Do not quench the Spirit; do not despise prophetic utterances. But examine everything carefully; hold fast to that which is good; abstain from every form of evil. (5:19–22)

Today much of the evangelical church has minimized the importance of the Holy Spirit and God’s Word in the spiritual lives of believers. It is therefore guilty of the same kind of error Paul rebuked the Galatians for: “Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?” (Gal. 3:3). The Holy Spirit’s ministry and the Word’s power become secondary to pragmatic, humanistic techniques and methodologies in dealing with people’s emotional and spiritual needs. The church’s current preoccupation with psychology, for example, substitutes man-centered approaches for biblical truth in dealing with problems. The common assertion is that the Holy Spirit and God’s Word deal with problems simplistically and superficially, whereas psychotherapy gets at the hidden issues and effects genuine, deep-seated healing in an individual’s life. But psychology’s viewpoint turns the truth on its head. In reality, it is the superficial solution to spiritual needs; but the Spirit, utilizing the Word and prayer, provides deep, effective, and lasting spiritual solutions to believers’ difficulties.

The contemporary charismatic movement, with its mystical undertones, also misrepresents the true work of the Holy Spirit and quenches His sanctifying purposes. Charismatic religion focuses much of its attention on the Holy Spirit, emphasizing His ministry and gifts and, in the case of the Word/Faith movement, expecting Him to constantly perform supernatural works at the “sovereign” behest of so-called faith claims. Ironically, however, those emphases actually misrepresent the Spirit, offering a counterfeit for His sanctifying work, and thereby disregarding Paul’s warning to the Thessalonians not to quench Him. (For a complete look at the problems psychology and the charismatic movement pose for the church, see John MacArthur, Our Sufficiency in Christ [Dallas: Word, 1991] and Charismatic Chaos [Grand Rapids: Zondervan, 1992].)

The church’s de-emphasis of the Holy Spirit’s working through the Word has also led to a pronounced lack of spiritual discernment. One could cite many symptoms of this deficiency, but six basic ones come to mind immediately. First, there has been a general weakening of doctrinal clarity and conviction within the church. Many Christians no longer think biblically and theologically, and they consider it wrong and unloving to be dogmatic, even on the most basic doctrines such as the inerrancy of Scripture and the definition of the gospel. Second, much of the church is no longer antithetical in its thinking. It does not make sharp distinctions between true and false, right and wrong, but instead embraces subjectivity, relativity, and pragmatism. Third, image and influence have replaced the proclamation of the truth as the essence of evangelization. The church is reluctant to risk offending unbelievers with a clear, convicting gospel message. Instead, it relies on marketing philosophy to present a seeker-friendly message that focuses on people’s “felt needs.” Fourth, the church has ceased valuing sound hermeneutics. Many preachers no longer work diligently at the careful and accurate interpretation of the Word. They have substituted anecdotes, psychology, and subjectivity for the objective exposition of Scripture. Fifth, the church has mostly ceased exercising church discipline against those members who persist in sin and error. As a result, the world’s philosophy and practice enters the church and it stops being distinct from the surrounding pagan culture. Sixth, all of the preceding features produce and are characteristic of a spiritually immature church. The self-absorbed church, preoccupied with attaining personal comfort, success, and achieving man-centered solutions to life’s problems, possesses a superficial faith that cannot discern between good and evil, or truth and error. (For a fuller study of the church’s drift from spiritual discernment in recent decades and the keys to regaining such discernment, see John MacArthur, Reckless Faith [Wheaton, Ill.: Crossway], 1994.)

The widespread errors of psychology and charismatic doctrine and the church’s alarming lack of discernment relentlessly threaten its spiritual health and effectiveness. But Paul’s clear admonitions in 1 Thessalonians 5:19–22 direct believers toward their true responsibilities to not quench the Spirit, to respond to God’s Word, and to be discerning in all things.

THE RESPONSIBILITY NOT TO QUENCH THE SPIRIT

Do not quench the Spirit; (5:19)

Some commentators believe this verse is connected to verses 20–22 and refers to forbidding the expression of the charismatic gifts in the Thessalonian church. They argue that Paul was warning the Thessalonians not to stifle the exercise of those gifts within their assembly. Those commentators go on to assert that the “prophetic utterances” (v. 20) are supernatural prophesyings that must be examined carefully to make sure they are good rather than evil (vv. 21–22). This view concludes that verses 19–22, in constituting Paul’s attempt to correct the Thessalonians’ underestimation of the miraculous gifts, are equivalent to an affirmation of the gifts’ use in the church.

