1 Thessalonians 5:27

Translation
King James Version
I charge you by the Lord that this epistle be read unto all the holy brethren.
Ask
KJV (with Strong's)
I charge G3726 you G5209 by the Lord G2962 that this epistle G1992 be read G314 unto all G3956 the holy G40 brethren G80.
Ask
Complete Jewish Bible
I charge you in the Lord to have this letter read to all the brothers.
Ask
Berean Standard Bible
I charge you before the Lord to have this letter read to all the brothers.
Ask
American Standard Version
I adjure you by the Lord that this epistle be read unto all the brethren.
Ask
World English Bible Messianic
I solemnly command you by the Lord that this letter be read to all the holy brothers.
Ask
Geneva Bible (1599)
I charge you in the Lord, that this Epistle be read vnto all the brethren the Saintes.
Ask
Young's Literal Translation
I charge you by the Lord, that the letter be read to all the holy brethren;
Ask
See also
Colossians 4:16Mark 5:7Acts 19:131 Kings 22:16Numbers 27:231 Timothy 1:32 Chronicles 18:15
See on the biblical-era map
Thessalonians
Thessalonians View full PDF
Epistles Overview
Epistles Overview View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 29,649 of 31,102

Study This Verse

SUMMARY

In 1 Thessalonians 5:27, the Apostle Paul issues a solemn and binding command, adjuring the Thessalonian believers by the authority of the Lord to ensure that his epistle is read aloud to every member of their holy community. This concluding injunction underscores the profound importance Paul placed on the widespread dissemination and reception of his apostolic teaching, emphasizing the communal nature of scriptural engagement and the divine mandate behind his message for the spiritual edification and unity of the early church.

CONTEXT

  • Literary Context: This verse serves as a powerful and emphatic concluding command within Paul's first letter to the Thessalonians. It follows a series of final exhortations and benedictions in 1 Thessalonians 5, which include instructions on respectful leadership, mutual encouragement, patience, prayer, and discerning prophecy. The immediate preceding verses (e.g., 1 Thessalonians 5:23-26) contain a benediction for sanctification and a request for prayer. By placing this solemn charge at the very end, just before the final grace, Paul highlights its critical importance, ensuring that his entire message, from theological instruction to practical living, would be fully heard and understood by the entire congregation. It is a final, non-negotiable directive designed to guarantee the letter's impact.
  • Historical & Cultural Context: In the first century, written communication was a precious commodity. Books were rare and expensive, typically existing as scrolls, and literacy rates were not universal. Churches did not have individual copies of epistles; instead, letters from apostles like Paul were copied and circulated among communities. The primary method for the congregation to receive and understand such a letter was through public reading during communal gatherings, often as part of their worship. Paul's command reflects this reality, ensuring that the message reached everyone, not just the leaders or those who could read. Furthermore, the early church was a diverse body, comprising people from various social strata, including slaves and free individuals, men and women. Paul's insistence on reading to "all the holy brethren" was a deliberate act of inclusivity, reinforcing the egalitarian nature of the new covenant community where all believers had equal access to divine truth.
  • Key Themes: 1 Thessalonians 5:27 contributes significantly to several overarching themes within the epistle and Pauline theology. Firstly, it powerfully asserts Apostolic Authority, demonstrating Paul's conviction that his message carried divine weight, not merely human opinion. His "charge by the Lord" elevates the command to a divine mandate. Secondly, it underscores the Primacy and Accessibility of God's Word for the entire community. The command for "all" to hear highlights that divine truth is not exclusive to a select few but is meant for the spiritual nourishment and instruction of every believer, fostering unity and shared understanding, a theme echoed in Colossians 4:16 regarding the circulation of epistles. Thirdly, it reinforces the theme of Communal Edification and Unity. By ensuring that everyone heard the same message, Paul sought to prevent misunderstanding, promote doctrinal consistency, and strengthen the collective faith and practice of the Thessalonian church, aligning with the broader emphasis on the church as one body in Christ (1 Corinthians 12:12-27).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • charge (Greek, horkízō', G3726): (horkízō), meaning "to put on oath, i.e. make swear; by analogy, to solemnly enjoin." Paul is not merely requesting but is issuing a solemn, binding command, as if putting the recipients under a divine oath. This conveys the utmost seriousness and divine authority behind his instruction, making it a non-negotiable imperative.
  • epistle (Greek, epistolḗ', G1992): (epistolḗ), meaning "a written message:--'epistle,' letter." This refers specifically to the letter Paul has just dictated or written. The term emphasizes that this is a formal, authoritative communication, distinct from a casual note, and intended for public and communal reception.
  • all (Greek, pâs', G3956): (pâs), meaning "all, any, every, the whole." This word is crucial, emphasizing the comprehensive scope of Paul's command. It means that no one in the congregation, regardless of social status, gender, or age, was to be excluded from hearing the letter. This highlights the inclusivity of God's message and the communal nature of the church's engagement with apostolic teaching.

