1 Thessalonians 5:19-The Thessalonians Must Continue to Not Extinguish the Spirit

1 Thessalonians 5:19 Do not extinguish the Spirit. (NET)

The apostle Paul solemnly issues another prohibition here in 1 Thessalonians 5:19.

This is the second of three prohibitions that appear in 1 Thessalonians 5:12-21 (cf. 1 Thess. 5:15, 20).

This prohibition requires that each member of the Thessalonian Christian continue to make it their habit of not extinguishing the Spirit.

Paul’s use of the verb sbennymai, “extinguish” here in 1 Thessalonians 5:18 is taken from the gospels where the manifestation of the Holy Spirit’s presence depicted God by fire.

One of the figures that is used for the Holy Spirit in the Scriptures is fire.

John the Baptist is reported as having explicitly linked the coming of the Spirit with fire.

Luke 3:16 John answered them all, “I baptize you with water, but one more powerful than I am is coming—I am not worthy to untie the strap of his sandals. He will baptize you with the Holy Spirit and fire. (NET)

The “tongues of fire” that rested over the heads of the disciples on the Day of Pentecost was sign of the Spirit’s presence in the church.

The baptism of the Spirit thus was linked with fire.

Acts 2:1 Now when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly a sound like a violent wind blowing came from heaven and filled the entire house where they were sitting. 2:3 And tongues spreading out like a fire appeared to them and came to rest on each one of them. 2:4 All of them were filled with the Holy Spirit, and they began to speak in other languages as the Spirit enabled them. (NET)

In the Old Testament, fire was a symbol of the Lord’s presence and the instrument of His power, either in the way of approval or judgment.

The pre-incarnate Christ appeared in the burning bush to Moses in Exodus 3:2-5, which we call in theology, a theophany.

Now, we know it is impossible for mortal man to extinguish the Holy Spirit of God so there must be a figure being employed here by the apostle Paul in 1 Thessalonians 5:19 with his use of this verb sbennymai.

It is in fact figurative or metaphorical language for hindering the various post-justification ministries of the Holy Spirit on behalf of the child of God.

Webster’s New Universal Unabridged Dictionary lists the following definitions for the verb hinder: (1) To cause delay, interruption, or difficulty in; check, retard, hamper (2) To prevent from doing, acting, or happening (3) To be an obstacle or impediment.

The verb “hinder” emphasizes causing harmful or annoying delay or interference with progress.

When the child of God sins and gets out of fellowship, they are hindering the activity of the Spirit in their lives.

What is that activity?

One of His activities is to provide light for the soul of the child of God meaning guidance and direction in doing the will of God as they live in the darkness of the cosmic system of Satan.

The other activity that the Spirit is performing in the lives of God’s children after justification is reproducing the character of Jesus Christ, which is the fruit of the Spirit (cf. Gal. 5:22-23; Col. 1:6, 10) or the fruit of the light (cf. Eph. 5:9) or fruit of righteousness (cf. Phil. 1:11.

When the child of God sins and get out of fellowship they are in effect hindering the Spirit’s work of manifesting the Light or the holy character of the person of Jesus Christ in their physical bodies.

When they sin and get out of fellowship, this activity of the Spirit of fruit bearing is hindered or prevented from continuing.

If we paraphrase Webster’s definitions of the verb “hinder” and relate them to the Spirit’s work in the life of the child of God, we could say the following: (1) Sin causes a delay or an interruption of the Spirit’s work in producing Christ-like character in the believer. (2) Sin hampers the Spirit’s work of producing Christ-like character in the believer. (3) Sin prevents the Spirit from producing Christ-like character in the believer. (4) Sin is an obstacle or an impediment to the Spirit’s work of producing Christ-like character in the believer. (5) Sin causes harmful and annoying delay or interference to the Spirit’s work in producing Christ-like character in the believer. (6) Sin interferes with the progress of the Spirit’s work of producing Christ-like character in the believer.