However, such arguments are not convincing for several reasons. First, there is no compelling reason in the text to make Paul’s exhortation, do not quench the Spirit, or the other exhortations in verses 20–22, as anything other than separate statements of general exhortation. Readers ought to see them as principles for the Christian life and not read anything more into the text. Second, if the Thessalonian church had been abusing the charismatic gifts, Paul would have earnestly admonished the Thessalonians in detail, as he later did the Corinthians.

To appreciate this short command’s true application and view it in its proper perspective, one must remember the Holy Spirit’s role in believers’ lives. By His sovereign power (cf. John 1:12–13; 6:37, 44; Acts 13:48; 16:14) God through the Spirit regenerates sinners (John 3:6, 8; Eph. 2:1, 5; Titus 3:5; cf. Ezek. 37:11–14), thereby effecting a complete transformation of their spiritual affections (Titus 3:5; cf. Ezek. 11:19; 36:27; Rom. 2:29; 2 Cor. 5:17). He frees them from slavery to habitual sin (Rom. 8:3–9), places them into the body of Christ (Rom. 8:15–17), takes up permanent residence within each new believer (John 14:17; Rom. 8:9, 11, 14; 1 Cor. 3:16; 1 John 2:27; 4:13; cf. 1 Cor. 6:19), pours the love of God into their hearts (Rom. 5:5; 2 Thess. 3:5; cf. 1 John 2:5), gifts them for spiritual service (1 Cor. 12:4–10, 28; cf. Rom. 12:4–13; 1 Cor. 2:12–13; 1 Tim. 4:14; 2 Tim. 1:6), seals them for eternity (2 Cor. 1:22; Eph. 1:13–14; 4:30), and sanctifies them (Rom. 15:16; 1 Cor. 6:11; 2 Thess. 2:13; Heb. 10:14–15; 1 Peter 1:2).

It is that process of progressive sanctification by the Spirit that Paul warned the Thessalonians not to quench. The metaphor quench means “to extinguish, stifle, or retard” the power or energy of something (cf. Matt. 25:8; Mark 9:48). Sometimes Scripture represents the presence of the Spirit as a fire (Acts 2:2–4; cf. Ex. 13:21; Mal. 3:2–3); thus the apostle warned the Thessalonians not to smother the Holy Spirit’s work within them, comparing such quenching to extinguishing a fire (cf. Isa. 63:10; Acts 5:3–4; 7:51; Eph. 4:30; 2 Tim. 1:6).

That Jesus promised to send all believers the Holy Spirit—as a Helper to assist them in ministry and progressively sanctify them (John 14:16; 15:26; 16:7; Acts 1:4–5; cf. Prov. 1:23)—is another crucial reason not to quench Him. And that sanctification process comprises a variety of Spirit-initiated works.

First, the Holy Spirit illuminates the Word of God. “For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God” (1 Cor. 2:10; cf. vv. 12–13; 2 Tim. 3:16; 2 Peter 1:20–21; 1 John 2:27). Believers grow spiritually only as they feed on the Word, when they “like newborn babies, long for the pure milk of the word, so that by it [they] may grow in respect to salvation” (1 Peter 2:2; cf. Ps. 19:7–14; Matt. 4:4). Believers can quench this aspect of the Spirit’s work by failing to study Scripture or misinterpreting it (cf. 2 Tim. 2:15), by not receiving it with humility and applying it to their lives (cf. James 1:21–25), by failing to hide it in their hearts (cf. Ps. 119:11), by not searching it diligently (cf. John 5:39; 8:31–32), and by not letting it dwell richly within them (cf. Col. 3:16).

