(Chapter 5:12-28)
Thus far in Paul’s exhortations, he has addressed the Thessalonian saints as individual believers. Now, in this closing section of the epistle, he exhorts them collectively as a company of believers (an assembly) that is waiting for the Lord to come (the Rapture). Thus, these exhortations address the assembly as a whole, and outline what a healthy assembly should be characterized by.
Vss. 12-13a—The first of these exhortations has to do with recognizing and respecting those who are in the place of leadership in the assembly. Paul says, “I beseech you, brethren, to know them which labour among you, and are over you [take the lead among you] in the Lord, and admonish you; and to esteem them very highly in love for their work’s sake.” This teaches us that those who compose a local assembly are to respectfully esteem the elders/overseers in that assembly on account of the place that they have and the work that they do. The “labour” and “work” that Paul refers to here are a local thing, for responsibility in oversight is purely a local function in the house of God. Thus, elders in one assembly do not function as such in other assemblies.
The KJV says that these men are “over you in the Lord,” but a better translation reads, “Who take the lead among you.” “Over you,” implies that they have a position in which they officially preside over the saints in an authoritative manner, but this is the very thing which Peter warns against (1 Peter 5:33Neither as being lords over God's heritage, but being ensamples to the flock. (1 Peter 5:3)). Rather, the elders/overseers are to move “among” the saints in meekness and lowliness, seeking to guide and help them in their particular difficulties, and thus, they “shepherd the assembly” (Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28)).
It is noteworthy that when the function of elders/overseers is in view in Scripture, they are mentioned in plural (“them”), but when their moral qualifications are in view, they are mentioned in the singular (1 Tim. 3:11This is a true saying, If a man desire the office of a bishop, he desireth a good work. (1 Timothy 3:1) – “If a man....”). This shows that the government of a local assembly is not to be in the hands of one man. God intends that they should function as a group of men, and thus, check and balance one another, if need be. This would give the assembly a greater immunity against an elder/overseer rising up and taking over. Diotrephes is an example of an overseer who had no check from the others, and sadly he went awry (3 John 99I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. (3 John 9)).
Regarding those functioning in this office in the house of God, Scripture tells us to “know” them (1 Cor. 16:1515I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) (1 Corinthians 16:15)), “esteem” them (1 Thess. 5:1313And to esteem them very highly in love for their work's sake. And be at peace among yourselves. (1 Thessalonians 5:13)), “honour” them (1 Tim. 5:1717Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. (1 Timothy 5:17)), “follow” their faith (Heb. 13:77Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. (Hebrews 13:7)), “obey” them (Heb. 13:1717Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17)), “submit” to them (Heb. 13:1717Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17)), and “salute” them (Heb. 13:2424Salute all them that have the rule over you, and all the saints. They of Italy salute you. (Hebrews 13:24)). But it does not tell us to ordain them, simply because assemblies have no power to ordain elders/overseers. In every case in Scripture where assemblies had ordained elders, they were ordained for the assembly by apostles or delegates from an apostle. In spite of this, virtually every Christian assembly today attempts to appoint and ordain its elders!
There is wisdom in God not giving assemblies the power to ordain their elders. If an assembly did possess such powers, it might be tempted to appoint men who were biased toward its interests. To guard against this danger, God raises up these men by the Holy Spirit (Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28)), and they will be known by their moral qualifications and by the work that they do. In the early days of the Church, the apostles, or delegates from an apostle, recognized this work of God in certain men and ordained them to this office (Acts 14:2323And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. (Acts 14:23); Titus 1:55For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5)). The Spirit of God is still raising up men today to carry on the work of oversight in local assemblies. These cannot be ordained to that office officially, because there is no apostle on earth today to do that. Nevertheless, God would have local assemblies to recognize these men by their moral qualifications (1 Tim. 3:1-71This is a true saying, If a man desire the office of a bishop, he desireth a good work. 2A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; 3Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; 4One that ruleth well his own house, having his children in subjection with all gravity; 5(For if a man know not how to rule his own house, how shall he take care of the church of God?) 6Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. 7Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. (1 Timothy 3:1‑7); Titus 1:6-96If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. 7For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; 8But a lover of hospitality, a lover of good men, sober, just, holy, temperate; 9Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. (Titus 1:6‑9)) and by the work that they do (1 Thess. 5:13; 113And to esteem them very highly in love for their work's sake. And be at peace among yourselves. (1 Thessalonians 5:13)
3For our exhortation was not of deceit, nor of uncleanness, nor in guile: (1 Thessalonians 2:3) Tim. 5:17-18), and thus, to allow them to “shepherd the flock” of God by “taking the oversight thereof” (1 Peter 5:22Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; (1 Peter 5:2)).
