For comment on the Saviour’s names see on Matt. 1:1; Phil. 2:5.

 Gr. parousia (see on chs. 3:13; 4:15).

Or, “at,” that is, at the time of the coming.

 Gr. amemptōs (see on Phil. 2:15; 1 Thess. 2:10; 3:13). The one who is sanctified will be kept by God and presented faultless in the great day of the Lord’s coming (cf. on Jude 24).

 Gr. tēreō, generally, “to keep,” but here and in Jude 1 translated “to preserve.”

 Paul is not giving a study on the nature of man, but is making sure that no part of his convert’s lives is left untouched by God’s sanctifying power. Generally the Bible seems to speak of a twofold division in man, either body and soul, or body and spirit (see on Matt. 10:28; Rom. 8:10; 1 Cor. 5:3; 7:34). In Thessalonians these ideas are combined to emphasize that no part of man is to be excluded from the influence of sanctification. It is possible to see special significance in the divisions that Paul makes. By “spirit” (pneuma, see on Luke 8:55) may be understood the higher principle of intelligence and thought with which man is endowed, and with which God can communicate by His Spirit (see on Rom. 8:16). It is by the renewing of the mind through the action of the Holy Spirit that the individual is transformed into Christ’s likeness (see Rom. 12:1, 2).

 By “soul” (psuchē see on Matt. 10:28), when distinguished from spirit, may be understood that part of a man’s nature that finds expression through the instincts, emotions, and desires. This part of one’s nature can be sanctified, too. When, through the working of the Holy Spirit, the mind is brought into conformity with God’s mind, and sanctified reason bears sway over the lower nature, the impulses, which would otherwise be contrary to God, become subject to His will. Thus the humble Christian may reach such a height of sanctification that when obeying God he is really carrying out his own impulses. He delights to do God’s will. He has God’s law in his heart (see Ps. 40:8; Heb. 8:10; cf. COL 312; DA 668).

The meaning of “body” (sōma) seems evident. It is the corporeal frame—flesh and blood and bones—which is controlled by either the higher or the lower nature. When the sanctified mind is in control, the body is not abused. Health flourishes. The body becomes a fit instrument through which the active Christian can serve his Master.

 Sanctification that does not include the body is not complete. Our bodies are God’s temples. We should ever seek to keep them holy and glorify God in them (1 Cor. 6:19, 20).

Gr. holoklēros, “complete in all its parts,” “complete,” “entire,” from holos, “whole,” klēros, “lot,” or “part.” The adjective may apply to each of the nouns that follow—“spirit,” “soul,” and “body”; or it may be construed with the verb “to preserve,” with the sense of “preserve in entirely.”

Gr. holotelēs, “perfect,” “compete in all respects,” from holos, “whole,” and tēlos, “end.” Luther renders holotelēs “through and through.” True sanctification involves the whole being: it is not really possible to be partially sanctified, in the sense of withholding certain areas of the life from being made holy. Every department of life must be submitted to the purifying power of God’s Spirit.

 Gr. hagiazō (see on Matt. 6:9; John 17:17; 1 Cor. 7:14).

 Rather, “but the God of peace himself.” With this verse Paul begins the final section of his epistle, and molds it in the form of a prayer. He has upheld high standards (vs. 12-22), but recognizes that no man can reach them without divine aid; so his closing words direct his readers to the enabling power of God Himself. The title, “the very God of peace,” refers to the God whose outstanding quality is peacefulness, the God who is the source of all true peace (cf. Rom. 15:33; 16:20; 2 Cor. 13:11; Heb. 13:20, 21; cf. on Phil. 4:7). God ever seeks to restore peace between Himself and His rebellious subjects (see on 2 Cor. 5:18, 19).