Second, the Holy Spirit brings believers into intimacy with God. “For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, ‘Abba! Father!’ The Spirit Himself testifies with our spirit that we are children of God” (Rom. 8:15–16). The Spirit wants believers to have the joyful confidence that God loves them as His children (Abba means “Papa” or “Daddy,” a term of intimacy and endearment) and that they are secure in His salvation. Paul told the Galatians, “Because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, ‘Abba! Father!’” (Gal. 4:6). The Spirit prompts believers to pray for divine resources (cf. Ps. 116:2; Matt. 6:33; 1 Cor. 14:15; Phil. 4:6; Heb. 4:16). If believers are growing in sanctification, they will have an increasingly deeper and more intimate knowledge of God (cf. Pss. 9:10; 25:4; 1 Cor. 2:2; Eph. 3:19; Phil. 3:10; 1 John 2:3). Believers can, however, quench that Spirit-prompted, intimate knowledge by not accepting God’s purpose in life’s difficulties (cf. Rom. 5:3; James 1:2–3, 12), by not being prayerful and worshipful (cf. John 4:24; Col. 4:2; 1 Thess. 5:17), by not casting their cares upon God (cf. 1 Peter 5:7), by operating in their own flesh rather than trusting God’s strength (cf. Prov. 3:5–6), by not trusting God’s supply (2 Cor. 9:8; Phil. 4:19), and by not trusting God’s love (cf. Eph. 2:4–5; 1 John 3:1; 4:19).

Third, the Holy Spirit glorifies Christ to believers and makes them more like Him. “But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit” (2 Cor. 3:18; cf. John 16:14–15; Gal. 4:19). Under the New Covenant, the veil is removed and believers can look into the mirror of the Word and see the glory of Christ (cf. Isa. 40:5; John 5:39). Genuine Christians affirm Christ’s lordship and glorify His name (1 Cor. 12:3; cf. 1 John 2:6). But believers also can quench the Spirit’s efforts to make them more Christlike; for instance, by neglecting the reading and studying of Scripture (cf. Ps. 119:130; Acts 17:11; 2 Tim. 2:15), or by merely reading the Bible for information rather than allowing it to reveal Christ to them. Or they can proudly refuse to admit that they need to see His glory and become more like Him (cf. James 1:22–25).

Fourth, the Holy Spirit helps believers know God’s will (cf. Eph. 5:17; James 1:5; 1 John 5:14–15). He ensures, first, that they know and obey the scripturally revealed will of God. “I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances” (Ezek. 36:27; cf. Isa. 28:29; Jer. 10:23; John 10:4). Second, the Spirit leads believers more subjectively into God’s will concerning issues that are not specifically revealed in Scripture. The Spirit provides believers with a level path of guidance (Ps. 143:10) as He operates through providence and helps them make decisions in accord with the Father’s will (cf. Ps. 37:5; Prov. 16:3; James 4:15). Believers can quench this element of the Spirit’s work in sanctification through self-will, stubbornness, pride, indifference, and insensitivity regarding God’s will (cf. Prov. 26:12; Dan. 5:20; Luke 18:11–12; Rom. 12:3; Rev. 2:4; 3:16–17).

Finally, the Holy Spirit grants believers inward strength to help them stay on the path of progressive sanctification. Paul prayed for the Ephesians “that [God] would grant [them], according to the riches of His glory, to be strengthened with power through His Spirit in the inner man” (Eph. 3:16; cf. Zech. 4:6; 2 Cor. 12:9). In no respect can Christians walk obediently with Christ unless they rely on the Holy Spirit’s strength by the indwelling Word (Gal. 5:16; cf. Eph. 5:8–10). Through the Spirit’s sealing, they can know the security of their salvation (Eph. 1:13–14). Without the Spirit’s strength, they could not have victory over sin and the flesh (Rom. 8:5, 13; Gal. 3:3; 6:8; cf. Matt. 26:41; Rom. 7:18). Unless they have the Spirit’s power, believers cannot witness effectively (Acts 1:8; cf. Matt. 28:18–20; Acts 8:26–29). The Spirit’s enabling and filling allows them to worship God from the heart and relate to everyone else in their lives in a God-honoring fashion. However, the empowering work of the Spirit can also be quenched through pride and overconfidence in human ability, both of which deny the believer’s need to rely on the Spirit.

Isaiah 11:2 aptly summarizes how the Holy Spirit would assist Christ during His earthly ministry and suggests the kinds of empowerment all Christians have available: “The Spirit of the Lord will rest on Him [Christ], the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and the fear of the Lord.” But believers can utilize those resources only when they are filled with the Spirit (Eph. 5:18) and walk by the Spirit (Gal. 5:25)—two expressions of what it means to be Spirit-controlled. (For a complete study of the Holy Spirit’s Person and work, see John MacArthur, The Silent Shepherd [Wheaton, Ill.: Scripture Press/Victor Books, 1996].)

