1 Thessalonians 5:23

The very God of peace [α υ τ ο ς ο θ ε ο ς τ η ς ε ι ρ η ν η ς]. Better, the God of peace himself. God's work is contrasted with human efforts to carry out the preceding injunctions. The phrase God of peace only in Paul and Hebrews. See Romans 14:33; Romans 16:20; Philippians 4:9; Hebrews 13:20. The meaning is, God who is the source and giver of peace. Peace, in the Pauline sense, is not mere calm or tranquillity. It is always conceived as based upon reconciliation with God. God is the God of peace only to those who have ceased to be at war with him, and are at one with him. God's peace is not sentimental but moral. Hence the God of peace is the sanctifier. "Peace" is habitually used, both in the Old and New Testaments, in connection with the messianic salvation. The Messiah himself will be Peace (Micah 5:5). Peace is associated with righteousness as a messianic blessing (Psalms 72:7; Psalms 85:10). Peace, founded in reconciliation with God, is the theme of the gospel (Acts 10:36). The gospel is the gospel of peace (Ephesians 2:17; Ephesians 6:15; Romans 10:15). Christ is the giver of peace (J. 14 27; 16 33).

Sanctify [α γ ι α σ α ι]. See on John 10:36; John 17:17. The primary idea of the word is separation. Hence agiov, the standard word for holy in LXX is, primarily, set apart. Agiazein is

1. to separate from things profane and to consecrate to God;

2. to cleanse or purify as one set apart to holy uses.

Wholly [ο λ ο τ ε λ ε ι ς]. N. T. o. So that nothing shall escape the sanctifying power. %Olov complete, and telov end or consummation.

Spirit, soul, body [π ν ε υ μ α, ψ υ χ η σ ω μ α]. It is useless to attempt to draw from these words a technical, psychological statement of a threefold division of the human personality. If Paul recognized any such technical division, it was more probably twofold; the body or material part, and the immaterial part with its higher and lower sides - pneuma and yuch. See on Romans 6:6; Romans 7:5; Romans 7:23; Romans 8:4; Romans 11:3 and footnote.

Be preserved entire [ο λ ο κ λ η ρ ο ν - τ η ρ η θ ε ι η]. This is the rendering of Rev. and is correct. A. V. joins oJloklhron with pneuma, and renders your whole spirit. Oloklhron is predic ative, not attributive. It does not mean whole, but is derived from olov whole and klhrov allotment, and signifies having the entire allotment; complete in all parts. It occurs only here and James 1:4, where it is associated with teleioi perfect. It appears in LXX, as Leviticus 23:15; Deuteronomy 16:9; Deuteronomy 27:6. Joseph. Ant 3:12, 2, uses it of an unblemished victim for sacrifice. As distinguished from oJloteleiv wholly, ver. 23, it is qualitative, while oJloteleiv is quantitative. The kindred oJloklhria perfect soundness, only in Acts 3:16. For preserved see on 1 Peter 1:4.