Verse Breakdown

  • "I charge you by the Lord": This phrase establishes the divine authority behind Paul's command. The verb "charge" (horkízō) is a powerful, solemn adjuration, akin to putting someone under oath. By invoking "the Lord" (kýrios), Paul indicates that this instruction is not merely his personal wish but a divine mandate, carrying the weight and authority of Christ Himself. This elevates the reading of the epistle from a suggestion to a sacred duty.
  • "that this epistle be read": This specifies the action required: the public, communal reading of the letter. In an era where written texts were scarce and literacy was not universal, public reading was the primary means by which an entire congregation could receive and absorb apostolic teaching. This command ensures that the contents of the letter, including its theological truths and practical exhortations, would be communicated effectively to the entire body of believers.
  • "unto all the holy brethren": This defines the intended audience with absolute clarity and inclusivity. "All" (pâs) leaves no room for exclusion, meaning every single member of the community. "Holy brethren" (hágios adelphós) refers to the entire body of believers, sanctified and set apart by God, emphasizing their shared identity in Christ. This underscores Paul's desire for every believer to be equally informed and spiritually nourished by the apostolic message, fostering unity and shared understanding within the church.

Literary Devices

Paul employs several literary devices to emphasize the gravity and scope of his command. The most prominent is Solemn Adjuration (or Imperative), conveyed by the strong verb "horkízō" ("I charge you by the Lord"). This is not a polite request but a forceful, divinely backed command, akin to an oath, underscoring the non-negotiable nature of the instruction. This also highlights Apostolic Authority, as Paul speaks not merely as a human author but as an apostle commissioned by Christ. Furthermore, the phrase "unto all the holy brethren" utilizes Inclusivity, emphasizing that the message is intended for every member of the community without exception, reflecting the unified and egalitarian nature of the early Christian church. The direct and unambiguous language also serves as a form of Emphasis, ensuring the final directive is clearly understood and given the utmost priority.

THEOLOGICAL AND THEMATIC CONNECTIONS

1 Thessalonians 5:27 profoundly reinforces the theological principle of the universal accessibility and necessity of God's Word for all believers. It demonstrates Paul's conviction that divine truth, communicated through apostolic teaching, is not meant for an elite few but for the entire community of faith, serving as the foundation for their spiritual growth, unity, and sanctification. This command highlights the early church's practice of public scripture reading as a primary means of instruction and spiritual formation, a practice rooted in the Old Testament tradition of reading the Law to the people. The solemnity of Paul's charge underscores the divine origin and authority of the apostolic message, equating its reception with obedience to the Lord Himself.