THE RESPONSIBILITY TO RESPOND TO GOD’S WORD

do not despise prophetic utterances. (5:20)

The Word of God is infinitely superior to all the words of man. Jesus summarized its excellence when He quoted Deuteronomy 8:3, “‘Man shall not live on bread alone, but on every word that proceeds out of the mouth of God’” (Matt. 4:4). Respect for the supremacy of the revelation of God in Scripture is what the apostle Paul had in mind when he cautioned the Thessalonians not to despise prophetic utterances. Despise (exoutheneō) carries the strong meaning, “to consider as ab solutely nothing,” “to treat with contempt,” or “to look down on.” In the New Testament, prophetic utterances (prophēteid) can refer either to spoken words or written words. The verb form (prophēteuō) means “to speak or proclaim publicly”; thus the gift of prophecy is the Spirit-endowed skill of publicly proclaiming God’s Word (cf. Rom. 12:6). New Testament prophets sometimes delivered a brand-new revelation directly from God (Luke 2:29–32; cf. v. 38; Acts 15:23–29). At other times they merely reiterated a divine proclamation that was already recorded (cf. Luke 3:5–6; Acts 2:17–21, 25–28, 34–35; 4:25–26; 7:2–53).

The apostles and their associates received, spoke, and wrote the text of the New Testament, and other spokesmen delivered supernatural utterances of practical revelation for certain temporal matters (cf. Acts 11:27–30). In New Testament times, prophecy was routinely the proclamation of God’s previously revealed word, as it is today, inasmuch as Scripture is complete. Romans 12:6 supports that contention: “if prophecy, according to the proportion of his faith.” In the original, the latter phrase reads, “according to the proportion of the faith,” which indicates one with the gift of prophecy had to speak in agreement with the divinely revealed body of Christian doctrine. The New Testament always considered the faith to be synonymous with the collection of previously revealed truth (Acts 6:7; Jude 3, 20). Thus Paul instructed the Romans that prophetic utterances must perfectly agree with “the faith,” which is God’s Word. Similarly, Revelation 19:10 concludes, “For the testimony of Jesus is the spirit of prophecy.” Genuine prophecy reports God’s own revelation of Christ and never deviates from Scripture.

Revelatory prophetic utterances (1 Cor. 12:10) were limited to the apostolic era. But the non-revelatory gift of prophecy is permanent, as preachers are called to “preach the word” (2 Tim. 4:2), that is, proclaim the divine record. When Paul preached in Berea, the believers were “examining the Scriptures daily” to see if what he said was true. That was a noble and excellent response (Acts 17:10–11). Prophecy is essential to the health of the church, which is why Paul urged the Thessalonians not to despise it. Later, in his first letter to the Corinthians, Paul stressed the importance of the prophetic gift, urging the entire flock to desire its use because it clearly edified, exhorted, and comforted (1 Cor. 14:1–3; cf. v. 6). He further elaborated on the significance of prophecy for the church, including its superiority over the ecstatic gifts, in the second part of chapter 14:

Prophecy, as a term, is actually used to refer to God’s written Word. The apostle Peter wrote, “But know this first of all, that no prophecy of Scripture is a matter of one’s own interpretation, for no prophecy was ever made by an act of the human will, but men moved by the Holy Spirit spoke from God” (2 Peter 1:20–21; cf. Matt. 13:14; Rom. 16:25–26). The apostle John added this statement: “Blessed is he who reads and those who hear the words of the prophecy [the book of Revelation], and heed the things which are written in it; for the time is near” (Rev. 1:3; cf. 22:10, 18–19).