Those of whom Paul is referring to, here in 1 Thessalonians 5:12-1312And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; 13And to esteem them very highly in love for their work's sake. And be at peace among yourselves. (1 Thessalonians 5:12‑13), had not been officially ordained by an apostle. Paul and Silas were thrust out of Thessalonica after being there only three Sabbath days, and thus, there had not been enough time for the new converts in that city to mature spiritually for them to be appointed to such a work. To ordain a babe in Christ to this place would be putting a “novice” in spiritual danger, whereby he could fall into “the fault of the devil”—which is “pride” (1 Tim. 3:66Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. (1 Timothy 3:6); Prov. 16:1818Pride goeth before destruction, and an haughty spirit before a fall. (Proverbs 16:18)). But now, at the time of the writing of this epistle, certain ones had manifested spiritual maturity and the Holy Spirit had raised them up for this work.
The point in Paul’s exhortation here is that the assembly should acknowledge them and “esteem them very highly in love” and support them in their work. This is a needed exhortation for all assemblies, for there is a tendency for the saints to treat the personal care that overseers might show toward the saints as an intrusion into their lives and become resentful of it. It may be asked, “How is an assembly supposed to ‘know’ these men if they have not been appointed?” The answer is simple; they will be conspicuous by their having “devoted themselves to the service of the saints” (1 Cor. 16:1515I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) (1 Corinthians 16:15)). We should know them by the work that they do.
Vs. 13b—Paul then says, “Be at peace among yourselves.” It is not by accident that this exhortation follows his word on respecting those who take the lead. Peace usually resides in an assembly that accepts, rather than resisting and challenging its elders. Uprisings against leaders in the assembly have been the chief source of the disruption of peace and unity throughout Church history.
Vs. 14—Four exhortations follow in this verse, and they seem to be addressed particularly to the elders. Paul says, “Warn them that are unruly [disorderly].” God’s house is a place of order, and unruly/disorderly persons should not be found there doing as they please. Therefore, all such are to be corrected. Note: he does not tell the assembly to excommunicate them, but rather to “warn [admonish]” them, and thus, restore them to an orderly walk (Gal. 6:11Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. (Galatians 6:1)). This exhortation would particularly apply to the “busybodies” who were “walking disorderly” among the saints in Thessalonica (2 Thess. 3:6-156Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. 7For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; 8Neither did we eat any man's bread for nought; but wrought with labor and travail night and day, that we might not be chargeable to any of you: 9Not because we have not power, but to make ourselves an ensample unto you to follow us. 10For even when we were with you, this we commanded you, that if any would not work, neither should he eat. 11For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. 12Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. 13But ye, brethren, be not weary in well doing. 14And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. 15Yet count him not as an enemy, but admonish him as a brother. (2 Thessalonians 3:6‑15)), but can apply to all such who walk disorderly.
Paul then says, “Comfort the feeble-minded [faint-hearted].” This refers to those who are discouraged. Comforting the downcast is an important work because a discouraged Christian is in danger of falling prey to the enemy and getting taken away (1 Peter 5:7-87Casting all your care upon him; for he careth for you. 8Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: (1 Peter 5:7‑8)).
Paul adds, “Support the weak.” He is probably referring to those who were weak in the faith—that is, deficient in their understanding of the liberty of grace (Rom. 14:11Him that is weak in the faith receive ye, but not to doubtful disputations. (Romans 14:1); Gal. 5:11Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. (Galatians 5:1)). He may be referring to those who had been converted from Judaism who had certain scruples concerning foods and feast days.
