The Meaning of 1 Thessalonians 5:27 Explained

1 Thessalonians 5:27

KJV: I charge you by the Lord that this epistle be read unto all the holy brethren.

YLT: I charge you by the Lord, that the letter be read to all the holy brethren;

Darby: I adjure you by the Lord that the letter be read to all the holy brethren.

ASV: I adjure you by the Lord that this epistle be read unto all the brethren.

KJV Reverse Interlinear

I charge  you  by the Lord  that this epistle  be read  unto all  the holy  brethren. 

What does 1 Thessalonians 5:27 Mean?

Verse Meaning

Paul recognized the edifying value of this letter and perhaps its divine inspiration, so he firmly charged that someone read it aloud to all the congregation of saints.
"The sudden switch from the plural to the singular of the first person is significant; the most probable explanation is that Paul took over the pen at this point and added the adjuration and the concluding benediction with his own hand ..." [1]

Context Summary

1 Thessalonians 5:12-28 - "without Blame" At His Coming
The remainder of the chapter is filled with brief sentences of exhortation, like cablegrams from our Heavenly Captain to his soldiers, who, in the previous section, are described as wearing the breastplate of faith and love. As we endeavor to put them into practice, we become conscious of a new and divine energy entering and quickening our nature. It is the God of peace who is at work, co-operating with our poor endeavors and sanctifying us wholly.
Each soul has a ministry to others, 1 Thessalonians 5:14. A sketch is here given of the ideal believer, 1 Thessalonians 5:16-22; full of joy, constant in prayer, giving thanks in everything, loving with the unquenched fire of the Holy Spirit, willing to listen to any voice that may bear a divine message, testing all events and utterances with a celestial solvent, steadfast in good, and persistent against evil. This is a high standard, and impossible of realization apart from the indwelling of the Holy Spirit. But when the inner shrine is truly surrendered to Him, He will possess the whole temple, even to our physical well-being. God is faithful and will never fail the soul that dares to be all that He wills [source]

Chapter Summary: 1 Thessalonians 5

1  He proceeds in the description of Christ's coming to judgment;
16  and gives various instructions;
23  and so concludes the epistle

Greek Commentary for 1 Thessalonians 5:27

I adjure you by the Lord [ενορκιζω υμας τον Κυριον]
Late compound for old ορκιζω — horkizō (Mark 5:7), to put one on oath, with two accusatives (Robertson, Grammar, pp. 483f.). Occurs in inscriptions. [source]
That this epistle be read unto all the brethren [αναγνωστηναι την επιστολην πασιν τοις αδελποις]
First aorist passive infinitive of αναγινωσκω — anaginōskō with accusative of general reference in an indirect command. Clearly Paul wrote for the church as a whole and wished the epistles read aloud at a public meeting. In this first epistle we see the importance that he attaches to his epistles. [source]
I charge [ἐνορκίζω]
N.T.oRev. stronger and more literal, I adjure. oClass. This strong appeal may perhaps be explained by a suspicion on Paul's part that a wrong use might be made of his name and authority (see 2 Thessalonians 2:2), so that it was important that his views should be made known to all. Lightfoot refers to 2 Thessalonians 3:17, as showing a similar feeling in his anxiety to authenticate his letter. [source]