God the Holy Spirit’s post-conversion ministries on behalf of the believer: (1) Empowers the believer to execute the plan of God (John 14:16, 26; Galatians 5:16, 25; Ephesians 5:18; Philippians 2:13). (2) Reproduces Christ-like character in the believer (Galatians 4:19; 5:5, 16-23). (3) Teaches the believer the doctrines of Christ (John 14:26; 1 Co. 2:10-16; 1 John 2:20, 27). (4) Convicts the believer of sin (John 16:7-11; Romans 8:4-14; Ephesians 4:30; 1 Th. 5:18). (5) Leads the believer in worshipping the Father (John 4:24; Philippians 3:3; Romans 8:4-13). (6) Promotes spiritual maturity (Galatians 5:1-5; He. 5:11-6:6). (7) Applies truth to the believer’s experience (John 14:26; Romans 8:16; Ephesians 6:18). (8) Gives power to the believer’s prayer life (John 15:7; Ephesians 6:18; Jude 20). (9) Promotes worship of God (John 4:23-24; Ephesians 5:18-21; Philippians 3:3; Isaiah 59:1-2). (10) Gives capacity, burden and direction for witnessing (Acts 1:8; 1 Th. 1:5). (11) Gives capacity for ministry (1 Co. 1:12-14). (12) Provides fellowship for the believer (2 Corinthians 13:14; Philippians 2:1).

Therefore, the verb sbennymai, “do extinguish” and the negative particle me, “not” are expressing the idea of each member of the Thessalonian Christian community not extinguishing the Holy Spirit in the sense of hindering the Spirit’s various post-justification ministries on behalf of the Thessalonians.

The present imperative conjugation of the verb sbennymai and the negative particle me have the force of a general precept and makes no comment about whether the action is going on or not.

It can also have the idea of the cessation of some act that is already in progress.

However, the contents of First Thessalonians makes clear that the Thessalonians were obedient to the gospel.

They make clear that the Thessalonians were not extinguishing or hindering the post-justification ministries of the Holy Spirit.

Thus, Paul is expressing a general precept when issuing this prohibition here in 1 Thessalonians 5:19.

Paul affirms in 1 Thessalonians 1:7-8 that the Thessalonians were faithful to the gospel in spite of severe persecution was serving to encourage the Christians in the Roman province of Achaia and Macedonia.

He also affirms in 1 Thessalonians 2:13-16 that the gospel was working mightily in their lives.

Paul affirms again in 1 Thessalonians 2:17-3:10 that the Thessalonians’ were faithful to the gospel.

He affirms in 1 Thessalonians 4:1-8 that the Thessalonians were experiencing their sanctification.

In 1 Thessalonians 4:9-12, he affirms that they were practicing the love of God when interacting with each other and those in the non-Christian community.

Therefore, as was the case in Ephesians 4:30 when he prohibited the Ephesian Christian community to not grieve the Holy Spirit, Paul here in 1 Thessalonians 5:19 is performing preventative maintenance by issuing this prohibition to not extinguish the Spirit.

He is warning the Thessalonians ahead of time not to extinguish the Spirit’s work in their lives.

He is not implying that they were already involved in this sin of hindering the post-justification work of the Holy Spirit but rather as we noted, he is expressing a general precept.

Now, there is an interpretative issue that we need to address with this prohibition here in 1 Thessalonians 5:19 since some interpreters believe that the reference to the Spirit in this verse is related to the reference to prophecies and in particular the exercise of the gift of prophecy in 1 Thessalonians 5:20.

However, the general character of the prohibition here in 1 Thessalonians 5:19 would rather indicate that Paul is thinking in broader terms for all the various post-justification ministries He performs through the Thessalonians and not simply the exercise of the gift of prophecy.

Thus, Paul is thinking of the Thessalonians not hindering the Spirit’s work in their lives in relation to experiencing sanctification (cf. 1 Thessalonians 4:1-8).

He would also be thinking of the Thessalonians not hindering the Spirit’s work in their lives in exercising the love of God in their lives when interacting with each other and the non-Christian community (cf. 1 Thessalonians 4:9-11).

The apostle would also be thinking of the Thessalonians not hindering Paul’s Spirit inspired teaching in 1 Thessalonians 4:13-18 by rejecting it.

He does not want them to reject his teaching that the dead in Christ will rise and then those who are alive at the time of the rapture and together will be reunited with the Lord Jesus in the earth’s atmosphere at the rapture or resurrection of the church.

Lastly, Paul would also be thinking of the Thessalonians not hindering his Spirit inspired teaching in 1 Thessalonians 5:1-11 by rejecting it.

He does not want them to reject his teaching that they and all church age believers are delivered from the Lord’s wrath which will be exercised against every unrepentant, unregenerate human being during the seventieth week of Daniel and His subsequent Second Advent.