REFLECTION AND APPLICATION

1 Thessalonians 5:27 provides a timeless blueprint for the church's engagement with God's Word, emphasizing both its communal reception and its universal relevance. For believers today, this verse serves as a powerful reminder of the enduring importance of gathering to hear and engage with Scripture collectively. It challenges us to ensure that the Bible, in its entirety, remains central to our corporate worship and individual spiritual lives, accessible and understood by every member of the faith community. It calls us to cultivate a deep reverence for God's inspired Word, recognizing that it is not merely human literature but a divine message intended for our instruction, correction, and growth in righteousness. Furthermore, Paul's insistence on "all" hearing the letter reminds us of the church's call to inclusivity, ensuring that no one is excluded from the life-giving truth of the Gospel and the ongoing teaching of Christ.

Questions for Reflection

  • How does the practice of public Scripture reading in your church reflect Paul's command for "all" to hear the Word?
  • In what ways can we ensure that God's truth is accessible and understood by every member of our faith community, regardless of background or spiritual maturity?
  • What does Paul's solemn "charge by the Lord" teach us about the authority and importance we should ascribe to biblical teaching in our lives?
  • How does communal engagement with Scripture foster unity and shared understanding within the body of Christ today?

FAQ

Why did Paul issue such a strong command for the letter to be read to "all"?

Answer: Paul's strong command ("I charge you by the Lord") reflects the critical importance he placed on the entire congregation receiving and understanding his apostolic teaching. In the first century, literacy was not universal, and individual copies of letters were not common. Public reading during communal gatherings was the primary means for the church to hear and absorb the message. By commanding that it be read to "all the holy brethren," Paul ensured that no one—regardless of social status, gender, or age—was excluded from hearing the divine truth and practical instruction contained in the letter. This fostered unity, prevented misinterpretations, and ensured the spiritual nourishment of every believer, aligning with the principle that God's Word is for the entire body of Christ (Ephesians 4:11-13).

What does "I charge you by the Lord" signify about Paul's authority?

Answer: The phrase "I charge you by the Lord" (Greek: horkízō) is a very strong adjuration, meaning to put someone under oath or to solemnly command them. By invoking "the Lord," Paul underscores that this command is not merely his personal request or opinion, but a divine mandate. It signifies that his apostolic authority is derived directly from Christ, and therefore, the instruction to read the letter carries the weight and authority of God Himself. This emphasizes the divine inspiration and authoritative nature of the apostolic writings, which form the foundational doctrine for the church (Galatians 1:11-12).

How does this verse relate to the practice of public reading of Scripture in churches today?

Answer: 1 Thessalonians 5:27 provides a foundational biblical precedent for the ongoing practice of public Scripture reading in Christian worship services. It affirms that the communal hearing of God's Word is a vital component of the church's spiritual life and edification. Just as the early church relied on public readings for instruction and spiritual growth, so too does the contemporary church benefit from the systematic and reverent proclamation of the Bible to its gathered members. This practice ensures that the entire congregation is exposed to and nourished by the full counsel of God, promoting shared understanding and unity in faith (Nehemiah 8:8).

CHRIST-CENTERED FULFILLMENT

While 1 Thessalonians 5:27 is a practical command concerning the dissemination of an apostolic letter, it finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is the Living Word of God. Paul's solemn charge for "all" to hear his epistle foreshadows the universal call to hear and respond to the Gospel of Jesus Christ, which is intended for "every creature" (Mark 16:15). The authority with which Paul issues this command, "by the Lord," points to Christ as the ultimate source of all truth and authority, the one who commissioned the apostles to proclaim His message (Matthew 28:18-20). The epistle, as a written form of divine revelation, serves to lead believers into a deeper knowledge of Christ, for "in Him are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). Furthermore, the inclusivity of "all the holy brethren" hearing the word reflects Christ's design for His church as a unified body, where all members, regardless of background, are equally partakers of His grace and equally nourished by His truth (Ephesians 2:19-22). Thus, the reading of the epistle was not an end in itself, but a means to foster a community deeply rooted in Christ, growing in His likeness through the truth He reveals.