Paul’s reverence for the Word of God had its roots in the Old Testament (cf. Josh. 1:8; Job 23:12; Pss. 1:1–2; 119:1–8; Jer. 15:16). Such a great love and respect for the Word of God undoubtedly resulted from God’s command to Moses and the Israelites:

That passage also suggests two detailed lists of reasons that believers today should not despise prophetic utterances: (1) Because of Scripture’s essential character. First, it is authoritative (Isa. 1:2); second, it is completely infallible (Ps. 19:7); third, it is inerrant in every part (Prov. 30:5–6; cf. Matt. 5:18); fourth, it is sufficient for all spiritual needs (Ps. 19:7–11; 2 Tim. 3:15–17); fifth, it is absolutely effective (Isa. 55:11); and sixth, it is determinative of one’s spiritual condition (John 5:24). (2) Because of Scripture’s generous benefits. First, it is the supreme source of truth (John 17:17); second, it is the source of all true happiness (Prov. 8:34; Luke 11:28); third, it is the source of victory over sin and the forces of evil (Ps. 119:9, 11; Matt. 4:1–11; Eph. 6:17); fourth, it is the ultimate source of spiritual growth (2 Tim. 3:16–17; 1 Peter 2:2); fifth, it is the only perfectly reliable source of guidance (Pss. 19:8; 119:105); and sixth, it is the source of hope (Ps. 119:116; Rom. 15:4).

THE RESPONSIBILITY TO BE DISCERNING

But examine everything carefully; hold fast to that which is good; abstain from every form of evil. (5:21–22)

The noted British expositor D. Martyn Lloyd-Jones correctly realized in the early 1970s that the church was drifting from spiritual discernment and explained how postmodern culture had contributed to that reality:

If anything, such cultural tendencies have only become more pronounced and real discernment is now largely absent from most segments of the evangelical church.

Spiritual discernment is the ability to distinguish divine truth from error and half-truth (cf. Acts 17:11; 1 Tim. 4:1–6, 13, 16; 6:20–21; 2 Tim. 4:1–5; Titus 1:9) and is essential to the Christian life (1 Cor. 12:10; Eph. 4:14–15; Heb. 5:14; 1 John 4:1; cf. 1 Kings 3:9; Prov. 2:3; 14:15, 33; 16:21). That is why the apostle Paul exhorted the Thessalonians to examine everything. Examine translates dokimazō, a common New Testament word that often refers to testing something for authenticity. It entails distinguishing between true and false, right and wrong, or good and bad (cf. 2 Sam. 14:17). Sometimes the word denotes the process of distinguishing what is pleasing to the Lord (Eph. 5:10; cf. Rom. 12:2). Everything permits no exceptions; it includes every issue and idea that might confront believers.

Once they examine everything, believers must then hold fast to that which is good. Hold fast means “to embrace wholeheartedly,” “to take possession of.” Good (kalos) denotes what is inherently genuine, true, noble, and right (Rom. 7:16; 1 Tim. 1:8, 18; 2:3; 4:4; 6:12–13, 19; 2 Tim. 4:7; Titus 3:8), not just what might be beautiful in appearance. When believers find what is good, they must embrace it and make it their own (cf. Rom. 12:9; 16:19; Phil. 4:8).

Conversely, Paul in verse 22 warned the Thessalonians to abstain from every form of evil. Abstain (apechō) is a strong word that means “to hold oneself away from.” The emphasis is on the believer’s complete avoidance of any evil teaching or behavior. Nowhere does Scripture permit believers to expose themselves to the influences of what is false or evil; instead, they are to abstain from such things, even flee them (1 Cor. 6:18; 10:14; 1 Tim. 6:11; 2 Tim. 2:22; cf. Pss. 34:14; 37:27; 97:10; Prov. 3:7; 8:13; 14:16; 22:3).

Evil refers to something that is actively harmful or malignant. Such evil, which includes lies and distortions of truth as well as moral perversions, appears in many forms. Because of its many manifestations (cf. Matt. 5:11; 12:35; 15:19; Mark 7:23; John 3:19; Rom. 1:29–30; Col. 3:5; 1 Tim. 6:10; James 3:16), the apostle warned the Thessalonians to shun

every form of evil. Paul’s exhortation was a general call for believers to discern truth from error, good from evil, righteousness from sin, and a command to shun any of the negative teachings, influences, or behaviors that would displease God.

Believers who yield to the Holy Spirit’s complete control will appreciate Scripture’s character, allow its power to sanctify their lives, and examine everything by its standards. Thus they will fulfill three more vital responsibilities all believers have to Jesus Christ—to honor His Spirit, obey His Word, and exercise spiritual discernment.