Lastly, they were to be “patient [longsuffering] toward all.” This means that we need to have special grace toward those who irritate us, and are not to allow our spirits to get provoked in a fleshly way by such persons.
Vs. 15—Paul then warns against retaliation when we have been wronged. “See that none render evil for evil unto any man, but ever follow that which is good, both among yourselves, and to all men.” To retaliate among brethren will surely disrupt peace in the assembly. The proper way to deal with personal offences and wrongs among brethren is taught by the Lord in Matthew 18:15-1715Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. 16But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 17And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. (Matthew 18:15‑17). The remedy for all animosity shown towards us is to return goodness to such who do us evil (Rom. 12:18-2118If it be possible, as much as lieth in you, live peaceably with all men. 19Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. 20Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. 21Be not overcome of evil, but overcome evil with good. (Romans 12:18‑21)). This is to be done among our Christian brethren, as well as to those of the world (Luke 6:27-2927But I say unto you which hear, Love your enemies, do good to them which hate you, 28Bless them that curse you, and pray for them which despitefully use you. 29And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also. (Luke 6:27‑29)). Retaliating against unbelievers will surely render a bad testimony before the world.
Vs. 16—Next, Paul says, “Rejoice always.” We may think that this is not humanly possible because there are occasions when we simply can’t avoid sorrow. We are even told to go into “the house of mourning” and to “weep with them that weep” (Eccl. 7:22It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart. (Ecclesiastes 7:2); Rom. 12:11I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. (Romans 12:1)5b). However, Paul is not speaking of these exceptions, but rather, of the general tenor of our lives—of what should characterize us normally as Christians.
Vs. 17—Paul then says, “Pray without ceasing.” Similarly, in Ephesians 6:1818Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; (Ephesians 6:18), he says, “Praying always.” (Compare also Luke 18:11And he spake a parable unto them to this end, that men ought always to pray, and not to faint; (Luke 18:1).) We might wonder what he meant when he knew that the saints had daily responsibilities to attend to. They simply didn’t have the time to stay on their knees all day long—even the Lord Himself “ceased” from praying! (Luke 11:11And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. (Luke 11:1)) However, Paul was not referring to set times of private prayer (Matt. 6:66But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. (Matthew 6:6); Eph. 1:1616Cease not to give thanks for you, making mention of you in my prayers; (Ephesians 1:16), etc.), but to the instantaneous attitude of prayer that Christians should live in as they go about their daily responsibilities. We should live and move and have our being in on-going communion with the Lord, and this should take the form of the spirit of prayer. This can be seen in Nehemiah. As he worked for the king of Persia, the king asked him a question, but he didn’t have time to steal away to his closet to pray, so he prayed on the spot by sending up a swift little prayer to the Lord, and then he answered the king (Neh. 2:4-54Then the king said unto me, For what dost thou make request? So I prayed to the God of heaven. 5And I said unto the king, If it please the king, and if thy servant have found favor in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers' sepulchres, that I may build it. (Nehemiah 2:4‑5)).
Vs. 18—Paul then says, “In everything give thanks: for this is the will of God in Christ Jesus concerning you.” This shows that we need to have a spirit of submission and thankfulness regarding everything that happens in our lives. It is easy to thank the Lord when good and pleasant things come into our lives, but when negative and trying things come our way, we will need special grace to take those things from His hand. The Lord Himself is our great example in this. When He came to His own, they would not receive Him (John 1:1111He came unto his own, and his own received him not. (John 1:11)). He accepted it with a spirit of submission, saying, “I thank Thee, O Father, Lord of heaven and earth....Even so, Father; for so it seemed good in Thy sight” (Matt. 11:25-2625At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. 26Even so, Father: for so it seemed good in thy sight. (Matthew 11:25‑26)). We will only be able to do this by believing that God is over all of the circumstances in our lives, and that He will only allow things to touch us that are absolutely necessary (Lam. 3:3737Who is he that saith, and it cometh to pass, when the Lord commandeth it not? (Lamentations 3:37); Matt. 28:1818And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. (Matthew 28:18); Eph. 1:2222And hath put all things under his feet, and gave him to be the head over all things to the church, (Ephesians 1:22); Col. 1:1717And he is before all things, and by him all things consist. (Colossians 1:17)). Faith that believes that He is truly a good God (Psa. 73:11<<A Psalm of Asaph.>> Truly God is good to Israel, even to such as are of a clean heart. (Psalm 73:1)), and that He is only interested in our good and blessing (Job 23:1414For he performeth the thing that is appointed for me: and many such things are with him. (Job 23:14); 2 Cor. 4:1717For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; (2 Corinthians 4:17)) will submit to what He has allowed, and will even thank Him for it—even if it is something disappointing.
