John Calvin Commentary 1 Thessalonians 5:23

"And the God of peace himself sanctify you wholly; and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ." — 1 Thessalonians 5:23 (ASV)

Now the God of peace himself. Having given various injunctions, he now proceeds to prayer. And unquestionably, doctrine is disseminated in vain unless God implants it in our minds. From this we see how preposterously those act who measure the strength of men by the precepts of God. Paul, accordingly, knowing that all doctrine is useless until God engraves it, as it were, with His own finger upon our hearts, implores God that He would sanctify the Thessalonians. Why He calls Him here the God of peace, I do not altogether understand, unless you choose to refer it to what was said previously, where he mentions brotherly agreement, patience, and equanimity.

We know, however, that under the term sanctification is included the entire renovation of the man. The Thessalonians, it is true, had been partly renewed, but Paul desires that God would perfect what is remaining. From this we infer that we must, during our whole life, make progress in the pursuit of holiness. But if it is God’s part to renew the whole man, there is nothing left for free will. For if it had been our part to cooperate with God, Paul would have spoken as follows: “May God aid or promote your sanctification.” But when he says, sanctify you wholly, He makes Him the sole Author of the entire work.

And your entire spirit. This is added by way of exposition, so that we may know what the sanctification of the whole man is, when he is kept entire, or pure, and unpolluted, in spirit, soul, and body, until the day of Christ. However, since such complete wholeness is never found in this life, it is fitting that some progress be made daily in purity, and that something be cleansed away from our pollutions, as long as we live in the world.

We must notice, however, this division of the constituent parts of a man. In some instances, a man is said to consist simply of body and soul; in that case, the term soul denotes the immortal spirit, which resides in the body as in a dwelling.

However, since the soul has two principal faculties—the understanding and the will—Scripture is accustomed in some cases to mention these two things separately when intending to express the power and nature of the soul. But in that case, the term soul is used to mean the seat of the affections, so that it is the part that is opposed to the spirit. Hence, when we encounter the term spirit here, we should understand it as denoting reason or intelligence, while, on the other hand, the term soul means the will and all the affections.

I am aware that many explain Paul’s words differently, for they believe that by the term soul is meant vital motion, and by the spirit is meant that part of man which has been renewed; but in that case, Paul’s prayer would be absurd. Besides, as I have said, the term is usually used in another way in Scripture. When Isaiah says,

“My soul hath desired thee in the night,
my spirit hath thought of thee” (Isaiah 26:9).

No one doubts that he speaks of his understanding and affection, and thus enumerates two departments of the soul. These two terms are conjoined in the Psalms in the same sense.

This also corresponds better with Paul’s statement. For how is the whole man entire, except when his thoughts are pure and holy, when all his affections are right and properly regulated, and when, finally, the body itself directs its endeavors and services only to good works?

For the faculty of understanding is held by philosophers to be, as it were, a mistress; the affections occupy a middle place for commanding; the body renders obedience. We see now how well everything corresponds.

For then is the man pure and entire when he thinks nothing in his mind, desires nothing in his heart, and does nothing with his body, except what is approved by God.

However, since Paul in this manner entrusts to God the keeping of the whole man and all its parts, we must infer from this that we are exposed to innumerable dangers unless we are protected by His guardianship.