Copy as

Commentary on 1 Thessalonians 5 verses 23–28

In these words, which conclude this epistle, observe,

I. Paul's prayer for them, Th1 5:23. He had told them, in the beginning of this epistle, that he always made mention of them in his prayers; and, now that he is writing to them, he lifts up his heart to God in prayer for them. Take notice, 1. To whom the apostle prays, namely, The very God of peace. He is the God of grace, and the God of peace and love. He is the author of peace and lover of concord; and by their peaceableness and unity, from God as the author, those things would best be obtained which he prays for. 2. The things he prays for on behalf of the Thessalonians are their sanctification, that God would sanctify them wholly; and their preservation, that they might be preserved blameless. He prays that they may be wholly sanctified, that the whole man may be sanctified, and then that the whole man, spirit, soul, and body, may be preserved: or, he prays that they may be wholly sanctified, that is, more perfectly, for the best are sanctified but in part while in this world; and therefore we should pray for and press towards complete sanctification. Where the good work of grace is begun, it shall be carried on, be protected and preserved; and all those who are sanctified in Christ Jesus shall be preserved to the coming of our Lord Jesus Christ. And because, if God did not carry on his good work in the soul, it would miscarry, we should pray to God to perfect his work, and preserve us blameless, free from sin and impurity, till at length we are presented faultless before the throne of his glory with exceeding joy.

II. His comfortable assurance that God would hear his prayer: Faithful is he who calleth you, who will also do it, Th1 5:24. The kindness and love of God had appeared to them in calling them to the knowledge of his truth, and the faithfulness of God was their security that they should persevere to the end; and therefore, the apostle assures them, God would do what he desired; he would effect what he had promised; he would accomplish all the good pleasure of his goodness towards them. Note, Our fidelity to God depends upon his faithfulness to us.

III. His request of their prayers: Brethren, pray for us, Th1 5:25. We should pray for one another; and brethren should thus express brotherly love. This great apostle did not think it beneath him to call the Thessalonians brethren, nor to request their prayers. Ministers stand in need of their people's prayers; and the more people pray for their ministers the more good ministers may have from God, and the more benefit people may receive by their ministry.

IV. His salutation: Greet all the brethren with a holy kiss, Th1 5:26. Thus the apostle sends a friendly salutation from himself, and Silvanus, and Timotheus, and would have them salute each other in their names; and thus he would have them signify their mutual love and affection to one another by the kiss of charity (Pe1 5:14), which is here called a holy kiss, to intimate how cautious they should be of all impurity in the use of this ceremony, then commonly practised; as it should not be a treacherous kiss like that of Judas, so not a lascivious kiss like that of the harlot, Pro 7:13.

V. His solemn charge for the reading of this epistle, Th1 5:27. This is not only an exhortation, but an adjuration by the Lord. And this epistle was to be read to all the holy brethren. It is not only allowed to the common people to read the scriptures, and what none should prohibit, but it is their indispensable duty, and what they should be persuaded to do. In order to this, these holy oracles should not be kept concealed in an unknown tongue, but translated into the vulgar languages, that all men, being concerned to know the scriptures, may be able to read them, and be acquainted with them. The public reading of the law was one part of the worship of the sabbath among the Jews in their synagogues, and the scriptures should be read in the public assemblies of Christians also.

VI. The apostolical benediction that is usual in other epistles: The grace of our Lord Jesus Christ be with you. Amen, Th1 5:28. We need no more to make us happy than to know that grace which our Lord Jesus Christ has manifested, be interested in that grace which he has purchased, and partake of that grace which dwells in him as the head of the church. This is an ever-flowing and overflowing fountain of grace to supply all our wants.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 23–28. Public domain.
Copy as
John ChrysostomAD 407
Homily on 1 Thessalonians 11
"I adjure you by the Lord that this Epistle be read unto all the holy brethren."

And this command is rather from love, and not so much in the way of teaching; that with them also, he means, I may be conversing. And he does not merely command, but adjures them, and this from a fervent mind, that even though they should despise him, for the sake of the adjuration they may practice what is commanded. For men had a great dread of that appeal, but now that too is trampled under foot.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying 1 Thessalonians 5:27 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.