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Selected Verse: 1 Thessalonians 5:22 - Strong Concordance

Verse	Translation	Text
1Th 5:22	Strong Concordance	Abstain [567] from [575] all [3956] appearance [1491] of evil [4190].
	King James	Abstain from all appearance of evil.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
TITTMANN supports English Version, "from every evil appearance" or "semblance." The context, however, does not refer to evil appearances IN OURSELVES which we ought to abstain from, but to holding ourselves aloof from every evil appearance IN OTHERS; as for instance, in the pretenders to spirit-inspired prophesyings. In many cases the Christian should not abstain from what has the semblance ("appearance") of evil, though really good. Jesus healed on the sabbath, and ate with publicans and sinners, acts which wore the appearance of evil, but which were not to be abstained from on that account, being really good. I agree with TITTMANN rather than with BENGEL, whom ALFORD follows. The context favors this sense: However specious be the form or outward appearance of such would-be prophets and their prophesyings, hold yourselves aloof from every such form when it is evil, literally, "Hold yourselves aloof from every evil appearance" or "form."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

TITTMANN supports English Version, "from every evil appearance" or "semblance." The context, however, does not refer to evil appearances IN OURSELVES which we ought to abstain from, but to holding ourselves aloof from every evil appearance IN OTHERS; as for instance, in the pretenders to spirit-inspired prophesyings. In many cases the Christian should not abstain from what has the semblance ("appearance") of evil, though really good. Jesus healed on the sabbath, and ate with publicans and sinners, acts which wore the appearance of evil, but which were not to be abstained from on that account, being really good. I agree with TITTMANN rather than with BENGEL, whom ALFORD follows. The context favors this sense: However specious be the form or outward appearance of such would-be prophets and their prophesyings, hold yourselves aloof from every such form when it is evil, literally, "Hold yourselves aloof from every evil appearance" or "form."

Notes on the Bible, by Albert Barnes, [1834]
Abstain from all appearance of evil - Not only from evil itself, but from that which seems to be wrong. There are many things which are known to be wrong. They are positively forbidden by the laws of heaven, and the world concurs in the sentiment that they are wicked. But there are also many things about which there may be some reasonable doubt. It is not quite easy to determine in the case what is right or wrong. The subject has not been fully examined, or the question of its morality may be so difficult to settle, that the mind may be nearly or quite balanced in regard to it. There are many things which, in themselves, may not appear to us to be positively wrong, but which are so considered by large and respectable portions of the community; and for us to do them would be regarded as inconsistent and improper. There are many things, also, in respect to which there is great variety of sentiment among mankind - where one portion would regard them as proper, and another as improper. There are things, also, where, whatever may be our motive, we may be certain that our conduct will be regarded as improper. A great variety of subjects, such as those pertaining to dress, amusements, the opera, the ball-room, games of chance and hazard, and various practices in the transaction of business, come under this general class; which, though on the supposition that they cannot be proved to be in themselves positively wrong or forbidden, have much the "appearance" of evil, and will be so interpreted by others. The safe and proper rule is to lean always to the side of virtue. In these instances it may be certain that there will be no sin committed by abstaining; there may be by indulgence. No command of God, or of propriety, will be violated if we decline complying with these customs; but on the other hand we may wound the cause of religion by yielding to what possibly is a mere temptation. No one ever does injury or wrong by abstaining from the pleasures of the ball-room, the theater, or a glass of wine; who can indulge in them without, in the view of large and respectable portions of the community, doing that which has the "appearance" at least of "evil?"

Notes on the Bible, by Albert Barnes, [1834]

Abstain from all appearance of evil - Not only from evil itself, but from that which seems to be wrong. There are many things which are known to be wrong. They are positively forbidden by the laws of heaven, and the world concurs in the sentiment that they are wicked. But there are also many things about which there may be some reasonable doubt. It is not quite easy to determine in the case what is right or wrong. The subject has not been fully examined, or the question of its morality may be so difficult to settle, that the mind may be nearly or quite balanced in regard to it. There are many things which, in themselves, may not appear to us to be positively wrong, but which are so considered by large and respectable portions of the community; and for us to do them would be regarded as inconsistent and improper. There are many things, also, in respect to which there is great variety of sentiment among mankind - where one portion would regard them as proper, and another as improper.

There are things, also, where, whatever may be our motive, we may be certain that our conduct will be regarded as improper. A great variety of subjects, such as those pertaining to dress, amusements, the opera, the ball-room, games of chance and hazard, and various practices in the transaction of business, come under this general class; which, though on the supposition that they cannot be proved to be in themselves positively wrong or forbidden, have much the "appearance" of evil, and will be so interpreted by others. The safe and proper rule is to lean always to the side of virtue. In these instances it may be certain that there will be no sin committed by abstaining; there may be by indulgence. No command of God, or of propriety, will be violated if we decline complying with these customs; but on the other hand we may wound the cause of religion by yielding to what possibly is a mere temptation. No one ever does injury or wrong by abstaining from the pleasures of the ball-room, the theater, or a glass of wine; who can indulge in them without, in the view of large and respectable portions of the community, doing that which has the "appearance" at least of "evil?"

Vincent's Word Studies, by Marvin R. Vincent [1886]
Appearance (εἴδους) As commonly explained, abstain from everything that even looks like evil. But the word signifies form or kind. Comp. Luk 3:22; Joh 5:37, and see nearly the same phrase in Joseph. Ant. 10:3, 1. It never has the sense of semblance. Moreover, it is impossible to abstain from everything that looks like evil. Of evil (πονηροῦ) To be taken as a noun; not as an adjective agreeing with εἴδους form (from every evil form). The meaning of πονηρός in N.T. cannot be limited to active evil, mischief, though it often has that sense. The same is true in lxx, where it sometimes means grudging or niggardly. See Sir. 14:4, 5; 34:23.

Vincent's Word Studies, by Marvin R. Vincent [1886]

Appearance (εἴδους)

As commonly explained, abstain from everything that even looks like evil. But the word signifies form or kind. Comp. Luk 3:22; Joh 5:37, and see nearly the same phrase in Joseph. Ant. 10:3, 1. It never has the sense of semblance. Moreover, it is impossible to abstain from everything that looks like evil.

Of evil (πονηροῦ)

To be taken as a noun; not as an adjective agreeing with εἴδους form (from every evil form). The meaning of πονηρός in N.T. cannot be limited to active evil, mischief, though it often has that sense. The same is true in lxx, where it sometimes means grudging or niggardly. See Sir. 14:4, 5; 34:23.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
And be equally zealous and careful to abstain from all appearance of evil - Observe, those who "heap to themselves teachers, having itching ears," under pretence of proving all things, have no countenance or excuse from this scripture.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

And be equally zealous and careful to abstain from all appearance of evil - Observe, those who "heap to themselves teachers, having itching ears," under pretence of proving all things, have no countenance or excuse from this scripture.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Abstain from all appearance of evil - Sin not, and avoid even the appearance of it. Do not drive your morality so near the bounds of evil as to lead even weak persons to believe that ye actually touch, taste, or handle it. Let not the form of it, ειδος, appear with or among you, much less the substance. Ye are called to holiness; be ye holy, for God is holy.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Abstain from all appearance of evil - Sin not, and avoid even the appearance of it. Do not drive your morality so near the bounds of evil as to lead even weak persons to believe that ye actually touch, taste, or handle it. Let not the form of it, ειδος, appear with or among you, much less the substance. Ye are called to holiness; be ye holy, for God is holy.

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