Vs. 19—Next, Paul says, “Quench not the Spirit.” God wants to use us as channels through which His Spirit would work for the blessing of others. The Lord said, “He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake He of the Spirit, which they that believe on Him should receive” (John 7:3838He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (John 7:38)). God desires to work through us by the Spirit, and we are to let the Spirit have that liberty. We must not hinder Him in this. If we do, we are quenching the Spirit. It is like a garden hose that has water running through it. If someone were to take the hose and bend it together, the water flow would be shut off, or at least it would be greatly impeded. Similarly, the Spirit of God may want to lead us to do something for the Lord, but our wills may be opposed to it, and so we refuse to follow His promptings. By resisting in this manner, we have quenched the Spirit. The context of this exhortation may be in the assembly, but quenching the Spirit could also take place outside the assembly in the course of daily life.
Quenching the Spirit is illustrated in Scripture in the story of Abraham’s servant (Gen. 24). He is a type of the Holy Spirit who has been sent into this world to secure a bride for Christ (of whom Isaac is a type) Having secured her for Isaac by the giving of gifts etc., Abraham’s servant rose up to take her to Isaac, but her mother and her brother interfered and wanted to detain him “for a full year” before letting him go with her (Gen. 24:5555And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go. (Genesis 24:55) – margin). This is a picture of quenching the Spirit. The servant then answered, “Hinder me not, seeing the Lord hath prospered my way; send me away that I may go to my master” (Gen. 24:5656And he said unto them, Hinder me not, seeing the Lord hath prospered my way; send me away that I may go to my master. (Genesis 24:56)). The Spirit is, likewise, saying to us, “Hinder Me not.”
Grieving the Holy Spirit is slightly different (Eph. 4:3030And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. (Ephesians 4:30)). It has to do with us going out and doing something that the Spirit has not led us to do, whereby He is grieved by our actions. It is sin that grieves the Spirit. When the believer sins, the divine Guest within us feels it and will exercise us to judge it. Simply put:
• Quenching the Spirit is not doing something that He is leading us to do,
• Grieving the Spirit is doing something that He hasn’t led us to do.
Vs. 20—Next, Paul says, “Despise not prophesyings.” Again, the context would indicate the assembly setting where prophesyings are usually given, but it could also refer to a brother or a sister prophesying outside the assembly as well. This exhortation is needed today as much as ever, because we tend to “lightly esteem prophesyings” and to take a disliking to the person who prophesies in a way that touches our consciences. If the person ministers in the Spirit, and we disregard it, we are turning a deaf ear to what God may be saying to us. Wicked king Ahab is an example. He said of the prophet Micaiah, “I hate him, for he never prophesied good unto me, but always evil” (2 Chron. 18:77And the king of Israel said unto Jehoshaphat, There is yet one man, by whom we may inquire of the Lord: but I hate him; for he never prophesied good unto me, but always evil: the same is Micaiah the son of Imla. And Jehoshaphat said, Let not the king say so. (2 Chronicles 18:7)). He saw Micaiah’s prophetic ministry as evil because it rebuked him. Naturally, we like prophets who “speak unto us smooth things” (Isa. 30:1010Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: (Isaiah 30:10)), but there are times when “a word of exhortation” to our consciences is needed (Heb. 13:2222And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words. (Hebrews 13:22)). Let us not resent it; God may be using it to correct us in some needed way. Prophesyings are a God-ordained way of communicating to us.
