ate with publicans and sinners, acts which wore the appearance of evil, but which were not to be abstained from on that account, being really good. I agree with Tittmann rather than with Bengel, whom Alford follows. The context favors this sense: However specious be the form or outward appearance of such would-be prophets and their prophesyings, hold yourselves aloof from every such form when it is evil, literally, "Hold yourselves aloof from every evil appearance" or "form."

(22) Abstain from all appearance of evil. —This translation cannot stand. Possibly it might be rendered “every form of evil,” but the most natural version would be, “Hold yourselves aloof from every evil kind”— i.e. , evil kind of whatever you may be testing. The word “evil” is here used in the moral sense, and does not constitute an exact antithesis to the “good” of the preceding verse.

To make this verse have its connection with the former, some expositors understand it of doctrines and opinions only; to take heed of opinions that seem erroneous, and not rashly to receive them without due examination. Though this sense is not to be excluded, yet the verse need not be confined to it, but to extend to practice also; as in worship to abstain from the show of idolatry; as to eat meat in an idol’s temple was not always gross idolatry, but had some appearance of it, and therefore the apostle forbids it, 1 Corinthians 10:14 . And so in civil conversation, not only to abstain from vice, but the appearance of it; as of pride, covetousness, drunkenness, whoredom, &c.; and that both with respect to ourselves, lest by venturing upon that which hath some show of evil, we step into the evil itself; and with respect to others, that we may not occasion the taking offence though not justly given, or do that which may any way encourage a real evil in them by that appearance of it which they see in ourselves; yet we ought not upon this account to forbear the discharge of any necessary duty. Some read the words: Abstain from all kind of evil, ’ Apo pantov iedouv ponhrou, and the Greek word is so used by logicians: but here to insist on particulars is infinite.

Abstain from all appearance of evil - Not only from evil itself, but from that which seems to be wrong. There are many things which are known to be wrong. They are positively forbidden by the laws of heaven, and the world concurs in the sentiment that they are wicked. But there are also many things about which there may be some reasonable doubt. It is not quite easy to determine in the case what is right or wrong. The subject has not been fully examined, or the question of its morality may be so difficult to settle, that the mind may be nearly or quite balanced in regard to it. There are many things which, in themselves, may not appear to us to be positively wrong, but which are so considered by large and respectable portions of the community; and for us to do them would be regarded as inconsistent and improper. There are many things, also, in respect to which there is great variety of sentiment among mankind - where one portion would regard them as proper, and another as improper. There are things, also, where, whatever may be our motive, we may be certain that our conduct will be regarded as improper.