Reverse Greek Commentary Search for 1 Thessalonians 5:27

Matthew 5:34 Swear not at all [μη ομοσαι ολως]
More exactly “not to swear at all” (indirect command, and aorist infinitive). Certainly Jesus does not prohibit oaths in a court of justice for he himself answered Caiaphas on oath. Paul made solemn appeals to God (1 Thessalonians 5:27; 1 Corinthians 15:31). Jesus prohibits all forms of profanity. The Jews were past-masters in the art of splitting hairs about allowable and forbidden oaths or forms of profanity just as modern Christians employ a great variety of vernacular “cuss-words” and excuse themselves because they do not use the more flagrant forms. [source]
Colossians 4:16 Cause that [ποιησατε ινα]
Same idiom in John 11:37; Revelation 13:15. Old Greek preferred οπως — hopōs for this idiom. See note on 1 Thessalonians 5:27 for injunction for public reading of the Epistle. That ye also read (και υμεις αναγνωτε — kai humeis anagnōte). Second aorist active subjunctive of αναγινωσκω — anaginōskō to read. And the epistle from Laodicea The most likely meaning is that the so-called Epistle to the Ephesians was a circular letter to various churches in the province of Asia, one copy going to Laodicea and to be passed on to Colossae as the Colossian letter was to be sent on to Laodicea. This was done usually by copying and keeping the original. See note on Ephesians 1:1 for further discussion of this matter. [source]
2 Timothy 4:1 Who shall judge [του μελλοντος κρινειν]
“The one going or about to judge” (regular idiom with μελλω — mellō). The quick and the dead “Living and dead.” See 1 Thessalonians 4:16. And by his appearing (και την επιπανειαν — kai tēn epiphaneian). Accusative of conjuration (verbs of swearing), after διαμαρτυρομαι — diamarturomai as is βασιλειαν — basileian (by his kingdom). See note on 1 Thessalonians 5:27. For επιπανειαν — epiphaneian see note on 1 Thessalonians 1:10; Titus 2:13; 1 Timothy 6:14; 2 Thessalonians 2:8. [source]
2 Timothy 4:1 And by his appearing [και την επιπανειαν]
Accusative of conjuration (verbs of swearing), after διαμαρτυρομαι — diamarturomai as is βασιλειαν — basileian (by his kingdom). See note on 1 Thessalonians 5:27. For επιπανειαν — epiphaneian see note on 1 Thessalonians 1:10; Titus 2:13; 1 Timothy 6:14; 2 Thessalonians 2:8. [source]
Hebrews 3:1 Holy brethren [αδελποι αγιοι]
Only here in N.T., for αγιοις — hagiois in 1 Thessalonians 5:27 only in late MSS. See Hebrews 2:11 for same idea. First time the author makes direct appeal to the readers, though first person in Hebrews 2:1. Partakers See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις — hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω — katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν — ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον — Iēsoun and note the single article αποστολος — ton This is the only time in the N.T. that Jesus is called αποστελλω — apostolos though he often used απεστειλας — apostellō of God‘s sending him forth as in John 17:3 (αποστολος — apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης — apostolos is Ionic for ομολογια — presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω — homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον — homologeō (λεγω — homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
2 Peter 3:16 Speaking in them of these things [λαλων εν αυταις περι τουτων]
Present active participle of λαλεω — laleō That is to say, Paul also wrote about the second coming of Christ, as is obviously true.Hard to be understood (δυσνοητα — dusnoēta). Late verbal from δυς — dus and νοεω — noeō (in Aristotle, Lucian, Diog. Laert.), here only in N.T. We know that the Thessalonians persisted in misrepresenting Paul on this very subject of the second coming as Hymenaeus and Philetus did about the resurrection (2 Timothy 2:17) and Spitta holds that Paul‘s teaching about grace was twisted to mean moral laxity like Galatians 3:10; Romans 3:20, Romans 3:28; Romans 5:20 (with which cf. Romans 6:1 as a case in point), etc. Peter does not say that he himself did not understand Paul on the subject of faith and freedom.Unlearned Old word (alpha privative and μαντανω — manthanō to learn), ignorant, here only in N.T.Unsteadfast (αστηρικτοι — astēriktoi). See note on 2 Peter 2:14.Wrest Present active indicative of στρεβλοω — strebloō old verb (from στρεβλος — streblos twisted, στρεπω — strephō to turn), here only in N.T.The other scriptures (τας λοιπας γραπας — tas loipas graphas). There is no doubt that the apostles claimed to speak by the help of the Holy Spirit (1 Thessalonians 5:27; Colossians 4:16) just as the prophets of old did (2 Peter 1:20.). Note λοιπας — loipas (rest) here rather than αλλας — allas (other). Peter thus puts Paul‘s Epistles on the same plane with the O.T., which was also misused (Matt 5:21-44; Matthew 15:3-6; Matthew 19:3-10). [source]
2 Peter 3:16 Unlearned [αματεις]
Old word (alpha privative and μαντανω — manthanō to learn), ignorant, here only in N.T.Unsteadfast (αστηρικτοι — astēriktoi). See note on 2 Peter 2:14.Wrest Present active indicative of στρεβλοω — strebloō old verb (from στρεβλος — streblos twisted, στρεπω — strephō to turn), here only in N.T.The other scriptures (τας λοιπας γραπας — tas loipas graphas). There is no doubt that the apostles claimed to speak by the help of the Holy Spirit (1 Thessalonians 5:27; Colossians 4:16) just as the prophets of old did (2 Peter 1:20.). Note λοιπας — loipas (rest) here rather than αλλας — allas (other). Peter thus puts Paul‘s Epistles on the same plane with the O.T., which was also misused (Matt 5:21-44; Matthew 15:3-6; Matthew 19:3-10). [source]
2 Peter 3:16 Wrest [στρεβλουσιν]
Present active indicative of στρεβλοω — strebloō old verb (from στρεβλος — streblos twisted, στρεπω — strephō to turn), here only in N.T.The other scriptures (τας λοιπας γραπας — tas loipas graphas). There is no doubt that the apostles claimed to speak by the help of the Holy Spirit (1 Thessalonians 5:27; Colossians 4:16) just as the prophets of old did (2 Peter 1:20.). Note λοιπας — loipas (rest) here rather than αλλας — allas (other). Peter thus puts Paul‘s Epistles on the same plane with the O.T., which was also misused (Matt 5:21-44; Matthew 15:3-6; Matthew 19:3-10). [source]
2 Peter 3:16 The other scriptures [τας λοιπας γραπας]
There is no doubt that the apostles claimed to speak by the help of the Holy Spirit (1 Thessalonians 5:27; Colossians 4:16) just as the prophets of old did (2 Peter 1:20.). Note λοιπας — loipas (rest) here rather than αλλας — allas (other). Peter thus puts Paul‘s Epistles on the same plane with the O.T., which was also misused (Matt 5:21-44; Matthew 15:3-6; Matthew 19:3-10). [source]

What do the individual words in 1 Thessalonians 5:27 mean?

I adjure you [by] the Lord to be read [this] letter to all the brothers
Ἐνορκίζω ὑμᾶς τὸν Κύριον ἀναγνωσθῆναι τὴν ἐπιστολὴν πᾶσιν τοῖς ἀδελφοῖς

Ἐνορκίζω  I  adjure 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: ἐνορκίζω 
Sense: to force to take an oath, to administer an oath to.
τὸν  [by]  the 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
Κύριον  Lord 
Parse: Noun, Accusative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
ἀναγνωσθῆναι  to  be  read 
Parse: Verb, Aorist Infinitive Passive
Root: ἀναγινώσκω  
Sense: to distinguish between, to recognise, to know accurately, to acknowledge.
τὴν  [this] 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
ἐπιστολὴν  letter 
Parse: Noun, Accusative Feminine Singular
Root: ἐπιστολή  
Sense: a letter, epistle.
πᾶσιν  to  all 
Parse: Adjective, Dative Masculine Plural
Root: πᾶς  
Sense: individually.
ἀδελφοῖς  brothers 
Parse: Noun, Dative Masculine Plural
Root: ἀδελφός  
Sense: a brother, whether born of the same two parents or only of the same father or mother.