Vs. 21—Then Paul adds, “But prove all things; hold fast that which is good [right].” The fact that he put a conjunctive, “but,” into the text here, indicates that he was connecting the foregoing verse (20) with this statement. It shows that prophesyings need to be tested as to whether they come from God or not. This is a necessary precaution—especially in these last days when the Christian profession has many “false teachers” (2 Peter 2:11But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. (2 Peter 2:1)) and “deceitful workers” (2 Cor. 11:1313For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. (2 Corinthians 11:13)). The point here is that not all prophesyings may be of God and from God. The believer is not to be naive and gullible, but to “prove” these things by the great standard of the Word of God itself (Isa. 8:2020To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. (Isaiah 8:20)). The question is: Does it coincide with the Scriptures? If it does not, then we are to set it aside. If, on the other hand, it is according to the Word, we are to “hold fast” to it.
However, if we do not know the Scriptures as we should (perhaps because we are new to the faith), we can rely on the “unction from the Holy One” (1 John 2:20-2620But ye have an unction from the Holy One, and ye know all things. 21I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. 22Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. 23Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also. 24Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. 25And this is the promise that he hath promised us, even eternal life. 26These things have I written unto you concerning them that seduce you. (1 John 2:20‑26)). This refers to the presence of the Spirit of God in us giving us to discern the truth when it is presented, and contrariwise, giving us to discern error. But this necessitates abiding in Him through communion.
Vs. 22—God desired that the Thessalonian saints would keep themselves apart from every kind of evil—for their personal preservation and for the testimony’s sake. Hence, Paul says, “Abstain from every form of evil” (W. Kelly Trans.). This may take spiritual discernment because sometimes “evil [wickedness]” can manifest itself in subtle forms.
Vss. 23-24—W. Kelly indicates that these verses are the substance of the Apostle’s prayer for the Thessalonians. He says, “Now the very God of peace Himself sanctify you wholly: and your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is He that calleth you, who also will do it.” In chapter 3:10, Paul told the Thessalonians that he prayed regularly for their spiritual perfection and understanding; now in these verses, he tells them that he was also praying for their preservation. The subject here, as in chapter 4:3, is practical or progressive sanctification. The order in which he speaks of the three parts of our humanity is significant and gives us the key as to how we are preserved. He says, “Spirit, and soul, and body....”
• Our souls are the seat of our appetites, emotions, and desires (Gen. 27:4; 34:34And make me savory meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die. (Genesis 27:4)
3And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel. (Genesis 34:3); Deut. 12:2020When the Lord thy God shall enlarge thy border, as he hath promised thee, and thou shalt say, I will eat flesh, because thy soul longeth to eat flesh; thou mayest eat flesh, whatsoever thy soul lusteth after. (Deuteronomy 12:20); Mark 12:3030And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. (Mark 12:30); 1 Peter 2:1111Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; (1 Peter 2:11)).
Thus, the way in which we will be kept from evil is to always have our spirits in the place of taking the lead in all matters and decisions in life. If we let our soulish emotions lead in making these decisions, we will soon be led astray, for our heart’s affections and emotions can be deceptive (Jer. 17:99The heart is deceitful above all things, and desperately wicked: who can know it? (Jeremiah 17:9)) and fickle (2 Sam. 13:1515Then Amnon hated her exceedingly; so that the hatred wherewith he hated her was greater than the love wherewith he had loved her. And Amnon said unto her, Arise, be gone. (2 Samuel 13:15)). Hence, we are not to be guided by what feels good or by what our hearts lust after. We are to buy things, eat things, go places, and to do things which the intelligent part of our beings believe to be according to the will of God. This is determined by principles from the Word of God. When these choices are good and right and according to God’s Word, then we can engage our souls and bodies. Herein lies the way of our preservation. The men of the world turn this order around, and say, “Body, soul, and spirit.” They live predominantly for what pleases the body and soul, and neglect the spirit—and all manner of sin results.
Vs. 25—Paul then solicits the prayers of the saints regarding His work and service for the Lord. This shows that prayer before the throne of grace is reciprocal. It is a privilege to pray for the saints.
Vss. 26-28—Paul closes the letter with his usual greetings, desiring that “the grace of our Lord Jesus Christ” would be with them.